THE SUM OF CHRISTIAN RELIGION: Delivered by ZACHARIAS VRSINUS in his Lectures upon the Catechism authorised by the noble Prince FREDERICK, throughout his dominions: Wherein are debated and resolved the Questions of whatsoever points of moment, which have been or are controversed in Divinity. Translated into English by HENRY PARRIE, out of the last & best Latin Editions, together with some supply of wants out of his Discourses of Divinity, and with correction of sundry faults & imperfections, which are as yet remaining in the best corrected Latin. AT OXFORD. Printed by JOSEPH BARNES, & are to be sold in Paul's Churchyard at the sign of the Tiger's head, 1587. TO THE RIGHT HONOURABLE, HENRY EARL OF PEMBROKE, LORD HARBERT OF CARDIFF, MARMION, AND S. QVINTINE, KNIGHT OF THE MOST NOBLE ORDER OF THE Garter, and Lord Precedent of WALES, Grace and peace, with increase of Honor. IF in this time of trouble, and disorderly age of the world, it may not seem, right Honourable, overgreat boldness in me to press your Honour with these my labours, who are already over-pressed with your own, which with continual and uncessant care & watchfulness you undertake for the quiet & repose of this our Church & Country: I shall humbly crave of your Honour to lend a favourable eye unto this little work, & to reach your hand of approbation unto it, that so being fenced with your honourable protection & countenance, it may the more securely & freely put itself in the view, & bear the face & countenance of others. The reasons & causes which have induced me to presume thus far, are such as I make no doubt, but upon declaration of them to obtain and find your Honour most ready and easy in yielding your assent. For, were it that your ancient favour and good will manifoldly extended to my father, who long since departed this mortality, had not at all stretched to met his son, but had with him alone both lived & died: Yet might not I, without some scar of impiety, commit that ever the memory of that should die in me, the profit & pleasure whereof I knew in him so long to live. But seeing it hath further also, as I lately was given to understand, so pleased your Honour, that this happy course of your favour should not begin & end in one, but should continue & lineally run on; & that the force & virtue thereof, should pass continuately from the root unto the branches: much more blamable verily would be my silent forgetfulness, & double would the fault be, where duty doublie is required. In which considerations, if I should have made any distrust of your good acceptation, or should any way have withdrawn this small present, by misdoubting the welcome it should receive at your Honour's hands: I might have been most justly arraigned & condemned of an undutiful & ungrateful cogitation, being without all either colour of excuse, or shadow of pretence to free & acquit me from it. And that especially, seeing the Author, whom I interpret, & the matter which he containeth, are both of that quality, as, if I stood to wait & expect a fit time & a worthy person for them, no time might seem fit than this for which I should reserve them, no person worthier than yourself to whom I might present them. For this being the time, & these the evil days, wherein Satan & the powers of darkness have broken lose upon the chosen of God, & the brood of Antichrist, hatched long ago, but never flush until now, have, by the commission of their Dam, taken their flight out of their nests, in which they roosted for a season, & are flown in flocks abroad into all coasts & countries christian, to charm with sweet, but false notes of heretical melody the hearts of silly people, & the wits even of the Gallants of this world: what greater opportunity & more fit occasion, in respect of these & the like occurrences, could have offered itself unto me, or I have wished, for the bestowing of either my pains on this Book, or this Book on my dear Country? Which as it giveth place to no Realm nor Region of the earth in the constant love & fast embracing of the book of books the Volume of the highest, & the blessed truth of God almighty: so is it not behind them in being assaulted & shaken every way, what by the casts & complots of foreigners, what by Devilish practices, conspiracies, & proditions of Domesticals, that someway at least it might be thrown down, clogged with a yoke of servitude, & enthralled to the slavery of the man of sin. For the better effectuating of which their purposes, & more cunning & currant bringing them to pass, how of late years, yea & days, many fugitive persons of this our Country, ordained & sacred by their Superiors to this good end, have made their return in swarms unto us with outlandish minds & Doctrine, to inspire the people with heresy & rebellion: none so far in any course of life removed & estranged from public action, whose ears have not been moved, & his very heart wounded with these tidings. No time or season which they have omitted, no place, no creak, no corner in this land which they have not sought out, no person from almost the highest potentate to the lowest worm, whom they have not felt, &, except he hath been too sound, sounded & wagged & lifted at too, that they might plant & supplant, set & unset, root in & root up, D. Allen, in his Apology of their two Seminaries; and in other his treatises of like tragedy. & all, as one of their old whining Prophets sooth & solemnly with tears full often telleth the Christian world, to bring us home unto the lap of our mother, holy Church, of which their Lord the Pope is holy father. Well may he be her father, but then such a father doubtless hath he been unto her, as is recounted by ancient History Aruntius a Roman to have been unto his virgin daughter Medullina, Plutar. in Parallel. with whom in the dark, rapt with a pang of drunkenness, he committed incest. But were the Church of that remorse of conscience & resolute courage in revenging herself for this spiritual villainy, as was that virgin for suffering that corporal force & ravishment: She would burn within her inflamed with a fiery zeal of holy indignation, & drawing out this incestuous Roman, who hath defiled her in the darkness of Idolatry, himself drunken with the cup of fornication, would bring him unto the altar, even that altar of the Lord, which he hath made a witness of so many his hateful pollutions & incests, & there slay him before God, for the appeasing of his ire & wrath towards her, & for the washing away of this so grievous a blot & high reproach of her Virginity. The which that the poor seduced people of our land, may be the better enabled, & more throughly animated to take in hand & put in execution, who now as shaken & shattered reeds are carried and blown away with every puff & blast, every breath & wind of jesuitical mouths: I have, in charitable regard & commiseration of their cases most miserable, taken into my hands this learned Abridgement comprising in no great room the very full body & course of all Divinity & Christianity, & opened the hidden treasures thereof unto them in their mother-speech, that now no longer, (after they are once brought to the light & knowledge of their whole duty, what to God, what to their Sovereign, what to every man & their native Country they must perform) they suffer themselves to be slocked away, by wily merchants, from Christ their Master; neither stand in a mammering, as men rend in sunder, a part here, & a part there, a part with Belial, & a part with Christ, a part with Spain, & a part with England, a part with the Pope, & a part with Queen Elizabeth: but all may in an unanimity of consent strive one way, follow one Christ, live loially in their own Country, under their own blessed Liege & Lady, with all prosperity. Whose person then, in a work of so great moment and so good importance, might I have preferred before, or matched in equal balance with your Honour, to whose favour & patronage I should commend it: of whose zeal, wisdom & industry most constantly showed in this cause of God, her Majesty, the Church & public weal of this kingdom, thousands of those, who are now living in those Provinces, over which you are placed, cannot but yield their testimony to that, the fruit & benefit whereof they live & joy in, and which deserveth not only a present remembrance, but a perpetual registering & recommendation to all succeeding ages. In which most worthy and noble endeavours, as it hath pleased God to make and appoint you a chief and principal instrument for the continuance of his Gospel, and for the eternising of his name & glory here amongst us: So beseech I him, that it will please him so to make and appoint you still, & with an enlarged bounty & liberality so to increase the riches of his graces & gifts in you, that you may with strength go forward, continue, and never give over in this holy & honourable race of your life, & in the glorious quarrel of Christ & his spouse; until when in the end without end you may reign with him in glory. Your honours most humble at command, HENRY PARRIE. TO THE CHRISTIAN READERS HENRY PARRIE WISHETH grace. AND PEACE THROUGH JESV CHRIST OUR LORD. WHereas but a small and short remnant of days is allotted unto every of us to try the hazard and adventure of this world in Christ's holy Merchandise, (yet forty years, and the youngest may, the oldest must departed) I being subject to this common case, and most certain uncertainty of our life; neither knowing, if perhaps at this present my staff standeth next the door: have been and am desirous and earnest in this behalf, so to bestow all my possible endeavours and labours in this my Lord and Masters traffic, as that neither I may return unto him with a Talon in a napkin, and withal may leave behind me some poor token and testimony of my love and duty towards him and his blessed Spouse, with future posterity. Which my desire and earnest deliberation struggling and striving so long within me, until it had gotten the conquest of such shamefast and fearful motions, wherewith men are well acquainted, who are at all acquainted with their own infirmities: I was thereby at length drawn to this bold and hardy resolution, as to commit something to the press, and so to the eyes of them, whose great and sharp censures, I have ever with trembling thought of heretofore, and even now would fly them with all willingness. Wherefore also in respect hereof, & of the greennes of my age, so hath the flame and heat of my desire been slaked and cooled with the water as it were of fear, wherewith I shake in mine own conceit: as I have not presumed to draw any shaft out of mine own quiver, or to present the world with an untimely fruit of so young a tree: but rather have made choice of a shaft out of the lords armoury, framed by the hand and skill of the Lords workman, fit to make the man blessed who hath his quiver full of them. If yet in this I have been presumptuous, if bold, if undiscreet, if foolish: my brethren, for your sakes have I been so: for your sakes have I been presumptuous, bold, undiscreet, & foolish, even for you and for your children. The greater is my hope and trust, that these whatsoever my pains and labours shall find favour and grace in your sights, and receive good entertainment at your hands; because for you they have been undertaken, and the gains and commodity, that shall arise thereof (if by the blessed will of God any shall arise) shall redound unto you and yours for ever. It is a case lamentable, deserving the bowels of all Christian pity and compassion, and able to cause the tears of sorrow to gush out and stream down the face of a man, who is not frozen too hard in security and in an uncharitable carelessness: when he shall but lift up his eyes, and see the waist and desolation of so many distressed souls, who in so many places of this our land & country have been & are daily either pined away and consumed to the bone for lack of God's susteinance, the bread of life, the word of God, the only preservative of the soul; or, through the deceitful poison of that old Sorceress and Witches Children, infected and baned unrecoverably. Alas poor souls, fain would they have somewhat to keep life within them: and therefore as famished and starved creatures, which have been for a space pounded up and pinfolded in a ground of barrenness, debarred of all succour & relief, when ever they may light of any thing that may go down the throat, be it as bitter as gall, and as deadly as poison, they swallow bitterness as sugar, and lick up death as sweet honey. And yet, (I rue to speak it) such is the hard-hartednes and brutish unnaturalness of many merciless men, if yet men, who have so flinted their foreheads, seared and sealed up their minds and consciences in all impiety: as that they have entered as it were into a league & bond with themselves to forget Christ, never to know the man more, never to speak in the name of jesus; never to feed the flock of jesus, whose souls are even as great and dear to him, as the price they cost him. For, had not these men swornlike * Of Valennus the Cardinal's religion, who (graceless man) abiur his ecclesiastical vocation, to be● lifted up t● temporal Dukedom's Sabellic. E●nead. 10. li● sons of the earth to possess the earth for ever, and to leave heaven and the heirs of heaven, even the chosen of God, to God himself to look to: it were uncredible, nay, unpossible were it, that after so many threats & warnings from heaven, from earth, from God, from men, from their foes abroad, and their friends at home, they should not yet once, not once descend into a dutiful consideration of this their heavy trespass, and so with a speedy industry and assiduity re-enter and recover those their forsaken charges, which a long while have languished and worn away for want of pasture, and lie now (the dear lambs of Christ jesus) stretched on the ground for faintness, fetching their groans deep, and their pants thick, as ready to give over and to yield up the Ghost. O Lord, are not thine eyes upon the truth? jerem. 5.3 thou hast stricken these men, but they have not sorrowed; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a stone, & have refused to return. Not the losses and unsupportable calamities of Christ's people, not the miserable apostasy & grievous falling away (woe to us therefore) of multitudes of the ignorant and unlettered men from the Apostolic faith and the Church of Christ, not the certain dangers and hazards of their own persons, Wives, Children, and Kinsfolks (with all which rods of his fatherly chastisement God hath lately, in his justice tempered with surpassing mercy, visited them) can awake or rouse them out of that dead and deadly slumber, whereby they have as much as in them lieth betrayed to the powers and forces of Satan God's sacred inheritance, and laid open the precious flock of Christ to the mouths and teeth of Wolves. But would God the burden of this sin rested only on the necks of these reckless persons, whose extreme barbarity yet in letting, through their profane absence, their harmless sheep to drop away by famine of the word, hath raised a louder cried and clamour against them in the ears of God, than any we are able to make by our most just complaint in the ears of men. Another swarm of Caterpillars there are, the very trash and rifraffe of our nation: who deeming it a more easy life to say service in the church, than do service in the house, and to stand at the altar of God, than to follow the plough of their Master, have, like men of idle & dissolute quality, only moved thereto in a lazy speculation, laid their wicked & sacrilegious hands on the Lord's Ark, unreverently entered, with shoes and all, into his Temple, taken his undefiled Testimonies in their defiled mouths, disgraced, defaced, and defamed the glory & majesty of divine rites and mysteries, through their beggarly entering into, & base demeaning themselves in so high an office. Gape not these men, trow you, for new miracles to rain out of heaven? As if Christ must needs for their sakes lay the foundation of his Church again, & call again from the net, & the receipt of custom, and other trades of this world such as he would dispatch abroad for this holy Message, that so these artisans might be invested with Apostleships, Doctorships, and the rooms of Prophets, as ready men after a night's sleep, or an hours trance to turn the book of God, & menage the keys of Heaven. But my friend, be not deceived: awake out of sleep, & dream no more. Zach. 13. ●… Thou art no Prophet; thou art an husbandman, & taught to be an herdman from thy youth up. Get away therefore with speed from the Lords house, if thou be a cleaver, to thy wedge and axe if a hind, to thy Master's plough; but meddle not with God's affairs, lest he break out upon thee and destroy thee. But in vain spend I words to brass and Iron: who, though the Lord hath held in his hand for a long time the full viol of his wrath, and is now weary with holding it any longer, and about to pour it out upon them for this their horrible transgression; yet staggar they not a whit at it, but run on like hungry companions with an eye only to the flesh pots, and so sell both themselves & their people for a morsel of bread, & a mess of pottage to the devil. Shall I not visit for these things, saith the Lord? jerem. 9 ●… Or shall not my soul be avenged on such a nation as this? Yes doubtless, he, who is able to muster the clouds and winds, and to fight with heavenly powers against us, shall and will, if we leave not off to make such havoc of his children, be avenged on us; he shall raise up the standard, and make the trumpet blow, neither shall suffer the sight of the one to pass our eyes, nor the sound of the other to forsake our ears, until destruction come upon destruction, death upon death, plague upon famine, and sword upon both, to the utter overthrow both of ourselves & Country perpetually. Nay rather, O God, if there be any place for mercy, (and why should we doubt of mercy with thee the God of mercy?) look not upon this dross and filth wherewith thy holy house hath been polluted, but sweep them out; but look, O Lord, with thy tender eye of compassion upon thy silly people (for what have they done?) and stir them up daily for Pastors and Prophets wise and skilful men, whose lips may keep knowledge, and whose hands may break unto them the bread of life. Now, that this may have a more mature & happy success, I am humbly to beseech and solicit (if so this my simple work come unto their hands) the Reverend Fathers of this Land, to whom I acknowledge all duty & submission in the Lord, & whom with all reverence I solicit in this the Lords cause, that if their authority be not able to stretch so far as to the throwing out of these dumb, deaf, and blind watchmen out of God's tabernacle, into which they have been shuffled (against many of their honours wills) by those accursed Simoniacal Patrons, who have soldered & simoned the walls of their houses with the very blood of souls: yet it may please their wisdoms to constrain and compel these, wheresoever they shall find them in any of their Dioceses, to the reading and diligent studying of those books which their own countrymen, moved with mere pity towards them and their flocks, have painfully delivered unto them in a tongue familiar and common to them all. And if it shall seem so good and expedient to their Honours, to adjoin these my labours unto the pains and travels of many the servants of God who have with great praise endeavoured in the like matter on the like respects heretofore: I make no doubt, but that out of this short, yet full Sum of Christian Religion, God adding his blessing thereunto, they may in short time receive such furniture and instruction, as they shall save both themselves and others, who both else are in case to perish everlastingly. But if their feet will walk on in the way of blindness, and themselves refuse to come out of the darkness of ignorance into the bright light of God's knowledge: yet will I not faint in hope for Israel but will look when yet once again God himself shall smite on rocks, and water shall flow out of them, that his people in this time of drought may drink. Even so, O God, for thy promise sake, and for thy troth of old plighted in thy beloved Son unto thy chosen, open the rock of stone again, let again the waters, the living waters of thy word flow out, and let the saving rivers of thy Gospel run, and stop not, through all dry places of our Land, that men and Angels may see the felicity of thy Chosen, and rejoice in the gladness of thy people, and give thanks, and praise, and glory, and honour, with thine inheritance, unto thy blessed name for ever. A CATECHISM OF CHRISTIAN RELIGION. 1 What is thy only comfort in life and death? THat both in soul, & body a 1. Cor 6.19. 1. Thes. 5.10. , whether I live or die b Rom. 14 8. , I am not mine own, but belong c 1. Cor. 3.23. wholly unto my most faithful Lord & Saviour jesus Christ: who by his precious blood most fully satisfying d 1. Pet. 1.18. 1 john. 1.7. & 2.2. for all my sins hath delivered e 1. john. 38. Heb. 2.14.15. me from all the power of the devil, and so reserveth f john. 6.39. me, that without the will of my heavenly Father, not so much as a hair may fall g Mat. 10.30. Luke. 21.18. from ●y head: yea all things must h Rom. 8.28. serve for my safe●y. Wherefore by his Spirit also he assureth i 2 Cor. 1.22. & 5.5. Eph. 1.14. me ●f everlasting life, and maketh k Rom. 8.24. me ready, and prepared, that henceforth I may live to him. 2 How many things are necessary for thee to know, that thou enjoying this comfort mayst live & die happily? Three l Luk. 24.47. 1. Cor. 6.11. Rom. 8.16. Tit. 33.4.5.6.7 8. . The first, what is the greatness m john 9.41. Rom. 3. of my sin, & misery. The second, how I am delivered n john. 17.3. from all sin and misery. The third, what thanks I own o Ephes. 5.10. 1. Pet. 2.9. & 3.10.11.12. Rom. 6.11.12.13. Mat. 5.16. 2. Tim. 2.15. unto God for this delivery. There is a threefold order, or there are three parts of the study of divinity. THE first is a catechetical institution, or brief sum of Christian doctrine, which is called a Catechism, and is a brief explication of the general points of the same doctrine. This part is necessary. For both the learned and unlearned aught to know the foundation of religion. The second, a handling of common places, or common places, which contain a larger explication of every point, and of hard questions, together with their subdivisions, reasons, and arguments. The third, a diligent meditation of the scripture, or holy writ. This is the highest degree, for which we learn all the rest: to wit, that we may come furnished to the reading, understanding, and propounding of the holy Scripture. Those former parts are taken out of the Scripture: and again common places do lead us unto the Scripture, which is as it were a rule, by which they are directed. What a Catechism is. A CATECHISM is a brief doctrine, framed for youth & the ruder sort, containing in it the sum of the doctrine of the Law & Gospel, or of Christian religion, which being delivered, is required again at the hands of the auditors. It is so called of a Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to resound, or to return a voice back again Echo-like: because that children did by mouth make rehearsal of those things which were asked them, and which they had hard. Catechumeni in the primitive church, were those who learned the Catechism: that is to say, such as were now of the Church, and were instructed in christian Doctrine. Neophyti, or Novices, were those who were but new come unto the Church, so called from two Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify a new plant. Of the Catechumenes there were two sorts. 1 Those who first being of some years, whether of the jews or of the Gentiles, afterward came unto Christ, but were not as yet baptized. These were first instructed in the Catechism, and afterwards baptized, and admitted to the Lords supper. 2. Those who were borne in the Church. That is, the Children of Christians. These eftsoons after their birth, as being members of the Church, were baptized, and after they were grown a little elder, they were instructed, and confirmed by laying on of hands, and so dismissed out of the company of the Catechumenes, so that it was lawful for them thenceforward to draw near unto the lords Supper. This Catechising doctrine hath ever been in the Church. For in the old Testament God himself in briefe-wise delivered the doctrine of the Law & Gospel, the Decalog & the promises, as when he saith, Walk before me, Gen. 17.1. Gen. 22.18. and be thou perfect. Likewise, In thy seed shall all nations of the earth be blessed. Now these things God would that Abraham and his posterity should teach their Children, and their whole family: and therefore this doctrine was framed fit for the capacity of Children, and the ruder sort. In the old Testament furthermore there were also sacrifices, prayers, & other things, in which the youth were instructed. In the new Testament, in the Apostles time, there was likewise a Catechising doctrine: as the author of the Epistle to the Hebrews reporteth. Therefore, leaving the doctrine of the beginning of Christ, Heb. 6.1. let us be led forward unto perfection, not laying again the foundation of repentance: that is the beginning of Christian doctrine, which comprehendeth repentance and faith. These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptisms, because they that were of some years before they came to christ, were first instructed, before they were baptized. It is called also the doctrine of laying on of hands, because the Catechism was required at their hands (that they should be able to answer in it) on whom hands were laid, that is to say, of the children of Christians, who were baptized in their infancy. The parts of these rudiments of Christian doctrine, which they call Catechism, are the Law and the Gospel, or (as it is said in the place afore named unto the Hebrews) repentance and faith in Christ. Semblably the fathers also write Brief sums of doctrine: certain remnants of which we see as yet in Popery. Now it behoveth that the youth be by and by instructed in this doctrine, and do know the foundation. 1. Because of the commandment of God, ●eut. 6.7. Thou shalt tell them unto thy children. 2. Because we are so corrupted, that, except we be timely informed of the will of God, hardly, or never we learn to do things acceptable unto God, and scarcely suffer ourselves with much ado to be withdrawn from those errors which happily we drunk in, in our childhood. 3. Because we are to hold the foundation, upon which we may build, and unto which we may refer those things which we read. 4. Because God receiveth not into favour those, who by their judgement cannot discern between things honest and dishonest (this is to be understood touching those, who are able to receive instruction) neither doth salvation befall to those who have understanding, without agnising and profession of the truth, or without faith & repentance. This is life eternal, john. 17.3. Rom. 10.17. that they know thee to be the only very God. And, faith cometh by hearing. Now no man believeth in him of whom he hath never heard. There must therefore in the Church be delivered such a sum of doctrine, of which the ruder and younger sort also may be capable. 5. Because of order and seemliness. For as the Children of the jews after Circumcision were instructed in the Law: so it beseemeth us also after Baptism to instruct our little ones in the first principles of Religion. 6 It is necessary also for the rude and younger sort that they be severed and discerned from the Heathen. Objection. But we may have an implicit or confused faith. Therefore no need of instruction. Answer. No faith is without knowledge: therefore there is need of instruction. Rom. 10.14. john. 3.36. How shall they believe in him of whom they have not hard? He that believeth not in the Son, the wrath of God abideth on him. OF THE HOLY SCRIPTURE. WE see all men, who at leastwise strive not to cast off all sense of humanity, to embrace and profess some opinion of God and his will, as also some manner of worshipping him, partly drawn from nature herself, and partly by persuasion received: which is it that they call Religion. Now albeit all will easily grant that to be the true Religion, which hath been delivered by God himself, neither will they seem to have come unto that degree of impudence, as not to yield their assent unto God when he speaketh of himself and of his own will: yet notwithstanding, which may be that Religion delivered from above, will never be agreed upon amongst men, until our Lord jesus Christ returning to judge the quick and dead, do decide the controversy. There are two opinions of Religion. The one deemeth that in every Religion, which doth lead a man towards God, salvation is to be found. The just man shall live by his faith, that is, every man (as these men interpret it) shall live by his faith, what manner so ever it be. But this opinion is not true: because there is but one true Religion: others are false, lying at variance with the true, according as it is said: He that believeth not in the Son, the wrath of God abideth on him. The other opinion thinketh (and that rightly) that that is the true Religion, in which God is truly worshipped, and that to be but one, & that in it only men shall be saved. But the Church of God doth certainly know, and though all the Devils and wicked ones stamp at it, doth profess that this is the alone true and wholesome doctrine of God and his worship, which God himself even from the creation of man delivered by his own voice to our first fathers, and afterwards would have to be contained in the scriptures by the Prophets and Apostles. Since than whatsoever we may affirm of God and the salvation of men, doth depend on the written word, we will first consider these four things as touching the Scripture, before we come to make recital what ourselves affirm. 1 What the holy Scripture teacheth: or, how Christian doctrine is divided. 2 What Religion, delivered in the Scriptures, differeth from other religions: or how we ought to discern the true Church, and to dissever her from other sects. 3 From whence it appeareth, this Religion alone to be true and divine: and all others to be forged. 4 For what cause no doctrine besides the holy Scripture is to be received into the Church. OF THE FIRST QUESTION. What the holy scripture teacheth. THE argument and sum of the whole sacred Scripture cannot be more rightly, nor more simply, nor with more perspicuous brevity comprised, than the holy Ghost hath comprised it in the ten commandments, & Creed, in which the Articles of our Faith are rehearsed: which will be manifest enough if we remember that the whole Scripture consisteth of two parts, the Law and the Gospel. The Catechism of Heidelberg maketh mention of three, of which yet the first & the third appertain unto the Law. Others make five parts: The Decalog or ten commandments, the Law, the Creed, the Sacraments, and prayer. But the Decalog is the sum of the Law: and therefore is it to be referred unto the Law, which is the former part. The Creed containeth the sum of the Gospel: and therefore must it be referred unto the Gospel, which is the second part. The Sacraments are as appurtenances adjoined unto the doctrine of the Gospel: therefore also they are referred unto the second part. Prayer is a part of the worship of God; and therefore to be referred unto the Law. There are also who say, this doctrine of the Church is divided. 1. Into the doctrine as touching God, 2. into the doctrine concerning his will, 3. into the doctrine concerning his works. But these three parts are handled both in the Law, and in the Gospel. An argument from the division. 1. For all the doctrine concerning God is either of the nature, or of the will, or of the works of God. Wherefore what the nature of God is, is taught in the Law and Gospel. His will is seen either in his commandments, or in his threatenings, or in his promises. Now his works either are his benefits, or the judgements of his will, which are to be beheld in the creation, after the fall, & in the restoring of man. Besides these, the sins also of men and devils are described. And of all these we are taught, either in the Law, or in the Gospel, or in both. Wherefore the Law & the Gospel are the chief general heads which comprehend all the doctrine of the Scripture. 2 Christ himself hath made this division, saying: So it is written, and so it behoved Christ to suffer, Testimonies. and to rise from the dead the third day, and that in his name should be preached repentance, and remission of sins. Now all this is contained in the Law and the Gospel. 3 Because the Law and the Gospel do comprehend the same, which are comprehended in the writings of the Prophets and Apostles, and in the doctrine of the Church, in which is comprehended, what God hath done unto us, and what of us he requireth. Therefore have we well divided the Doctrine of the Church into the Law and the Gospel. 4 We do gather also the selfsame argument of the holy scripture by this, From the definition of the subject, to wit, the covenant. that the books of the Prophets and apostles are called the old and new Testament. For it is well known that here by the name of Testament is meant the covenant. If then the covenant which is between God and the faithful be described in these books, it must needs be that in them is declared what God promiseth and what he doth unto us, to wit, his favour, remission of sins, his holy spirit, righteousness, and life everlasting, and preservation of his Church in this life, by and for his son our mediator: as also what he requireth of us, that is to say, faith, by the which we receive his benefits: and a life framed according to his commandements, by which we declare our thankfulness. And these are the things which are taught in the Law and Gospel. 5 Neither is the meaning of the holy Ghost otherwise, From the Subject correlative of the covenant. when in a word he sayeth, that Christ is taught in the whole Scripture, and that he alone is to be sought there. For Paul truly, as also the rest of the Apostles, did not propose a maimed, but a whole doctrine unto the churches, even as himself witnesseth, Act. 20. That he kept nothing back, but showed all the counsel of God concerning the Ephesians. And yet the selfsame Apostle 1 Cor. 2. saith: That he knew nothing but jesus Christ, and him crucified. And Cap. 3. That the foundation of the doctrine of the Church is Christ alone: And that this foundation is common to the Prophets together with the Apostles. Wherefore the Doctrine concerning Christ, is the sum and scope of the Scripture, and the foundation laid by the Prophets and Apostles, on which whosoever rely not, they are not stones of the Temple of God, that is, members of Christ's Church. OF THE SECOND QUESTION. SINCE that we do understand, what is the Doctrine of the Church, Wherefore true religion is to be discerned from others. contained in the books of the Prophets and Apostles, to wit, the sound and uncorrupt voice of the Law of God and the Gospel concerning Christ: easy it is & necessary for us to discern it from all other religions. 1 Because of the commandment of God, 1 Cause. The commandment of God. 1. john 5.39. 1. Cor. 10. 1 Cor 6.17. Apoc 18.4. E●a● 52.11. ● john. 10. 2. ●●me. The glory of God. 2. Cor. 6.15. which ought to suffice us whether we know the cause, or no. Fly Idols, Depart from her, my people. Be not yoked with Infidels. Be ye holy. Touch no unclean thing, ye that bear the vessels of the Lord. He that bringeth not this doctrine, bid him not, God speed. 2 For the glory of God: who as he will not have himself coupled with idols and devils: So also he will have his truth severed from lies, and his household to be separated from the enemies of the Church, that is, from the children of Satan. It were contumelious so to think of God, as that he would have such Children, as persecute him. There is no agreement between Christ and Belial. ●. Our salvation. 3 For our own salvation, and that in two respects. 1. That the Church may be known, that is, may be beheld, unto the which the faithful may join themselves. Whereas if thou canst not discern the true Church from the false, thou shalt ●ot know unto which to join thyself, and what manner of worship thou oughtest to follow. For God will, that all which are to he saved be gathered unto the Church, according as it is said, Out of the Church there is no salvation. 2. In regard of our comfort: that every one may know of what kingdom they are, and whether they be of those unto whom God promiseth salvation. This canst thou not know, except thou canst discern the true Church from false churches. 4 The doctrine of other sects, 4. The confirmation. and the difference is necessary to be known, that our faith and comfort may be the surer, when as we see that to be in our Church, which ●is wanting in others: likewise when as we perceive what is the cause, why they who make profession of our doctrine he saved, but all other sects together with their sectaries be damned. 5 Lest we being deceived should embrace the doctrine of some other sect, for true Religion. 5. The eschewing of danger. Act. 4 john. 10. For there is no salvation in any other: neither among men is there given any other name vn●der heaven, whereby we must be saved. Therefore is it said, He that is the shepherd of the sheep, him do the sheep follow: because they know his voice: and they will not follow a stranger, but they flee from him; for they know not the voice of strangers. It is necessary therefore that the sheep know how to discern the voice of the shepherd from the voice of wolves, according unto the rule 1. john. 4 Believe not every spirit. For Satan is wont to transform himself into an Angel of light, and the most part of Heretics do imitate the words of true teachers, whereas their opinions are most different. And we oftentimes see that the ruder sort, when as they perceive some similitude in some either rites or opinions, are easily lead to believe, that the adversaries of the Church do profess either the same religion with us, or not so bad as we make it: or since that they have some thing common with us, that it is not much material whether they let pass some things, or add some others. Wherefore lest some show of likeness may beguile any man, it is profitable that the manifest and universal differences of the true and false religions may be laid open to the sight. 6 Lest we be partakers of the punishments which are to 6. Punishment. come on such men. Apoc. 18.4. Go out of her, that ye be not partakers in her sins, and that ye receive not of her plagues. 7 That the wicked may be left unexcusable. 7 That the wicked may be left unexcusable. For albeit an acknowledging of God is neither sufficient to salvation, nor true without the doctrine of the Church: yet so much of God is manifested unto all men, as is sufficient to take away all excuse from them for their impiety. For neither unto these very things, which may truly be gathered concerning God by the light of nature and frame of the world, do they give their assent, neither go they forward to seek a more full knowledge of God, unto the which those things are as it were spurs to prick them forward: but either they do quite and clean reject them, or they draw them unto an other meaning, and stitch their own inventions unto them, beside and against the testimony of the whole nature of things and their own consciences. So that they are ignorant indeed of God, but that of stubbornness and of purpose. And this is the very cause why at length they are oppressed with desperation, because they are convicted by the force of the truth to have stubbornly sought after error and blindness. The difference of this true doctrine from others. 1 This doctrine was delivered from God: other Sects are sprung from men, and have been invented by Devils. 2 True Religion hath firm testimonies, divine, such as quiet consciences, The Law by nature known, yet darkened. and convince all other Sects of error. 3 In the doctrine of the Prophets and Apostles is delivered the whole Law of God, rightly understood and uncorrupt: and both the Tables of the Law are perfectly kept. As for other Sects, they cast away the principal parts of God's Law, that is to say, the doctrine concerning the true knowledge and worship of God, which is contained in the former Table of the Decalog: as also they do reject the inward and spiritual obedience of the second Table. That little good and true which they have is a part of the commandment concerning the discipline contained in the second Table, or concerning the outward and civil duties towards men. The Gospel by nature not known. 4 The whole Gospel of Christ, & that rightly understood, is in the true church alone taught, and in this true doctrine alone is it contained. Other sects either are clean ignorant of it, as the Ethnics, Philosophers, jews, Turks, who also are as very enemies of the Church: or they do patch some little part of it out of the doctrine of the Apostles unto their own errors, of which part yet they neither know nor perceive the use, as the Arrians, Papists, Anabaptists, and all other Heretics, of whom some concerning the person, others concerning the office of our mediator, maintain errors. All these, though they arrogate unto themselves the title of the Church, and profess the name of Christ: yet (since that they depart from that only foundation of the Church which is Christ, that is, since they do not acknowledge Christ either to be true God, or true man, neither do seek for righteousness and salvation wholly in him) they are not the members of the true Church not so much as in outward profession, as it is said, 1. john. 4. Every spirit which confesseth not that jesus Christ is come in the flesh, is not of God: and this is the spirit of Antichrist. The difference of this true Doctrine from Philosophy. It is true that we study Philosophy, and not the Doctrine of other sects: but yet there is a very great difference between these two Doctrines. 1. Philosophy is wholly natural: but the principal part of this doctrine (that is, the Gospel) is revealed from above even from God. 2. Only this doctrine declareth the Gospel: Philosophy is quite ignorant of it. 3. The Doctrine of the Church showeth the originals of our miseries: Philosophy doth not so. 4 This doctrine whereas it doth assure us of eternal life, it doth minister comfort unto our consciences, and showeth us the way how to wade out of dangers: Philosophy teacheth us not so much as this. 5. Of this we are taught the whole Law: Philosophy letteth pass the chiefest parts. Indeed Philosophy containeth two parts profitable for man's life, as Logic, Mathematics & others which God would not deliver in this doctrine: But as concerning this doctrine, Philosophy hath but a little part of the Law, & that obscurely, and that taken out but of a few precepts of the Law. It hath certain common comforts: those that are not common it hath not, as being proper unto the Church. Common comforts are these. 1 The providence of God, or the necessity of obeying him. 2. A good conscience. 3. The worthiness of virtue. 4. The final causes or the ends which virtue proposeth. 5. The examples of others. 6. Hope of reward. 7. A comparing of events: because a less evil is compared unto a greater. Those comforts which are not common but proper unto the Church, are, 1. Remission of sins. 2. The presence of God in miseries themselves. 3. Our final delivery. Certain notes or marks, by which the Church is distinguished from others. The marks, which distinguish the Church, or the professors of true doctrine from others, are these. 1. Purity of doctrine. 2. The right use of the Sacraments. 3. Obedience towards God and his doctrine, both in life and manners. Many times truly great vices do grow in the Church, but they are not maintained, as falleth out in other Sects. For the true Church is the first herself that doth comprehend and condemn them, before any other. As long as this remaineth, so long remaineth the Church. OF THE THIRD QUESTION. Whence it may appear that this Religion alone was delivered of God which is contained in the Scripture. GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures, that no man without extreme and manifest impudency, such as was the Devils in paradise, durst say that any thing, if it were once apparently known to have been spoken or commanded by God, might be called into question, or that any man might refuse to obey it. Here-hence are those things so often inculcated in the Prophets, Harken O heavens, & hearken O earth, For the Lord hath spoken. Thus saith the Lord. The word of the Lord came to Esaias, jeremias, etc. Since therefore it appeareth that the books of the old and new Testament are the words of God, there is no place left of doubting whether that be the true Religion and doctrine which is contained in them. But whether these books were written by divine instinct, and by what proofs and Testimonies we are certain of so great a matter, this is a question not to be let pass of us. Wherefore this question is necassary. For except this above all other things remain steadfast and immovable, that whatsoever we read in the books of the Prophets and Apostles, doth as truly declare the will of God unto us, as if we did hear God openly speaking to us from heaven: it cannot choose but that the very foundation and whole certainty of Christian Religion must be weakened. Wherefore it is a consideration worthy those who are desirous of the Glory of God, and do seek for sure comfort, to inquire whence it may appear unto us that the holy Scripture is the word of God. To this question now long since answer hath been made by the Papists, that forsooth it is not otherwise certain, The first part. The authority of the Scripture doth not depend of the Church. then because the Church doth confirm it by her Testimony. But we, as we neither reject nor contemn the Testimony of the true Church, so we doubt not but their opinion is pestilent and detestable, who often say that the holy Scriptures have not their authority elsewhere then from the word of the Church. For first, wicked is it and blasphemous to say, 1. Reason. The reproach of God. that the authority of God's word dependeth of the testimony of man. And if it be so, that the chiefest cause, why we believe that the scriptures were delivered from heaven, be the witness of the church, who seethe not that hereby the authority of man's voice is made greater, then of the voice of God? For he that yieldeth his testimony unto an other, so that he is the only or the chief cause, why credence is given unto the other, out of all doubt greater credit is given unto him, then unto the other who receiveth his testimony. Wherefore it is a speech most unworthy the majesty of God, that the voice of God speaking in his holy book is not acknowledged, except it be confirmed by the witness of men. Secondarily: 2. Reason. Our comfort. Faith is grounded on approved witness, therefore not on man's. whereas the doctrine of the Prophets & Apostles doth preach of so great matters, as the certain knowledge of them is so greatly desired of all, who are well disposed, and the conflicts of doubtfulness in all men's minds are so great: what full assurance of our faith can there be, what sure consolation against the assaults of temptations, if that that voice, on which our confidence relieth, be no otherwise known unto us to be indeed the voice of God, but because men say so, in whom we see so much ignorance, error, and vanity to be, that no man scarcely, especially in matters of some weight, doth attribute much unto their word, except other reasons concur with it. 3 Reason. The confutation of our enemies. Thirdly, the truth of God and christian religion is plainly exposed unto the mocks and scoffs of the wicked, if we going about to stop their mouths do therefore only desire that we should be credited, that our Religion is from God, because ourselves say so. For if they be by no other confutation repressed, they will with no less show of truth deny it, than we affirm it. 4 Reason. Witnesses. Last of all, the scripture itself in many places is against this opinion, & doth challenge a far higher authority unto itself, then which hangeth upon men's words. For so saith Christ himself, john. 5. I receive not the record of man: signifying thereby, that his doctrine stood not, no not on john Baptists testimony, although yet he did allege it, but as of less account, that he might omit nothing, by which men might be moved to believe. Therefore he addeth, But I say these things that you may believe, I have a greater witness than the witness of john. And if Christ now being humbled said these things of himself, then surely shall they be no less true of him being in glory, and sitting in his throne: And 1. Corinth. 2. Paul saith: My word and my preaching stood not in the enticing speech of man's wisdom, but in plain evidence of the spirit, and of power, that your faith should not be in the wisdom of men, but in the power of God. If so be then our faith must not rest no not upon reasons wisely framed by men, much less shall it depend on the bare word of men. Eph. 2. the Church herself is said to be builded upon the foundation of the Prophets and Apostles. If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles, as on the foundation: the certainty of the Scripture cannot hang on the Church's witness. For so should not the Church be upheld by the testimony of the Prophets and Apostles, but by her own. And 1. john. 5. it is said; If we receive the witness of men, the witness of God is greater. If it be greater, than the authority of it hangeth not on the record of man: But we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice, then unto the Church affirming the same. Now that it is said of the contrary, That they are true, the Church alone doth witness. Answer. The minor is false. That by the Church's Objection. 1 record alone it doth appear unto us, that the sacred books, which we have, were written by the Prophets and Apostles, whose names they bear in their forehead, and that even unto us they are come uncorrupt: this we grant not. For God far more certainly testifieth both in the Scripture and in the hearts of his Saints, that no feigned or forged thing is in these books, then it can be by the Church, and all the creatures of the world confirmed. They therefore who stand upon the Church's testimony alone in this point, show that themselves have not as yet felt or understood the chiefest testimonies. Furthermore they say, that the books authentic, The discerning of books. Answer. The Minor is false. 1 The working of the holy Ghost. or as they Objection. 2 term them, Canonical of both Testaments are discerned from the Apocryphal by the Church's judgement: and therefore that the authority of holy canon doth depend on the church's wisdom. But that this difference of the books is not determined by the church's judgement, but being imprinted into the books themselves by the Spirit of God is only acknowledged and approved by the Church: this is easily to be understood, if the causes of this difference be considered. For either in these which are called Apocryphal the force and majesty of the heavenly spirit doth less evidently appear in the weight and vehemency of words and matter, then in others, of which it is clear that they are the heavenly oracles therefore set down in writing by divine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these books themselves, 2 The certainty of authors. nor out of others, which are canonical, that they were written either by the Prophets, or Apostles: because either they were not penned by those, whom God by certain testimonies hath warranted unto us to be endued with a prophetical spirit: or themselves do not show any certain authors of them: or by their form of speech or other reasons it may be gathered, that they were not left of them, whose names they bear. Now as touching either this evidence of the spirit, or certainty of the authors, we build not our judgement on the testimony of the Church, but of the books themselves. And therefore not for the Church's judgement only do we judge some books to be canonical, and the foundation and rule of our faith, and do therefore accept of the doctrine of other some, because they agree with the canonical: but rather for the very causes of this difference which we find in the books themselves. Objection. 3 The Church is more ancient than the Scripture. 1. Answer. The minor is false. As for that, which some men say, that the Church is ancienter than the Scriptures, and therefore of greater authority, it is too trifling. For the word of God is the everlasting wisdom in God himself. Neither was the knowledge of it then first manifested unto the Church, when it was committed to writing, but the manifesting of it began together with the creation of mankind, and the first beginnings of the Church in paradise: yea, the word is that immortal seed of which the Church was borne. The Scripture is first in nature as the cause. The Church therefore could not be, except the word were first delivered. Now when we name the holy Scripture, we mean not so much the characters of the letters and the volumes, but rather the sentences which are contained in them, which they shall never be able to prove to be of less antiquity than the Church. For albeit they were repeated and declared often after the beginning of the gathering of the Church: 2. Answer. The Mayor is false. A younger workman may be more skilful than an elder. yet the sum of the Law & Gospel was the same for ever. To conclude, neither is that which they assume, always true, That the authority of the ancienter witness is greater than of th● younger. For such may be the condition & quality of the younger witness, that he may deserve greater credit than the ancienter. Christ being man, bare witness of himself: Moses also and the Prophets had long time before borne witness of him: neither yet is the authority therefore greater, no not of all the other witnesses, then of Christ alone: In like sort the Church witnesseth that the holy Scripture, which we have, is the word of God: The Scripture itself also doth witness of itself the same, but with that kind of witness, that is more certain and sure than all the oaths of Angels and men. There is alleged also to this purpose a place. 1. The pillar of truth. to Timot. Objection. 4 3. Where the Church is called the pillar and ground of the truth. But since the Scripture doth teach otherwhere, and that not once, that the foundation of the Church is Christ and his word: it is manifest enough that the Church is the pillar of the truth, not a foundamentall or upholding pillar, but a ministerial, that is, a keeper and spreader of it abroad, and as it were a mansion place or sure seat, which might carry the truth left with her, and committed unto her, in the open face of all mankind: Acts. 9 Gal. 2. 1 Thes. 2. 2 Thes. 1. Tit. 1. even as the holy Apostle Paul was called an elect vessel to bear the name of God before the gentiles and kings: neither yet did Paul get credit unto the Gospel, but the Gospel unto Paul. So likewise are the Apostles termed pillars, Galat. 2. not that the Church rested on their persons, but that they were the chief teachers of the gospel, and as it were the chieftains and masters of doctrine. For a man is not bound to believe those that teach, on their bare word, but for the proofs which they bring of their doctrine. Furthermore, they allege a sentence of Austin out of Objection. 5 his book entitled against the Epistle of the foundation, A place of Augustine. 1 Answer. An example maketh no rule. chap. 5. I (saith Augustine) would not believe the Gospel, except the authority of the catholic Church did move me thereunto. But first, if it were true that either Austin or some others did give credence unto the Gospel only for the Church's authority: yet might there not be fashioned a rule hence of that, which all men either did or ought to do. But that this is not the meaning of Austin, 2 Answer. He speaketh of himself as yet not converted, or not sufficiently confirmed. which these men would have, they do easily perceive, who weigh both the whole course of this place, & the phrase of speech which is usual unto Austen. For Austen going about to show, that the Manichees were destitute of all proof of their doctrine; first he opposeth one, who as yet believeth not the gospel, and denieth that such a one is able any way to be convicted by the Manichaeans: for he were to be convicted either by arguments drawn out of the doctrine itself, of which the Manichaeans have none; or by the consent of the catholic Church, from which themselves were departed: for example sake, he proposeth himself, who should not have had believed the Gospel, except the authority of the catholic Church had moved him thereunto. Austen therefore speaketh this not of himself, as he was then, when he writ these things against the Manichaeans, but of himself, before he was yet converted, or not sufficiently confirmed. And that he speaketh not of the present, but of the time past, the words that follow do manifestly declare: whom than I believed, when they said: Believe the Gospel: why should I not believe them when they say: Believe not a Manichean? For hence it appeareth, that when he saith he was moved especially by the authority of the Church, he meaneth it of that time, at which he obeyed the Church's voice, that is, departed from the Manichaeans unto the true Church. But after that once he was converted, and had perceived the truth of doctrine; that his faith was not now any more builded on the authority of the Church, but on a far other foundation, himself is a most sufficient witness for us, whereas in the selfsame book, Therefore he did believe the Church especially, before he was able to perceive it. cap. 14. he saith on this wise: Thou hast purposed nothing else but to commend that thyself believest, and to laugh at that which I believe. And when as I of the other side shall commend that which myself believe, & laugh at that which thou believest: what dost thou think we must determine, or do, but even to shake hands with them, who bid us to know certain things, and afterward will us to believe things that are uncertain: and let us follow them, who bid us first to believe that, which as yet we are not able to perceive, that being more enabled by faith itself, we may discern to understand that which we do believe, not men now, but God himself inwardly strengthening and illightning our mind. Wherefore they do manifest injury unto Austen, who draw that which himself confesseth of himself, when he was not yet converted, or was but weak, unto that time, when he affirmeth far otherwise not of himself only, but of all the godly. For so reverent a regard ought we to have of the word of God, and such also is the force and efficacy of the holy spirit in confirming the hearts of believers, that we believe God, yea without any creatures Testimony: even as Elias forsook not god, 1. Reg. 19 The application of the answer. no not when he thought that himself only was left alive of the true worshippers of God. If therefore either Austen, or whosoever else being not as yet converted unto religion, nor as yet having experience of the certainty of it, in his hart, That followeth not which they would. 1 Because there is more in the Consequent, than in the Antecedent. 2 Because thereiss a fallacy of the Accident. A declaration of the like example. 1 The Samaritan. was moved rather by human than divine Testimonies to embrace it: it cannot thereof be gathered that the certainty of the holy scripture dependeth on no other Testimonies, or that by no other we are assured of it: because that, that some are moved especially by human voices to reverence it, cometh not thereof to pass, for that the Scripture is not maintained by any other authority: but it chanceth through the fault and weakness of them, who sticking upon human records, do not feel as yet, or understand divine. An image and example of these degrees of faith is in the story of the Samaritan woman, john. 4. For many of the Samaritans are said to have believed in Christ, because of the speech of the woman who testified, that he had told her whatsoever she had done. But after that they had had Christ with them for two days, many more believed because of his own speech: and they said unto the woman: Now we believe not because of thy saying: for we have heard him ourselves, 2 The Emulation of the jews. and know that this is indeed the Christ the Saviour of the world. All men come not by the same occasions, nor have not the same beginnings unto faith. Rom. 11. Paul saith, that salvation was come unto the Gentiles, and that he did magnify his ministery, that the jews might be provoked to follow the Gentiles. In the first of Peter, cap. 3. 3 The honesty of wives. wives are willed to be subject unto their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold their pure conversation which is with fear. Even then as the Samaritans were moved, first by the speech of the woman to believe in Christ, but after they had seen Christ and heard him, they were so confirmed, that they said they would now believe though the woman hold her peace: so also may it be, that they which are not as yet converted, or are but weaklings, may be moved especially by the Church's testimony, as which runneth more into their eyes, to give credence unto the Scripture: who yet nevertheless after they are once illuminated with a more plentiful light of faith, do find by experience, that they are confirmed by a far superior and more certain testimony, that the Scripture is the word of God, and do know by the force and evidence of it, that they must keep their faith, were all the Angels and men persuaders to the contrary: as it is said by the Apostle: Though we or an Angel from heaven preach unto you otherwise than that which we have preached unto you, Gal. 1. The conclusion of the first part. let him be accursed. By these things therefore it may be understood, that the voice and consent of the catholic Church may and aught amongst other testimonies to serve for our confirmation: and yet the authority of the holy Scripture not to hang upon it: but that out of the Scripture itself rather we must learn, by what arguments we may be brought to know that it was delivered from God. Because that God himself doth witness it: and also such is the force and quality of that heavenly doctrine, that although all men should gainsay it, yet it would not be any otherwise more manifestly & certainly known to be the voice of God, then by itself. The 2. part. Arguments showing the certa●ntie of the scripture But least any man may think, that by any arguments, which even reason by a natural light judgeth to be sound, without the singular grace of the spirit this may be wrought in the minds of the wicked, as either to obey the truth, or to leave off to reproach it: first he must remember that the arguments or testimonies are of two sorts, which show the certainty of Christian religion, and maintain the authority of the Scripture. For there is but one only testimony, which is appropriated unto them alone who are regenerated by the Spirit of Christ, and unto them alone is it known, the force of which testimony is so great, that it doth not only abundantly testify and seal in our minds the truth of the doctrine of the Prophets and Apostles, but it also forcibly inclineth and moveth our hearts to the embracing and following of it. Other testimonies whatsoever may be brought, they are understood indeed both of the godly and the wicked, and do compel their consciences to confess, that this religion rather than others is pleasing unto God, & that it came from him: but unless that one other come also, which is known of the godly alone, these testimonies will never bring to pass that men shall embrace the truth, although it be known unto them. The arguments therefore which show the truth & certainty of the scripture are these. 1 The purity of doctrine. 1 Purity and perfectness of doctrine. For we have the pure & perfect doctrine as of the Gospel, so also of the Law. Now other sects have not both the tables of the Law perfect: the first many have in part: the second but in some part also, and that stained with many lies. 2 The Gospel itself. 2 The Gospel showing our deliverance. Because it yieldeth sure consolation to men's consciences, showing the only way of escaping sin & death. The nature of man was not created to destruction. Wherefore that doctrine, which showeth delivery, without violating the justice of God, is undoubtedly true & certain. 3 The antiquity of this doctrine: 3 Antiquity. because it is found to be most ancient, partly by conference: For if we confer this with other doctrines, we shall find it to be pure and most true, as delivered from God, from which men afterwards fell away. Other sects have sprung up at other times, and again have perished: this hath continued, though it hath been mightily oppugned by her enemies. 4 Miracles proper unto the Church, 4 Miracles. which tend to the same end, that they may declare & confirm this doctrine. 1 Objection. Others also have miracles. Answer. It is not true. For albeit mention is made also of some miracles of the heathen, & it is said of Antichrist and false prophets, that they shall work signs and great wonders, so that the very elect themselves, if it were possible, should be seduced: yet these neither in number, nor in greatness are equal unto the miracles of the Church; and by the end, for which they are done, it may easily be discerned, that they are not wrought by any divine power. Wherefore there is a double difference especially by which true miracles are severed from false. For first those miracles which are vaunted of by the enemies of the church are such, They differ. 1 In the substance. as without changing the course and order of nature may be done by the sleights & jugglings of men or devils: & seem therefore to others to be miracles, because they perceive not the causes of them, 2 In the end. and the means whereby they are wrought. Furthermore they have this as their chief end, that they may confirm idols, superstitions, manifest errors & mischiefs. But the miracles with which god hath set forth his church, are works either beside or contrary unto the course of nature and second causes, and therefore not wrought but by the power of God. The which that it might be the more manifest, god hath wrought many miracles for the confirming of his truth, whose very show the devil is never able to imitate or resemble: as are the raising of the dead, to stay or call back the course of the Sun, to make fruitless and barren women fruitful. But especially the miracles of God are distinguished by their ends from the devilish and feigned. For they confirm nothing but which is agreeing with those things which afore time were revealed by God, and that in respect of the glory of the true God, of godliness, and holiness, and the salvation of men, And therefore is it said of the miracles of Antichrist, 2. Thessaly 2. That his coming shall be by the working of Satan, with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness, among them that perish. etc. Now if any be so bold as to call in question, 2 Objection. They are doubtful. Answer. The Antecedent is false. whether or no the miracles which are reported in the Scriptures were done so indeed, he is out of all question of over great impudence. For he may after the same manner give the lie to all both sacred and profane histories. But let us first understand, that as other parts of the holy story, so especially the miracles are recited, as things not wrought in a corner, but done in the public face of the Church and mankind. In vain should the Prophets and Apostles have had endeavoured to get credit unto their doctrine by miracles, which men had never seen. Furthermore, the doctrine which they brought, was strange unto the iudegement of reason, and contrary to the affections of men: and therefore their miracles, except they had been most manifest, would never have found credit. Also it clearly appeareth, both in the miracles themselves, and in the doctrine which is confirmed by them, that they who writ them, sought not their own glory or other commodities of this life, but only the glory of God, & men's salvation. To these arguments agreeth not only the Testimony of the Church, but the confession also of the very enemies of Christ, who surely, if by any means they could, would have denied and suppressed even those things that were true and known, much less would they have confirmed by their Testimony ought that had been forged or obscure. 5 Oracles. Objection The Heathens also have Prophecies. Answer. 5 The prophecies which were fulfilled in their due time do yield their testimony unto this doctrine: in like manner the foretellings of things to come, and the correspondence of events, which could not be foretold but by God revealing them. And albeit the heathens also, and others boast of their prophecies, and oracles: yet great and manifold is the difference between them & the sacred Prophecies, which showeth evidently enough, that these were uttered by divine instinct; but those to have been Leigerdemains of the Devil going about by a feigned imitation to darken the truth and glory of God. For they squared from the truth and justice of God before time revealed: they countenanced wickedness and idolatry: they were poured out by Prophets who were stirred with a furious and devilish pang: they were dark, or doubtful: and whereas they were uncertain, oftentimes by a false hope they alured those who listened unto them into hurt and destruction: at leastwise they were uttered of such things, whose events the Devil through his subtlety may after a sort conjecture by tokens going before, or else because he did know that by the permission and commandment of God he should bring them to pass. Wherefore neither do they confirm and make good the Religions of those men amongst whom they flourished; neither do they diminish the authority of the holy Scripture, in whose oracles we may see all things contrary unto that which hath been now spoken of these. 6 The confession of the enemies themselves, 6 The confession of the enemies. because whatsoever is true & good in other Sects, that also Christian Religion hath, and that more clearly and better: neither can those natural principles be refelled. And if other sects have any thing which agreeth not with our doctrine, that may easily be refuted: but if they have any thing which cannot be refuted, they have stolen that from us, which is the devils wont. Yea our very enemies themselves are constrained to confess that our doctrine is true: yea the Devil himself too: Thou art the Son of God. Luke. 4.41. For of that force and nature is the word of God, that it doth so much the more grievously strike and wound the consciences even of those who are not converted, how much the more stubburnelie they kick against the prick. Even as it is said, Heb. 4. The word of God is lively and mighty in operation, and sharper than any two edged sword, and entereth through even unto the dividing asunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts and intents of the hart. And Luke. 21. I will give you a mouth and wisdom, wher-against all your adversaries shall not be able to speak or resist. 7 The hatred and oppugning of the devil & the wicked. john. 8.44. 7 The hatred and oppugning of this doctrine by the devil and the wicked, which is a testimony that it is true: For the truth breedeth hatred: The devil was a liar from the beginning: He endeavoureth therefore to oppress the Law and the Gospel, that faith and honesty may be destroyed. He doth therefore together with his complices persecute the truth: because it doth more sharply accuse him than other sects. john 7.7 The world hateth me, saith Christ, because I testify of it, that the works thereof are ill. 8 The marvelous preservation. 8 The marvelous preservation of this doctrine against the furies of Satan, and enemies of the Church. None is so much assailed; none also continueth so sure. Others are not assailed, and yet they perish most speedily. 9 The punishments of the enemies. 9 The punishments of the enemies, as of Arius, julian, and others. Albeit in the world for the most part the wicked flourish, and the Church is oppressed: yet that it falleth not Objection. 1 so out by chance, The enemies of the church do flourish. Answer. For a short time. neither because God is pleased with them, the events witness, and the Scripture very often doth iterate it. For the Church is always preserved, even amidst her persecutions, when as the short felicity of Tyrants & wicked imps hath a most doleful and aeternal destruction following it. But God suffereth them for a while to have their swinge, and to flourish, that by the scandal of the cross the faith and patience of the godly may be more exercised and tried & unto the wicked there may be left a time of repentance, and when they abuse the long-suffering of God, that then at length so much the juster and heavier plague may light on them. And therefore the holy Scripture in so many places, as in the Psalms, 37.52.57.58. & often elsewhere comforteth the godly against this kind of tentation, foretelling, unto them, defence and delivery, but destruction Objection. 2 unto their enemies. Not all. Neither is thereby the force of this proof weakened, because that all the persecutors of the Church are not in Tragical manner taken out of this life. For whiles God doth take vengeance on most of them in this life, he doth sufficiently show what he would have to be thought of the rest, verily, that they are his enemies, whom without they repent, he will plunge into eternal plagues, the beginning and feeling of the which is desperation, in which all the enemies of Christian Religion end their days, yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest, Not for this cause. Answer. Yea, for this cause. that they are Objection. 3 not only for other transgressions so punished of God, God doth so often denounce in his word, that such shall be the ends of his enemies, 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 drawn these miseries upon themselves by persecuting the godly: as from Antiochus Epiphanes, & 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 do, there is no doubt but that is in the number of their Sins, for which they suffer punishment. Wherefore the overthrows of the enemies of the Church are no obscure Testimony of the wrath of God against them, even as God himself saith of Pharaoh, To this same purpose have I stirred thee up, Exod. 9 Rom. 9 that I might show my power in thee, and that my name might be declared throughout all the earth. 10 The consent of true doctrine, 10 The consent of the parts of doctrine. 11 The confession and constancy of Martyrs. and the jarring of others, even about the chief points. 11 The testimonies and confessions of Martyrs, who sealing with their blood this Doctrine, do show even in the midst of death that they indeed do so think, as they taught, and that they draw that comfort out of it, which they did preach unto others. And hence also it appeareth Objection. 1 that the certainty of this holy doctrine dependeth not on men's record, Doth the certainty of doctrine depend of men? though the constancy of Martyrs and other godly men give comfort unto us. For albeit the Testimony of the Saints too doth concur, as a less principal proof, unto our confirmation: yet in their examples is seen a far other, even the testimony of God himself, who strengtheneth and comforteth them, so that they are ready to sustain any thing for his name sake. Neither ought that to move us a whit if other sects also tell us of their Martyrs. For first Objection. 2 they are far behind that number of Martyrs, Others are Martyrs also. which the Church hath. Answer. They differ. Again there is not that alacrity and cheerfulness found in them, in suffering punishments, which is in most of the martyrs of Christ, so that it may easily appear that they never feel that security of conscience, and joy of hart in God, which the Godly feel. And thirdly, which is chiefly to be considered, the defenders of wicked doctrine suffer, as being convicted of their errors. But the godly, no falsehood being showed in their confession, are Tyrannically by their persecutors drawn unto punishment, whereas the persecutors themselves are convicted of their impiety and injury, even as the Lord promiseth. I will give you a mouth and wisdom where-against all your adversaries shall not be able to speak or resist. Wherefore albeit sometimes some men suffer for their doctrine, the certainty whereof they are not able to confirm neither to themselves, nor to others: yet do they it not fenced by any divine strength and comfort, but being blinded by their own stubborns or pride, and the illusions of the Devil they run headlong to destruction: contrariwise, it is said of the godlies martyrdom: Philip. 1. It is given unto you for Christ, not only to believe in him, but to suffer for his sake. 12 The godliness and holiness of those, of whom the sacred Scriptures have been written, and who truly embrace this doctrine. 13 Their plain dealing in detecting of vices. 14 The Testimony of the holy Ghost. 13 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. 14 The testimony of the holy Ghost which crieth in the hearts of the godly, Abba father. This testimony doth not only prove (which all the former also do) but it persuadeth too. For faith is nothing else, than a firm assent, by which we agree unto all the word of God delivered unto us, and a confidence, by which every one of us do know & resolve, that God, according unto the tenor of this Scripture, is merciful & good unto us. Which confidence there followeth joyfulness resting in God, and calling on him, with an assured hope of obtaining those good things, which according to the prescript of his word we beg of him. Now that both of these, that is, both this assent or assurance of our doctrine, and the lively consolation which thence springeth, neither do rest upon the testimony of men nor of any creature, but is inflamed and strengthened by no other doctrine then of the Prophets and Apostles, read, heard and meditated of by them: this every one of the godly through a lively and certain feeling of their hearts have experience of. This spirit therefore God adjoineth as a witness unto his word. isaiah. 19 This is my covenant with them, saith the Lord, my spirit that is upon thee, and my words, which I have put in thy mouth, shall not departed out of thy mouth, nor out out of the mouth of thy seed, saith the Lord, from henceforth even for ever. This spirit also Christ promiseth as the chief witness of his doctrine unto his Disciples: john. cap. 15. When the comforter shall come, he shall bear witness of me. And cap. 16. When he is come which is the spirit of truth, he will lead you into all truth: for he shall not speak of himself, but whatsoever he shall hear shall he speak, and he will show you the things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. To this witness do the Apostles appeal, as being the chief, and alone sufficient. The Apostle Paul 2. Cor. 1. And it is God which stablisheth us with you in Christ: who hath also sealed us, and hath given the earnest of the spirit in our hearts. And 1. Thes. 1. For our Gospel was not unto you in word only, but also in power, and in the holy Ghost, and in much assurance. And 1. john. 2. But ye have an ointment from him that is holy, and ye have known all things. Wherefore we must ever remember this, that by the alone witness of the holy spirit we are moved forcibly in our hearts, to believe the Scripture, and to submit ourselves unto it as unto the voice of God: and that by all the other before alleged Testimonies all men indeed are convicted, and the godly also profitably confirmed, but no man is turned unto God thereby, without the spirit witnessing within him. For whenas he once breedeth this most assured persuasion in our minds, that the doctrine which is contained in the holy Bible is of a truth the will of God, & worketh that comfort and change of our minds and hearts, which is promised and taught in this book: by our experience and feeling it is so confirmed, that while this remaineth within us, though all Angels & men should say contrary, yet we would believe this to be the voice of God: Objection. The scripture beareth witness of the spirit; therefore the spirit not of it. Answer. but if that remain not or be not in us, though all should say it, yet we would not believe it. Neither doth not the spirit therefore establish the authority of the Scripture, because we are to examine what the spirit speaketh within us by the rule of the Scripture: for before that this is done of us, the spirit himself declareth unto us, that the Scripture is the word of God and inspired by him, & that he will teach us nothing in our hearts, which is not agreeable unto that Testimony before set down of him in the Scripture. And if this be not first most certainly persuaded us of the spirit himself: we will never recall our opinions of God & his worship to the Scripture, as the only rule to try them by. Now then after it is declared unto us by divine inspiration, that the Scripture is a sufficient witness of that divine Revelation in our hearts, then at length do we find ourselves to be confirmed by the mutual Testimony of the same spirit in the Scripture and in our hearts, and we believe the Scripture affirming of itself, that it was delivered by divine inspiration to the holy men of God: as it said, 2 Tim. 3. and 2. Pet. 1. OF THE FOURTH QUESTION. For what cause no doctrine beside the holy Scripture is to be received in the Church. The scripture is of God; therefore the rule of faith. WHEREAS it appeareth unto us that it is the word of God, which the Prophets and Apostles have left in writing: there is no man which doth not see, that the Scripture must be the rule and squire, by which all things which are taught and done in the church, must be tried. Now all things, of which there useth to arise questions in the Christian Church, do appertain either unto doctrine, or unto discipline and ceremonies. That the word of God ought to be the rule unto both sorts, it is out of doubt. But in this place we speak of the doctrine of the church, which consisteth in the sentences and decrees, which we are bound by the commandment of God to believe or obey: and therefore they can not be changed, by the authority of any creature: & they are become obnoxious unto the wrath of God, whosoever submit not themselves in faith and obedience unto them. To these decrees and precepts the Papists add many sentences, which not only are no where delivered in the Scripture, but are repugnant unto it; and they contend, that the Church or the Bishops have authority of decreeing: yea contrary and beside the Scripture, what the Church must believe or do: and that men's consciences are bound by those decrees no less than by the words of the holy Scripture to believe or obey. Contrariwise we believe and confess, that no doctrine is to be proposed unto the Church, not only if it be repugnant unto the holy Scripture, but if it be not contained in it. And whatsoever either is not by the express testimony of the holy Scripture delivered, The difference of the Scripture, & of other men's opinions or doth not consequently follow out of the words of the Scripture rightly understood, that we hold may be without any hurt or conscience believed, or not believed, changed, abrogated, and omitted. 1 The Scripture only is of itself to be believed, and the rule of faith. For we must ever hold a necessary difference between the books of the Prophets and Apostles, and the writings and doctrine of others in the Church: first, that the Scripture only neither hath, nor can have any error in any matter; other teachers both may err, and oftentimes also do er, when they depart from the written word of God. Again, that the Scriptures are believed on their own word, because we know that God speaketh with us in them: others have credit, not because themselves say so, but because the scripture witnesseth so, neither a whit more than they can prove by the Scripture. Wherefore we do not reject others doctrine and labours in the Church: but only setting them in their own place, we submit them unto the rule of God's word. This doctrine first is delivered of God himself, and that not in one place only of the Scripture: as Deut. 4. You shall not add unto the word which I speak unto you, neither shall you take away from it. And in the last Chapter of the Apocalyps: I protest unto every man, that heareth the words of the prophesy of this book, if any man shall add unto these things, God shall add unto him the plagues that are written in this book. And if any man shall diminish of the words etc. Neither only by these words is forbidden, that no false things & openly repugnant to the written word be added to the doctrine of the church, but also that no uncertain things, or things not appertaining unto it be mingled therewith. For it is not in the power of any creature to pronounce what we are to think of God and his will: but this is only to be learned out of that which is disclosed in his word. And therefore the men of Beraea are commended, Act. 17. Who searched the Scriptures daily whether those things were so. 2 Faith is grounded only of the word. Secondly, faith, which is spoken of in the Church, is a part of divine worship, that is, the sure assent, by which we embrace every word of God delivered unto us, because it is impossible for us to be deceived by it if we understand it aright. Further also, that it may breed in us a true worshipping of God and comfort of our souls, it must stand sure and immovable against temptations. But there is no certain doctrine concerning God & religion besides that which is known to be revealed in his word. We may not therefore give the honour which is due unto God, unto men: neither may we go from certain things unto uncertain, but cleave only to the word of God in the doctrine concerning religion: and therefore human decrees must not be accounted amongst those precepts which we are to embrace by faith. Faith cometh by hearing, hearing by the word of God. etc. 3 Things necessary to be believed or done are part of divine worship: But things not prescribed are not part of divine worship. Therefore they are not necessary. Thirdly, for so much as the worship of God is a work commanded of God, performed by faith, to this end principally, that God may be honoured: it is manifest that to believe and do those things, which can not be denied or omitted without offending of God, is the worship of God: and contrariwise that God can not be worshipped, but by the prescript of his will, both the consciences of all men, and God himself in his holy word doth testify: as isaiah. 29. and Matt. 15. In vain do they worship me who teach the doctrines and commandments of men. It is as wicked therefore to number those things which are not expressed in the word of God, amongst those which are necessary to be believed and done in matters of religion: as it is unlawful for any creature to thrust upon God that worship, which himself never required. fourthly, 4 The Scripture is sufficient. there cannot be any thing added of men unto his doctrine without great injury and contumely done unto the holy Scripture. For if other things besides these which are written, are necessary to the perfection of true Religion; then doth not the Scripture show the perfect manner of worshipping God, & of attaining to Salvation, which fighteth with the plain words of Scripture, which affirm that God hath opened unto us in his word as much as he would have us know in this life, concerning his will towards us, as Christ saith john. 15. All things which I have hard of my father I have made known unto you. And Paul Act. 20. I have kept nothing back, but have showed you all the counsel of God. And 2. Tim. 3. Knowing that thou hast known the holy Scriptures from a Child which are able to make thee wise unto Salvation through the faith which is in Christ jesus. For the whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct & to instruct in righteousness. Fiftly, 5 Other Doctors may oer; the Prophets and Apostles cannot; therefore they are tied to these. we are to consider the degrees of them who teach in the Church. For therefore is the authority of the Prophets and Apostles far higher, then of other Ministers of the Church: because God called them immediately, to declare his will unto other men, and adorned them with Testimonies of miracles and other things, by which he witnessed that he did so lighten and guide their minds with his spirit, that he suffered them to err in no one point of doctrine: other ministers are called by men, and may err, and do err, when they depart from the doctrine of the Prophets and Apostles. Wherefore the Apostle Paul, Ephe. 2. saith: That the Church is builded upon the foundation of the Prophets and Apostles. And 1. Cor. 3. That he had laid the foundation, and other than that could no man lay: others build upon it gold, silver, precious stones, wood, hay, stubble. Now it is manifest that they, who may ere, aught to be tied unto their doctrine, who are warranted by the testimonies of God that they can not err. Wherefore all other teachers in the Church must not bring any new point of doctrine, but only propound and expound those things unto the Church, which are delivered by the Prophets and Apostles. For these causes therefore doth the whole ancient Church with great consent submit itself unto the rule of the sacred Scriptures: whose authority yet ought of right to be somewhat greater than these men, who both in words and deeds fight against this opinion. Basil in his Sermon of the confession of saith, saith: that it is a falling from the faith, and a fault of pride, either not to admit those things which are written in the holy Scriptures, or to add any thing to them. And August. in his third Epistle: For neither aught we to account of every one's discourses, though they be catholic and worthy men, as of the canonical scriptures, that it may not be lawful for us, without impairing the reverence, which we own to those men, to dislike and refuse any thing in their writings, if peradventure we shall find that they have thought otherwise than the Scripture hath, as it is by God's assistance understood either of others, or of ourselves. And Epist. 112. If ought be confirmed by the plain authority of the divine Scriptures, of those, which are called in the Church canonical, we must without any doubting believe it: as for other testimonies, by which any thing is moved to be believed, thou mayst choose whether thou wilt believe them or no. But against these testimonies of the Scriptures & the ancient church the adversaries of the truth contend, that besides the doctrine, which is comprised in the holy Bible, other decrees also, made by the authority of the Church, are no less unchangeable, and necessary to salvation, than the oracles Prophetical and Apostolic. Objections of the Papists. And that they may not without some show and pretence take upon them this authority of decreeing what Objection. 1 they list, beside and contrary unto the Scripture: they allege places of Scripture, The scripture doth not remain perfect. in which some writings of the Prophets and Apostles are mentioned: which are not come to our hands: as Num. 21. is named the Book of the wars of the Lord. Ios. 10. The Book of the just. And often in the books of Kings, The Book of the Chronicles of the Kings of juda. In the Epistle catholic of Jude, are alleged, the prophecy of Enoch, and the story of the body of Moses: And lastly the Apostle Paul, 1. Cor. 5. and Eph. 3. maketh mention of his Epistles, which now the Church hath not. Hence therefore these men will conclude, that the doctrine of the sacred Scripture is maimed, and that therefore the defect hereof must be Supplied by the Church. But first of all concerning the holy Scripture we are to know, that so much thereof hath been preserved of God for us, as was necessary and profitable for the doctrine and comfort of the Church: even as john witnesseth: that jesus did many things before his disciples, 1 As much of the history as is sufficient, doth remain. john. 21. which are not written in the story of the Gospel. And that these things, which are extant, were written, that we might believe that jesus is the Christ the Son of God, and that believing we might have life everlasting in his name. Furthermore, 2 The holy Scripture is perfect in sense▪ though not in words. concerning doctrine and precepts, albeit some things written by the Apostles be not extant, whatsoever yet of necessary doctrine was in them, it is certain that it is contained in those, which we have: both because that Paul in both places doth repeat that which he hath written in those Epistles: and also because it hath been before showed that God hath delivered the whole doctrine of our salvation, in the Scripture, which is extant, and will preserve it unto the end of the world. They bring other places also, by which they endeavour to Objection. 2 gather, Some things were spoken by word of mouth. that Christ & his Apostles did deliver some things unto the Churches by mouth, which are not comprised in the writings of the Apostles. As Mat. 28. where Christ sendeth his Apostles to preach: john. 16. I have yet many things to say unto you, but you cannot bear them now. Act. 16. Paul and Timothy delivered unto the Churches the decrees to keep, ordained by the Apostles, and elders, which were at jerusalem. 1. Cor. 11. I will order other things when I come. 2. Thes. 2. Keep the instructions, which you have been taught either by word, or by our Epistle. And cap. 3. Withdraw yourselves from every brother which walketh not after the instruction, which he received of us. And in the 2. and 3. Epistles of john. I have many things to write unto you: but I would not by paper and ink, but I trust to come unto you and speak mouth to mouth. 1 Tim. 6. Tit. 1. and 2. And Paul chargeth Timothy to keep that which was committed unto him, and to commit those things, which he had heard of him, to men fit to teach. Lastly they say, That before the books either of the old or new Testament were written, the doctrine was delivered unto the Church by mouth. But neither the Prophets, nor Christ, nor the Apostles have delivered any other precepts by mouth, than those which are written: And if they ordained any ceremonial things in the Churches, which they committed not to writing, neither were they contrary to these which are written, neither overmany, or unprofitable, neither put on them with an opinion of necessity. For neither was there any other Gospel, from the beginning, neither did Christ command any other to be preached, then that which we have written. Neither were those things any other which the Apostles than could not bear through infirmity, than the selfsame which the Lord had taught them before, which the spirit should call into their minds and expound unto them, which themselves afterwards did deliver in writing to the church: neither were they otherwise then suitable to those things, which they had before received of the Lord, neither old wives to is, such as a great part of the Popish traditions are: but the most authentic doctrine of the Gospel, either unknown, or repugnant unto the reason and wit of man. But what Paul in the Acts is said to have delivered unto the churches is there expressed, even the decree of the counsel of jerusalem, concerning blood, strangled, and things offered to idols. Unto the Corinthians he promiseth that he will take order for matters of ceremonies even such as appertained to the ministering of the Lord's Supper. Now by the instructions which he speaketh of to the Thessalonians, he understandeth, not any Laws concerning ceremonies, but the whole doctrine of the Gospel, which he had taught even the self same both by word and writing: which he had committed to Timothy: and by the declaring of which mouth to mouth, john promiseth to bring true joy unto his auditors. But be it that Paul spoke never so much of keeping traditions, or ordinances which were not written, as 1. Cor. 11. when he saith, Now brethren, I command you, that you keep the ordinances, as I delivered them unto you: yet should not the adversaries therefore obtain, that their traditions either are to be kept, or are Apostolic, whereas most of them are singularly repugnant to the Apostles doctrine; neither yet that there were more ordinances then in the Church, then are written, since that the Apostles did ordain no rites, by which the consciences of men should be bound. Objection. 3 They allege farther the practice and examples of the Apostles, That the Apostles have decreed against and beside the Scripture. Tit. 1. as if they did make any ordinances or Laws either beside or against the Scripture: as when Paul ordaineih many things of choosing Bishops and Deacons, of widows, of women to be covered and to contain themselves in silence, of not deuorcing the husband, if he be an infidel, of controversies between Christians. 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. But these men remember not that their authority is not equal unto the Apostles authority: neither consider they that there is nothing in all these things appointed of Paul, which is not agreeable to the rest of the word of God contained in writing, and that many of those things which they allege is comprehended in the commandments of the Decalog. More trifling is it, 1 Answer. that they say the form of Baptism appointed by Christ was changed by the Apostles, because it is read in the Acts. 2.8. and 19, that they baptized in the name of jesus Christ. For in those places not the form of Baptism, but the use is declared, that is, that men were baptized, for to testify that they did belong to Christ. Neither yet by the example of the Apostles, who interdicted the Church's things offered to idols, blood, and that which was strangled, is it lawful for Counsels and Bishops to make decrees and Laws to tie men's consciences. For first, here again there must needs be retained a difference between the Apostles by whom God opened his will unto men (whereupon they also say, It seemed good to the holy Ghost and to us) and other ministers of the Church, who are tied unto the Apostles doctrine. Further, as concerning this decree of the Apostles, they decreed nothing else, then what the rule of charity commandeth, which at all times would have; that in things indifferent men should deal without offence. Now if they urge, that these ordinances are called necessary: again it doth not thereupon follow, that the traditions of Bishops are necessary, especially such as are the Bishops of Rome. Then, that necessity, whereof the Apostles speak, was neither to last continually, neither did it bind consciences for fear of the wrath of God, if these things were not observed: but it dured but for a time, for their infirmity who were converted, from judaisme to Christ, or were to be converted, as Paul doth at large teach, 1. Cor. 10. To these they add the examples of the Church, whom they say Objection. 4 even from the Apostles to these very times to have believed and observed some things, not only not delivered in the Scripture, Present examples. but contrary to the Scripture. They bring forth the selfsame decree of jerusalem, concerning things offered to idols, and blood: which being made of the Apostles, and expressly set down in the Scripture, was yet abolished by the Church. But it hath been already ready said, that that constitution was made, not that it should last for ever, but for a time, for a certain cause, even for the infirmity of the Church, which was gathered from among the jews: and after that cause ceased, that ordinance taketh place no longer. Neither yet did it at that time fetter men's consciences, as if the worshipping or offending of God did lie in it: wherefore the abrogating of it is not contrary, but doth very well agree with it. To these also they reckon the observing of the Lords Day. We truly as we do believe this to be an Apostolic tradition, & perceive it to be profitable, and a far other manner of one, then for the most part they are, which they would feign thrust upon us under the Apostles name: so we do not put any worship of God to consist in this thing, but know it to be left arbitrary unto the Church. Even as Coloss. 2. it is said, Let no man condemn you in respect of a holy day. But they affirm also that some things not written are believed, which yet to call in question, we ourselves confess to be unlawful: as, That infants are to be baptized: That Christ descended into Hell: That the Son of God is consubstantial unto the eternal father. But they are too impudent, if they take unto themselves a licence of hatching new opinions, because the Church, for to expound the meaning of the Scripture, useth some where words, which are not extant in the Scripture. But impious are they & blasphemous, if they say the doctrine itself, which the Church professeth in these words, is not extant in the Scriptures. 5 Objection. The holy Ghost is to teach the Church, therefore not the Scripture They say also, that the holy Ghost is promised the Church, that it may teach those things, which are not delivered in the Scriptures: as john. 14. But the comforter, which is the holy Ghost, whom the father shall send in my name, he shall teach you all things. And cap. 16. when the spirit of truth shall come, he shall lead you into all truth. But here they maliciously omit that which is added; And shall bring all things to your remembrance, which I have told you. Again, He shall bear witness of me. Again, He will reprove the world of sin, of righteousness & of judgement. Again, He shall glorify me, for he shall receive of mine, & shall show it unto you. For out of these it is manifest that the holy Ghost should speak nothing, but that which was written in the Gospel, & Christ himself had before time taught his disciples: so far is it that he should bring any thing contrary to them. For neither can he dissent from Christ, nor from himself. So also, when they allege that of jer. 31. I will put my Law in their inward parts, and in their hearts will I write it. And 2. Cor. 3. Ye are the Epistle of Christ written not with ink, but with the spirit of the living God: not in tables of stone, but in fleshy tables of the hart: they do not mark, that the spirit cannot speak in men's hearts contrary unto these things, which he revealed in the Scripture: neither would God write any other Law, in men's hearts, but that which is already revealed and written; and that therefore the Apostle Paul opposeth not the matter written, but the manner of writing in tables and hearts, one against another: for because that the same was written in both, but there with ink, and here with the spirit of God. It hath less colour, which they go about to build out of that place to the Philippians, cap. 3. If you be otherwise minded, God shall reveal even the same unto you: If therefore, say they, the Church think any thing different from the written word, that proceedeth from the holy Ghost. For the Apostle comforteth and confirmeth the godly, that albeit they did not understand somewhat of that which there he had written, or were of another judgement in it: yet that hereafter they should be taught it of God, and should know those things to be true, which he had written. Whenas therefore it is denied that the holy Ghost revealeth any thing divers from that which is written: the rule & mastership of the spirit in the Church is not taken away, but the same spirit is matched with himself, that is with the rule of Scripture, lest those things should be thrust upon us under his name, which are not his. Further they make their boast that the Church cannot err: 6 Objection. The Church doth not oer. and that therefore the decrees of the Church are of equal authority with the holy Scripture: because the Church is ruled by the same spirit, by which the Scripture is inspired: even as it is promised, Matth. 18. If two of you shall agree in earth upon any thing, whatsoever they shall desire, it shall be given them of my Father which is in heaven. For where two or three are gathered in my name, there am I in the midst of them. And cap. 28. I am with you always unto the end of the world. So, 1. joh. 2 Ye have anointment from him that is holy, and ye know all things: Likewise, The anointing which ye received of him, dwelleth in you: and ye need not that any man teach you: But as the same anointing teacheth you of all things, and it is true, and is not lying, and as it taught you, ye shall abide in him. But first of all we know that it is the true Church only, 1 Answer. The true Church. Mat. 13. Mar. 4. Luk. 8. which erreth not, and is ruled by the holy spirit, which is gathered in the name of Christ, that is, which heareth and followeth the voice of the Son of God: And therefore these things do nothing appertain to a wicked multitude, which openly maintaineth doctrine contrary to the Gospel, though it never so much vaunt of the Church's name, yea and beareth sway and rule in the Church: according to that which is said, To him that hath shall be given: But from him that hath not, even that which he seemeth to have, shall be taken away. So did the Pharisees, and Sadduces amongst the Israelits er, not knowing the scriptures: neither were they the true Church, though they seized upon the name and place of it. 2 Answer. universally. Secondly: the true Church indeed erreth not universally. For always the light of the truth, especially concerning the foundation of doctrine, is preserved in some men's minds: whereupon the Church is called the pillar and ground of truth. But yet nevertheless some also of the godly oftentimes fall into errors through ignorance and infirmity: yet so, that they hold the foundation, neither do they defend their erroneous opinions contrary to their conscience, and at length they forsake them, even as it is said: If any man build upon this foundation gold, 1 Cor. 3. Ephes. 4. 1 Cor. 12 silver, etc. And Philip. 3. If ye be otherwise minded, God shall reveal even the same unto you. Last of all, there is given unto every man grace according unto the measure of the gift of Christ. And the spirit distributeth to every man severally as he wil The Apostles before they had received the holy Ghost at Whitsuntide, were the lively members of the Church: yet erred they concerning the kingdom & office of the Messiah. There were of the Chiliasts opinion great men in the Church, as Pasias, Irenaeus, Apollinarius, Tertullian, Victorinus, Lactantius, Methodius, Martyr. And therefore, although the Church er not universally: yet oftentimes some of her members err, when as they serve from the word: which God suffereth not seldom to happen unto them, for to keep us, being warned of our weakness and blindness, in modesty, and his true fear, and in daily invocating of him; and withal to teach us, that the truth of doctrine is not to be measured by the title of the church, but by the word delivered of him by the hands of the Prophets and Apostles: as it is said: Thy word, O Lord, is a lantern unto my feet, Psalm. 119. and a light unto my paths. Likewise 1 Tim. 6. Keep that which is committed unto thee, and avoid profane and vain babblings. This ground being once laid, 7 Objection. The Church ought to obey Bishops by the commandment of God. that so far forth the Church erreth not, as it doth not serve from the written word of God, it is easy to answer to that which they make show of to the contrary; that the Church is ruled by Bishops, and therefore must obey them: as it is said, Act. cap. 20. Take heed unto all the flock whereof the holy Ghost hath made you overseers, to govern the Church of God. And Mat. 18. If he refuse to hear the Church, let him be unto thee as an heathen man, and a Publican. Luc. 10. He that heareth you, heareth me: and he that despiseth you, despiseth me. And to the Hebrews 13. Obey those who bear rule over you. For both they must rule, and the Church must obey them, according unto the prescript of God's word: as it is said, If any man preach any other doctrine, let him be accursed. Answer. Necessarily in those 〈◊〉 things which belong to the ministry: freely in traditions. Gal. 1. Whatsoever therefore the ministers propound out of the word of God unto the Church, we must of necessity obey it; that which the Lord teacheth Matt. 23.2. when he saith, The Scribes & the Pharisees sit in Moses' chair. All therefore whatsoever they bid you observe, that observe and do. For they sit in Moses chair, who teach Moses doctrine in the Church. If also they ordain any things indifferent and of a middle sort, which are profitable, these also are to be observed for maintaining of order, and avoiding of offence. But if they require us to believe or observe things repugnant to the word of God, or things that are in their own nature indifferent, with putting an opinion of necessity in them, and of worshipping of God, they sit no longer in Moses chair, but in the chair of scorners: and of them it is said, john. 10. The sheep heard them not. Likewise 1. Tim. 4. In the latter times some shall departed from the faith, and shall give heed unto the spirits of error. And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church, is confirmed by the example of the civil magistrate, whose just & good Laws bind the consciences of the subjects. 1 Inst. For the dissimilitude of the examples consisteth in that, that God himself by express word hath decreed a necessity of obedience to the Laws and commandments of the civil magistrate, 1 Instance. The magstrate doth bind the consciences; therefore Bishops. which are not repugnant unto his Law: but hath given a liberty of conscience in traditions of the Church: so that he pronounceth himself to be angry with him, who obeyeth not civil magistrates, as long as they command nothing repugnant to his Laws: but not with them, which without offence do contrary to the constitutions of Bishops. For of the magistrate it is said, Rom. 13. We must obey him for conscience sake. But of things indifferent in the Church, Coloss. 2. Let no man condemn you in meat or drink, or in respect of a holy day. 2 Instance. The higher power doth more bind. 1 Answer. Likewise, Gal. 5. Stand fast in the liberty, wherewith Christ hath made us free. Now if again they reply, that the office of Bishops is above the civil power, and therefore hath greater force, then that, to bind men to obey: first, we grant, that more obedience is due unto the superior power then to the inferior, as long as it commandeth nothing contrary to God's word. As long therefore as the ministers propound the word of God unto the Church, and for avoiding of offence, command such things to be observed as appertain to decency and order, they do not now offend against them, but against God, whosoever obey them not. But if they require their laws concerning things indifferent to be observed with putting an opinion of necessity in them and of the worship of God, and do make them necessary, when there is no danger of offence to ensue; Because this charge is contrary to the word of God, no obedience is due unto it. Further, we confess that greater obedience is due unto the superior power in those things, in which it is superior, that is, in which God would have other powers to obey it. But the ministerial power is superior unto the civil in those things, which belong properly unto the ministery, that is, which are of God delivered, commanded, and committed unto the ministers, that by them they may be declared unto the Church. But of matters indifferent, concerning which nothing is either commanded or forbidden of God, the civil power is superior, by reason of the authority, which God in these matters hath given unto the civil magistrate, and not to the ministers of the Church. Objection. 8 But against this they return again: That we also do allege the Testimonies of counsels & fathers in confirming the doctrine of the Church: which were but in vain for us to do, Fathers and counsels are cited. if their sentences had not the force and authority of Ecclesiastical doctrine. But we neither bring nor receive the Testimonies of the ancient Church with that mind, as if without the authority of the holy Scripture, they were sufficient for confirmation of any point of doctrine. Neither yet is the regard had of them in vain. For both they which are rightly minded, after they are instructed by the voice of the Scriptures concerning the truth, are yet more confirmed by the Church, as by a Testimony of lower degree: and they which attribute more authority unto them than they should, or abuse their sayings against the truth, are very well refuted by the testimony of them, whom they have made their judges. Also they say: That order & decency in the Church is necessary Objection. 9 by the commandment of God, according as it is said, Traditions are order. 1 Cor. 14. Let all things be done comely and in order. For God is not the author of confusion. Now the order and discipline of the Church doth a great part consist in traditions Ecclesiastical, wherefore they conclude that by the violating of these, men's consciences are wounded, and God offended. But as God commandeth some order to be appointed and kept in the Church, Answer. Of mere particulars there is no concluding. so hath he given a double liberty in it unto his Church: first that it be arbitrary for the Church to appoint as may be most commodious for it, what order shall be in every place and at every time observed. Then, that also after any thing is certainly ordained, may be kept or not kept without hurt of conscience both of the whole Church, and of every one of the godly, if there be no danger of offence. For it is necessary that ever a difference be put betwixt the commandments of God, by the observing whereof God is worshipped, and offended by the breaking of them; and those things, which God hath left to men to appoint, neither is worshipped or offended, as himself pronounceth, either by the altering or omitting of them, so long as there is no cause or danger of offence. And the same Apostle, Gal. 5. who commandeth all things to be done comely and in order, willeth us to stand fast in the liberty wherewith Christ hath made us free, and that we should be condemned of no man in meat or drink, or in respect of an holy day. Wherefore not they, who without contempt of divine things, or wantonness, or danger of offence, do something otherwise in there things then is appointed, but they rather offend against the commandment of God, concerning keeping order, who either would have no order in the Church, or trouble that which is well appointed. Objection. 10 Obscure things do not suffice without interpreration. Answer. The minor is false, if they respect the ground. These men find fault also with the obscurity of the holy Scriptures, which they prove both by examples of hard places of Scripture, & also out of the second epistle of Peter cap. 3. where it is said: That there are some things hard to be understood in the epistles of Paul. And therefore, since that things darkly spoken, without they be expounded, can not suffice to perfect and wholesome doctrine, they urge that the interpretation of the Church also is necessarily to be received with the Scripture. But here above all things they injury the holy Ghost, ascribing darkness & obscurity unto him, who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people, and the rudest. For those things which appertain to the ground of doctrine, which is necessary to be known of all, as are the articles of our belief, the ten commandments: they are so plainly recited, so often repeated, so plentifully expounded in the Scriptures, that they are open and easy to any, but to him who will not learn: even as the 119. Psalm teacheth, Where the word of the Lord is called a Lantern to our feet, and a light to our paths. Again, The entrance into thy words showeth light, and giveth understanding to the simple. And 2. 1 Instance. The ground of doctrine is unknown to many. Peter 1. The word of the Prophets is called a light shining in a dark place. To which ye do well, saith he, that ye take heed as unto a light that shineth in a dark place, until the day dawn, and the day star arise in your hearts. And Solomon in the first of the proverbs, affirmeth, that he writeth to give the simple sharpness of wit, and to the child knowledge and discretion: Again, that wisdom crieth without, & uttereth her voice in the streets. Paul also 1. Cor. 1. saith, that Christ sent him to preach the Gospel not with wisdom of words, lest the cross of Christ should be made of none effect. The ground therefore and sum of doctrine is not obscure, except it be unto the reprobates, who contemn the truth, or stubbornly reject it: as the Apostle saith, 2. Cor. 4. If our Gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded their minds, that is, of the infidels, that the light of the glorious Gospel of Christ should not shine unto them. And the prophet isaiah. 65. and the Apostle, Rom. 10. All the day long have I stretched forth my hands to a disobedient and gainsaying people. And Psalm. 36. The words of his mouth are iniquity and deceit: he hath left off to understand and to do good. And Mat. 11. I give thee thanks, o Father, Lord of Heaven and Earth, because thou hast hid these things from the wise men, and men of understanding, and hast opened them unto babes. Now if they reply again: 2 Instance. Divine matters are obscure unto all men. that divine matters are hard and obscure to all men, as it is said, 1. Cor. 2. The natural man perceiveth not the things of the spirit of God: for they are foolishness unto him: neither can he know them because they are spiritually discerned: they should first have called to mind, that this ignorance and hardness riseth not of the obscurity of the scripture, but of the blindness of man's mind: and furthermore, that this obscurity, since in very deed it is not in the Scripture, but seemeth to be the fault of our nature, doth not always remain in those who are regenerate, but is removed from them by the illumination of the holy Spirit, according to those sayings, Luc. 8. It is given unto you to know the secrets of the kingdom of God, but to others in parables, that when they see, they should not see: & when they hear, they should not understand. And 2. Cor. 3. Until this day when Moses is read, the vail is laid over their hearts. Nevertheless when their hart shall be turned unto the Lord, the vail shallbe taken away. 3 Instance. The Scripture a long time not known. From this very place may we easily refute that which they object: That we ourselves, in that that we say the Scripture hath not been understood for these many ages in the Popish Church, do confess the obscurity of it. For the ignorance, which hath been from the beginning of the world, and shall be to the end, in the adversaries of the truth, is not to be imputed to the obscurity of the Scriptures, but to their own perverseness, who have not a desire to know and embrace the truth. As the Apostle saith, 2 Thes. 2. Because they received not the love of the truth, that they might be saved, therefore God shall send them strong delusions, that they should believe lies. Whereas therefore it appeareth that the ground and sum of doctrine is not obscure: 4 Instance. Many places obscure. yet we confess that there are some places of Scripture, which have loss light & more difficulty, than others. But first, they are such, that although they were not understood, yet the ground may both stand and be understood. Furthermore the interpretation of these places dependeth not of the authority of men, but the exposition of them is to be sought, by the conference of other places of Scripture, which are more clear: or if we can not find it: yet lest we should affirm any uncertain thing concerning divine matters, our conscience not satisfying us in it: we must suspend our judgement, until God shall open unto us some certain meaning: and in the mean season, we are to hold those with thankful minds, in which God hath left no place of doubting for us. 5 Instance. Of the necessity of interpretation. Act. 20. But when we answer thus unto our adversaries, they rise again upon us out of those things which we grant them. For because we confess that some places of Scripture are harder to be understood then others: and that by occasion of the dullness and slowness of man's mind in learning divine matters, neither those things which are most clear, are understood of the people, as the Eunuch of Queen Candaces doth complain: How can I, saith he, except I had a guide? And that the ministery itself was therefore ordained of God in the Church, for that it seemed good unto the holy ghost to add for our instruction an exposition of the Scripture, which is done by the voice of the Church. To be short, because ourselves in writing and teaching do expound the Scriptures, and do exhort all men to the reading and hearing the exposition thereof: Out of these they conclude, that besides the reading of the Scripture, the interpretation of the Church is necessary: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controversy to be received. But we first confess that the interpretation of the scripture is necessary in the Church, not for that without this to come unto the knowledge of heavenly doctrine is simply impossible, whereas both God is able, when it pleaseth him, to instruct his even without the Scripture itself, much more than without the exposition of his ministers: and the godly learn many things out of the Scriptures without interpreters: and of the contrary side except the eyes of our minds be opened by the grace of the holy spirit, heavenly doctrine seemeth always alike obscure unto us, whether it be expounded by the word of the Scripture, or of the church: but for that it pleased God to appoint this ordinary way of instructing us, and himself hath commanded the maintenance and use of his ministry in the Church, that it should be an instrument which the holy Ghost might most freely use for our salvation. Again, Interpreting must not be a depraving of the Scriptures. although interpretation of scripture be necessary, yet this is so far from granting any licence unto the ministers to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, which is comprehended in the Scriptures, than this very function of expounding the Scriptures. For to interpret another man's words, is not to feign at our pleasure a meaning either divers from them or repugnant unto them: but to render the same meaning and Sentence either in more words, or in more plain words, or, at least, in such, as may be more fit for their capacity, whom we teach: and withal, when there is need, to show, that this is the mind of the author, which we affirm to be. Three points to be observed in interpreting. Now such an interpretation of Scripture is made by these means: that first the phrase be considered, and the proper sense of the words found out: then, that the order and coherence of the members or parts of the doctrine, which is contained in the text of Scripture, be declared: Thirdly, that the doctrine be applied to the use of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God and ourselves, in exhorting, in comforting, and in directing of our life: as Paul commandeth, 2. Tim. 2. Study to divide the word of truth aright. And to. Titus, cap. 1. A Bishop must hold fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, Lib. 2. conhaerese. and improve them that say against it. And wisely did Epiphanius advise: Not all words of Scripture have need to be allegorised or construed according to a strange sense, but they must be understood as they are: and further they require meditation and sense for the understanding of the drift and purpose of every argument. That is, All places of scripture are not to be transformed into allegories: but we must seek out the proper sense of the words, by meditation and sense, that is, using the rules of art, and having a regard of the propriety of tongues and our own experience, by which we know the nature of those things which are signified by words commonly used in the Church. 6. Inst. Concerning the diciding of a controversy about the text and meaning thereof. But here is cast in another difficulty, for that in controversies concerning the text and the meaning thereof, such a judge is required, whose authority and testimony may suffice for determining of the meaning of the text. For when both parties, say they, who strive about the meaning, plead each of them that his interpretation is true, except judgement be given of such a judge, from whom it may not be lawful to make any appeal, the contention will never be decided, and we shall still remain doubtful of the sense of the Scripture. Furthermore this judgement must needs belong unto the Church: for in the Church alone we are to seek for an examining and determining of controversies concerning Religion. What the Church therefore doth pronounce in these matters, we must of necessity rest upon that as the assured meaning of the Scriptures. And hereof they say it is manifest, that the decrees of the Church are of no less authority than the express sentence of the Scripture. But we, as we willingly grant, that the controversies of the Church must be at length determined, Aun. Not the Church, but the holy ghost is judge in the word. and that according to the Sentence of that judge, of whom we may be certainly assured that we can not be deceived: So we acknowledge this judge to be not the Church, but the holy Ghost himself speaking unto us in the Scripture, and declaring his own words. For he is the supreme judge, whose judgement the Church only demandeth, declareth, and signifieth: he can not be deceived, whereas all men are subject unto the danger of error: in a word, he being the author of the Scripture, is the best and surest interpreter of his own words. And therefore the Scripture itself in all doubts recalleth us and bindeth us unto itself: as 2. Pet. 1. We have a most sure word of the Prophets, to the which ye do well that ye take heed, as unto a light that shineth in a dark place. john. 5. Search the Scriptures. Esay. 8 To the Law, and to the Testimony: if they speak not according to this word, The Church doth not always speak the words of the holy Ghost. it is because there is no light in them. For although the holy Ghost speaketh also by the Church: yet because she doth not always speak the words of the holy Ghost, she can not be the supreme & chief judge of controversies in Religion. For this judge must be such a one, whose sentence may by no means be called in question. But we have none such, besides the word of God registered in the Scriptures. Deciding of controversies is not taken away. Neither do we at all take away the deciding of controversies, when we make Scripture judge of the meaning of the scripture. For although contentious persons always seek sophisms, by which they may delude and shift off the testimonies of Scripture; yet do they this against their conscience: and the lovers of the truth require no other interpreter of the Scripture, but the Scripture: and do acknowledge and confess themselves to be plentifully satisfied by it. For whereas unto men also it is granted, to be themselves the best interpreters of their own words: how much more ought this honour to be yielded unto the holy Scripture? The way how to decide doubtful places. 1 The Analogy of faith. Wherefore if controversy be moved concerning the meaning of some place in the Scripture, we ought much more to do that here, which we would do in other writings. First of all, to consider and respect the anology of faith, that is, to receive no exposition which is against the ground of doctrine, that is against any article of faith, or commandment of the Decalog, or against any plain testimony of Scripture: 1 Cor. 3. 2 Examining of Antecedents & Consequents. even as Paul admonisheth, forbidding to build wood, hay, stubble upon the foundation. Secondly, to weigh the things that go before, and follow after that place, which is in question: that so not only nothing contrary to these may be feigned on it: but also that that may be set for the meaning of it, which these require. For these either not being observed, or being dissembled, the meaning of the Scripture is not seldom depraved. Psalm. 91. So those words of the Psalm, He shall give his Angels charge over thee, that they shall bear thee in their hands, that thou hurt not thy foot against a stone. The Devil tempting Christ, interpreteth them as if they served to maintain overrash and curious attempts: when yet that which is added [In all thy ways] doth show that they are to be understood of men doing those things that are proper unto their calling. Thirdly, 3 Resorting to places which teach the same more clearly we ought to search every where in the Scripture whether there be extant any place, where it stands for confessed, or is manifest, or may be showed, that the same doctrine in other words is delivered touching the same matter which is contained in that place, which is in controversy. For if the meaning of the clearer and undoubted place be manifest unto us, we shall also be assured of the place which is doubted of, because in both places the same is taught: as when Rom. 3. it is said: We conclude that a man is justified by faith without the works of the Law: That in this place, to be justified by faith is not to please God for the worthiness of faith, but for the merit of Christ apprehended by faith: and that the works of the Law signify not the ceremonies only, but the whole obedience of the Law, chief the moral, other places do teach us, which in more and clearer words deliver the same doctrine concerning the justification of man before God: as in the same chapter, By the works of the Law shall no flesh be justified in his sight: for by the Law cometh the knowledge of sin: But now is the righteousness of God made manifest without the Law, having witness of the Law and of the Prophets. The righteousness of God by the faith of jesus Christ unto all and upon all that believe: for there is no difference: For all have sinned, and are deprived of the glory of God: and are justified freely by his grace through the redemption that is in Christ jesus. 4 Conferring like places together. Fourthly, we must confer places of Scripture, where though the same words be not spoken of the same thing, yet the like words and forms of speaking are used of the like things. For if the interpretation of the like place be certain, and there be the same causes for the like interpretation to be given in the place that is in controversy, which are in the other, then of like places we must give one and the same judgement. The Lord willeth, Mat. 5. to put out our eye, to cut off our hand, if it be a cause of offence unto us. Now whereas the Law forbiddeth us to maim our body, Thou shalt not kill: that therefore by this figure of speech the Lord would have us that we should rather forsake things most dear unto us, then that by the lust and motion of them we should suffer ourselves to be withdrawn from God: the like form of speech otherwhere used, to signify things most dear and precious, doth show, as jerem. 22. If jechoniah were the signet of my right hand, yet would I pluck thee thence. And Deut. 32. He kept him as the apple of his eye. 5 The catholic Church. When once according to these rules the controversy concerning the text & meaning thereof is judged, we may lawfully also descend to the consent of the Church, yet putting great space betwixt, & not without great advisement. For least by the name of the Church we be beguiled: first of all no sentence or meaning is to be received, which these rules of examining and judging, which have been now declared, do not suffer. Then must we consider, what times, and whose writings are purest: what points of doctrine have been, and in what ages either rightly expounded or depraved with errors: lastly whose interpretation either is of the author, or may be of us confirmed by the testimony of the Scripture. And to this deciding of all controversies about the meaning of the Scripture, drawn out of the Scripture itself, do all the godly and lovers of the truth agree, even as it is said, john. 8.47. He that is of God heareth the words of God: now the testimony of the ancient and catholic Church, so far as they see it to accord with the Scripture, they do with glad and thankful minds embrace, and are so much the more assured of the known truth. But if any quarreling men do not yield unto the Testimonies of the Scripture, we must not seek, because of them, a judge higher than the word of God, but must leave them unto the judgement of God, as the Apostle counseleth us to Titus. 3. Reject him that is an heretic after once or twice admonition, knowing that he that is such, is perverted, and sinneth being damned of his own self. And 1. Cor. 14. If any man be ignorant, let him be ignorant. And in the last of the Apocalyps: He that is filthy, let him be more filthy. Neither verily doth he, whom the word of God doth not satisfy, rest on the authority of men, as the truth itself doth show. But as these things are sufficient to shut the mouths of them who gainsay the truth, 6. Prayers. or at leastwise to manifest their impudency: so is there further required for the fencing of the consciences of all the godly in debate of religion, besides a care of learning the doctrine of the word of God, an ardent and daily invocating of God, by which we may desire that we may be taught and guided by his holy spirit: This if we shall do he will not suffer us to make stay in error, Mat. 11.28. Esaie. 57.15. which may pull us from him: but will open unto us the true and certain meaning of his word concerning all things necessary to our salvation, that our faith may depend not on human, but divine authority, even as it is promised in the seventh Chapter of Matthew, Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. For whosoever asketh, receiveth: and he that seeketh, findeth: and to him that knocketh, it shall be opened. And in the eleventh of Luke, How much more shall your heavenly Father give the holy Ghost to them that desire him? Also in the first of james, If any of you do lack wisdom, let him ask of God, which giveth to all men liberally, and reproacheth no man, and it shall be given him: but let him ask in faith, and waver not. To their former arguments our adversaries add, that it Objection. 11 is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgement of another: It is unmeet that the holy Ghost should be subject unto another and therefore we must not examine him by the rule of the Scripture. But seeing that the same spirit speaketh in the Church and in the Scripture: when we do examine the voice of the Church by the Scripture, we do not subject the holy Ghost to another: but we compare him with himself. And by this means first we give unto him the praise of truth and constancy, while we do acknowledge and testify that he is always like himself, and doth never square from himself: then also we confess that the supreme authority of pronouncing the will of God belongeth unto him, while we do not seek, whether those things be true and certain which he hath spoken, but whether those be his words, which men ascribe unto him: and this we do even after the selfsame manner which he hath prescribed us: and after that we find out by the rule of the written word, that any thing hath proceeded from him, to that without making any controversy we submit our minds & wills. Contrariwise it is easy to see that our adversaries themselves are guilty of that contumely against the holy Ghost, of which they accuse us. For while they will have the authority of giving judgement, concerning the meaning of the Scripture, and of deciding controversies, not to belong unto the Scriptures but unto themselves: by this very thing both they imagine that the holy Ghost may dissent from himself, and do make themselves judges higher than the holy ghost and the word of God. Objection. 12 The letter killeth, the spirit quickeneth. Lastly, whereas Paul saith, 2. Cor. 3. That he is the minister of the new Testament, not of the letter, but of the spirit: for the letter doth kill, the spirit doth quicken: some men do thence gather, that we are to hear, not what the written word of God soundeth, but what the spirit speaketh by the Church or in our hearts. Yea there hath grown an opinion heretofore, that the grammatical and literal meaning of the Scripture is pern●●●cus, except all be transformed into allegories. But a manifold paralogism in this argument doth easily appear if it be considered what the letter, and the spirit signifieth in Paul. For that all the doctrine and knowledge touching God, as also the outward observation of the Law in those that are not regenerate, is called the letter, by the Apostle: and the spirit, first the holy Ghost himself: Secondly, the true doctrine concerning God, when the holy Ghost is of force and efficacy by it: Thirdly, faith and conversion, and motions pleasing God being kindled of the holy Ghost through the word: it appeareth by the words going before. For, for that which here he saith, that he was made of God a minister, not of the letter, but of the spirit: he said before, that the Epistle of Christ was ministered by him, and written not with ink, but with the spirit of the living God, in tables of the hart: that is, that his preaching was not in vain, but of force and efficacy in the hearts of men, the holy Ghost working by it. And in like manner, Rom. cap. 2. he calleth the ceremony without conversion, circumcision in the letter: but conversion itself, circumcision of the hart in the spirit. And Rom 7. He willeth us to walk in newness of spirit, and not in the oldness of the letter: that is, in true holiness, such as is begun by the spirit in the regenerate: not in the sin and hypocrisy of them who know verily the will of God, and make practise also of outward discipline and behaviour, but remain without faith and conversion. Wherefore first, as the doctrine by the fault of men, 1 The letter killeth not of itself, but by an accident. and not of it, remaineth only the letter: so also not of it own nature, but because of the corruption of men it killeth, that is, it terrifieth men's minds with the judgement of God, and doth stir up a murmuring and hatred against God, as we are plainly taught by the Apostle, Rom. cap. 7. The Law is holy, and the commandment is holy, and just, and good. Was that than which is good, made death unto me? God forbidden. But sin that it might appear sin, wrought death in me by that which is good, that sin might be out of measure sinful by the commandment. For we know that the Law is spiritual, but I am carnal, sold under sin. But the proper effect of the Scripture is to quicken men, that is, to lighten them with the true knowledge of God, and to move them to the love of God. As it is said 2. Cor. 2. We are unto God the sweet savour of Christ in them that are saved, and in them which perish &c. Secondly albeit the letter, that is, 2 It killeth as it is without the Spirit. the doctrine without that spiritual motion, killeth: yet the operation of the holy ghost accompanying it, when now it is not the letter, but the spirit, and power of God to salvation, unto every one that believeth, it doth not kill, but quicken, as it is said, Psal. 119. Thy word quickeneth me. Wherefore that the letter kil us not, we must not cast away the Scripture, but the stubbornness of our hearts: and desire of God that he would let his doctrine be in us and others, not the letter, but the spirit: that is, that he would forcibly move our hearts by it, & turn them to him. The spirit quickeneth, agreeing with the word. Thirdly, that it is added, that the spirit quickeneth: that calleth us not away from the Scripture to other opinions or revelations. For that spirit quickeneth, which dissenteth not from the Scripture: but teacheth and mindeth the same, which he hath uttered in the scripture. But that spirit which leadeth men away from the Scripture, it quickeneth not, but may be said much more truly to kill then the letter, that is, not by an accident or external cause, but of it own nature. For the spirit of Antichrist is a liar and a murderer, and therefore be it accursed unto us. 4 The Apostle misconstrued by them. fourthly, they who by the letter understand either the characters of letters, or the proper and literal sense, whether it be of the whole Scripture, or of those speeches which are allegorically and figuratively spoken: and by the spirit, the interpretation of those speeches: it is manifest that they serve far from the mind of Paul, both by those things which have been spoken concerning the meaning of Paul, and also because not only every sentence of Scripture, whether it be proper, or figurative, but also every interpretation of it, is and remaineth the killing letter, except the quickening force of the holy Ghost come unto it. Wherefore since that neither for interpretation, nor revelation, nor authority, nor any other pretence it is lawful, leaving the Scripture of the Prophets and Apostles, to departed to whatsoever decrees of religion which are not confirmed by the Testimony of the Scripture, let us hear it as an oracle sounding from heaven, bringing to the reading thereof, not minds forestalled, neither with opinions, conceived either of our own brains or elsewhere, neither with affections, neither with preiudices: but the love of God, & a desire of knowing the truth. So shall it come to pass, that both we shall know the true meaning of the Scripture, and by it godliness and sure and sound comfort shall be kindled in us and get increase. OF THE TRUE COMFORT of the Godly. THE scope and end of this doctrine is, that we may have sure comfort both in our life & at our death. And that we may have this, we are especially to learn the doctrine of Christianity. Now the sum of this comfort doth consist in this, that we are the members of Christ: that is, that we are engrafted into Christ by faith, that he is careful of us: and that by him we are loved of God, reconciled to God, and conjoined with him. This comfort the devil goeth about to take from us after this manner. 1. Thou art a sinner: therefore thou art not acceptable in the sight of God. Answer. But Christ hath made satisfaction for me with his precious blood. 2. But thou must die the death. Answer. But Christ hath delivered me from the power of death, and I know that by Christ I shall scape out of the hands of death. 3. But how if thou lose the grace of Christ? For thou mayst fall and perish; because it is a long way to heaven. Answer. Christ hath not only merited his benefits for me, but also bestoweth them on me, and preserveth them in me, and giveth me perseverance, that I may not fall from grace. 4. But what if these things appertain not unto thee? and how knowest thou that thou art Christ's? Answer. 1. Because I have the testimony of the holy Ghost within me. 2. Because the general promise appertaineth to all the faithful. If I have faith therefore, that promise appertaineth unto me. But I know I have faith by the effects of faith. 1. Because I have a will to obey and believe God, albeit I am but weak. 2. Because I have good works, which are signs of true faith. Therefore I have true faith, and by a consequent, Christ and his benefits appertain unto me. This comfort is necessary. 1. For our salvation: that we despair not. 2. For the worshipping of God. For that we may worship God, we must come out of sin and death: not rush into desperation, but be sustained with a sure comfort unto the end. This comfort, though other sects promise, yet can they not make performance thereof, because their conscience and experience oftentimes goeth against them. The doctrine of the Church alone maketh performance of it, so that men's consciences are at rest, because this alone showeth the fountain of all miseries, unto which mankind is subject: and this also alone prescribeth the way of escaping them. The partet of this comfort are, 1. Our reconcilement to God by Christ, to which Christ alone we belong: and therefore we are not at our own liberty, so that we may freely sin, neither lieth our salvation in our hands or power. For if it were so, we should lose it every moment. 2. The manner of our reconcilement, even by the blood of Christ. 3. Our delivery from miseries. 4. The preservation and maintenance of our reconcilement and delivery: Mat. 10.30. so that not so much as an hair may fall from our head, without the will of our heavenly father. Objection. But the godly are daily slain. Answer. These things do not hurt, but help forward our salvation. Rom. 8.28. All things work together for the best unto them that love God. 5. The testimony of the holy Ghost working true comfort in our hearts and true conversion unto God. By this testimony of the holy Ghost we know that we are Gods, after we are once delivered from these miseries. For the holy ghost, which is the surest pledge of this thing, doth witness in our hearts that they truly belong unto us. For he maketh us to serve God without fear. Luk. 1.74. Gal. 4 6. And this Spirit of Christ, which God hath sent forth into our hearts, crieth Abba Father. 6. Our certainty of everlasting life. This part differeth from the fifth: because that is the certainty of the things themselves: but this is our certainty, by which we know these things to be certain. And this is the beginning of faith. Three things to be observed for the attaining unto this comfort. 1 The knowledge of our misery. 2 Our delivery. 3 Our thankfulness. That we may attain unto this comfort, three things are to be considered of us. 1. The knowledge of our misery, that we may desire deliverance, and be thankful to God. 2. Our deliverance: without which we have not comfort. 3. Our thankfulness, without which we are not delivered. Herein is contained the sum and purpose of the whole sacred Scripture. And these do plainly accord with the division of the Scripture, or Catholic doctrine, into the Law and Gospel, and with the differences of these parts. For unto those three members are the Law and the Gospel referred: to the first and third appertaineth the Decalog or ten commandements, because there is a double use of the Law, the knowledge of our sin, and the rule of our life. To the second member appertaineth the Creed, because this speaketh of our delivery, and is the sum of the Gospel: The Sacraments likewise are to be referred unto the second part, because they seal that which is taught in the Gospel. They are those appurtenances as it were adjoined to the promise of grace, and the seals of justification by faith. Prayer belongeth unto the third part, that is, to thankfulness: because prayer is the chiefest part of thankfulness. Out of these arise four questions. 1. From these arise four questions. 1 question. For what cause these three are necessary for our obtaining of comfort. 2. Whence we may know these three: even out of the Law and the Gospel. 3. How. 4. Wherefore. The knowledge of our misery is necessary for our obtaining of comfort. 1. Because if we knew not our misery, Why these three are necessary for the obtaining of our comfort. Why the knowledge of our misery is necessary. Mat. 11.28. isaiah. 57.15. and even the greatness of it, we should not know the greatness of our happiness, neither should we desire delivery out of evils. If we desire not delivery out of evils, we do not seek it: if we seek it not, we obtain it not: because God giveth delivery only to those who seek it: it is opened only to him that knocketh: and so hath God his end in them, even his worship. Blessed are they who thirst after righteousness. Come unto me all ye that labour. I dwell in a contrite spirit. That which we have now said, is confirmed also by this syllogism, or form of argument. That which is necessary for to stir up in us a desire of deliverance, that is necessary for our comfort: But the knowledge of our misery is necessary for the desire of salvation, or deliverance: Therefore the knowledge of our misery is necessary for the obtaining of our comfort: yet not for the comforting of us: for we are terrified by this knowledge of our misery. But this terror is good for us, because, except we know our misery, we desire not delivery. And they that desire not delivery, receive it not. 2 The knowledge of our misery is necessary for the obtaining of our comfort: because we should be ungrateful if we were ignorant out of how great miseries we were delivered and drawn: For how much the more we feel the greatness of our evil, so much the more desire we and with for a remedy, and so much the more thankful are we towards God, because he gave us a remedy against sin. 3. Because by the preaching of the Law, is made a preparation to the preaching of grace: otherwise there followeth carnal security, and our comfort is made unstable. Whereof it appeareth, that we draw the knowledge of our misery chief out of the Law, & that therefore we must begin from the preaching of the Law, as the Prophets and Apostles have done, and that to the end that men's consciences and hearts may be cast down before God, and prepared to repentance, and to the receiving of the gospel. Except this be done, men will become more careless and stubborn, and pearls shall be thrown to swine to be trodden under feet. Why the knowledge of our delivery is necessary. Igno● nulla cupido. The knowledge of our delivery is necessary for our comfort. 1. Because a good thing, not known, is not desired: according to that, There is no coveting after an unknown thing. When we have found it also, if we know not what it is, we desire it not, and therefore do not obtain it. Yea that very means, by which we attain unto our delivery, requireth the knowledge of our delivery. For thou shalt er in the desire of thy delivery, except thou know what, and of what quality it is, and after what manner it is received. Furthermore, we are made by faith partakers of this delivery. But faith is not without knowledge. Wherefore the knowledge of our delivery is necessary, both that we may obtain it: & also because the mean & instrument itself, by which we do obtain it, cannot be without the knowledge of our delivery. 2. A good thing not known doth not comfort: that therefore it may comfort thee, thou must know how great and what manner a good thing it is. 3. The knowledge of our delivery is necessary, that we may be thankful: because for a thing not known to be good we use not to give thanks, for that we make light account of it: and if we will be indeed grateful, all the circumstances of that good thing are known and desired of us. We know our delivery, out of the gospel. 1. By hearing it. 2. By learning it. 3. By assenting unto it, and that out of the gospel: because the Gospel alone doth promise delivery unto those that believe in Christ. Now we must diligently also observe the manner of our delivery, that we do not ourselves imagine, or receive imagined by others any manner of delivery to the reproach of God's name, and hazard of our own salvation. The knowledge of our thankfulness is necessary for our comfort. Why the knowledge of our thankfulness is necessary. 1. Because no man can do any thing grateful unto God, except he first know what is grateful unto him: For he willbe worshipped, and have us grateful unto him, not after that manner which we will but which himself hath prescribed. Except therefore thou know, what is grateful unto him, thou shalt reap thence no comfort. 2. Because there is first of all true consolation, where there is thankfulness: for except thou be thankful, thou canst not apply unto thyself the merit of the Son of God. For it is offered and applied only to us being thankful: now thou canst not show thankfulness, except thou know after what manner the Lord bestoweth on us his benefits. 3. The knowledge of our thankfulness is required necessarily, because it is the chief end and scope of our delivery: 1 john. 3.8. for this purpose appeared the Son of God, that he might destroy the works of the devil. 4. That we may know that those things which we do are no merit, but only a declaring of our thankfulness. And what thou givest thanks for, that thou knowest that thou hast not deserved. 5. By this thankfulness our faith & comfort is confirmed in us. Objection. That which of itself followeth, is not necessary to be taught. But thankfulness must needs follow of itself: Therefore it is not necessary to be taught. Answer. Thankfulness followeth delivery. But not the manner of thankfulness likewise: for of this we are to be instructed out of the word of God. Furthermore that proposition is not universally true: for a thing may be taught, which of itself doth greatly follow, for greater and fuller knowledge and confirmation. Now thankfulness itself we know, 1. Out of the Gospel; because it promiseth delivery, with a condition of repentance. 2. Out of the Law, because the Law in special doth declare and determine the kinds of obedience. Seeing that then the true, sure and only comfort of the faithful is the scope of the whole doctrine of christianity: & seeing that to that comfort these three are necessarily required, that is, The consideration of man's misery, of his delivery, and of his thankfulness: it appeareth that these three are the chief parts of Christian doctrine. And therefore we will entreat of them hereafter in order. THE FIRST PART. OF THE MISERY OF man.. Whence knowest thou thy misery? OUT of the law of God a Rom. 3.20. . What doth the Law of God require of us? That doth Christ summarily teach us, Mat. 22. Thou shalt love the Lord thy God with all thy hart, with all thy soul, with all thy mind, & with all thy strength b Luk. 10.27. . This is the first and the great commandment, and the second is like to this, Thou shalt love thy neighbour as thyself. On these two commandments hangeth the whole Law, and the Prophets. Art thou able to keep all these things perfectly? No truly c Rom. 3.10. & 23. 1 john. 1.8 : For by nature I am prone to the hatred of God and of my neighbour d Rom 8.7. Ephes. 2.3. Tit. 33. . Did God then make man so wicked and perverse? Not so e Gen. 1.31. : But rather he made him good, and to his own image f Gen. 1.26. & 27. , that is, endued with true righteousness and holiness, that he might rightly know God, his creator, and heartily love him, & live with him blessed for ever, and that to laud and magnify him g 2 Cor. 3.18. Col. 3.10. Eph. 4.24. . Whence then ariseth this wickedness of man's nature? From the fall and disobedience of our first parents, Adam and Eve h Gen. 5. Rom. 5.12.18.19. : Hence is our nature so corrupt, that we are all conceived and borne in sin i Psal. 51.5. Gen. 53. . Are we so corrupt, that we are not at all apt to do well, and are prone to all vice? Indeed we are: except we be regenerated by the holy Ghost k john. 3.5. Gen. 6.5. job. 10.4. & 15 14.16. & 3● Esaie. 53 6. . Doth not God than injury to man, who in the Law requireth that of him, which he is not able to perform? Noah l john. 3.5. Eph. 4.24. . For God had made man such a one, as he might perform it: But man, by the impulsion of the devil m Luke 10.30. , and his own stubborness, bereaved himself and all his posterity of those divine graces. Doth God leave this stubborness and falling-away of man unpunished? Noah: But is angry in most dreadful manner n Rom. 5. 1●. Heb. 9.27. , as well for the sins wherein we are borne, as also for those which ourselves commit, and in most just judgement punisheth them with present and everlasting punishments, as himself pronounceth: Cursed be he that confirmeth not all the words of this Law to do them o Deut. 27.26 Gal. 3.10. . Is not God therefore merciful? Yea verily, he is merciful p Exod. 34.6. : but so, that he is also just q Exod. 20.5 Psal. 5.5. 2 Cor. 6.14 . Wherefore his justice requireth, that the same which is committed against the divine Majesty of God, should also be recompensed with extreme, that is, everlasting punishments both of body and soul. IN THIS first part concerning the Misery of man, there are three places handled. 1 Of sin. 2 Of the creation of man, which maketh to the understanding of the former place concerning sin. 3 Of free will. How we come to the knowledge of our misery and sin. By the Law. We know our misery, and that we have sinned, out of the Law of God, which exacteth and requireth of us the contrary to that which is in us. For we are prone to hate God and our neighbour, which is very sin itself: but the Law requireth of us the love of God. Now the name of misery stretcheth farther than the name of Sinne. By the name of misery, we understand, the evil of trespass or offence, that is, all sin: and the evil of punishment, which comprehendeth all the destructions of our reasonable nature, as griefs, torments, calamities. To be short, the evil of punishment comprehendeth all miseries and sins that follow after, wherewith sins that go before are punished. So the numbering of the people, committed by David, is both a punishment and a sin. That our misery is learned out of the Law, it appeareth sufficiently by this syllogism or reason, whose * That is proved by a syllogism, Whose mayor being set by the Law, Deut. 27.16. Gal. 3.30. Mat. 22.38. Mayor or first proposition the Law itself mentioneth: Accursed be every one who abideth not in the perfect love of God and his neighbour. Now this love of God, Christ calleth the first & greatest commandment. Likewise our conscience addeth the * And Minor added by our conscience, The conclusion must necessarily follow, as an approbation of the sentence of the Law. Mat. 22.37. The part of the mayor explicated. 1 Why In perfect love, and what that is. Minor or second proposition: I have not abidden in all: of these two propositions ariseth the conclusion, which is the approbation or allowing of the sentence of the Law: therefore I am accursed. So then out of the Law cometh our knowledge of sin. Nevertheless the Mayor, or first proposition, is to be declared more at large. First it is said, whosoever abideth not in perfect love, that is, as Christ expoundeth it, he that loveth not God with all his hart, with all his soul, with all his cogitation, and with all his strength. With all his hart] by which are understood all the affections, inclinations & appetits, or desires. For God will have himself alone to be acknowledged the chiefest, and himself to be loved above all things: and, that men may rely on him, he will have the whole hart to be yielded up to himself, not part to him, and part to another: and to this is opposed, not to walk before God with a perfect hart. Objection. If we ought to love God with all our hart, then ought we not to love our Parents. Answer. It is lawful for to love other things also besides God, but nothing above God. We ought to love our Parents, but not chiefly. For we ought to love all other things for God. It followeth, with all thy soul] by which he comprehendeth that part which is willing to any thing, or the motions of the will: then therefore he meaneth, with thy whole will and purpose. Thirdly, with all thy cogitations] by which he understandeth the understanding and mind: so much as we know of God, 1 Cor. 13.10. so much also do we love him; therefore when we shall know him perfectly, that which is in part shall be abolished. And therefore our love of God which now is but in part, shall then be perfect. lastly, with all thy strength] in which all inward actions agreeable to the Law of God are contained. secondly, it is said, In the Love of God: 2 Why In the love of God, and what that is. as unto whom, being once manifested and doing good unto him, man is bound: whereupon the Lord calleth himself our God. Now to love God, is to acknowledge him to be the chiefest good, and to be the chiefest good to us: and so to love him, that thou wilt rather forego all things than thou wilt departed from him, or not be joined with him: for that which is best, that thou dost most desire, and dost covet most of all to be joined with it. Thirdly it is said, In the love of thy neighbour. 3 What is, In the love of thy neighbour To love thy neighbour, is for the love that thou owest unto God to wish well and do well unto thy neighbour, and to do all things to him which thou wouldst in equity and, according to the Law to be done to thee. The Love of God is the sum of the Law, Why the love of God is the sum of the Law. Why it is called the first commandment. because it is taken for our whole obedience, as being the cause of our obedience. The love of God is called the first Commandment, because it is the spring and fountain of the rest. It is the fountain of the rest. 1. because it is the efficient and impulsive cause. 2. because it is the final cause or end which the rest propose, which is, for to declare our love towards God. In like manner it is called the greatest commandment. 1. because it is the end of all the rest of the commandments, & of our whole obedience▪ for therefore thou oughtest to do well unto thy neighbour, because thou lovest God: & again, that thou mayst show thy obedience to him. 2. because that is the principal worship for which the ceremonial laws were ordained, and so is opposed unto the ceremonial worship, which was appointed for this moral law. Objection. The second commandment is like unto the first, therefore the first is not the greatest. Answer. The love of our neighbour is like unto the love of God. 1. Because that commandment of loving our neighbour is opposed unto the ceremonies. 2. Because the obedience of the first table is the cause of the second. thirdly, because the breach of the second table doth as well deserve eternal punishments, as the breach of the first. 4. Because it appertaineth to the moral worship, which is described in the first and second table. 5. It is like, because of the coherence of both, for that neither can be observed without the other. 6. Because one is author of both. 7. Because both of them contain our whole obedience. Hence now appeareth the answer to this objection. Therefore our neighbour is to be set equal with God, and to be equally worshipped. For it hath been said before, Thou shalt love God alone with all thy hart. Now the love of our neighbour is like unto the love which we own unto God, in respect of the kind of worship, but unlike in respect of the degree. And it is also unlike first in respect of the objects, or things loved. For God and man who are to be loved are divers objects. 2. For that the love of our neighbour riseth from the love of God: but it falleth not so out of the contrary. 3. As it was said, it is unlike in respect of the degree of our love to God. Objection. If the love of God be the chiefest commandment, than the love of God is greater than faith. Answer. Love is here taken for our whole obedience which we own unto God: under which faith is comprehended, which is the cause of all the rest of our actions. For in that we are commanded to love God, we are also forbidden to offend him: for no man offendeth him whom he loveth. Why the love of our neighbour is called the second commandment. The love of our neighbour is called the second commandment. 1. because it containeth the sum of the second table: for if thou love thy neighbour as thyself, thou wilt not murder him, thou wilt not hurt him. 2. because the love of our neighbour must rise out of the first table, even from the love of God: and so is that also explicated, which is added of Christ: That on these two commandments hangeth the whole Law & the Prophets, that is, that all the other legal obedience which is contained in Moses & the Prophets doth spring from our love of God and our neighbour. Objection. In the Prophets also is the promise or doctrine of the Gospel: therefore Christ seemeth not to speak aright in this place. Answer. He speaketh of the doctrine of the Law, not of the promises of the Gospel, which appeareth by the question of the Pharisie demanding, which was the chief commandment, not which was the chief promise: and therefore Christ answereth him unto the purpose. Hitherto reacheth the declaration of the Mayor or first proposition concerning the abiding in the perfect love of God and our neighbour. Now remaineth the Minor Proposition, which is, But I have not abidden in all, that is, I have neither loved god nor my neighbour as I ought: whence the conclusion ariseth: Therefore I am accursed: and so it appeareth that indeed the knowledge of our misery and of our punishment, which is contained under the name of misery, is drawn out of the Law. That, which also is proved by another argument, The Law showeth our punishment, because it bindeth us either to yield obedience, or to suffer punishment: But no man performeth that obedience: Therefore it bindeth us to suffer punishment. Furthermore, the Law showeth that all evils happen unto us because of our sins. Again, it showeth the justice of God, the greatness and heaviness of the wrath of God against sin. Hence ariseth a question, whence sin cometh, especially since that the Lord made man good, and to his own image. To this question appertaineth the common place concerning sin, the creation of man, and free will: which three places we will discourse of in order. THE COMMON PLACE OF SIN. THE questions here to be observed, are these. 1 Whether sin be, or whence it appeareth to be in us. 2 What sin is. 3 How many kinds of sin there are. 4 What be the causes of sin. 5 What he the effects of sin. That sin is not only in the world, but in us also, We know that sin is in us. 1 Out of the Law of God. we know, 1. Out of the Law of God, that is, by comparing ourselves and the Law together, in considering what the Law requireth, and what we have performed. The Law requireth whole and perfect obedience, both inward & outward. But this we find not in ourselves. Object. That which teacheth us to seek for righteousness elsewhere then in ourselves, & doth show us to be guilty of sin, by that we have knowledge of our sin: But the Gospel willeth unto to despair of ourselves, Ob. We know it by the Gospel also. Ans. Not principally. & to seek for righteousness elsewhere. Therefore by the Gospel we have knowledge of our sin. Answer. I grant that we have after some sort knowledge of our sin by the Gospel, but not principally. For this is the principal use of the Law. But the Gospel presupposeth that which the Law hath proved, that is, that we are sinners, before it sendeth us to Christ. So also sciences, which are in order directly one under another, take their principles o● chief grounds from the sciences next above them, and proceed according to them, not proving them, but taking them as granted. Again, the Gospel doth only in general accuse us of sin: but doth not in special declare what and which be our sins. But this is the principal and proper function of the Law: therefore do we not put the Law as excluding the Gospel, 2 By the Law of nature. 3 By testimonies of Scripture. 4 By punishments ensuing. 5 By sermons which treat of repentance. as if by the Law alone we had knowledge of our sin: but chief and properly. 2. We know that we have sin in us, by the Law of nature, or by that judgement of conscience, which is in all men. 3. By the testimonies of the holy Scripture, as Psalm 14 and 53. isaiah 59.4. By the punishments and miseries which follow sin. 5. By the sermons which treat of repentance. Now this question is set down, 1. against the Libertines. 2. for the exercise of repentance. And here the question is not, whether sin be in some thing, or in some men, but whether it be in all men. And because that without the knowledge of those things neither due honour can be given to God, nor salvation befall to us: God will have the nature and causes of sin and the punishments thereof to be known and searched out of us. But even as of the beginning of mankind, so also of his corruption and restoring, none know the certainty besides the Church, which is instructed by the voice of God concerning these so weighty matters. And therefore the Philosophers do err about the very definition and declaring the nature of sin, while they judge either outward actions only, or purposes and desires which agree not with honest discipline to be sins: but not corrupt inclinations and affections, ignorance, errors, and doubtings of God and his will: and in a word, whereas they do not understand wholly the law of God, it cannot be but they must make account of many most heinous sins as of no sins. They err also about the cause of sin, for because whereas they are ignorant of the falling away of the devils from God, & of the seducement and corruption of men's natures in our first parents, they imagine that sin was not borne together with us, but that all as they grow in years, so by their own will they do fall into it. Last of all, they err about the effect of sin, because both they are ignorant of the everlasting punishments, neither are they able sufficiently to conceive of the horrible wrath of God against sins, no not though they were taught it out of the word of God. The Apostle, Rom. 7. I had not known lust, except the Law had said, Thou shalt not lust. john. 16. The holy Ghost shall reprove the world of sin, because they believe not in me. Psal. 90. Who knoweth the power of thy wrath? For according to thy fear is thine anger. WHAT SIN IS. IT is agreed on of all men, The nature of sin. that sin is a thing displeasing God, contrary to righteousness, & deserving punishment, as it is said, Psalm. 5. Thou art not a God that loveth wickedness. As therefore the rule of righteousness is the will of god: so of the contrary, we are not otherwhere to know what sin is, then by the same rule of man's life & actions. Therefore the definition of sin in the 1. Epist. of john. cap. 3. is the truest and plainest: Sin is a transgression of the Law: or, what soever is repugnant to the Law. But because here men's minds seek further, what those evils are, which are forbidden and condemned by the law of God: we must add an explication of this definition out of the Sermons and declarations of the Law scattered throughout the whole Scripture: to wit, That sin is a defect, or an inclination, or action repugnant to the law of God, offending God, & making him that sinneth together with all his posterity, guilty of temporal & eternal punishments, except remission be granted for the Son of God our Mediator. The * The Logicians call it Genus, which is the more common nature of a thing, or the matter of it. general nature of sin is a defect. Likewise, an inclination, or action. Now there are called defects in the mind, ignorance, and doubtfulness of God and his will: in the hart, a privation of the love of God and our neighbour, of joy in god, and of an earnest desire and endeavour to obey God according to all his commandements, and an omitting of inward and outward actions, which are commanded by the Law of God. Or, This defect is an absence, 1 Of good inclinations in our mind. 2. Of the knowledge of God. 3. Of motions to obey the Law of God. 4. Of inward actions, which are required in the Law. 5. Of outward actions, which follow the inward. Now corrupt inclinations are said to be, stubbornness of the hart and will against the Law of God, or against the judgement of the mind, as touching honest and dishonest actions: or a proneness & willingness of nature to do those things which God forbiddeth, which evil they call concupiscence. Or, A corrupt inclination is a quality of the mind, which hath an action following it, even so that albeit we are not willing as yet actually to do those things which the Law forbiddeth, yet are we willing by inclination of mind. That sin is a defect, shall be proved in the question of original sin. That sin deserveth eternal punishments, shall be proved in the question of the effects of sin. The difference of sin. Now the difference of sin, which maketh it to differ from all other defects, is, that it is repugnant unto the Law of God. The proper quality of sin. The property of it is, that it maketh a creature guilty of the eternal wrath of God. For as the special and peculiar difference of sin is, repugnancy with the law of God: So a propriety necessarily adjoined unto it, is the guilt of the person sinning, that is, a binding of him to temporal and eternal punishments, which is done according to the order of God's justice and will. And this is that which they commonly say, that there is a double formality or difference of sin: repugnancy with the Law and guilt: or that there are two respects, of which one is a comparison or a dissimilitude with the Law: the other as it is ordained to punishment. For sin is considered with this respect in the Church, that we may have the whole description of it, not only as an evil habit of the will which is called vice of the Philosophers. But that guilt in men doth not only enwrap the sinners themselves, but also their posterity in the judgement of God: as it is said, Exod. 20, Visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me. And Deut. 28. Cursed shall be the fruit of thy body. Last of all an * An accident is that which so belongeth unto a thing, as it is not of the nature thereof but so belongeth unto it, as it may also not belong. accident of sin is contained in these words: Except remission be made for the satisfaction of the Son of god: which is therefore added, lest this might seem to be said in the definition of sin, That all, whosoever have sinned, perish, without all recall, together with their posterity. For although there follow the nature of sin, which is to be repugnant to the law of god, the condemnation of the sinner and his posterity: yet both are exempted from it, if they apply unto themselves the merit of Christ by faith, and be converted. 3. How many kinds of sin there are. There are five principal divisions of sin. The first division is this: There is one sin Original, & another Actual. OF ORIGINAL SIN. THat there is Original sin in all men, Original sin in all men. is proved and maintained against the Pelagians, and the Anabaptists, 1. By the Testimonies of Scripture: As, a job. 14.4. who can bring a clean thing out of filthiness? b Psa. 51.5. In sin hath my mother conceived me. c joh. 1.1.13. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. d john. 3.36. He that believeth not the Son, the wrath of God abideth on him. e Rom. 5 16. The fault came of one offence unto condemnation. f Ephe. 2.3. We were by nature the children of wrath. 2. Because infants also are subject to sin: because they die. But they have not sin by imitation: therefore by propagation. Which is also confirmed by Testimonies of Scripture. g Gen. 6.5. All the imaginations of man's heart are only evil, and that continually. h isaiah. 48.8. I called thee a transgressor from thy womb. i Rom. 7.23. I see another Law in my members rebelling against the Law of my mind. Against this doctrine of Original sin, The Pelagians and Anabaptists against Original sin. in times past did the Pelagians strive, as at this day do the Anabaptists, denying that there is any Original sin: For because that neither the posterity are guilty by reason of the first Parents fall, neither is sin derived into them from their ancestors by propagation: but every one sinneth, and becometh faulty by imitation only of the first Parents. Others grant, that all became faulty by reason of the first sin, but not that withal such corruption was bred in us, as might deserve condemnation and the wrath of God: for that the defects, as they think, with which we are borne, are no sin. What we are to oppose against them. But that we may altogether fortify ourselves against Pelagians & Anabaptists, and others of the same litter, these four things are proposed diligently to be considered. 1 That all mankind is held guilty for the disobedience of our first Parents, except by the benefit of the Mediator they be exempted from it. 2 That there are in us, besides this guilt, defects & inclinations repugnant to the Law of God, even from the hour of our birth. 3 That these defects and inclinations are sins, and deserve the eternal wrath of God, except we be delivered by his Son. For Christ freeth us, not only from the guilt, but also from the corruption. For as a double evil befell us from Adam, even our guilt for the sin committed in him, and the corruption of our nature propagated from him unto us: So by Christ, the other Adam, a double grace hath befallen us: even Imputation of righteousness, and Regeneration. These two are proved together in the scripture. As, k Rom. 3.23. All men have sinned, and are deprived of the glory of God, and are justified freely by his grace through the redemption that is in Christ jesus. l Gal. 3.22. The Scripture hath concluded all under sin, that the promise by the faith of jesus Christ should be given to them that believe, God shall circumcise thy heart, and the heart of thy seed. 4 That these evils are derived not by imitation; but by propagation of a corrupt nature from our first Parents unto all their posterity, Christ only excepted. So then we know, that there is Original sin: let us now see what it is. Original sin is the guilt of all mankind, by reason of the fall of our first Parents, and a privation of the knowledge of God, and his will in our mind, What Original sin is. and of all inclination to obey God with our will and heart: and of the contrary, in these there remaineth a wicked inclination to disobey the Law of God, ensuing upon the fall of our first Parents, and derived from them unto all their posterity, and so corrupting their whole nature, so that all by reason of this corruption are become guilty of the everlasting anger of God, neither can they do any thing pleasing and acceptable to God, except remission be granted for the Son of God the Mediator, and a renewing of their nature by the holy Ghost. A more brief definition of the nature of Original sin is this, Original sin is a wanting of that original righteousness which ought to be in us. Now original righteousness, is a conformity and perfect obedience, as well inward as outward, according to the whole Law of God: because man at first pleased God by that conformity. The formal cause of sin, as it hath respect to punishment, The formal cause of sin. is the guilt. Now the guilt is, to be obnoxious to punishment, and to be ordained to everlasting torments: and to be worthy of these, because of the offending of God. That the cause of this guilt was the fall of Adam, is proved, 1. By testimonies of Scripture. As by one man sin entered into the world, and death by sin, Rom. 5.12. and so death went overall men. By one man's disobedience many were made sinners. 2. It appeareth also by this antithesis, or contrariety. As delivery from sin is, not to be guilty, because of the satisfaction of Christ: so of the contrary, Original sin is the guilt which for the fall of our first Parents was derived unto all their posterity. That the privation or want of the knowledge of God is sin, The privation of the knowledge of God is sin. is proved by this argument. Whatsoever is contrary to the Law is sin. The privation of the knowledge of God is contrary to the Law: Therefore it is sin. Now that privation of the knowledge of God is contrary to the Law, the reason for it is, 1. Because the Law of God requireth in men gifts and faculties opposite to these defects and inclinations. For, Accursed be every one that abideth not in al. But there is commanded in the Law, the true knowledge of God, & a correspondence of all the powers in man's nature with the will of God, when he saith: I am the Lord thy God: Thou shalt have none other Gods before me. Likewise: Thou shalt love the Lord thy God with all thy hart. Whosoever therefore do rove and serve in opinions concerning God, not acknowledging him accordingly as he is manifested in the Scriptures, and they whose hearts do not so turn with the love of god, that nothing may withdraw them from him, these, as much as lieth in them, are fallen from aeternal life, and are subject unto the curse. 2. To this belongeth all the sayings of the Scripture, which tax our ignorance of God. Ye err, not knowing the Scriptures. The gospel is said to be hid to those which perish. Ignorance of the Gospel is sin. That a corrupt inclination to disobey the Law of God is sin, A corrupt inclination is sin. is proved. 1 By the tenth and last commandment: Thou shalt not covet. For the Law requireth inward & outward obedience, and that we have an inclination to love God. That corrupt inclination therefore is a defect & sin. Sin is the transgression of the Law. 2. By other testimonies of Scripture. The frame or imagination of man's hart is evil, Gen. 8.21. even from his youth. We were by nature the children of wrath. 3. By death & other punishment which followed. The wages of sin is death. Inclinations therefore to will or do ill are sin. 1 Objection. That which is not voluntary, neither can be avoided, is not sin: Inclinations are not voluntary. Therefore they are not sin. Answer. It is true in civil matters, that that which is not voluntary is not sin, but not in spiritual matters. For the Scripture teacheth both that the wisdom of the flesh cannot be subject to the Law of god: and, that all who are not subject unto the Law, are subject to the wrath of God. Wherefore the justice of God requireth that every creature who is endued with reason be condemned and punished of God, whensoever he is disobedient unto his Law, whether willing or unwilling, whether he be corrupted by his own fault, or by the fault of his ancestors. For so great and so inviolable is the majesty of God, so great evil is there in sin, that the defection of one man from God is sufficient to provoke the anger of God toward all his posterity. 2 Objection. Punishments are not sins. These inclinations and defects are punishments of the first fall: therefore they are not sins. Answer. It is true that punishments are not sins, if we respect the course of civil justice: but not so, if we respect God's justice. For God oftentimes punisheth sins with sins. Which is specially showed, Rom. 1. and 2. Thessa. 2. For God hath power of depriving his creatures of his spirit: which power his creatures have not. 3 Objection. Privation is sin. God inflicteth it, creating in us a soul not adorned with those gifts, which he would have had bestowed upon us, if Adam had not transgressed. Therefore God is the author of sin. That is, privation being an accident, and having a divers nature according to the divers respect as it is of God inflicted, and as it is by us received; in the objection deceitfully this diversity is dissembled. Answer. It is a fallacy of the Accident. For as God inflicteth it, it is God's justice: but as it is drawn on us by the fault of our Parents, and ourselves also do willingly receive it, it is sin. Reply. But God should not have punished this fault with such a punishment, seeing he did know that so great evil would ensue. Answer. Let God execute his justice, and let the world perish. Therefore he should do it, because it was just. 4 Objection. The desires of things that are object unto them are natural: therefore they are not sins. Answer. True: ordinate desires of their proper objects, which God hath ordained for them: but not inordinate, and such a● are against the Law. For to desire, of itself, is not sin: But the desire is of itself good. But a desire against the Law is sin. 5 Objection. Nature is good. Therefore there is no Original sin. Answer. 1. True it is that Nature is good, if you consider it before the corruption. All things were very good which God made. 2. Even now also Nature is good, in respect of the substance and being of it, and as it was made of God: but not in respect of the quality of it, and as it is corrupted. That these evils are not only drawn by imitation, but also are borne with us, whiles our corrupt nature is propagated from our first Parents unto all their posterities, these testimonies do manifestly show. job. 24. Who can bring a clean thing out of filthiness? john. 1. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of God. Rom. 5. By one man sin entered into the world, and death by sin, and so death went over all men, for as much as all men have sinned. & cap. 7. We know that the law is spiritual but I am carnal, sold under sin. Eph. 2. We were by nature the children of wrath, as well as others. Last of all, seeing infants also are subject to sin, whereupon also they die, and are to be baptized, as before time they were circumcised: and they cannot as yet sin by imitation: it must needs be that sin is bred in them, as it is said, Genes. 8. The cogitation of man's heart is evil even from his youth. And isaiah. 48. I called thee transgressor even from thy womb. Against this doctrine it is objected: first, Object. Of the derivation of the soul from the soul of the parents. If sin be propagated from the Parents unto their posterity, either the soul stained with original sin, is derived by deduction out of the soul of the Parents, or is created by God of nothing infected with sin, and is infused into the body: or else being created pure by God it draweth corruption and naughtiness of the body, unto which it is united. But since that a spiritual substance may not be cut into parts, souls are not propagated by deduction out of the soul of the Parents, neither are they created corrupt of God, because God by this means should be made author of sin, contrary to that which hath been said: God saw all which he had made, & they were very good: neither are the soul's depraved by the bodies: partly for that it would be against both the end, unto which man was created, even to life everlasting, and also against the goodness of god, for a pure and innocent soul to be joined with a body of which it should be depraved: & partly for that sin can not be propagated by the body, which ● senseless, neither exerciseth any action on the soul, but by the soul. Wherefore the children are not borne corrupt of corrupt parents. 1 Answer. The souls are corrupted by the bodies. To this the answer is double. First they can not prove that, which in the third place in their Minor they affirm: That the souls can not draw naughtiness & corruption from the bodies. For our first Parents also were created to eternal life, and yet were depraved falling from god. Wherefore as the creation of our first parents, and their trial by temptation, and in temptation their falling away (which being put, their corruption was certainly to follow:) so also the uniting of the souls with their bodies, in which certainly they shall be corrupted, is not contrary to the goodness of God: partly because God is so good, as also he will show forth his anger against sin, and his justice together with his mercy in his works: partly because he hath appointed a remedy in his son, unto the which who fly are delivered from this hereditary and necessary corruption, and from the danger of damnation: neither is it disagreeing from his goodness, rather to save men freed from sin and death, by the death of his only begotten Son, then if they had never fallen into these miseries. Neither is it absurd, that the nature or temperature of the body, though it be senseless, yet should be prone to evil, and no fit instrument for the good actions of the soul: and that the soul not being established in that purity, in which it was made, should follow the inclinations and corrupt temperature of the body, and should fall from that integrity in which it was, as soon as it is united unto the body: and seeing that the body proceeding from sinful and guilty parents, is one part of a man, that God should be offended with the whole man, for that part of his which is guilty, and should withdraw the grace of his spirit, that the other part also, that is, the soul being deprived of spiritual gifts, may fall into wickedness and malediction. But be it that they were able to prove that Minor proposition, 2 Answer. The souls are together created and united to their bodies. yet there is another sufficient answer to the Mayor: so that we have no need to enter into any doubtful dispute, about the deducting of the soul from the soul of the parents by generation, neither of the manner how Original sin is propagated. For although we grant that the souls of all men, as soon as they begin to live, are created of god: yet it is not to be imagined, that the souls have a being some time, before they are united to the bodies. For at one and the same time they are both created and united to their bodies: as it is said, The soul of man is at the same time both created and united to the body. He breathed in his face breath of life. But as the substance also of bodies, though it be taken out of the substance of the parents, yet is rightly said to be created of God, that is, framed by him: and the substances both of men and devils, who both are sinful, are preserved of God, neither is yet God the author or maintainer of their sin or malice: so also the substance of the souls and their natural faculties, God together both createth, and bereaveth of his gifts: which gifts he gave of that condition to Adam, that he would also give them to his posterity, if himself did keep them: but would not give them, if he by his unthankfulness should cast them away. Now the soul being destitute of the spirit and spiritual light, although it be inclined to desires and operations, yet is it blind, not inclined to such desires and actions, as the law of God requireth. And by this means the inclinations, being despoiled of their rightness, are become of their own accord evil, and are repugnant to the law of God. And those defects, in the mind and will, and heart of our first parents, are the just punishments of sin committed by our first parents, and by their seed in them, as they are inflicted by God: but the inclinations corrupted by these defects, and the defects themselves, because they are a cause that man neither is, nor can be conformable to the law of God, they are sins, as they are drawn, by men sinning, upon themselves and their seed, and as they have from them and their seed their being. 2 Objection. That which the Parents themselves have not, they cannot derive unto their posterity. Original sin is taken away from the godly. Therefore at the leastwise these do not derive it to their posterity. Answer. Original sin is taken away from the godly and saints of god, as concerning the guilt of it, that is, so as it is remitted them for Christ's sake. But as it is a sin repugnant to the Law, so it abideth in them. For although they be withal regenerated by the holy ghost, unto whomsoever their sin is forgiven: yet that renewing is not perfected in this life. Wherefore the godly also do derive such a nature to their posterity, as themselves have, that is, a corrupt one, Unrighteousness and damnation from our parents, but righteousness by the grace of Christ. subject to defects, and evil inclinations. If they reply that therefore the guilt stretcheth not to the posterity, because the Parents are freed from it, the Answer is, that that is not derived from the Parents to their posterity, which the Parents by nature have not: and that they are freed from the guilt not by nature, but by the grace and benefit of Christ. Wherefore they derive unto their posterity, not righteousness, which is freely imputed, but unrighteousness, and damnation, unto which themselves by nature are subject. Why the Parents righteousness is not derived unto their children. And the cause why they derive their guilt unto them, & not their righteousness, is this: because their posterity are not borne of them according to grace, but according to nature: neither is grace and justification tied to carnal propagation, but to the most free election of God. As it is said, john. 1. Which are borne not of blood, nor of the will of the flesh, nor of the will of man, but of the will of god. 3 Objection. It is said by the Apostle, Rom. 11. If the root be holy, so shall be the branches also. Answer. This hindereth nothing at al. For he understandeth not here by holiness, remission of sins, and regeneration: but this worthiness of Abraham's posterity, for that God, for his league made with Abraham, had appointed always to convert some of his posterity, and to endow them with true and inward holiness. Rom. 9 4 Objection. It is said unto holy Parents: Your children are holy. Answer. The Apostle in that place showeth, that neither all the children of holy men obtain remission of their sins, or are regenerated by the holy ghost, neither the holiness of the children proceedeth from carnal propagation. For of jacob and Esau it was said, when they had neither done good nor evil, I have loved jacob, and have hated Esau. The meaning therefore of Paul is, that the children of godly Parents, although one of the Parents be an infidel, yet they are holy, in respect of the external fellowship of the Church: that is, that they are to be counted for members, or citizens of the Christian Church, and so also for the chosen, and inwardly sanctified of God, except themselves declare are themselves to be others by their unbelief and impiety. But neither is outward, nor inward sanctify of the nature of the parents, seeing neither is found in it, but both befall, as well to the children as to the Parents, of the free mercy, and covenant, or promise of God. 5 Objection. They are more miserable unto whom their sins of all their ancestors are derived, the they unto whom have stretched but the sins of some of their ancestors. But if sin pass from the Parents, unto the children, then unto the latest of their posterity come the sins of all the ancestors, unto the former only their sins who lived before them. So then are the latter more miserable than all the rest, which would be absurd, and not agreeable to the justice of God. The first answer to this is: that it would be neither absurd nor unjust, although god should punish more heavily, and more forsake the latter of the posterity, than the former. For how many more sins are committed, and heaped up by mankind, so much the more vehemently is his wrath kindled, and the punishment is more aggravated. Whereupon are those sayings, Genes. 15. The wickedness of the Amorites is not yet full. Matt. 23. That upon you may come all the righteous blood. 2. God therefore suffereth the sin of our first Parents to pass unto all their posterity, as concerning the corruption of nature and guilt: that he might satisfy his own justice, and that himself might have occasion of exercising his mercy in his son. Rom. 5. and 11. But of the actual sins of every man he saith, that he visiteth the iniquity of the father on the children unto the third and fourth generation: that is, according to his justice he punisheth the sins of the parents in their posterity, and yet of his mercy doth set bounds and limits for sin, that the posterity may not always pay for the sins of their ancestors, or imitate them, and that it may not be of necessity that the children of evil Parents should be evil, or worse, or more miserable than their Parents: even as also he exerciseth his mercy unto the thousand generation of them that love him, and yet retaineth the liberty of his election, so that not always good Parents have their posterity good also. The reason of this difference between Original and Actual sin is, because that righteousness and life everlasting was not lost first by the posterity, but by our first Parents. Objection. But God will not punish the posterity for the Parent's sins. Answer. 1. True, except they persist in them. 2. If the Parents had not received this conformity with God both for themselves and their posterity, so that if they did retain it, their posterity also retain it: and if they did lose it also from their posterity. 2 Causes, for which God doth justly punish in the posterity both their own sins and their parents. Hereof it may be understood, that god for two causes doth justly punish in the posterity both their own sins and their ancestors: first, because the whole nature of the Parents sinning is guilty: and the children are as it were a part of the Parents, because they proceed out of their substance or mass. Wherefore that cannot be but guilty as well after, as before the propagation from the Parents, unless by some singular benefit remission of that fault befall unto it, which now before in the Parents themselves it did commit: Again, because the Parents have received the gifts of God to be imparted also unto their posterity, of that condition, if the Parents themselves did retain them: and if they did cast them away and lose them, that their posterity also should be deprived of them. Wherefore after the Parents did bereave themselves of righteousness and the grace of God, they cannot, being themselves unclean, bring forth clean, but corrupt children, and like to themselves, and therefore guilty as well of their own as of their Parent's sin, because they partake of it being derived unto them, consenting unto it either in act, as to us who are come to some years; or by inclination, as infants, except by the singular mercy of God this their inbred corruption be corrected. Why after the fall, came this general corruption. There was added, in the definition of Original sin, that this corruption of nature ensued upon the fall, in our first parents. For of man not yet fallen it is said, that he was made to the image of God: and all things which God had made, were very good: but of man fallen and his posterity, All the imaginations of the heart of man are only evil continually. Wherewithal we are taught, that the whole nature of of man, that is, his mind, will, and hart, and all his faculties are so depraved, that without renewing, they can bring forth none, but vicious actions, and such as displease God, according to those sayings, Rom. 7. For we know that the law is spiritual: but I am carnal, sold under sin. Again, For I know that in me, that is, in my flesh, dwelleth no good thing. And Rom. 8. So then they that are in the flesh can not please God. Matt. 7. A corrupt tree cannot bring forth good fruit. And truly the reason, why it must needs be so, is not obscure. For whatsoever is not exactly agreeable to the rule of the Law, that cannot please God, but deserveth malediction & the wrath of God everlasting, as it is said: Accursed be every one that abideth not in all which are written in the book of the Law. And S. jam. ca 2. Whosoever shall keep the whole Law, & yet faileth in one point, he is guilty of al. But no action of men since the fall hath been wholly agreeable unto the Law: wherefore no action of theirs can please God. The minor is hereof manifest: because the Law, in every action, requireth the knowledge of the true God, agreeing with his will revealed in the Scripture: & this end, as principal, that the true God, by that obedience of the reasonable creature, may be honoured: and furthermore requireth such a desire of obeying god, & such a love of god, as for a man rather to lose all, then to departed even in the least matter, from the will of god: and that there be none, no not the least affection, or desire, or inclination, that may call him from that exceeding and most ardent love of god, and from obedience towards his Law. 1. Cor. 10. Do all things to the glory of God. Deut 6. Thou shalt love the Lord thy God with all thy hart, and with all thy mind, and with all thy strength. But they who are not regenerate, in all their actions, they do not so much as acknowledge the true god, much less do they refer all to his honour, or love him above all things, but are turned away from him, and are his enemie● Rom. 5. When we were enemies, we were reconciled to god. And cap. 8. The wisdom of the flesh is enmity against god. Wherefore no action of theirs, whatsoever it appeareth to the show, agreeth with the rule of the Law of God. As it is said, Rom. 14. Whatsoever is not of faith, is sin. The doctrine of Original sin, profitable to be held in the Church. This doctrine concerning Original sin is to be held in the Church. 1. That the knowledge of sin be perfect. 2. Because god will have our corruption to be known to be so great, as we can not so much as begin our obedience by ourselves without his grace, and his holy spirit. 3. That we may know what sins are in the godly, and what be the differences of the sins which are in the regenerate and in the reprobate. What Actual sin is. Actual sin is every inward and outward Action, which is repugnant to the Law of god, as well in the mind, as in outward actions: and the omitting of those things which the law commandeth, as to will, to think, to follow, to do evil: not to will, to fly, to omit to do good. Likewise motions and passions contrary to the Law. Hither belongeth that division into sins of fact, and sins of omission. The second division of Sinne. Reigning sin. THere is Reigning sin, and sin Not-raigning. This division is taken out of the Apostle, Rom. 6. Let not sin reign in your mortal body. Sin Reigning is all sin which is not repent of, and which is not resisted by the grace of the holy Spirit, and for which not only according to the order of god's justice, but also for the thing itself he is guilty of eternal punishments, who hath it. And it is called Reigning, 1. Because it is pampered: 2. Because it hath rule over a man, and maketh him guilty of eternal damnation. All sins in the wicked are reigning sins. Such are all sins in the wicked, who believe not the Son, and are without faith and repentance. That is also in the elect before their conversion, although it be remitted according to the secret purpose of God: yet they do not as yet know it. In the elect also, before their conversion. 1 john. 3.8. But after they are converted, they strive against it, that it may not bear rule over them. It is called also Mortal, in which who persevereth, & dieth in it, perisheth. He that committeth sin, that is, he that of purpose & with delight sinneth, is of the devil. Where he speaketh of Reigning sin. Sin reigning is all sin in the regenerate, before their conversion: in the not regenerate, continually: whether they be defects, o● inclinations, or errors, or Actual sin. Sin not Reigning, is that which is repent of, & which is resisted by the grace of the holy Spirit, Sin not Reigning. and whereof we obtain remission: And this sin is in the godly. If we say we have no sin, we deceive ourselves, and there is no truth in us. This saith john, Of sin Not-raigning. It is no more I that do it, Rom. 7. but the sin that dwelleth in me. Sin Not-raigning is called also Venial, Why not reigning sin is called venial. not for that it deserveth remission, or that it is not worthy of punishment, but because remission followeth such sin. Nevertheless I had rather use the names of Reigning and Not-raigning sin, 1. Because the names of Mortal and Venial sin are obscure, and doubtful. For all sins are mortal. And john also calleth Mortal sin, or sin to death, the sin against the holy ghost. 2. Because of the errors of the Papists, who say that they are called venial sins, which are light, and deserve not eternal pains: whereas yet it is said, Accursed be every one who abideth not in all. 3. Because the Scripture useth not these terms, especially the name of Venial sin. 1 Objection. But the elect fall not from grace. Answer. Finally they do not. But they who sin mortally, and do not repent, perish. This falleth not to the elect, that they should fall finally: but before the end, they fall easily and often. 2 Objection. The will of God is unchangeable. But he will the salvation of the elect, and remission of their sins. Answer. I grant that it is true, concerning the purpose and counsel of God, but not concerning our affiance, which we have of the remission of sins. For our comfort standeth not together with errors, which are contrary to the foundation, and with sins committed against our consciences. For then are we said to have remission of our sins, when we apply these benefits to ourselves. Eph. 2.13. Now in Christ jesus ye which once were far off are made near by the blood of Christ. And Osc. 2.23. I will say to them which were not my people, thou art my people. And they shall say, thou art my God. 3 Objection. He that is borne of God sinneth not. Therefore the regenerate sin not. Answer. 1. He sinneth not to death. The elect may sin against their conscience, yet not to death. For the elect do not wholly forsake God, albeit they sin against their conscience: but they retain still some beginnings of true godliness, by which as by sparkles they are stirred again to repentance, as David, Peter, Manasses. 2. He sinneth not, as he is regenerated: but he sinneth as long as he abideth in this life, sin not reigning in him, and yet some times reigning too: as he is not regenerated by the spirit of God, Regeneration but begun in this life. but is as yet carnal. For regeneration, or the renewing of us to the image of God is not perfected in an instant, but is begun only in this life, and in the life to come is at length finished. 1. Ep. c. 1 For so doth john himself pronounce of himself, and all the Saints in this life. If we say that we have no sin, we deceive ourselves, and truth is not in us. If we acknowledge our sins, he is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. This is therefore the meaning of john, that the regenerate indeed do sin: but yet not so, that they make much of their sin, or do so at any time yield and assent to evil desires, that they cast away all love of godliness, and repent not. For always in the regenerate there remaineth some remnant of a regenerate nature, which causeth either a strife against sin, or else true repentance: that is, it suffereth them not to sin to death or everlasting destruction, or wholly to forsake God. And this consolation so long they enjoy, as they know themselves to be regenerated, that is, as they keep faith, and a good conscience. 4 Objection. It is said, 1. john, cap. 3. His seed remaineth in him, neither can he sin, because he is borne of God. And. 1. Pet. 1. Being borne anew not of mortal seed, but of immortal, by the word of God who liveth and endureth for ever. If therefore the seed of God's word never dieth in them that are borne anew, they ever remain regenerate, The regenerate in this life may, and do oftentimes lose the grace of God, in part, but not in whole. & ever retain grace, neither ever fall into Reigning sin. Answer. The regenerate may lose, and do often lose grace and the holy spirit, as concerning some gifts, sometimes more, sometimes fewer: although they lose it not, if we respect all the gifts. For there abideth in them some beginning or print of true faith & conversion, which although, when they yield to evil inclinations or desires, it is so oppressed, & darkened, that it neither can be known of others, neither confirm them of the grace of God and their own salvation, for the present: yet it suffereth them not wholly to forsake God and the known truth, and to cast away their purpose of embracing by faith the merit of the son of God. So David prayeth Psa. 51. Create in me a clean hart O God, and renew a right spirit within me. Again, Restore to me the joy of thy salvation. He had lost therefore cleanness of hart, rightness, and newness of spirit, and the joy of salvation, which he beggeth of God to be restored unto him: and yet did he not wholly want them: for otherwise he would not have asked, neither would he have looked for from God this renewing and restoring. The seed of God, that is, the word of God working true faith and conversion in the elect, abideth & dieth not in the regenerate, as concerning their conversion and small perseverance, however they fall often grievously before their end, 1. joh. 2.19. If they had been of us, they would have continued with us. 5 Objection. A good tree cannot bring forth evil fruit. Man in this life is not simply good, and therefore his works are not always good. Answer. It cannot, as it is good. For if it be simply good, all the fruit thereof is good: which shall so come to pass in the life to come But if it be partly good, and partly evil, such is the fruit also; which we have trial and experience of in this life. Heretofore it hath been said, All sins mortal in their own nature, but pardonable by the grace of God. That all sins are in their own nature mortal. Against this sentence, some oppose that which is said, Psal. 32.5. I will confess my wickedness unto the Lord, and thou forgavest the punishment of my sins. And prover. 24.16. A just man falleth seven times, & riseth again. Whence they gather that there are some sins, the committers whereof continue still just, and therefore deserve not eternal death. But they reason amiss from that which befalleth to sin but by an accident, to that which is by itself in sin. For it is true indeed that there are many sins, for which the Saints do not lose holiness and righteousness, neither become obnoxious to the wrath of God. But this cometh to pass, not by the smallness, or nature of the sin, whatsoever it be, but by the grace of God, who doth not impute, neither will punish with eternal death those sins, which yet in their own nature deserved it. This doth the Prophet most evidently show, in the same Psal. when he saith, Blessed is he whose wickedness is forgiven. And Psal. 143. Enter not into judgement with thy servant: for in thy fight shall none that liveth be justified. 2 Objection, It is said Matth. 5.22. Whosoever is angry with his brother unadvisedly, shallbe culpable of judgement. And whosoever saith unto his brother, Racha, shall be worthy to be punished by the Counsel. And whosoever shall say, Fool, shall be worthy to be punished with hellfire. Whence they conclude, seeing Christ himself maketh degrees of punishments and sins, so that of these former, he threateneth hellfire, but unto the third only, therefore there are some sins smaller, than those who deserve eternal punishment. But the Answer unto this is manifest out of the words themselves: which is, that Christ doth not speak of civil judgements and punishments, when he mentioneth judgement, and a Counsel. For he doth not here speak of the civil order, but disputeth against the corruptions of the pharisees, concerning the true meaning of God's Law, and concerning the judgement of God against both inward & outward sins. For neither can, nor aught to be punished, by the magistrate with corporal punishment, either such gestures as signify some bitterness or contempt, or bad affections if they have not accompanying them, an endeavour to do any man injury. Now whereas in the third place he nameth hellfire, he doth not exempt the other two kinds of sin from eternal punishments, but signifieth that the third shall receive a sharper punishment at God's hand than the other. 3 Objection. It is said, Mat. 12. Every sin and blasphemy shallbe forgiven unto men, but the blasphemy against the holy Ghost shall not be for-given to men, neither in this world, nor in the world to come. Hence they will gather, That some sins are for-given in this world, some in the world to come, that is, in purgatory, and some are never for-given, of which these be mortal, but the others venial in their own nature. But first, neither here, neither elsewhere, doth Christ teach that some sins are forgiven in the world to come. Sins are remitted in this world only. For that all other sins are forgiven not in the woorld to come, but in this world, both Christ signifieth in this place, and the Scripture elsewhere teacheth: because it is certain that sins are not remitted, but only to those who repent. No sin, which may not be remitted; except the sin against the holy Ghost. But he denieth that the sin against the holy Ghost is remitted either in this world, or in the world to come, that he might more significantly express the denial of pardon to it. Secondly, Whether they say forgiveness to be in this woorld, or in the world to come, yet this standeth immovable, that it cometh not of the nature or corruption of the sin, but of free mercy for Christ's sake. And if every sin be so grievous, that it could not be purged but by the blood of the Son of God; then doubtless they do great despite & contumely unto that blood, who so extenuate any sin, as to deny that it deserveth eternal punishment, unto which the death of the Son of God is equivalent. Farther, even by their own confession, There are many mortal sins, which notwithstanding are forgiven in this life. Wherefore either they must make all these to be even in their own nature venial, or they will never prove out of this place, that the smallness of the sin, is the cause of forgiveness. 4 Objection. It is said, Rom. 1. The wrath of God is revealed from heaven against all ungodliness. And, 1. Cor. 6. Know ye not, that the unrighteous shall not inherit the kingdom of God? Out of these and the like places they gather, that seeing they are mortal sins which shut men out of the kingdom of God: and all sins do not so: therefore there are some sins which in their own nature are not mortal. But they conclude more than followeth by force of reason. For that some sins are venial, there is no doubt, but that cometh by grace remitting those sins, which without remission, would shut men doubtless from the kingdom of God. 5 Objection. It is said, 1. Cor. 3. If any man's work burn, All sins shut men out of the kingdom of gods were they not remitted by the grace of God. he shall lose: but he shall be safe himself, nevertheless yet as it were by fire. Therefore, say they, some sins cast men into fire, that is, into some punishment, but not eternal. This also we grant, not in respect of the nature of sin, but in respect of pardon, which befalleth to those who hold the foundation, which is christ. For to build on the foundation wood & stubble, that is, to parch the word of god, with unnecessary questions, human opinions & traditions, which often are occasions of schisms in the Church, & often of Idolatry and errors; it is not so light a sin as they deem it, who do it; but deserveth eternal malediction, except remission be made for the Son of God, as it is declared in the Revelation Chapt. 22. 6 Objection. It is said, Heb. 5. A high priest taken from among men is bound to offer for sins, as well for his own part, as for the people's. This place showeth that the sins of the priest are not venial by themselves, or of their own nature, but for the sacrifice of Christ, which was signified by the typical sacrifices: & therefore it quite & clean overthroweth the opinion of our adversaries. For if all sins even of a righteous Priest, are in the sight of God so great, that they cannot be purged but by the death of the Son of God; it necessarily followeth that they of their own nature deserved everlasting death. 7 Objection. It is said, jam. 1. When lust hath conceived it bringeth forth sin; & sin when it is finished bringeth forth death. Here, say they, james saith that there is one sin finished, when as the will upon deliberation consenteth to evil lust: Actual sin is an effect of Original sin, & a cause of death; which though purchased by Original, yet is aggravated by Actual. another not finished, when a man sinneth without deliberation: & to sin finished he ascribeth, that it bringeth forth death. We answer that the consequence of this is not of force, because that a property which belongeth to diverse kinds, when it is ascribed to one kind, it followeth not thereof that it is to be removed from the other. For S. james distinguisheth the kinds or degrees of sins, Original, & Actual: & saith that death followeth after Actual; not as if death did not follow after Original, but because that Actual is a middle between Original sin & death, as a cause of this, & an effect of that, and doth aggravate death or punishment, which already was purchased by original sin. Neither doth he chief speak of the degrees of punishments, but of the cause and original of them to be sought in the corruption of our own nature. 8 Object. It is said, jam. 3. In many things we sin al. Hence our adversaries will prove, that the sins of the just are venial, because they fall either into few sins, or into no mortal sins. To this, as also to most of that which hath gone before, we answer, that the sins of the just, who by faith retain or receive righteousness, are venial, not of their own nature, but by grace. God's justice is not at variance with his mercy, though it judge the least sin worthy of eternal death. 9 Objection. God is not cruel but merciful, neither light in his love, but constant. Wherefore he doth not for every light sin judge a man worthy of eternal punishments. But they imagine that the judgement of God concerning sin is at variance with his mercy: which are not at variance, but do very well agree. For God is in such wise merciful, as he is also just. Now the justice of God requireth, that he judge all even the least offence and contempt of his majesty, worthy of eternal damnation. This judgement against every sin, the mercy & constancy of God's love doth not take away; but for the showing and declaring thereof it is sufficient, that he rejoiceth not at the destruction of them that perish, & that for testimony thereof he inviteth all to repentance, & forgiveth them who repent their sins, which by themselves were worthy of everlasting death; that is, he punisheth them & causeth satisfaction for them not in the sinners, but in his own son sent to take flesh, by punishment answering & satisfying his justice. 10 Objection. It is said, Mat. 5. Whosoever shall break one of these least commandments, and teach men so, he shall be called the least in the kingdom of heaven. This they interpret after this sort. That he, who both by sinning & teaching doth against the law, is fallen from the kingdom of god, & not he who in teaching subscribeth to the law, although sometimes he doth a little contrary to that he teacheth. But first the opposition or contrariety which Christ addeth, But whosoever shall observe & teach them, the same shallbe called great in the kingdom of God, doth show that Christ in the former part of the speech doth understand those who break, that is, violate the law which they teach; so that the meaning is: although one teach well, & yet violate one of these commandments, which the pharisees term the least, that is, of the commandments of the Decalog: he shall find these commandments so not to be the least, but the greatest, as himself shall thereby become the least, that is, in no place, in the kingdom of God. Secondly albeit it be granted unto them, that in the words of christ, to teach so, is the same, that to teach contrary to the law: yet can it not at all be gathered thence, that they alone shall be the least in the kingdom of God, who by teaching & sinning break the law, & not they also, who by sinning only, & not by teaching transgress it. The first reason is in the very words of Christ: Christ calleth them the least, not as in his own judgement, but as in the judgement of the pharisees. And so he imitateth them in thus speaking. because he calleth those commandments the least, by a figure of speech called imitation, which are the greatest, & the breach whereof, whether it be committed in deed, or in doctrine, or in both, god judgeth worthy the shutting out of his kingdom, even by our adversaries confession; that is, the whole Decalog, which the pharisees did set behind their traditions. The other reason is in those words which Christ addeth, For I say unto you, except your righteousness exceed the righteousness of the Scribes & pharisees, ye shall not enter into the kingdom of heaven. In these words Christ showeth that a far other righteousness is required by the Law of God, than the pharisees thought of: & that those sins also are so great, that they shut men out of the kingdom of heaven, which the pharisees accounted either for light, or no sins, as To be angry with thy Brother unadvisedly, To say unto him Racha, or Fool: To be troubled with an evil affection, or desire of revenge. For even these things also he saith are to be avoided, if we will avoid Hell fire, & be the children of our heavenly father. Therefore he saith: Whosoever looketh on a woman to lust after her, hath committed adultery with her already in his hart. And 1. john 3. Whosoever hateth his Brother, is a manslayer: & ye know that no manslayer hath eternal life abiding in him. And therefore not they only which commit the greater sins, but they also who commit the lesser cannot escape everlasting death, but by the satisfaction of christ imputed to them. Sins made venial unto the repentant, by grace for the intercession and satisfaction of Christ. But as our adversaries accuse this sentence of too much rigour; That all sins are by themselves of their own nature mortal, that is, deserve eternal death: so also the other sentence, That sins are made venial to those who repent, which of their own nature are mortal, they reprehend as too gentle and repugnant to God's justice: because to call that for venial, which is mortal, is contrary to truth and justice. But the answer is ready, That God, if we respect the nature of sin, adjudgeth all sin worthy of everlasting death: & giveth pardon to none but of free grace for the intercession and satisfaction of his son our Mediator. The third Division of Sinne. What sin is against the conscience. There is sin against the conscience, and sin not against the conscience. Sin against the conscience is committed of those who wittingly and willingly sin. So David wittingly and willingly committed adultery and murder. Sin not against the conscience is that, which we either not witting, or not willing commit, or which is committed of those who know the will of God, acknowledge and bewail their sin, but are not able to avoid it: as are Original sins, sins of omission, ignorance, infirmity, even in the regenerate and saints. They omit many good things, which they would not omit; or commit evil things, which they would not commit, being suddenly overtaken and overcome by infirmities: & therefore are most grievously angry with themselves for their sins committed, so that they are not more grieved at any thing, than for that they offend God daily by their sin; and therefore desire and groan after nothing more than the grace of the holy spirit, whereby to resist sin. Such sins are not imputed to the regenerate, neither do they cast off grace, the holy spirit, and faith. Such a sin of ignorance Saint Paul saith his blasphemy was, which he committed, before he was converted, against God, as also his persecuting and violence against the Church, & therefore God had mercy of him, 1. Tim. 1.13. Another kind of those sins not against the conscience, to wit infirmity, the same Apostle describeth, Rom. 7.19. I do not that good which I would, the evil which I would not that do I. Yet not I do it, but sin that dwelleth in me. Hither also is to be referred the sin of Peter, who wittingly denied Christ, but not willingly, for he had not the power to do otherwise. It was not reigning sin: because he acknowledgeth and bewaileth it, and holdeth fast his faith, Luk. 22.32. I have prayed for thee that thy faith fail not. Much less was it the sin against the holy Ghost: because he loved christ no less, when he denied him, than when he bewailed his offence, though that affection did not at that time for fear of imminent danger show itself. Moreover this third division of sin and the definition of both sins Christ hath expressly delivered Luk. 12.47. The servant that knew his master's will, and prepared not himself, neither did according to his will, shall be beaten with many stripes: But he that knew it not, and yet did commit things worthy of stripes, shall be beaten with few stripes. The fourth Division of sin. THere is sin pardonable, and sin unpardonable. All sin repent of is pardonable. All sin is pardonable, whereof men repent and obtain pardon. Unpardonable is a purposed denial and oppugning of the known truth of God and his will and works, of which the conscience is convicted, whereof no man obtaineth pardon: because it is punished of God with a perpetual forsaking, and blindness, They are shut from pardon, who are shut from repentance. so that they who so sin never return to God by true repentance. Now they who are excluded from repentance are also necessarily excluded from remission of sin. Christ Mat. 12. calleth this kind of sin, The sin or blasphemy against the holy Ghost, when he saith: Wherefore I say unto you, every sin and blasphemy shall be forgiven unto men: They are shut from repentance who sin against the holy Ghost. Why it is called in special a sin against the holy Ghost. but the blasphemy against the holy Ghost shall not be forgiven unto men. But it is not therefore called the sin against the holy Ghost, as if the holy Ghost might be offended by any man, and not the father also & the Son: but because the revealing of the heavenvly truth is the work of the divinity, which is immediately wrought by the holy ghost. And therefore they who witting & willing resist this, are blasphemous indeed against all the persons of the Godhead, but in a more singular and special manner, against the holy ghost, that is against his proper & immediate operation & working in their minds. That this kind of sin is signified by this name, it hereby appeareth, for that none can after a peculiar manner sin against the holy ghost, but they on whom he hath bestowed a peculiar & proper benefit, that is, a benefit immediately given by himself, & appertaining to his sanctifying or office, which he exerciseth in the Church, which is the very light of truth kindled in their minds. The same appeareth by the speech of Christ: & Mark, 3. plainly declareth (when he saith, For they said he had an unclean spirit) that Christ did attribute this sin unto them, who being convicted as concerning the doctrine of Christ, and his divine works, yet notwithstanding did against their conscience ascribe these things to the devil. The same is showed by other places, where this sin is described. As Heb. 6. For it is impossible that they which were once lightened, and have tasted of the heavenly gift: and were made partakers of the holy Ghost etc. if they fall away, should be renewed again by repentance. And 2. Pet. 2. If they, after they have escaped the filthiness of the world, through the knowledge of the Lord, and of the Saviour jesus Christ, are yet tangled again therein, & overcome, the latter end is worse with them than the beginning. Who sin against the holy Ghost. Out of which sayings first we understand, that not all the reprobate, who perish, not obtaining remission of their sins, do sin against the holy Ghost: but that this sin falleth only on them, who are lightened by the holy Ghost with certain knowledge of the truth: that which happeneth not to all the reprobate, although so much nevertheless is revealed to all of them concerning God, as may suffice for the just condemning of them and their posterity. For the holy ghost is not given but to them, who are endued with the knowledge of the heavenly doctrine, as it is said, john 14. whom the world cannot receive, because it seethe him not, neither knoweth him. Likewise, Luk. 12. The servant that knoweth the will of his master. Wherefore some perish, unto whom the holy Ghost hath not given this light of truth, and therefore they do not commit this peculiar sin against the holy Ghost. If it be objected, The difference between other sins not pardoned, and this sin against the holy Ghost. That every unpardonable sin is a sin against the holy ghost, because Christ saith that the sin against the holy ghost is unpardonable: But final perseverance in whatsoever sin without repentance, is remitted to no man. And therefore it is a sin against the holy ghost: and by a consequent, all that perish sin against the holy ghost. The ambiguity of unpardonable sin maketh four terms in this Syllogism. For in the Mayor it signifieth that kind of sin, which is never remitted to any: because whosoever commit it, whether at the end, or before the end of their life, they persevere in it even to the end without repentance: But in the Minor it signifieth not a certain kind of sin but all their sins who repent not: which indeed are not remitted to them, because they persevere in them to the end without repentance, and they are unpardonable not before the end, but in the very end of their life: yet are they remitted to others who persevere not in them, but repent. For perseverance in sins is nothing else, than the sins themselves, which are continued unto the end, & therefore this is the meaning of the Minor: Sins, in which men persevere without repentance unto the end, are not pardoned them who persevere in them. But now all men do not persevere in them, as they persevere in the sin against the holy Ghost, even whosoever once fall into it. And christ in this speech showeth not, for what sins men are punished with everlasting death. For it is certain that it befalleth for all sins, of which men repent not: but he showeth, what sins are such, as whosoever do commit them, they do never repent. This he affirmeth of no kind of sin, but only of blasphemy against the holy Ghost. Secondly, out of the testimony alleged we gather that the sin against the holy Ghost, is not every Raigning-sinne, The peculiar nature of the sin against the holy Ghost making it differ from all other Reigning sin. whether committed against our conscience, or against the known truth: but a sin against the whole first table of the Law, and not one only part of it, but a defection from all religion, or godliness: and such a denying, or oppugning, or contumelious handling of the true doctrine of God and his will, as proceedeth not of weakness or terror, or fear, or torment, but of a purposed and stubborn maliciousness. For the obedience of the first table is, after a man hath once tasted of the word of God, reverently to obey and subscribe unto it. Neither depart they from a part of doctrine, but from all religion, who so fall, that they crucify again to themselves the son of God, and tread him under foot, & count the blood of the testament as a profane thing, and despite the spirit of grace. Neither do the jews sin of weakness, in ascribing the works of Christ to the devil, or heretical men, after they are once convicted of their errors by certain and manifest testimonies of the word of God: neither they, who under the name and show of Christ remain still dogs & swine returning at length to their vomit & wallowing in the mire, from which for a while in outward profession and hypocrisy they abstained. And hereby may be esteemed and judged in some sort the grievousness of this sin, whereas it cometh nearest to the sin of the devils, who knowing the truth, yet stood not in it, but do despite it with hatred and horrible fury, and endeavour utterly to oppress it. The elect can never fall into this sin against the holy Ghost. Thirdly, hereof also it followeth that the elect and those who are truly converted can never fall into this sin against the holy ghost: & that they who commit it were never possessed of true faith and repentance. For all those who are chosen of God to everlasting life, are converted in this life: and all they who are truly converted aught certainly to think that they are in the number of the elect, and therefore shall never so sin, as withal to perish: according to those sayings, john 10. My sheep shall never perish, neither shall any pluck them out of my hand. Luke 22. I have prayed for thee that thy faith fail not. 2. Timoth. 2. The foundation of God standeth sure, & hath this Seal, The Lord knoweth who are his. How many of the reprobate are said in scripture to be lightened & sanctified. That many of the reprobate are said to be lightened and to be made partakers of the holy Ghost, to have tasted of the heavenly gift, the good word of God, and of the powers of the world to come, and last of all to have been sanctified with the blood of the Testament: likewise in Peter, to have escaped from the filthiness of the woorld: the Apostles themselves show that this is to be understood of the knowledge of the truth, and the foregoing and detestation of errors and vices for a season, and lastly of the sufficiency of Christ merits even for the wiping away of their sins also, and the offer thereof made unto them by his word and Sacraments: which they show, when they interpret that lightning & taste to be the knowledge of the truth & righteousness, & call them dogs & swine, 2. Pet 2. Heb. 6 7. not made so again, but returning to their vomit and wallowing in the mire, and further compare them to the earth drinking in the rain, but bringing forth instead of good herbs thorns and briers. For these things agree not to true faith and conversion. Fourthly, by these things which have been said, We are not rashly to pronounce any man a sinner against the holy Ghost, until we see him give up the Ghost in Apostasy and blasphemy. it appeareth that we are not rashly to pronounce who they be that sin against the holy ghost: and that we may not judge of this sin until the end, that is, until we know them, who once had the truth & confessed themselves to be convicted and persuaded of it, with hatred thereof to persecute & reproach it, or to end their life in hatred & despite against it. The reason hereof is manifest, because we are not the beholders of men's hearts. If it be objected, that, 1. john 5. it is said, There is a sin unto death: I say not that thou shouldest pray for it: If he will not that we shall pray for those who sin to death: it must needs be that we may discern them from others. We answer, that john doth not universally forbid, that we pray for any so sinning; but at such time, as that is manifest unto us either by some divine testimony, or by manifest arguments and the sinners own profession. But before this is certain & manifest unto us, we ought to desire of god the conversion of all men, & as much as in us lieth, to endeavour it, as it is said, 1. Tim. 2. I exhort that first of all supplications, prayers, intercessions and giving of thanks be made for all men. And 2. Tim. 2 The servant of the Lord must not strive, but must be gentle toward all men, apt to teach, suffering the evil men patiently, instructing them with meekness, that are contrary minded, proving if God at any time will give them repentance that they may know the truth, and that being delivered out of the snare of the devil, of whom they are taken, they may come to amendment and perform his will. And Matth. 5. Pray for them which hurt you, and persecute you. And Acts 7. Lord, lay not this sin to their charge. Our prayer for the adversaries of the truth must be conditional, with submission to Gods will. If it be replied, that so it will come to pass that our prayer shall be contrary to the will of God, if not knowing of it we pray for them who sin against the holy Ghost: the answer is ready: That prayer is made for them, with a condition, by which we submit our will & desires to the counsel of God, that he will convert and save the adversaries of the truth, if they may be recovered: but that he will repress them and punish them, if he have not appointed to recover them. Our prayer for them being but conditional, it argueth not but that their sin may be notwithstanding unpardonable. By the same answer is this argument dissolved, Their sin is not unpardonable, for whom we must pray: But we must pray for all men: Therefore no man's sin is unpardonable. First we deny the Minor: because if it appeareth by any divine testimony, or by manifest arguments and their own profession that they are castaways, whether they sin against the holy Ghost, or otherwise do not repent; we must not pray for them. Secondly neither is the Mayor true. For if we know not, whether they sin against the holy Ghost, or are rejected of God or no, we must pray for them, but with that condition, if they may be recovered. Out of these things also which have been spoken, answer is made to this objection. He that must fear lest he hath any unpardonable sin, The fear of unpardonable sin belongeth to the wicked, not to the faithful. can never be assured of remission of his sins and of life everlasting: But if there be any sin unpardonable, which is committed before the end of a man's life, no man can be assured, that he hath not, or shall not have such sin: Therefore either there is no such sin, or no man can be assured of the grace of God, and his own salvation. For the Minor of this reason is false, concerning those who believe. For they must certainly think, that they neither had, nor have the sin against the holy Ghost; because there is no condemnation to them, who are in Christ: neither that they shall have this sin, because no man can pluck the sheep of Christ out of his hand. Adam and Peter sinned not against the holy Ghost. 1 Objection. Adam and Peter obtained remission of sins: Adam and Peter sinned against the holy Ghost, because they denied the manifest and known truth of God: Therefore some men sinning against the holy Ghost obtain remission of sins. Answer. The proof of the minor is a false definition: For not every denial or rejection of the truth is sin against the holy Ghost, but that only, which hath accompanying it an inward hatred of the truth, and which of a purposed intent and with horrible fury endeavoureth to oppress it: which hatred of truth was not in Adam or Peter. Augustine therefore saith: Faith failed not Peter in his heart, when confession failed him in his mouth. 2 Objection. The sin of Cain was not unpardonable. God sparing cain's life doth not thereby show his pardoning of his sin, but a further revenging of it. Because God would not have him killed: therefore he pardoned him his sin. But cain's sin was committed against the holy ghost: Therefore some sin against the holy Ghost is not unpardonable. Answer. In the proof of the Mayor is a fallacy, putting that which is no cause as if it were a cause. For the cause why God would not have him killed, was not, for that he had pardoned Cain his sin, not repenting himself of it, but that the murderer might be the longer tormented with the furies of his conscience, that in so long time not repenting, he might be made inexcusable; and further also, that murders might not wax rife among men. 3 Objection. They who are altogether ignorant of Christ, Every sin of the unregenerate unpardonable, because not repent of, which to others through repentance are pardoned. sin not against the holy Ghost. But all that know not Christ have unpardonable sin: because it is never pardoned them. Therefore some unpardonable sin, is not against the holy Ghost. Answer. We grant the whole reason, if in the Minor and conclusion thereof be understood, by unpardonable sin, those sins of the unregenerate, which are not indeed remitted unto them, for that they persist in those sins to the end without repentance: yet to others they are remitted, who persist not in them, but repent of them in this life. For not all who commit them, persist in them. But if that kind of sin be understood, it is never remitted to any man, because all they who commit it persist in it to the end of their life without repentance: then is the Minor false. And so it there no consequence in this reason. The sin against the holy Ghost, and sin against the conscience differ, as a general from a particular. Sin against the conscience, is the general. For a man may also through infirmity & ignorance deny the truth, not through a hatred of it: as Peter and Paul did. So that then the sin against the holy Ghost is a sin against the conscience: but every sin against the conscience is not a sin against the holy Ghost. And therefore this is more general; the other more particular. The difference between the sin against the holy Ghost, and sin against the conscience. The sin against the holy Ghost, is said to be unpardonable, not that it exceedeth, or surmounteth the greatness of the merit of Christ; but because he is punished with a final blindness, who committeth it, neither is it at any time granted him, to repent. Because it is a special and singular kind of sin, therefore hath it a singular punishment, that such sinners should not at all repent. And without repentance there is granted no remission of sins. The fifth Division of sin. What is sin of itself, and what sin only by an accident. THere is some sin, which is of itself sin, and some which cometh to be sin by an accident. Sins of themselves, are all those things which are forbidden of God in the Law, or whatsoever things the Law condemneth: as are inclinations disagreeing from the Law of God, & some actions also, which are sins in respect of us: but in respect of God are punishments. Sins by an accident, are things either commanded of God, or neither commanded, nor prohibited, that is indifferent things, which are not done after the same manner, neither to the same end, unto which God would have them to be done, that is, without repentance, or with great defect. Things commanded, in the unregenerate are sins, because although the actions & doings of those things are commanded, yet the person, from whom those actions proceed, pleaseth not God, neither is reconciled unto God. Further, that which the unregenerate do, they do it not to that end, whereunto they ought, that is, to the glory of God, neither is their action grounded of faith. For they know not whether or no they have God favourable to them, or whether that be pleasing unto him which they do. But these conditions and circumstances are necessarily required to a good work: for it sufficeth not to do good works after a civil manner. Those civil works indeed are good, as they proceed from God: but as they are in unregenerate men, they are evil: even as it is sin, when a wicked man giveth alms: because it proceedeth not from the love of God & therefore not from faith, neither is referred unto god's glory. But yet those things which men do being forbidden in the Law of God are of themselves & properly sins, because the nature or definition of sin doth properly agree unto them: which is, that they are done against the express commandment of God. And therefore in the Scripture things which are so done of men, are ever called evil, but never good. But those things which are commanded of God, when they are done by the unregenerate, or in hypocrisy, they are so discommended, as yet nevertheless they are counted and praised for good: and that not only in respect of God, who is the efficient of those things in men, in respect of whom all the actions of the wicked are just: but also in respect of the men themselves by whom they are done, so that they also are said to have done well, as 1. Kings 21. Seest thou how Ahab is humbled before me? Because he submitteth himself before me, I will not bring that evil in his days. And 2. Kin. 10. The Lord said unto jehu: Behold, because thou hast diligently executed that which was right in my eyes etc. Neither is there cause why any man should here say, that inclinations and actions are of themselves good, How inclinations and actions are in themselves both good and bad. because they are things in nature made and raised of God. For they are of themselves good, as they proceed from God: but as they are in men corrupted, or as they are done by men, they are of themselves evil and vicious, because they are committed against the Law of God. But neither of the contrary followeth it, Why the works of the unregenerate cannot please God. that the works of the unregenerate, whether they be civilly or morally good, are not therefore sins, and displeasing God, because they are commanded of him. For that the work be good and pleasing to God, not only that which is commanded must be done, but it must be done after that manner also which is commanded, or, which is all one, it must agree not only in part but in whole with the Law of God. And since the works of the unregenerate are not so done, though not wholly yet for a great part they serve from the Law of God, and are destitute of that perfection and rightness, without which they cannot please God. If any man urge, That the works even of the regenerate also are not perfect, Why the works of the regenerate do please God. neither yet for all that are they counted sins: and that therefore we must not so severely give sentence against others: the answer is at hand: that faith shineth on the works of the godly, but not on the works of the wicked. And therefore they please God, & their imperfection is covered through the satisfaction and intercession of Christ, which falleth not so out with the works of the wicked. And lastly in those is begun the true and inward obedience of the will and hart: but in these not so: and therefore these are hypocrisy, which is severely condemned by God himself. So also if they be said to be recompensed with reward, and therefore not to be sins: First we answer, that to be approved and rewarded in them which is good: but that evil which concurreth is not only condemned & punished, but the good also, which the wicked do, is deprived of the honour & name, and so of that eternal reward of those works which are indeed good & please God. Secondly we answer, that these are sometimes recompensed with temporal rewards, but never with aeternal. Thirdly, that they are recompensed of God with these rewards, not as that he simply liketh of them, or so acknowledgeth them for good, that he doth not withal repute them for evil: but that he might invite by these rewards others aswell unbelievers as believers to keep and observe external discipline and honesty: Because he will that in mankind there be kept some order necessary for the preservation of the society of man, yea even amongst the wicked & hypocrites. Fourthly, those rewards are rather a diminishing and mitigation of their punishments than any rewards: because they make nought for their salvation to whom they befall. And God will according to the order of his justice, punish greater sins with greater punishments, and lesser with lesser, both in this life and in the life to come. The moral actions of the unregenerate are not therefore to be omitted of us because in them they are sin; but we must avoid the sin and perform the action. Moreover this is a fallacy of the accident, If any collect and gather that we must not do the moral works of the unregenerate, because they are sins. For those works which are of themselves sins, that is, are forbidden of God, we ought of necessity to avoid: but those which are sins but by an accident, ought not to be omitted of us, but corrected by us, and so done, that they may be performed without any sin concurring or intermingled with them. For they are not condemned for themselves, but for the sins which are adjoining to them. Now it followeth not, that that good which remaineth, should be rejected or abolished, because of the imperfections and defects: but rather it should be nourished, and increased, & cleansed from those evils wherewith it was stained. Discipline therefore is necessary, even in the unregenerate, Wherefore external and civil discipline is necessary in the unregenerate. in respect of the commandment of God; for avoiding the grievousness of punishments, which ensueth upon the breach of Discipline: for the preservation of the peace and society of mankind: for a way & entrance to conversion which is stopped by persevering & persisting in manifest offences. If instance be given: The good action of hypocrites is not to be omitted, but their hypocrisy therein only to be eschewed. Hypocrisy is sin of itself and is to be avoided, as Math. 6. it is said, Be not as Hypocrites: But the Discipline or outward behaviour of the wicked is Hypocrisy. Therefore it is sin of itself, and they should omit it. We answer to the Mayor by distinguishing the diversity of Hypocrisy. There is a double hypocrisy: one is in works not commanded of God, done for ostentation sake or to deceive, as those which Christ mentioneth, Math. 6. To make a trumpet be blown before him, when he gives alms, to pray standing in the Synagogues and in the corners of the streets, to look sourly, and disfigure his face in fasting, and all other superstitious and human traditions which appertain not to the edifying of the Church. That these things are to be omitted and left undone, there is no doubt; as it is said, In vain do they worship me, teaching doctrines the dommaundements of men. And therefore they are here expressly condemned & forbidden of Christ. There is another hypocrisy in works commanded of God, but not done after that manner, which God requireth. These are not to be left undone, but to be corrected, & to be done without hypocrisy, that is with true faith & godliness: as in the same place Christ teacheth of alms, prayer, fasting, not to be omitted of the godly, but to be otherwise performed, than they were of hypocrites. By this which hath been spoken it is manifest, The use of the difference between sins which are of themselves sins, and those which are made so by an accident. for what cause this difference of sins, which are of themselves sins, and by an accident sins, is necessary: lest that a false persuasion of their own righteousness or merits should rest in men's minds, and least with sins which are of themselves sins should be cast away also good things which come to be sins but by an accident, and so should be increased and heaped up the sins and punishments of mankind. The works of the regenerate and unregenerate differ seven manner of ways. IN this place is to be observed the difference between the works of the regenerate, and unregenerate. They differ seven ways. Why one and the same work is good in the regenerate and sin in the unregenerate. For one and the same work commanded of God, is good in the regenerate, and sin in the unregenerate. 1. Because the regenerate are reconciled to God: The unregenerate are not. 2. The regenerate do it to the glory of God: The unregenerate no way do so. 3. In both of them that good work is imperfect. but that of the godly is covered by the satisfaction and intercession of Christ: that of the ungodly not so. 4. The work of the godly is joined with a beginning obedience: that of the ungodly with sin reigning. 5. The good work which is in the wicked, is made evil. But the good which is in the godly, though it be contaminated with sin; yet because it is hidden by the satisfaction of Christ, it is not punished; neither is it objected unto him, that he doth defile the gifts of God with his sins, neither doth the Lord for that work bereave the regenerate man of everlasting life: all which he doth in those who are not regenerate. 6. The good work in the wicked is only adorned with temporal rewards; & that not as if it pleased god, but for to invite by this means others to honesty. But the good work in the godly is freely adorned not only with temporal but also with eternal benefits; & that also because it pleaseth him in our mediator, Math. 5.16. & not only thereby to invite others to honesty; according to that of Christ's: So let your light shine before men, that they may see your good works & glorify your father which is in heaven. Wherefore the good works of the godly are oftentimes in the old testament shadowed by an acceptable incense, wherewith God is honoured & pleased. And godliness, as the Apostle saith, hath the promise of this life & the life to come. 7. Good works in the unregenerate make only to the mitigation of their punishments, that they may not suffer more grievous pains, as other wicked persons do: but the good works of the godly do not only serve for this, that they may suffer lighter and easier punishments, but also that they may be quite freed from all evil. Things indifferent in themselves may be also sins by an accident, that is, How things in themselves indifferent by an accident become sin. if they be done with offence or without faith. For whatsoever is done without faith is sin. Unto the pure all things indeed are pure; but it is evil for the man which eateth with offence. Out of these and the like places is this division taken. For when the Apostle saith that all things are unclean to the unclean and wicked, he intimateth also that those things which of themselves are good, are notwithstanding unclean or sins unto the wicked. In all these divisions it is affirmed, that also in the ●aintes of God is sin. Wherefore we must hold the difference between the sins of the regenerate, and the unregenerate. There are divers sins truly in the Saints: as 1. Original sin. 2. Many actual sins, as of ignorance, omission, infirmity. 3. Some also fall into errors which fight with the foundation itself, or into sins against their conscience, for which they lose a good conscience, comfort, many gifts of the holy Ghost, and should be condemned except they did repent. But nevertheless very much do the regenerate in sinning differ from the wicked. 1. Because the purpose of God is to keep the godly for ever. 2. In the godly there is assured & certain repentance in the end. 3. In the very sins themselves is the true beginning of faith, sometimes more, sometimes less, and the godly so resist and strive against sin, that they fall not without repentance into errors against their conscience, and repugnant to the foundation. 4. What are the causes of sin. 1 SOme derive the original of sin from the destiny of the start, Men seek the cause of sin any where, rather than where it is. saying, I sin because I was borne under an unlucky Planet. 2 Others when they sin and are rebuked for their sin, they make answer, Not I, but the Devil was in fault, that I committed this deed. 3 Others, leaving excuses, directly cast the fault upon God, saying, God would have it so: for if he would not, I should not have sinned. 4 Others, when God (say they) might have hindered me, and yet did not, himself is the author of my sin. It is no new thing, for men to sharpen their blasphemous tongue against God. For our first Parents, when they had sinned and were accused of their sin by God, they translate and pass over the fault committed from themselves to others, neither ingenuously confess the truth. Adam returneth the fault not so much upon his wife as upon God himself: The woman, saith he, which thou gavest to be with me, she gave me of the tree, and I did eat: as if he should say▪ except thou hadst joined her to me, I had not sinned. But the Lord gave him not his wife, that she should be an occasion of evil unto him, but that it might be the better and more comfortable for him. The woman simply imputeth the fault to the Devil, saying, The Serpent beguiled me, and I did eat. These are the most false and corrupt judgements concerning the original of sin, impious and detestable, whereby the majesty, truth and justice of God is grievously offended. Destiny no cause of sin. 1. They, who make destiny a cloak for sin, 1. define destiny to be a linked order through all eternity, and a certain perpetual necessity of intents and works according to the counsels of God, or according to the evil planets. Now if you ask them who made the planets, they have not aught to answer, but God. Therefore these men lay their evil to God's charge. But such a destiny did not all the founder Philosophers maintain, much less Christians. 2. S. Austin, against two epistles of the Pelagians, unto Boniface, lib. 2. cap. 6. They, saith he, who hold destiny, maintain that not only actions & events, but also our wills themselves depend of the position of the planets, at the time of every one's conception or nativity which they call constellations. But the grace of God surpasseth not only all the stars, and all the heavens, but also all the Angels. Let us conclude these things with the word of the Lord by his Prophet jeremy, pronouncing to this sense, Thus saith the Lord, Learn not the way of the heathen, & be not afraid for the signs of heaven, though the heathen be afraid of such: for the customs of the people are vain. Wherefore that the Astrologers call the planet of Saturn unmerciful, sharp and cruel: and the planet of Venus' favourable and gentle, it is the vanity of vanities. For the stars have no force of doing good or ill. And therefore the fault of sinners ought not to be imputed unto them. 2. That the Devil is not the only author of sin, who when as we commit sin should bear alone the blame of the sin, and ourselves be free from fault, The Devil not the only author of sin. it is most of all declared in this, that he is able to induce and entice a man to evil, but not to compel him. For God keepeth under the Devil, by his power, that he cannot do what he will: but only what, and so much as God permitteth him. Nay he hath not so much as power over filthy swine, much less over the most noble souls of men. He hath indeed a subtlety, and great force in persuading: but God is stronger, who also never ceaseth himself to put good motions into man's mind. Neither permitteth he more to Satan, than he maketh profitable for man. Which we may see in that most holy man job, in the example of Paul, and in his words: God is faithful, which will not suffer you to be tempted above that you be able. Wherefore they are vain men, who unload the blame of their wickedness on the devils shoulders. It remaineth that we show, God no cause of sin. that also God is not the author of sin. Gen. 1. & 2. God saw those things which he had made, and they were very good. Psal. 5. Because thou art not a God that loveth wickedness. james. 1. Let no man say when he is tempted, I am tempted of God. Eccle. 15. Say not thou, it is through the Lord that I turn back: for thou oughtest not to do the things that he hateth. To these and very many the like speeches may be added the great and most perfect goodness of God, so that no effect of his is evil. And because God is true, and far from all dissembling and guile, neither can destroy or deny himself; 2. Tim. 2. it is certain that plain contradictory wills cannot be in him. But he testifieth in his law (which is as it were a glass of that purity which is in God) that he hath a horrible hatred of sin. Wherefore he doth not will any, and much less causeth or furthereth it. Moreover, that which one himself worketh in an other, he cannot of right punish. But God doth most justly punish all sins. Wherefore he neither will nor causeth any sin. Rom. 3. Is God unrighteous which punisheth? God forbidden: else how shall God judge the world? lastly God doth neither will nor cause that which destroyeth his image: sin is the destruction of the image of God. Wherefore God doth neither will nor cause it. Of this we conclude, that God is not the author of sin; but that the original of evil springeth from man himself, by the instigation of the Devil: yet so nevertheless, that we say, that the Devil being at the first corrupted did corrupt man, The cause of sin is to be sought in our first father (through the devils instigation) and so by descent to be found in us. but could have done nothing, except man of his own accord had consented to evil. Here are we to remember again the fall of our father Adam. God made Adam to his own image, and similitude, that is, he made him most good, uncorrupt, holy, righteous, and immortal: he furnished him with most excellent gifts, that nothing might be wanting unto him to all blessedness in God. Wherefore his understanding was wholly divine: his will most free and most holy, he had power of doing good and evil: a law was given him of God, which showed him what he should do, or what he should not do. For the Lord said, Thou shalt not eat of the fruit of the tree of knowledge both of good and evil. God simply required of him obedience and faith, and that whole Adam should depend of him, and that not constrained by necessity, but should do it freely. God made man from the beginning, and left him in the hand of his counsel, saying: If thou wilt thou shalt observe the commandments, and testify thy good will. Therefore when the Serpent tempted man, and counseled him to taste of the forbidden tree, man was not ignorant that the counsel of the Serpent did not agree with the commandment of God. The Lord compelled him not: neither did Satan compel him in the Serpent. For God had said: Ye shall not eat of that tree, neither shall ye touch it, lest ye die. Wherefore it was in the hand of his counsel, to eat or not to eat. God declared unto him his will, plainly charging him, that he should not eat, and adding the peril, he did withdraw him from eating, lest perhaps thou die. Satan also, as neither could he, did not use any force: but did probably move him unto it, & at length did overcome him. For when the will of the woman declined to the word of the Devil, her mind departed from the word of God, and rejecting a good law, she committeth an evil work: afterwards she drew on her husband willingly following her to be partaker of her sin. That doth the Scripture inculcate in these words: So the woman (seeing that the tree was good for meat, Gen. 3.6. and that it was pleasant to the eyes, and a tree to be desired to get knowledge) took of the fruit thereof, and did eat, and gave also to her husband with her, and he did eat. Here have you the beginning of the evil, the Devil: and that which moved the will of man, that is: the false commendation of the Devil, and even a mere lie, and the delectable show and sightlines of the tree. Wherefore Adam and Eve do of their own accord, that which they do, being lead with a hope of more excellent wisdom which the Seducer had lyingly promised them. The beginning of sin from the Devil, and the free election of man corrupted by his seducement. We conclude therefore that sin hath his beginning, not from God who forbiddeth evil, but from the Devil, & the free election of man, which was corrupted by the devils falsehood. And therefore the Devil and man's corrupted will obeying him are the most true cause of sin. This evil flowed from our first Parents unto all their posterity, so that sin hath not else whence his beginning, than from ourselves and our corrupt judgement, and wicked will, and the suggestion of Saran. For an evil root, and that first corruption bringeth forth of it a rotten branch, agreeable to the nature thereof, which Satan now also setteth forward and laboureth it as it were plants, by his guiles and lies: but in vain doth he labour; except we yield ourselves to be fashioned and dressed by him. That is called original sin, which proceedeth from the first original, that is, What is original sin. was derived from the first parent into all by propagation or generation. For this sin we bring with us in our nature out of our mother's womb into this life. I was borne in iniquity, and in sin hath my mother conceived me. And of the Devil Christ speaketh thus: He hath been a murderer from the beginning, and abode not in the truth: because there is no truth in him. When he speaketh a lie then speaketh he of his own: for he is a liar, and the father thereof. To this may be added this reason: that sin cannot be a proper & natural effect of any cause but of that which hath power to do against the law. But this no nature hath power to do, Sin the proper effect of a reasonable nature transgressing the law. besides the nature of Angels, and of men: For God is a law unto himself, and can not do or intend any thing against his law. And other creatures, whereas they are not endued with reason, and therefore the law not made for them, they cannot commit sin: because take away the law, and there is no place left for sin. Wherefore it necessarily followeth, that sin is such an effect, as agreeth to those Angels alone who fell, and to men. The first cause of the first sin, the Devil. The second, man's will. The first sin cause of all sins thence following. But there is an order to be observed in these causes. For the cause of the first sin in Paradise is the Devil, instigating, & the will of man assenting or obeying; & these former sins are the causes of all that follow. The reasons, 1. Because by one man sin entered into the world. 2. Because man and the Devil are able by their own nature to sin against the law. And that first sin or first fall in Paradise is the cause of original sin, both in Adam, who fell, and in others who have their descent from him. Original sin is the cause preparative as it were of all actual sins, according to that of Paul, Sin that dwelleth in me doth it, and evil and corrupt inclinations do carry me to evil actions. Causes impulsive of sins are those objects which solicit men to sin. Yea actual sins are the causes also of those sins that follow them. Former actual sins cause of others which follow after, not only in them which first sinned, but also in others. Furthermore whereas the scripture teacheth that the sins which follow are the punishments of those that went before, and the fault or desert is an impulsive cause of punishment; it is manifest that actual sins which go before are the causes also of those that follow them, even as of other punishments or calamities, which are purchased by our sins. And that is to be understood aswell of the falls of those that commit the sin, as of others falls, with which aswell they are punished, whose falls they are, as they, who first sinned: as the sins of the Parents are punished by the sins of the children, the sins of the subjects by the sins of the Magistrates, or contrariwise: as cap. 1. to the Romans, of purpose is declared. Wherefore God gave them up to their hearts lusts, unto uncleanness. And 2. Thes. 2. Whose coming is by the working of Satan, with all power and signs and lying wonders, & in all deceivableness of unrighteousness, among them that perish. And Exod 2. I the Lord thy God am a jealous God, visiting the sins of the fathers upon the children unto the third and fourth generation of them that hate me. And 2. Sam. 12. Thus saith the Lord, behold I will raise up evil against thee out of thine own house, and will take thy wives before thine eyes, and give them unto thy neighbour. God the causer of sins as they are punishments, but not as they are sins. If human reason do here object: That God is the author & causer of punishments? If therefore sins be the punishments of sins, it followeth that God is the cause of sins: We answer that there is a fallacy of the accident in the Minor. For it cometh to pass by an accident, that is by the fault of those who sin, that when by the just judgement of God either themselves or others are punished by evil men, they in the mean season (God permitting, that is not showing them that he would have those things to be done by them for to punish them, which things yet he hateth, and which he will punish both in this life and the life to come) do fulfil their desires swerving from the law of God, & estrainging themselves more and more from God by sinning, do purchase more grievous punishments unto themselves. Or if we will distinguish the Mayor, it is in effect the same. For punishments come from god as author and causer of them, as they are punishments: but in as much as they are sins, so they come, God neither willing them, nor approving them, nor causing, but only permitting. For to permit this kind of punishments, which sinners by sinning inflict either upon themselves or others; is nothing else, than not to cause, that evil men should do this, which God would have done for punishment, to the same end, that they may obey this will of God. So also we answer to that Argument: The privation or want of righteousness and divine wisdom god inflicteth as a punishment upon men: but that privation is sin. Therefore god is the causer of sin. For this privation is not sin, as by the just judgement of God it is inflicted, but as it is of men themselves voluntarily brought upon them by their own misdeeds and demerits, and is admitted or received into the mind, will and hart: even as evil actions are not sins, as they are governed by god, but as they are done by men. They say further: He that mindeth the end, mindeth also the means. God mindeth the ends of sin, Punishment and the manifestation of God's glory and justice are not the ends of sin, because men are not by them moved to sin. that is punishment and the showing of his justice and wrath in punishment. Wherefore he mindeth sins also, by which those ends are come unto. But the Minor is to be denied, that punishment & the manifestation of the glory of god are the ends of sin. For the end is that which moveth the efficient cause to bring forth an effect: but punishment or the manifestation of the glory of god, do not move the sinner to sin. These cannot therefore be said to be the ends of sin. But those are the proper ends of sin, which the Devils and men respect in sinning: that is the destruction of men, the fulfilling of evil desires, the oppression and reproach of God and his truth. God respecteth those as ends not of men's sin, but of his permission of their sin. If they reply, that men indeed have not those ends, but that god respecteth them: For that which god permitteth, to show his justice by punishing it, the end which god proposeth thereof, is the punishment of the sinners, and his own glory. But he permitteth sin to punish it, and to declare himself just by punishing it: therefore these are the ends of sin, in respect of the purpose & intent of god: we deny the Mayor. For God suffering sin to be committed respecteth as the end (not of an others work, that is of the sin of Devils or men, but of his own work, that is of his permission of sin) the punishment of sins, and the manifestation of his own justice. For sin is one thing, and the permission of sin another, whereof is spoken, Exod. 9 For this cause have I appointed thee to show my power in thee, and to declare my name throughout all the world, Proverb. 16. The Lord hath made all things for his own sake: yea even the wicked man for the day of evil. Roman. 9 God being willing to show his truth, and to make his power known, hath suffered with long patience the vessels of wrath prepared to destruction. Wherefore punishment is not the end, but the consequent or proper effect of sin, and an accidentary effect thereof is the manifestation of the glory of God: as Paul showeth, Rom. 3. For if the verity of God hath more abounded through my lie to his glory etc. If here again they reply: He that will the consequent will also the antecedent: How God is said to will punishment which is the consequent of sin, and not sin itself, which is the antecedent. But God will these things which are the consequents of sins, that is, punishment, and execution of his justice: therefore he will also the antecedent, that is, sin itself, without which these should not follow or be consequents: we deny the whole consequence of this reason. For nothing followeth or can be concluded in reason, when both the former propositions are mere particular. For the Mayor of this reason is not universally true, but only then holdeth it, when as the antecedent together with the consequent agreeth with the nature of him which will the consequent: and not when only the consequent agreeth, and not the antecedent. For when it falleth thus out, then is the consequent by his will, but the antecedent is not by his will, but only by permission. For God is said to will those things which he liketh, as agreeing with his nature and rightness; but to permit those things which yet he disliketh, abhorreth & condemneth, but nevertheless for just causes hindereth them not from being done. And therefore it is said in the scripture, that he will & causeth life everlasting, which is the consequent, and the conversion of men which is the antecedent and goeth before: and that he will not, but only permitteth punishment as it is sin which followeth and is the consequent of sins: as is delivered in holy Scripture Rom. 9 and Ephes. 1. If again they urge: He that forbiddeth not sin, The reasons why God not forbidding sin is yet no cause of sin. when he may forbid it to be committed, in him is some cause & fault of the sin: but God permitteth it, when he might forbid it: therefore there is some cause & fault of sin in him: we deny the consequence: because the Mayor is not universally true. For it is only true of him, who doth not perfectly hate sin, and therefore forbiddeth it not, when he may: & who is bound to hinder sin that it be not committed. But it is not true of God who with unspeakable anger accurseth & condemneth sin, neither yet hindereth it from being committed; because he is neither bound to do so, neither doth he permit it, without most good & just causes. Farther, God might by his absolute power hinder evil; but he will not corrupt his creature, & man being just & righteous. Wherefore he dealeth with man after the order of man. He proposeth laws unto him: he proposeth rewards & punishments: he willeth him to embrace good, and fly evil. To the doing of which thing neither denieth he his grace, without which we can do nothing, neither refuseth he our diligence and labour. Hereif man cease & give over, the sin & negligence is ascribed to man, not to God, though he could have hindered it, & did not because he ought not to hinder it, lest he should trouble his appointed and settled order, and destroy his own work. Wherefore God is not author of evil or sin. If they object farther: God doth not evil when he permitteth evil. He that doth evil that good may come of it, doth not well, Rom. 3. God when he permitteth evil for good ends, doth evil that good may come of it: Wherefore he doth against his justice and law: and by a consequent is bound to hinder evil: we deny the Minor. For God when he permitteth evil, doth not evil, but good. For the permission of sin is one thing, which is the good and just work of God: and sin is an other thing, which is the evil and unjust work of the Devil, or man sinning and transgressing the law. Lastly they say: what God permitteth willingly, that he will to be done: God permitting sin, doth not will sin to be done. but he willingly permitteth sin: wherefore he will sin to be committed, and by a consequent is the cause of sin. But the Mayor is to be denied: God will the permission, that is the privation of his spirit and grace: but the sin of his creature, which concurreth with it, he will not: because he neither mindeth it, nor approveth it. They confirm their Mayor by this Argument: To permit is neither to will, or not to will: But it is not, not to will; for then either that should not be done, which God is said to permit; or something should be done that God would not: both of which are absurd. Wherefore to permit is the same that to will, and by a consequent God when he permitteth sin, doth will sin. We deny the consequence, because there is not a sufficient enumeration of the diversities of will in the Minor, for God is said to will, & not to will a thing after two ways. Either to will, as when together he both liketh & worketh a thing, or as he liketh a thing only, (under which also is comprehended his commanding) but doth not work it. And he is said not to will any thing, either as he both disliketh & hindereth a thing, either as he only disliketh it, but doth not forbid or hinder it. Both which kinds of will are contained in the Mayor: but only one of them in the Minor: which is, both to dislike & hinder a thing from being done. For if God in that sense would not sin to be committed, than those absurdities should follow which they speak of. But when we say that God will not sin, we understand that they do greatly displease him, and yet that god hindereth them not from being committed: which also is not, to will, but to not will sin. For god can will nothing, but that which is agreeable to his own nature and goodness: neither doth the holy Scripture show any where that god will those things which are contrary to his nature, in such sort as they are contrary. This is also objected: God the cause of man's will, but not of the corruption of his will, is not a cause of sin, whereof man's will corrupted is a cause. He that is the cause or the efficient of a cause, is also the author of the effects of that cause, if not the next, yet a far off. But god is the cause of that will, which is the cause of sin: therefore is he the cause of the effect of the will, that is of sin. We answer to the Mayor, by distinguishing of the cause. For a cause which is a far off a cause, is sometimes by itself, and sometimes only by an accident a cause. That is a cause by itself, of an effect, which doth not only bring forth the next cause of the effect, but also doth move and govern it in bringing forth the effect, which itself intended, or unto the which it was appointed: as when god frameth and bendeth the will of men which himself made, to good works, or to such actions as himself will have done: when the Father or Master bringeth up his Son or his Scholar to good things, and the learning which he instilleth into his mind moveth him to do well: when the Sun and rain make the earth fertile, and the earth bringeth forth Corn. But when the cause which is a far off a cause either doth not move the next cause of the effect, or doth not intend and mind the effect, neither is appointed thereunto; it cannot be said to be a cause of that effect, but by an accident: as when of a good father is borne an evil and evil-living son: or of a good father a good and wel-living son: when a godly Magistrate by his commandment moveth the will of a wicked executioner, to execute a guilty person, and he being impelled either by desire of revenge, or by hatred, or by cruelty, rejoiceth at his evil, whom he executeth, and so committeth murder before God: and lastly, when one maketh a sword, and another useth it either well, or ill. Now as often as the next cause is either before the bringing forth of the effect depraved, or in the very bringing of it forth, either by itself, or by another cause: then bringeth it forth a bad effect, which the cause removed or a far off, that either bringeth forth or moveth this next cause, neither intendeth, neither as by any ordination or appointment unto it, produceth: As when the will & hand of the cleaver purpose to cut a thing, and the iron being too dull causeth that to break which is taken in hand to be cut. So also God maketh and moveth the will: but because the will of men is depraved by the devil and itself, it bringeth forth sin, which God neither when he maketh nor when he moveth the will, intendeth or mindeth to bring forth. Wherefore it followeth not at all, that God is the cause of those sins which are committed by his creatures depraved and corrupted of themselves. Likewise it is objected: Second causes are able to do nothing without the first cause, which is God. Wherefore neither is sin brought forth, neither do they deprave themselves, but that also the first cause worketh it with them. God the first cause doth not concur with secondary causes to the bringing forth of sin. We answer to the antecedent: The second causes do nothing without the first cause, that is, without the first cause preserve them and move them to do, so far forth as it is good which they do: but they do without the first cause concurring with them to the bringing forth of evil, as it is a fault, or of sin. Isa. 30. We to the rebellious children, saith the Lord, that take counsel, but not of me, and cover with a covering, but not by my spirit, that they may lay sin upon sin. How the good will of man corrupted itself. Likewise they object: That which is good, cannot by sinning corrupt itself, except it be some other way corrupted: as it is said, A good tree cannot bring forth evil fruit. The will of the devil and Adam, before the fall of both, was good: Therefore it could not corrupt itself by sinning, except it were by some other means corrupted. We deny the Mayor. For although the creature be good, yet God not preserving his goodness, that is moving or willing that his will should be moved by outward objects, neither in the mean season lightning and governing the will with the knowledge of his own divine will, it is not only possible, but it must necessarily follow that he must sin, become an evil tree, and through his own will and fault avert himself from God, run to worse and worse, and purchase blindness the just punishment of sin both unto him and his: as it is said: Without me ye can do nothing. Again, it is objected: He that withdraweth grace from the sinner, without which sin cannot be avoided, he is the the cause of sin: God did withdraw his grace from man, without which he could not persist in righteousness. Wherefore God was the cause of man's sin. We deny the Mayor. First, because God was not bound to man, to preserve that grace in him which he gave him. Secondly, because he withdrew his grace for man being willing thereunto, and rejecting it of his own accord. Thirdly, because he withdrew his grace, not that he did envy man, righteousness and eternal life, or that he is delighted with sin, but to try him, that is, to show how the creature is able to do or keep no goodness, without the singular goodness and mercy of his creator: and so god is not at all the cause of sin, although sin doth necessarily follow this withdrawing in him, from whom the grace is withdrawn. So then when God did withdraw his grace from man, not God withdrawing it, but man rejecting it is the cause of his own sin & destruction. Again they say: God will the temptation of man: yet not the sin of man. He that will have him to be tempted whom he knoweth certainly will fall, if he be tempted, he will the sin of him who falleth. But God would that man should be tempted of the devil, whom he knew certainly would fall, for otherwise man could not have been tempted. Wherefore God is the cause of his fall. Here also we deny the Mayor. For he is not the cause of sin, who will have him that will fall tempted, for to try or to make manifest the weakness of his creature; but the devil tempting man to this end, that he may sin, and be separated from God, and man obeying the tempter against the commandment of God, are the causes of sin. For the antecedent, which being put must necessarily have another thing consequent thereof, is not the cause of the consequent, except it worketh somewhat in producing the consequent. But God neither in withdrawing his grace, neither in that he doth will the temptation of man, worketh in producing of sin, as it is sin, because he never intended it. Again they object: That is not of God but of man and the Devil which maketh sin. He that is the cause of those things which make sin, is the cause of sin. God is the cause of those things which make sin, that is, of the action, which is the matter, and of the privation of rightness in man, which is the form of sin. Wherefore he is the author of sin. To these the answer hath been made before. For the Minor is to be denied. Because the action, & privation of the divine light & direction do make sin, as they are contrary to the Law. And they are contrary to the law of God, and make sin, as they are committed by man, & are in him: but as they are guided by God & inflicted, they are not sin, but a trial of him that would sin, or a punishment of him that had sinned. Wherefore that is not of God, but of man and the Devil which maketh sin. Whether God would the fall of Adam, and how. Last of all they urge: Seeing that God would the fa● of Adam either as it was sin, or as a punishment, and could not will it as a punishment, because no sin had gone before which should be therewith punished; it seemeth to follow that God would that work as it was sin. But this consequence also is deceitful, because there is not a sufficient enumeration in the Mayor. For although the first sin was no punishment, yet God would that action, not as a sin and contrary to his will and nature, but as in punishing, and receiving again mankind into favour by his Son it was a way and occasion of excercising and manifesting his justice and mercy, and an example of the weakness of all creatures, yea of the most excellent, if they be not by the singular goodness of the Creator preserved; as it is declared, Rom. 11. God hath shut up all in unbelief, that he might have mercy of all. And in the same place it is showed concerning the blindness of the jews, That partly this obstinacy was come to Israel, until the fullness of the gentiles were come in: and that the jews are enemies of the gospel for our sakes; and that we have obtained mercy through their unbelief: That is, that god would this their obstinacy, not as it was a sin of the jews, neither only as a punishment of other sins, but also as an occasion of translating the gospel unto the gentiles. And it is said, Rom. 3. That God in the preaching of the Law respecteth this, That all the world be culpable before him. Wherefore this also he respected & would in permitting of sin: which if it had not come between, the Law had not made the world culpable before god. God made Satan good, and himself evil. 1 Objection▪ Satan was made of god. And therefore the malice also of Satan. Answer. God made indeed all the Angels; yea those which became Apostates and Devils: but yet he created all the Angels at the beginning good. But Satan is said not to have stood steadfast in the truth. Then before his fall he stood in the truth. But afterwards he treacherously fell from his allegiance, and sinned against God: and therefore the crime of evil sticketh in that runaway the Devil. For since that time, after he fell, there is no truth in him, no faith, no integrity, no fear of God, no light, no goodness. He that committeth sin is of the Devil, etc. For he is the first sinner and the fountain of sin. 2 Objection. God made Adam. Therefore he made sin. Sin not made of God, because it is no creature but the corruption of a creature. Answer. Sin is the corruption of a nature created good of god, but not any creature, made of god in man. God made man good, who, by Satan's persuasion, corrupted willingly that goodness which be received of god: so that now sin is man's, and not a creature of god created in man. Neither is the nature of man the cause of sin. For god who created all things, & the very nature of man, created them all good: wherefore the very nature of man also was created good. But sin is an Accidental quality, Sin a natural property of man corrupted, but not of man simply, as he was first created. which befell unto man in his fall, and after his fall, being even from the beginning such as now it is; but no substantial property, nor of the nature of man. Now indeed whereas we are borne in sin, sin is a natural property of men, according to the judgement of Augustine Against the Manichees, Cap. 9 But & if we say any man to be naturally evil, we say so because of the original of the old sin, in which all our mortality now is borne. 3 Objection. God gave not man a will & power to work evil, but to do good. But the will and power which was in Adam was from god. Therefore sin also is from god. Answer. God gave not man a will and power to work evil. For he made a law to forbid evil. Wherefore Adam himself did ill bestow that will and power which he received of god, in ill using them. The prodigal son received money of his father, not that he should lash it out wastefully, but that he might have as much as sufficeth need. Wherefore when himself doth ill bestow his money, and perisheth, he perisheth through his own default, and not by his fathers, though he received the money of his father. Therefore the fault is in the abuse. He that giveth thee them, leaveth the use of them unto thee. If he be just, he giveth them thee for to use, and not to abuse. When thou abusest them, the fault is laid on thee who abusest them, and not of him who gave them. So god gave a will and power to Adam to do good, not to work evil. 4 Objection. God made man so as he might fall, It was necessary that man should have free power either to stand or fall. Rom. 9.20. Isai 45.9. neither did confirm & establish in him the goodness of his nature. Wherefore he would have him to fall or sin. Answer. The Scripture beateth back this frowardness of men wickedly curious. Who art thou which pleadest against god? W● be unto him that striveth with his master. Except god hath made man so as he might fall, there had been no praise of his work or virtue. And what, if it were necessary that man should be so made as he might fall? For so did the very nature of God require. God doth not grant his glory to any creature. Adam was a man, no god. And as god is good, so is he also just. He doth good unto men, but he will have them to be obedient and thankful unto him. He bestoweth infinite goodness upon man, therefore he should have been thankful, and obedient, and subject unto him. For he declared by his Law what he would, and what he would not. Of the tree of the knowledge of good and evil, saith he, thou shalt not eat; When thou eatest, thou shalt die. As if he should say, Thou shalt regard me, thou shalt cleave unto me, obey me, serve me: neither shalt thou elsewhere seek for rules of good and evil but of me, and so shalt thou show thyself obedient unto me. Reply. God foreknew the fall of man, which if he would, he might have hindered. But he did not hinder it: Therefore God was in fault that Adam sinned. Answer. Unto this objection answer hath been made before: neither doth that necessity follow upon the foreknowledge of God, that Adam must needs have sinned, because God did foreknow that he would sin. Some wise father did foreknow by some signs and tokens that his son should hereafter at sometime be slain with a sword. Neither doth this his foreknowledge deceive him: for he was thrust through for fornication. But he is not therefore thought to be slain, because his father did foreknow that he should be slain: Lib. 2. De. vocat. Gent. cap. 4. but because he was a fornicator. So saith Ambrose speaking of the murder which Cain committed: Verily God did foreknow, to what the fury of him being in a rage would come: neither yet was the attempt of his will forced of necessity to sin, because the knowledge of god could not be deceived. Li. 3. de libero arbitrio, cap 4. And Augustine: God is a just revenger of those things, of which yet he is not an evil author. Wherefore those sins which ensue and follow, are in respect of god, considered as most just punishments, which as they are punishments, have their being from him as their author and causer: but as they are sins, in respect of men they come, God neither willing nor causing them, but permitting only, seeing he doth not cause men to do that, which he would have done for a punishment, to this end, as for to obey therein his will. For one and the same work is good and holy, in respect of God: and sin, in respect of men, by reason of the diversity both of the efficiences & of the ends. For first, man, by reason of his great both ignorance and corruption, will and worketh evil only. But God because he is exceeding good, and the very rule of goodness and righteousness, doing in all things what he will, will and worketh always only that which is good. Secondly, men have such an end of their actions as is disagreeing from the Law of God, that is, what they do, they do not to that end, to obey God, but to fulfil their bad and corrupt desires. But God hath the end of all his works, agreeing with his nature and Law, even that he may declare and execute his justice, goodness, and mercy. By these two things it cometh to pass, that the reasonable creature working together with God, God working uprightly and holily, doth nevertheless itself work unholylie and corruptly. 5 What are the effects of sin. NOw that it is defined what sin is, and from whence it came, we are to consider also what be the evils which follow sin. For except this also be known, we know not yet, how great evil there is in sin, and with how great hatred God pursueth it. It hath been said before, that evil was of two sorts: one of crime or offence, which is sin, the other of pain or punishment: The evil of punishment, is the effect of the evil of offence. That this may be the better understood, we must here again remember, that of punishments, Some are only punishments, as are the destruction of nature, or torments; others both punishments and sins, as all sins, which have followed since the first fall. 1 The sins which follow are effects of those which go before. sins ensuing, effects of sins which go before. So original sin is the effect of the sin or fall of our first parents. By one man's disobedience many were made sinners. And secondly, All actual sins are effects of original sin Sin took occasion by the commandment, and deceived me. And thirdly, The effect of actual sins is the increase of them, that is, greater guiltiness by reason of the most just judgement of God; because God punisheth sins with sins. Wherefore God also gave them up to their hearts lusts. Rom. 1.24. 2 Thes. 2.11. Mat. 25.29. Other men's sins oftentimes effects of actual sin. And therefore God shall send them strong delusion, that they should believe lies. From him that hath not, shall be taken away also that which he hath. And four, The effects of actual sins are also oftentimes other men's sins, by reason of scandal or example, whereby some are made worse of others, & are enticed or moved to sin. So the persuasion of the devil caused man to decline from God: and now it worketh in stubburn-minded men. The devil put it into the heart of judas to betray Christ, joh. 13. Evil speeches corrupt good manners. So evil teachers do withdraw men from god to errors, idolatry, and other sins. So a use of liberty out of season offendeth, and draweth men to sin. An evil conscience an effect of sin. 2 There followeth sin, in the immovable and perpetual order of God's judgement, an evil conscience which is the knowledge and dislike which we have in our mind of our own sin, and the knowledge of the judgement of God against sin, and that proceeding out of the knowledge of God's Law, upon which ensueth the fear of the wrath of God and punishment, according to the order of god's justice, and a flying and hatred of God who destroyeth sin, which is the beginning of desperation, and eternal torments, except it be cured by the comfort of the gospel. Rom. 2. The gentiles show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing. And Isaiah: There is no peace to the wicked. Temporal and spiritual evils effects of sin. 3 Temporal and spiritual evils: as temporal death, and in a word all the calamities of this life. These evils are only punishments, that is, torments and dissolution of nature. If any man object, that they also are subject to temporal death, and other calamities, who have all their sins remitted them; and therefore all temporal evils are not the punishments or effects of sin: Temporal evils in the regenerate are effects of sin, not as punishments, but as chastisements. but some have other causes: we answer, that the consequence holdeth not from the denial of one particular to the denial of the general. For albeit the calamities of the regenerate are not effects of sin as a punishment, which is inflicted on men sinning, that so the justice of God might be satisfied: yet are they effects of sin as chastisementes and exercises, whereby sin is repressed, and more and more purged out, until at length by corporal death the whole be abolished. Now that of the blind man, joh. 9 Neither this man hath sinned nor his parents: Christ meaneth not simply that they had not sinned, or that their sins were not a cause of this calamity: but that their sins were not the principal cause, why he was borne blind; but that the works of God should be showed on him, Christ by a miracle opening his eyes. 4 Eternal death which is the effect of all sins, Eternal death the effect of sin. as they are sins. For all of what quality soever they be are punished either with eternal pain, as in the reprobate; or with equivalent pain to eternal, as in the son. This death doth begin in the reprobate, even in this world, that is, anxiety, and torment of conscience: which we also should feel, except we were delivered by the grace of God. Now by the name of eternal death, is not understood the destruction of the soul or body, or the separation of them: but the abandoning and banishing of the soul and body living from the face of God, a continual horror and torment, and a feeling and flying of God's wrath and judgement, and a horrible murmuring against God, taking vengeance of their sins. If they object, that the sins of those who believe in Christ, The regenerate though they sin, are not punished with this death, because Christ hath suffered an equivalent punishment for them. are not punished with eternal death: we answer that those were punished in Christ with a punishment, which both for the grievousness of the punishment, & for the dignity of the person who suffered it, is equivalent to those eternal punishments which were to be inflicted upon us for our sins. As it is said, Esa. 53. He hath laid upon him the iniquities of us all. Against that which we affirm, that eternal death is the effect of all sins, yea even of the least: The 1. Objection is: Why the during of punishment ought to be alike to all sins, but not the degree of punishment. Like is not to be given unto things unlike. But sins are not alike. Therefore all ought not to be punished with eternal death. Answer. There is more in the conclusion of this reason, than was in the premises. For only this followeth to be concluded. Therefore all sins ought not to be punished with like punishment. For all sins, even the least, deserve eternal punishment; because all sins offend against the eternal and infinite good. Wherefore as concerning the lasting of the punishment, all sins are punished with like punishment: but not as concerning the degrees of punishments. All sins are punished with eternal torments, yet so, as not with equal torments. The servant who knoweth the will of his master, and doth it not, shall be beaten with many stripes. It shall be easier for them of the land of Sodom in the day of judgement, than for thee. All sins are not equal. Here the Stoics object; That all sins or vices are joined with any one vice, and therefore all are alike and equal. But neither is this consequence of force, whereas also things unlike and unequal may be joined together: neither is the antecedent granted. That seemeth to be proved by the saying of james, cap. 2. He that faileth in one is guilty of al. But james saith not, that all sins or vices concur and are joined with one: but first, that in the breach of one point the whole law is violated, as the whole body is said to be hurt, when one part is harmed. Then, that there concurreth with every sin the fountain or cause of all other sins, that is, the contempt of God. And this evil being seated in the hart doth violate the love of God, and so all other parts of our obedience towards God. For no work, which proceedeth not from the perfect love, dread and reverence of God, can agree with the Law of God, or please God. And yet have we experience that this hindereth not, but that he which is infected with one vice may be propense and prone to some sins more, and to some less, especially since vices themselves also are one opposite to another, by the one of which contraries and not by both at one time every man violateth virtue. Neither are those principles also of the stoical philosophers to be granted: That how far soever thou go in sinning, after thou hast once past the line or middle, which is virtue, it is not material for the increasing or augmenting the fault of passing beyond the line: And that all virtues are alike and equal one to another, so that no man is stronger than a strong man. For whereas sin is a swerving from the middle, it is manifest, that how much greater the swerving is, so much is the sin more grievous: And that virtues are both in the same, & in divers men otherwhile greater, otherwhiles lesser, even as much as the qualities of the body are different in degrees, experience doth witness. Wherefore in the judgement of god also there are degrees put aswell of punishments as of sins. 2 Object. God's great mercy & his justice neither impeached by other in punishing sin with eternal punishment. He that is exceeding merciful doth not punish all sin with exceeding and extreme punishment, neither is to all eternity angry with sin, or looketh upon the torments of his own work. For extreme justice, which doth strictly follow right and law in punishing, admitteth no favourable equity, which yet mercy, especially exceeding mercy, doth use and show. But God is exceeding merciful. Therefore he doth not punish all sin with exceeding, that is, everlasting punishment. Or, God punisheth all sin with extreme punishment, Therefore he is not merciful. Auns. First we are to distinguish the ambiguity of the Mayor. He that is exceeding merciful doth not inflict exceeding and extreme punishment, that is, except his justice require it. But that God should punish all sin with everlasting punishment, his exceeding justice requireth, which is, Psal. 5.5. earnestly and exceedingly to hate and punish all whatsoever is not agreeable to his Law: So that except he did punish it with sufficient punishment, he should not be merciful, but light and cruel. Secondly, we deny the consequence of the reason: because it is a sophism reasoning from that which is not the cause, as being the cause. For the judge is not therefore unmerciful, for that he executeth a robber on the wheel: because he doth it according, to justice, neither is delighted with the torment and death of a wretched man, but had rather he were saved, if so the Laws permitted. Right so, God, according to his infinite wisdom, even in inflicting extreme punishment on all sin, doth notwithstanding show immeasurable and manifold mercy, and contrariwise in showing exceeding mercy doth most straightly and exactly execute his justice. For 1. He punisheth our sins sufficiently and fully, not in us, but in his only begotten son, our guilt being translated on him. 2. He offereth remission of sins and grace to all men, who receive his Son the Mediator with true faith and conversion. 3. He worketh also that faith and conversion by his spirit in the Elect. 4. He preserveth his elect in afflictions. 5. At length he fully delivereth them: And all these things he doth of his free mercy, not bound or obliged thereto by any merit of ours. 6. He is not delighted with the destruction of the reprobate, who refuse that grace offered: but by differing their punishment, and by other great and divers benefits he inviteth them to repentance. Wherefore the execution of God's justice is not repugnant to his mercy, neither doth his mercy take away or make breach of his justice, but they are both coupled with a marvelous temperature in preserving and saving us. How God is said remit nothing of his justice, and yet to be merciful. 3 Objection is against this; That god doth so exercise his mercy, as he doth not thereby make breach of his justice. He that remitteth nothing of extreme justice, is not at all merciful, but only just: God remitteth nothing of extreme justice, because he punisheth all with a sufficient punishment. Therefore God is only just, and not merciful. Answer. We deny the Minor. For god giveth us his Son, and punisheth him for us, of his mere mercy, not of any right, not bound thereunto by any merits of ours. Besides, the Mayor of the second Objection is to be distinguished. It is the property of him that is merciful to exercise mercy; true; on believers, and such as are penitent. 1 Reply. It is the property of him that is merciful to pardon men, whether they be penitent or not penitent. Answer. This is a false definition of mercy. 2 Reply. Faith and repentance are not the cause of mercy: Therefore by this answer, neither should the penitent obtain mercy, that is, deliverance from death. Answer. I grant that faith and repentance are not the cause of mercy, and that it is not done for their repentance but for the satisfaction and punishment of Christ only: yet with this condition, that we apply this by a true faith unto ourselves and repent. Reply. Nay, neither on the penitent doth God exercise mercy: For if god punish all sins with sufficient punishment in Christ, he is not merciful. Answer. I deny the consequence of this proposition: because he gave us his Son freely, who should satisfy for us. This satisfaction did the Gospel add. God remitteth freely our sins, in that he giveth us freely that recompense which he taketh for them. 4 Objection. He that remitteth not without all recompense, doth not remit freely, and so not of free mercy. God remitteth not without all recompense. Therefore he remitteth not freely. Answer. God remitteth not unto us our sins freely in respect of christ, but freely in respect of us, because he exacteth nothing of us, and freely giveth unto us Christ's satisfaction. Although then he will have satisfaction to be made by another, even by Christ: yet doth he remit unto us our sins freely, because he (as it hath been said) giveth us Christ of his free mercy, who might satisfy for us; and from him proceedeth this satisfaction and application, of it unto us. For he causeth us, both by his election, & the satisfaction of Christ freely given of him unto us, & by the giving of his holy spirit, to receive Christ by faith: and this he doth for no other cause, but only of his free mercy. Ye are saved by grace. First, because satisfaction is not made by us. Secondly, because the price for sins is imputed unto us. Reply, What mercy god extendeth to the wicked. against that which was answered to the second Objection, that is, that the mercy of God is extended also to the wicked; The Prophet jeremy saith: Forgive not their iniquity, neither put out their sin from thy sight. The mercy therefore of God is not extended to the reprobate. Answer. 1. It is true, when God denieth his mercy unto them repenting, and except he have just cause why he doth not save all. But God hath most just cause, why he suffereth some 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 he showeth towards his chosen, even of this mercy, whereby he giveth them remission of sins, his holy spirit, and life everlasting. But it is not to be granted, concerning that general mercy whereby he guideth and governeth all creatures. Reply, against that which is said in the same Answer to the Second Objection; That God is not delighted with the destruction of the wicked. The Lord saith in Isaiah. Ah, I will ease me of mine adversaries. Therefore God is delighted with the destruction of his enemies. Answer. These and the like speeches are spoken after the order of men by an anthropopathy or human 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. It is requisite that this doctrine be known in the Church, That knowing how great an evil sin is, The use of this doctrine of sin in the church we may yield the praise of justice unto God, who doth most severely punish it: and that we may abhor all sins with our whole heart, and desire the more earnestly to be fenced and defended of God against all sin; and that not extenuating or lessening any, we flatter ourselves in a conceit of our own righteousness, or in hope of escaping: that measuring our sin by the Law of God, neither esteeming evil good, or good evil, we lose our consciences when God bindeth them, or bind them when God looseth them: and acknowledging the remnant of sin in us, and our manifold fallings, we should not despair of pardon, flying to God the mediator with boldness; that also we may be able to discern ourselves from the wicked and profane men in whom sin reigneth, and from all those that sin against the holy ghost, and that we may conceive in our mind hope and confidence of God's mercy: that we lay not the cause and fault of our sins & destruction on God, but remember that it is to be sought in ourselves; that knowing there are degrees of punishments & sins, we add not sins to sins, but consider that lesser sins shallbe punished with lesser punishments, and greater with greater: that remembering the sins of the parents are punished also in their posterity, we spare not only ourselves, but our posterity also in avoiding sin, that we may give and render thanks unto God for this benefit, that he for his own glory and the gathering and salvation of his Church, doth maintain and continue also amongst the wicked some order of virtue and discipline. And last of all, that true and perpetual thankfulness may be kindled in us towards God and his Son our Lord jesus Christ, in that he hath delivered us from these great evils, sin, and the pains and punishment of sin. OF THE CREATION OF man.. The necessity of this Doctrine. SEEING that God would especially open & manifest himself in the creation of angels & men, necessary for man is the knowledge of himself; both for that God will be known by his own image, which he engraved in man's nature, & also because without it we neither aspire, nor attain to that end, to the which we were created. Now the knowledge of ourself is twofold: That is, of man uncorrupted, such as he was made of God, & shall be after his restoring accomplished: & of man fallen into sin & corrupted, such as he now is. The first is of the excellency and happiness, the other of the misery of mankind. Now this common place is annexed unto the former of sin: 1. Because when it is proved that there is sin, Why it is placed next the discourse of sin. and that the nature of man is sinful, the question strait ariseth, whether God created man subject to sin. And if not so, how then? For out of the doctrine concerning Original sin this objection seemeth to follow. Man is a sinner. Man was created of God. Therefore God created man a sinner. Whereunto our answer is, that it is a fallacy of the Accident, or that more is brought in the Conclusion, than was in the Antecedent. Secondly, This place is annexed that it may be understood out of what dignity and felicity man hath thrown himself by his own unthankfulness. Thirdly, that we may know whence sin came, and so not think God to be unjust. Fourthly, that we may know the greatness of sin in us. Fiftly, that there may be kindled and increased in us an earnest desire of recovering our first felicity, yea and far greater than that was. Sixtly, that we may be thankful for the restoring of it. But there occur many things, which prove God not to be the author of sin. 1 The nature of God. He is of his own nature good, God not the author of sin, which was also proved before pag. 101. and the chief good: how then should any evil thing come from him? 2. It is written Gen. 1.31. All that God had made, was very good. 3. It is proved by the law of God, by which he condemneth all evil things and sins, and commandeth good things. Wherefore he is not the author of sins. For the law of God is as it were the glass of that purity which is in God. 4. It is proved by the punishments which God inflicteth upon sinners: but he were unjust, if he should punish that in man, whereof himself were author. 5. By the description of sin, which is a destruction of the image of God in man, according to which man was made. This image was righteousness. And therefore not sin. More unto this purpose hath been spoken in the former place of sin. To this place of the creation may be referred the place of the Image of God. Likewise the place of the first sin of Adam and Eue. Those two places we will handle next after this, that so afterwards we may come to the place of free-will, which is also joined with this of man's creation. THE questions OF MAN'S CREATION ARE ESPECIALLY TWO. 1 What, man was created of God. 2 To what end, or for what, man was created. 1 What, man was created of God. This question is proposed even for the same causes, for which the whole place itself is. 1. That it may appear, that God is not the author of sin. 2. That we may know the greatness of the sin of man's unthankfulness. 3. That we may pray to God & crave earnestly for his grace, & our delivery from sin. 4. That we may be thankful for our delivery from sin. MAn was created, first consisting of body and soul. His body was fashioned of a mass or lump of earth, Man created perfect both in body and soul. immortal, if he stood still in righteousness; mortal, if he fell: for mortality ensued on sin. His soul is a substance incorporeal, understanding, and immortal: this was by god infused and united to an instrumental body, to inform or quicken it, and together with it to make and constitute one person or Subsistent, namely man, to work certain motions, and actions external and internal, by the ministery of the body and without the ministery of the body, just and pleasing God, all which the soul accomplisheth in the body, and some also by the body as an instrument, some by itself, without the body, that is, not using the body or any part thereof as an instrument of his operations. Secondly, man was created perfectly wise. Thirdly, Perfectly holy, and just. Fourthly, Lord over other creatures. Fiftly, Truly and perfectly blessed and happy. And this is to be created to the image of God. Object. Perfect wisdom, righteousness, & blessedness are in god alone. Man perfect but in a certain degree and measure, not infinitely as God. Man is not God: therefore these could not be perfect in man. Answer. This reason is a fallacy deceiving by reason of the equivocation or ambiguity of the word Perfect. For in the Mayor proposition is understood, The perfection of the Creator, which is the very immensity and unmeasurableness of his essence and properties, by reason whereof nothing can be added more unto God, whereby he may be greater, or better, or happier: of which perfection if the Conclusion also speak, we grant the whole reason: for this perfection is communicated really to no creature at all, no not to the flesh of Christ. But it is an other perfection, which is in creatures, namely a perfection in parts and degrees. For all creatures, even the most excellent, have only parts and degrees of good things distributed of the Creator unto them, every one such as are agreeable to their nature and place. All things therefore, are in their own kind or sort most good and perfect, when they are and remain such, as God would then have every of them to be, when he created them. So in man at his creation was perfect wisdom or knowledge, perfect Righteousness, perfect Blessedness, not that nothing could be added more unto them, or that they did match and equal the perfections of God, but because they had that degree of perfection, in which degree God would have them to be in man. Wherefore for man's perfection, it was sufficient, if he knew all those things concerning God and his works, which God would have him to know; and further, if he did show and perform that conformity, which God exacted of him. It was not required to man's happiness, that he should know all things, or be perfectly just, holy, blessed, and happy: for that had not perfected man, but transformed him into God. The same is to be conceived and thought concerning the perfect wisdom, Righteousness, and Blessedness of Angels. 2 For what, man was created. THe last and principal end of man's creation is the glory and praise of god. The principal end of man's creation, to praise & worship God. For therefore god created reasonable creatures, that being known of them he might be magnified. It is an action proper unto man to know & magnify god. Therefore he was created to know and worship God: that is, to profess him, to call upon him, to give thanks unto him, & to obey him; Lastly to love God & his neighbour. The worship of God comprehendeth Profession and Invocation on the name of God, Thanksgiving, Prayers, & Obedience, Other ends of man's creation are, The knowledge of God. which consisteth in our love and duties towards God and men. Many other ends are subordinated to this principal end. For unto the worship is substituted the true knowledge of God. For God not being known can not be worshipped. This is everlasting life, that they may know thee alone to be the true God. Further, To the knowledge of God is subordinated or next in order the felicity & blessedness of man, which is the fruition and everlasting participation of God, Man's felicity. in which consisteth glory and eternal life. To this is subordinated the manifestation of God, The manifestation of God. or the declaration of God's mercy in his chosen to everlasting life, and of his justice and wrath against sin to be punished in the reprobate. For that thou mayst know God, and be happy, it is needful also that he make himself manifest unto thee. Unto the manifestation of God is subordinated the preservation of society in mankind. For except there were men, God should not have whom to manifest himself unto. The preservation of the society of men. I will declare thy name unto my brethren. To this preservation there follow next in order the duties of nature, and the mutual good turns, and benefits of one man towards an other. For no society or conjunction or conversing of men together can be or consist without mutual duties passing interchangeably between them. Wherefore the society of men, and mutual communicating and imparting of duties between them, are the subordinate ends of man created, serving for the obtaining of the principal end, which is the manifestation, participation or fruition, knowledge, praise and worship of God. When therefore God is said to be the end of man, it is meant of him manifested, participated, known, and worshipped. And in this end, as being the chief and last, the whole felicity and blessedness, and glory of man consisteth. 1. Object. Heaven, earth, and other creatures which are void of reason, Other creatures are said to praise God as being the matter of his praise: which yet they should not be, if man and Angels were not. are said to worship and magnify God: Therefore the worship and praise of God is not the proper end why man was created. Answer. This reason hath a fallacy of equivocation or ambiguity. Creatures void of reason are said to worship and praise God, not that they understand aught of god, or know and worship him: But because they bearing certain prints and steps of Divinity in them, are the matter of god's praise and worship. But the creatures endued with reason are said to praise and magnify god, not only, because in them are extant most conspicuous and notable testimonies of god, but chief, because they being endued with a power & faculty of understanding, & of conforming themselves to the will of god, know by the beholding & contemplation of gods works in themselves & other creatures, the infinite goodness, wisdom, power, justice, bounty, and majesty of god, and are raised and stirred up to worship god aright both in mind, and in word, and in the whole obedience, according to his divine law. And if god had not created creatures of reason and understanding, who might behold, consider, and with thankful 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, than if they had never been at all. 2. Objection. The felicity and blessedness of man is a quality, or condition and estate, in which or with which man was created; that is, it is a part of the image of God, and a form or property of man. Therefore it belongeth to the first question, what man was created, and not to this of the end of man's creation. Answer. This hath no contrariety in it; for the same may be in divers the final cause & the formal. For the soul and the properties or faculties thereof, are both the formal and final cause of a living body: the form, as they actuate and give life unto the body: the end, as the body is framed of nature for this, that the soul may inform it, and exercise by it his operations & actions. In like sort the blessedness of man, or participation or fruition of god, as also the knowledge of god, is a property and part of the image of god in man, in respect of the beginning, when man by his creation began both to be, and to be just and blessed: it is the end of man in respect of continuance & perseverance, that is, as god created man wise, just, and blessed for this, that he should continue so for ever: that is, man was created just and happy, & he was created for this, that he might be just and happy. Wherefore albeit the existence of blessedness and the continuance & abiding of the same are the same in the thing itself: yet in consideration and respect they are divers. By reason of which divers respects, felicity, wisdom, holiness, are both a quality and an end of man, that is, are referred to the questions, WHAT and FOR WHAT man was created. This first creation of man is diligently to be compared with the misery of mankind, as also the end for which we were created with the aberration and swerving from the end: that so by this means also we may know the greatness of our misery. For how much the greater we see the good was, which we have lost; so much the greater we know the evils to be, into which we are fallen. OF THE IMAGE OF GOD IN man.. The chief questions hereof are, 1. What the image of God in man is. 2. How far forth it is lost, and how far it remaineth. 3. How it is repaired in man. 4. How it is in Christ, and how in us. 1 What the image of God in man is. The image of god to be considered not in the body, but in the soul. seeing god is not corporeal, neither hath a body: we must consider this image, not in the body, but in the soul of man: and because it is very much darkened, and almost blotted out by sin, we must judge of it not by that state, in which men began to be after sin was committed, but by the repairing, which cometh by Christ, that is, by the nature of man regenerated. And to conclude, whereas there is but a small beginning of regeneration in this life, we shall at length in the everlasting life and glory behold and understand perfitly the image of God wholly restored shining in us. It is not to be sought only in the substance, but chiefly in the qualities and gifts of the soul. Further, that we are not to seek the image of God in the substance alone of the soul, but chiefly in the virtues and gifts, with which it was adorned of God in the creation; it is even thereby manifest, for that the nature and substance of the soul remaineth even in the unregenerate, but the image of God for the most part is lost: yet notwithstanding, because the soul is an understanding spirit, the more excellent spirit, the more excellent part of man's substance, separable from the body, immortal, the beginning and cause of life, and moving in a living body: we must confess that the nature thereof, though unregenerate, is some shadow of that Divinity. But the image of God (seeing the substance as of spiritual natures in general, so of the mind of man is unknown to us in the mist and darkness of this life) is to be considered in those faculties and operations, in which we see man to excel other creatures, and know him by the word & works of God, to be agreeable and conformed unto God. These faculties are especially two: The understanding, and will: The inward senses are adjoined to the understanding, and the affections to the will. The image of God in man, The description of the image of God. is a virtue knowing aright the nature, will, and works of God; and a will freely obeying God, and a correspondence of all the inclinations, desires, actions, with the will of God: and in a word, a spiritual and unchangeable purity of the soul, and the whole man, perfect blessedness & joy resting in God, and the dignity of man, and majesty, whereby he excelleth and ruleth other creatures. Or, The image of God in man is, 1. The soul itself together with the faculties thereof, endued with reason and will. 2. In the soul, wisdom, and knowledge of God, his will, and works: even such as god requireth of us. 3. A conformity with the law of god, or holiness and righteousness, under which we comprehend the heart, and all affections. 4. felicity without misery and corruption; perfect blessedness, joy, abundance of all good things, and glory, wherewith the nature of man was adorned. 5. The rule and dominion of man over the creatures, as fishes, fowls, and other living creatures. In all these things the creature after some sort resembleth his creator: yet can he by no means be equalled unto his Creator. For in God all things are immense and without measure, and even his essence infinite. Ephes. 4.24. The Apostle Paul putteth Righteousness and holiness, as the chief parts of this image: which yet do not exclude but presuppose wisdom, and knowledge. For no man can worship God unknown. But neither doth Paul exclude perfect blessedness & glory: for this according to the order of God's justice, is necessarily coupled with perfect holiness, or conformity with God. Whereupon it followeth, that where true righteousness and holiness is, there is the absence of all evils, whether of crime and offence, or of pain and punishment. Righteousness and holiness in this text of the Apostle may be taken for one and the same, or distinguished So that Righteousness may be meant of the actions, and Holiness of the qualities. Righteousness, that is, a conformity and congruity of the will and heart with the mind judging aright, that is, according to the word of God. 1. Cor. 15.47. The first man was of the earth earthly; the second man the Lord from heaven. As the earthly was, such are they that are earthly: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthly, so shall we bear the Image of the heavenly. The Apostle doth not here take away the image of the heavenly man from Adam when he as yet stood; but compareth his nature & estate aswell before as after his fall, with that heavenly glory, into which we are restored by Christ, that is not only the nature of man corrupted through sin by death, but the degree of the image of God in man's nature before the fall, & before glorification, with that which followeth his glorification. 2 How far forth the image of god was lost, and how far it remaineth. The remnants of the image of god. THe image of god in man was not wholly lost, but for the greatest part. For there remaineth in all as well the unregenerate, as regenerate, 1. The incorporeal substance of the soul together with the power thereof: likewise liberty in his will, which whatsoever it will, it will freely. 2. Many motions, as of those things which we know by sense, as are natural principles; some motions also of god, his will, and works. 3. Some prints of virtues, and an ableness concerning outward Discipline and behaviour. 4. The fruition of many good things. 5. The Dominion also over the creatures is not wholly lost. He is able to rule many and to use them. Why God preserveth these remnants in us. These remnants are therefore preserved of god. 1. That they might be a testimony of the bounty of god towards those who were unworthy of it. 2. That god might use them to the restoring of his image in man. 3. That he may leave the reprobate without excuse. Now the image of god remaineth not. 1. What is lost of the image of God in us. In respect of the true, saving, & sufficient knowledge of god & his will. 2. The integrity & perfection of the knowledge of gods works, & a dexterity of discerning the truth. 3. Rightness, & conformity of all inlinations, desires, and actions in our will, hart and outward parts: by the loss whereof ensue actual sins, and merit eternal damnation. 4. Whole and perfect dominion over the creatures. For those beasts which feared man before, now assault him; his enemies are hurtful unto him, and do not obey him. The fields bring forth thorns and thistles. 5. The right and interest of using these creatures was lost, because he granted it to us his children, not to his enemies. 6. Life everlasting was lost, and in place thereof is come death both temporal and eternal, with calamities of all sorts: that is, we lost the felicity and happiness both of this life and of the life to come. Objection. The Heathen have many great virtues, and achieve great works. Therefore it is not true, that the image of god is lost in them. Answer. All these works are not pleasing to god, because they proceed not from the true knowledge of god, neither are wrought to that end, that all the glory may redound to god. Those their virtues, are only of outward behaviour & discipline, but not from the hart, thereby to obey god, whom they fly, and to whose glory they can do nothing. 3. How the Image of god is repaired in us. THe repairing of it is wrought by god alone, The repairing of the image of god in us is the work of all three persons. who gave it unto men: 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. The Father restoreth it by his Son. 2. The Son by the holy Ghost immediately regenerating us. We are changed into the same image, 1. Cor. 3.18. from glory to glory, as by the spirit of the Lord. 3. The holy ghost restoreth it by the word: the gospel is the power of god unto salvation. 4. This is so done by god, Rom. 1.16. as that in this life it is only begun in the chosen, and then is confirmed and augmented unto the end of their life, & is made perfect in the end of this life, as concerning the Soul, but as concerning the whole man, at the resurrection of the bodies. Wherefore it is to be observed, who is the author, & what the order and manner of this repairing. How the Image of God is in Christ, and how in us. Christ both essentially the image of the father according to his Divinity, and according to his humanity a created image of God, though in far more excellency than Saints and Angels. NOw if it be objected, that this honour is proper unto Christ to be the image of god, Coloss. 1. and Hebr. 1. it is well known that Christ is after an other sort the image of god, than other men. For he is in respect of his Divinity the image not of himself, neither of the holy Ghost, but of his eternal father, coeternal, and consubstantial, and coequal with his Father, in essence, essential properties, and works, and is that person, by which the Father doth immediately reveal himself in creating and preserving all things, but chief in saving the elect. Secondly, In respect of his human nature, he is the image of God, & that of the whole Trinity, because the three persons together bestowed on Christ's humanity these gifts, properties, & majesty, which are the image of God. Now albeit this image of God is created & finite, not immense: yet doth he by many degrees, and in number of gifts, as in wisdom, righteousness, power, glory, far excel all Angels, & men: & after a peculiar manner resembleth the father's nature and will unto us, in doctrine, virtues, & actions, because as the human nature which he took unto him, so all the properties & actions thereof, are proper unto the Substantial & coeternal word of the eternal father. john. 14. Philip, he that hath seen me, hath seen my father. Believest thou not that I am in the father, & the father in me? The words that I speak unto you, I speak not of myself; but the father that dwelleth in me, he doth the works. Angels & holy men are termed the image of god as well in respect of the son & the holy ghost, as of the eternal father: as it is said, Let us make man in our image according to our likeness: & that not for the likeness or identity of essence, or some equality: but for the agreeing of some properties, not in degree or essence, but in kind & imitation which are essential & infinite in god, but in the creatures finite & accidental, that is, qualities & motions framed in them by god to represent in some sort his nature. They also, who, as in time past the Anthropomorphitae, will have the image of god to be the form of man's body; Adam not the image of God according to his body, but according to his soul. say that whole Adam was made to the image of God; and therefore according to his body also. But they perceive not the usual manner of speaking of a person composed of divers natures, which is called The communicating of properties, when that is communicated to the whole person in the concrete, which is only proper to one of the natures; as in the same place: Adam was made a living soul. Now as the scripture mentioneth the nature of the soul, so also doth it mention such an Image of God, as agreeth not unto the body. Again they object. Christ is the image of god. The faithful not in all things like unto the divinity in which they are like Christ: because Christ himself in his body was not like unto God, but unto man. But the faithful bear in their body the Image of Christ, Heb. 2. & 4. Philip. 4. Therefore the body also is the image of Christ. There are 4. terms in this Syllogism: because christ is not in his body, but in his Divinity the image of his father: & in soul or in the gifts or properties thereof, & actions, he is the image of the whole Divinity or godhead. Wherefore the image of god is in the faithful the same which the image of god is in Christ: neither are they in all things like unto the godhead, in which they are like Christ: because there is somewhat in Christ besides his Divinity, & the image of the Divinity which is in the soul, that is, his body, which hath an affinity not with the divine nature, but with the nature of our bodies. Again they say: The frame of man's body is made with admirable skill & cunning: wherefore there shineth in it & is beheld as in an image the wisdom of the creator. But it followeth not hereof that the body is the image of god. For so should all things be made to the image of god, seeing that in all gods works, his power, wisdom & goodness do appear, which yet the scripture doth not permit: which setteth out only the reasonable creatures with this title & commendation; & placeth the image of god in those things, which belong not to the body but to the soul. Here also question is made concerning the place of the Apostle, 1. Cor. 11. Man is the image & glory of god; How man is said of S. Paul to be the image of god, and not the woman. but the woman is the glory of the man: where Paul seemeth to attribute the image of god only to man, and to take it away from the woman. But the Apostle meaneth, that man only is the image of god, not in respect of his nature, being partaker of divine wisdom, righteousness, & joy; neither in respect of his dominion over other creatures: for these are common to man & woman: but in respect of civil, domestical, & ecclesiastical order, Gen. 3.1. Cor. 14. 1. Tim. 2. in which he will have the public government & administration to belong unto the man, not to the woman. Quest. Seeing that man was made to the image of God, it is demanded, whence came this state in which now we see all things contrary? Ans. From the sin of our first Parents. OF THE FIRST SIN. Next unto the place of the image of god, is adjoined the place of the first sin. For seeing man was created to the imade of God, that is, perfectly wise, perfectly righteous, & perfectly blessed, the question hath been not without cause in all times, whence this present estate of man cometh, wherein he, except he be born again by the holy ghost, cannot do other than sin, and be obnoxious to calamities of all sorts, and at length to death itself. To this question answer cannot be made but out of the doctrine of the Church only: which is, that all this confusion and misery floweth from the first sin of our first Parents. We must see therefore what that sin is: concerning which, four things especially come to be considered. 1 What it was. 2 What the causes thereof. 3 What the effects. 4 Why god permitted it. 1 What that first sin of Adam and Eve was. The manifoldnes of the first sin. 1 In pride against God. IT was divers and manifold: and many and most grievous sins are seen in that first sin. 1. Pride against god, ambition, and an admiration of himself. For man not content with that state wherein god had placed him, desired to be eequal with God. This doth God charge him with, when he saith; Behold the man is become as one of us to know good and evil. 2 In incredulity & contempt of God's justice. 2. Incredulity, and unbelief, and contempt of God's justice, and mercy: because he thought not that God could & would inflict on man transgressing his commandment, that punishment, which he had threatened. Wherefore he tempted God, and charged him with a lie: For God had said, Thou shalt die the death: The Devil denied it, saying, Ye shall not die: and Adam believed the Devil. Now not to believe God, and of the contrary to believe the Devil is to account god for no true god. 3 In stubbornness and disobedience. 4 In unthankfulness. 5 In unnaturalness. 3. Stubborns and disobedience. For he is become disobedient unto God. 4. Unthankfulness for benefits received at his creation; as for these, that he was created to the image of god, and to eternal life. 5. Vnnaturalnes, injustice, and cruelty. For there was a neglect of love in him towards his posterity: because those good things were not given unto him only, but also to his whole posterity. Therefore he had them, that he should keep them for himself and his, 6. In Apostasy. or should make loss of them from both. But all this he neglected. 6. Apostasy, or manifest defection from God to the Devil whom he obeyed, whom he believed, whom he set in the place of God, withdrawing and sundering himself from God. He did not ask of God, those good things which he was to receive, but rejecting the wisdom and direction God, by the advise of the Devil, will aspire to be equal with god. Whereof it is apparent that Adam's first sin was no light fault, but horrible sin, and worthy of so great punishment as it was punished withal. 2 What were the causes of the first sin. THe first cause of the first sin was the Instigation of the devil. The second, The cause of sin. The devils instigation, & man's will freely yielding unto it. God no willer or causer of it, but permitter only. Man's will freely consenting to the Devil against God's commandment. Now although God would that man should be tempted by the devil, & did withdraw that his grace from him, whereby he should resist the temptations of the Devil; yet he was not the cause of that sin, which Adam, destitute of divine grace, did commit. For he was not at all obliged or bound unto man, to keep and maintain that grace in him, which he had given him. And further he withdrew it from man willing, and also himself rejecting it: neither yet therefore withdrew he it, as that he would or did purpose or intend sin, or were delighted therewith, but to prove and to try man, & to show, how unable the creature is to do or retain aught that is good, God not preserving and directing him by his spirit. Wherefore he suffered together with his trial of Adam, the sin of Adam to concur, but he was no cause or efficient of it. 3 What are the effects of the first sin. THe first & next effect is, Original sin, or the corruption of man's whole nature, & the destruction of God's image as well in our first parents, as also in all their posterity. 2. A further & later effect are all actual sins; for that which is the cause of the cause, is also the cause of the effect. If original sin be an effect of the first sin, them are also actual sins, which are the effects of original, effects of the first sin. 3. Whatsoeve evils of pain or punistment: because it is the cause of sins, therefore is it also the cause of punishments. Now although that first sin was committed many ages past: yet notwithstanding the effect thereof, which is a privation or want of the true wisdom and direction of god, & of rightness in our inclinations and desires remaineth ever since that sin was committed, in the whole posterity, by gods just judgement. Wherefore those things also which necessarily ensue this privation, continu, except by the singular benefit and mercy of God the pravity of our nature be corrected, our sin being pardoned and remitted. 4 Why God permitted the first sin. GOD permitted it, that is, gave not his grace of resistance to our first parents, as to the blessed Angels; 1. because (as the Apostle saith, The causes of gods permission of the first sin. 1 To show his own justice and power. Rom. 9) he would show his justice, anger and power in punishing eternally the sins of the wicked: but his mercy & love towards mankind in saving his Chosen, not imputing sin unto them for his sons sake. And Rom. 11 32. Gal. 3.22. God hath concluded all under sin, that he might have mercy on all, 2 To show man's weakness and infirmity. that every mouth may be stopped. 2 That it might stand for an example of the weakness & infirmity of all creatures, even the most excellent, if they enjoy not the special blessing of their creator, and be preserved in that rightness wherein they were created. The necessity & use of this doctrine of man's creation. This doctrine concerning the creation of man is necessary for the Church, for many causes and uses which it hath. We must know that man was created of God without sin, lest God be imagined the author or cause of sin. Whereas man's body was fashioned of clay: let us think of our frailty, that we be not lifted up with pride. Seeing that the workmanship of God is so admirable in the framing of man's body, and seeing it was created for the ministery of God's worship, & for god to dwell in, and for everlasting life: let us neither abuse it to dishonesty, neither willingly destroy it, neither make it a fly of devils, but keeping it chaste & clean, endeavour that it be a temple and instrument of the holy ghost to worship god. 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 & contumelies, but justly to be governed and protected. But especially seeing man was created to the image and likeness of God, this great glory is to be acknowledged and celebrated with a thankful mind, neither through our lewdness and malice is the image and likeness of god to be transformed into the image and likeness of Satan, neither to be destroyed either in ourselves, or others. And seeing it is destroyed by sin through our own fault: we must acknowledge and bewail the greatness of this unthankfulness, and the evils which followed, by comparing therewith those good things which we have lost. We must earnestly desire the restoring of this felicity and glory. And because the glory and blessedness, which is restored unto us by the son of god, is greater than that which we lost in Adam, so much the more must the desire of thankfulness and of profiting and increasing in godliness be kindled in us. And seeing we hear 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 magnify the bountifulness of God towards us: we must ask all things of him, as being our creator and sovereign Lord, who hath the right and power of giving all good things, to whom, and how far he will himself: and use those things which are granted to our use, with a good conscience, & to the glory of god, who gave them. And that this may be done, we must not by our infidelity cast ourselves out of that right which we receive in Christ: & if god of his own power & authority either giveth us less than we would, or take away from us, that which he hath given, we must submit ourselves patiently to his just purpose & most profitable for our salvation. And seeing the soul is the better part of man, & the happiness of the body dependeth on the happiness of the soul, & seeing also we are created to immortal life, we ought to have greater care of those things which belong to the soul and eternal life, than of those which belong unto the body and this temporal life. And at length, seeing the end and blessedness of man, is the participation & communicating of god, his knowledge, & worship; let us ever tend unto it, & refer thither all our life & actions. And seeing we see one part of mankind to be vessels of wrath to show the justice and severity of God against Sin, let us be thankful to God, for that of his mere and infinite goodness he would have us to be vessels of mercy, to declare through all eternity the riches of his glory. Last of all, that we may learn, 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 . WHEREAS God is a most free agent, and man was created to the image of God, The causes of divers controversies arisen about freewill. yea and was furnished with liberty of will, it seemeth to many not to agree that all the actions of man's will are governed by the unchangeable providence of God, & that the nature of men is so corrupted by the fall of our first parents, and Original sin, that it is able to bring forth nothing but that which is evil and displeasing God, without the renewing and especial benefit of the holy Ghost. For neither do they acknowledge that for liberty, which is tied to any necessity; neither seemeth it that we should grant the whole liberty of the will to have been lost by sin; because also after the fall there are left in men some prints and steps of God's image, and the blame and crime of sin cannot be laid on men, except the will be free. To this is added the pride of man's wit, which admitteth nothing more hardly, than that the glory and original of all good should be transferred from men to God alone. Further also the notable virtues of men not regenerated: and lastly the judgement of our sense and reason, which doth not mark without the light of God's word the secret government of God's providence in human actions. Wherefore hereupon have risen controversies & debates concerning free-will, while the old divines yielding too much unto the Philosophers swelling with a vain persuasion of wisdom and righteousness, and the latter ascenting unto the former, have either spoke more magnificently than they ought to have done of the strength and power of man's will, or have endeavoured to arrogate that unto men, which is not found in them since the first fall. But let us remember that this doctrine of free will, is a view and contemplation not of men's ability and excellency, but of their weakness and misery; which is therefore to be joined with the doctrine of the creation and fall of man, that we knowing the more from what top of dignity and felicity, into how deep a gulf of ignominy and misery we are cast by sin, may not more deeply plunge ourselves by a vain confidence of our own strength unto evils, but may incline to a true humility and thankfulness towards God, and be of him revived, quickened and healed. For, that the scope of this disputation may be known, and the use thereof perceived: The state of the main question about free will. we must understand that the principal question in it is this, Whether as man averted himself from God, and corrupted himself, so of the other side he be able by his own strength to return to God, and to receive grace offered by God, and to amend himself: And further, whether the will of man be the first and principal cause why others are converted, others persist in their sins, and as well of the converted as not converted others are more, others less good or evil, and in a word do either good or evil, some after one manner, some after another. To this question the adversaries, Pelagians, and the like, make answer, That so much grace is both given of God, and left by nature to all men, that they are able to return unto God and obey him; neither ought we to seek any other cause before or above man's will, for which others receive or retain, others refuse or cast away divine succour and aid in avoiding sin, and do after this or that manner order and institute their counsels and actions. Contrariwise, we have learned out of the sacred scripture: That albeit by nature so much of God and his will is known to all, as may suffice for taking away all excuse from them of sin: and although it be manifest that many works morally good may be done even of the unregenerate, and the will doth in them freely make choice either of good or evil: yet no work pleasing to God can be undertaken, or performed by any man, without regeneration and the especial grace of the holy spirit: neither can more or less good be in any man's counsels or actions, than God of his free and purposed goodness to every one doth cause in them: neither any other way can the will of any creature be inclined, than whither it shall seem good to the eternal and good counsel of God: And yet all the actions of the created will, both good and bad, are wrought freely. The chief questions here to be observed are five. 1 Of the word, liberty, or freedom. 2 What is the liberty of the wil 3 What is common, and what diverse in the liberty of will, which is in God, in Angels, and man. 4 Whether there be any liberty in us, and what. 5 The degrees of free wil 1 Of the word, Liberty. Liberty from bond & misery. THere is one kind of liberty from bond and misery. And this signifieth a relation or respect, that is the power or right, or ordering either of person or thing, made either by ones will or by nature, to deal at his own arbitrement or motion according to honest Laws, or order agreeable to his nature, and to enjoy commodities convenient for him without inhibition or impediment, & not to sustain the defects & burdens or encomberances which are not proper to his nature. So is God most free, because he is bound to no man. So the Romans and the jews were free, that is, stood not charged with such governements & burdens, which a man might want without any swerving from justice. So are we made free by Christ from the anger of God, and everlasting death, & levitical ceremonies. So a City, field, house is free from servitude, danger, or any burden. So a bird is free in the air. Wherefore under liberty in this sense is comprehended, as a special under his general, civil liberty, which is a right or ability for a man to do and dispose of himself and his affairs at his own pleasure, according to honest and good laws. Wherefore this liberty is opposed to bondage and servitude. Of this there is no question in this place: because it is a greed upon, that we are all the servants of God; for we are all obliged by his Law, either to obey him, or to suffer punishment, if we do not obey: neither is it put in our will or pleasure, to obey, or not to obey; to suffer, or not to suffer punishment. For our will, will many things freely, the liberty of performing whereof notwithstanding we have not, either some prohibition, or other impediment hindering us from it. 2 What is the liberty of will. THere is another liberty, of will, which is a power, right, or ability proper unto a reasonable nature, to will any thing, to choose or refuse any object, represented unto it by the understanding, and to move itself (by an internal cause of motion, that is, which hath in itself a cause of moving itself) by her own proper motion, (being apt to will or not to will, and being without an external cause) without any constraint or violent impulsion from any external cause, the nature of the will remaining still entire and free to do this or that, or also to suspend, forbear and differre any action. These six things therefore concur to constitute and make the liberty of wil 1 An object, whether that be any end proposed, Six things required to liberty of will. which still is considered as good, or the means, whereby the end is come unto. 2. The mind knowing and understanding the object. 3. The will alike and equally apt to choose or refuse the object represented unto it. 4. The will doing one of the two upon former deliberation. 5. Doing it of herself, or having the cause and beginning of her motion internal and without her: and this is to do by her own and proper motion. 6. Not being constrained by any external agent. Furthermore, that which is endued with this faculty or ability, is called free, that is, doing as itself will without constraint. For that is said to be a free agent, What is said to be a free agent. which, whether it be moved of itself only, or also of some external cause, yet notwithstanding hath such an internal cause of the action which proceedeth from it, as thereby both it is apt to this motion; and itself moveth while it is moved, that is, is moved by an inward cause to do after this or that manner, suffering no force or constraint thereto of any external agent. Wherefore an agent doth not cease to be free and voluntary, albeit it be moved of an external cause, so as it be not constrained, and have in itself not only a Passive, but also an Active Original and cause of the action which it worketh. Now that which is voluntary is opposed to that which is violent or constrained, That which is voluntary may be necessary but not constrained. Necessary is more general than constrained, & therefore agreeth to more than doth Constrained but not to that which is necessary. For God and the blessed Angels are necessarily and always good, yet not constrainedly, but with most free will. For that is said to be constrained, which hath only an external beginning and cause of motion, and not also an internal, whereby it may also move itself to do on this or that manner. Wherefore the difference between constrained and necessary is to be observed, as also between contingent, and free. Constrained is in respect of necessary, as a special in respect of his general. For whatsoever is constrained is necessary, but not whatsoever is necessary is constrained. So * contingency is opposed to Necessity: and those things are said to be done contingently, which are not necessarily done, but might in respect of their own nature as well not have been done Contingent in respect of free is as a general in respect of his special. For whatsoever is free is contingent, but not all that is contingent is free. And as that which is constrained may be also contingent, but cannot be either free or voluntary: So that which is necessary may be voluntary, or free: & contrariwise, that which is voluntary may be necessary, but cannot be constrained. Moreover free arbitrement differeth from the liberty or freedom of will. arbitrement is as the * The concrete is that which signifieth the subject together with some accident or quality or essence in the subject: As arbitrement signifieth not will only, which is the subject, but will choosing or refusing, which is an accident of the will. The abstract is the accident or quality or essence in itself, which doth not withal in signification imply the subject. concrete, & signifieth the will itself, but, as it chooseth or refuseth a thing, the judgement of the understanding going before. Wherefore it comprehendeth both faculties or powers, to wit, both the judgement of the mind or understanding of the object, and the will either receiving or refusing it. Now freeness or liberty is as it were the abstract, that is, the quality or manner of doing, proper unto the will. Free arbitrement therefore is a faculty or power of receiving or refusing, (without constraint, by proper motion & aptitude to either part) that which the understanding adviseth to be chosen or refused. Or, it is the judgement itself and will in a creature endued with reason, choosing or refusing any object represented unto it by the understanding. And this faculty or power of the soul is called arbitrement, in respect of the mind, showing unto the will an object to be chosen or refused: And it is called free in respect of the will. 1. Because the will doth of her own accord follow the judgement of the mind and understanding. 2. Because it is by nature equally fit to receive or refuse. 3. Because it moveth itself by her own proper motion, either having within itself, or rather being itself the beginning and cause of her own motion, to choose or refuse any thing that is object unto it. 4. Because in this election or rejection it suffereth no impediment, and no force or constraint of any external agent, whether that be God, or the devil, or men, or any thing else whatsoever. And this is it, which they say, to do any thing upon deliberation or advisement going before. which manner of doing is proper unto the will. For this is the difference between a nature agent, and a voluntary; The difference between a natural agent and a voluntary. that the natural cause is ordained or appointed, or fit and apt to one certain manner of working, neither can it forbear working, if the object be present whereon it should work: as fire cannot but burn a body put unto it, if it be of such matter as will take fire. But the will is able and apt to choose or refuse contrary or divers objects, or to forbear and differ the choice thereof: as a man may have a will to walk, or not to walk, or may differ his will of walking. To do therefore any thing with free arbitrement and will, is, to do upon a fore-deliberation, according to the will of god, sometimes simply, and sometimes in some respect only: and against it also sometimes in some respect, but never simply against it. For the liberty of working is not taken away in any creature, if God be said so to rule & bend their wills, that they be not inclined any other way than whither god will have them inclined, either simply or in some sort. But free arbitrement is a faculty or power of working upon deliberation, and without constraint, or rather the very will itself so working. Wherefore if the name of free arbitrement be so taken & expounded, as hath been said; The name of free arbitrement may be tolerated in the Church, though it be not used in the scriptures. albeit it be not used in the Scriptures, yet may it be tolerated & borne-with: because both the description thereof, such as was even now delivered, agreeth with the Scripture, and the ancient writers have also used the same name. But if it be taken for such a will of free working, which excludeth all action and working of the first cause guiding, inviting, and bending the creatures wills, whither itself listeth, such a free arbitrement cannot be admitted. For example sake: Abimelecke abstaining from Rebecca, and the jews crucifying Christ, both did it with free arbitrement: because those forealeaged conditions, which make free arbitrement, did agree unto both: neither yet could they at that present do otherwise than they did, God so guiding & directing the it wills. 3 What is like or common, and what diverse or different in the liberty of will, which is in god, in Angels, and man. Common to men and Angels with God, to will a thing without constraint. THese two things are common to God, and reasonable creatures, that is, Angels & men, that they do things upon deliberation and advise, and will without coaction those things which they have considered and thought of: that is, Their will being by nature fit to will the contrary or diverse from that which it doth will, or also to differre & forbear the action, doth incline to the other part of it own accord, and by a proper force which is within it. For it is said of God, Psal. 115. He hath done all things, which he would. And of men, Mat. 23. Jerusalem, how often would I have gathered thy children, and ye would not? The differences of our liberty of will, and Gods. 1 God knoweth all things of himself, perfectly, perpetually. But the differences also of this liberty in God and in the creatures are to be considered. The first is, in the understanding. God understandeth and knoweth all things of himself perfectly and perpetually; neither can any ignorance of any thing, or any error of judgement, fall into God at any time. But the creatures know neither of themselves, neither all things, neither the same at all times, but at such time, and so much, as is revealed unto them. Who hath known the mind of the Lord? Of that day and hour knoweth us man. God giveth understanding. Neither is there any thing which is not manifest in his sight. He illighteneth every creature. To behold all things which are infinite, requireth infinite power and wisdom, which is proper to God alone. Mention is here made of the understanding, because a thing not understood is not either desired or refused. 2 His will dependeth of none but himself: ours of him. The second difference is in the will. The will of God is governed or moved, or depending of no other cause, but of itself. The wills of Angels and men are so the causes of their actions, that nevertheless they are carried by the secret counsel of God, & his power and efficacy, which is everywhere present, to the choosing or refusing of any object: and that either immediately by God, or mediately by instruments, some good, some bad, which it seemeth good unto God to use, so that it is impossible for them to do any thing beside the eternal decree and counsel of God. And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to be absolutely his own, at his own will, and in his own power, agreeth most properly unto God, who perfectly and simply is his own, and at his own will. But of the creatures, more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, voluntary and free, which word the Apostle useth to Philemon, vers. 14. Heb. 10.26. 1. Pet. 5.2. That God is the first cause of his actions, God the first cause both of his own actions and ours. Psal. 115.3. Dan. 4.52. Gen. 29.7. Exod. 3.16. Act. 2.23. and 3 17. etc. and 4.17 etc. the Scripture doth declare. He hath done whatsoever he would. Who according to his will worketh in the army of heaven, and in the inhabitants of the earth. But that the wills and counsels of the creatures depend of God who is above them, these and the like speeches do prove. The Lord shall send his Angel before thee. Go and gather the Elders of Israel together. Him being delivered by the determinate counsel and foreknowledge of God ye have slain. I know that through ignorance ye did it. and, But God hath fulfilled these things: and, Herode and Pontius Pilate gathered themselves together: to do whatsoever thine hand, and thy counsel had determined before, to be done. By these and the like places it is manifest, that all second causes, as they were created of God, so are they ruled of him as their first, supreme & sovereign cause. But the will of God dependeth on no one of the creatures, because then a second cause should be put before the first cause. And as God hath not any efficient, so neither hath he any moving or inclining cause without him. Moreover God so ruleth and guideth the will of his creature, that he doth not draw or enforce it, but bend and incline it, that is by objects represented to the mind he effectually moveth, affecteth, and allureth the will to will that which then the mind judgeth good, and refuse that which seemeth evil: so that the will itself also upon deliberation going before, & a voluntary assent following chooseth that, which God will & showeth to be chosen. 3 It appertaineth as well to the understanding as unto the will, that God as he unchangeably knoweth all things, 3 God determined all things which he will from everlasting and will them unchangeably▪ we determine what we will in time, & many times change from that which we fi●st determine. so also hath determined from everlasting, and will unchangeably all things which are done, as they are good, & permitteth them, as they are sins. Now as the creatures notions and judgements of things, so also their wills are changeable, so that they will that, which before they would not, and will not that, which before they would. For seeing that all the counsels of God are most good, most just, and most wise, he never disliketh, correcteth, or changeth them, as oftentimes men do, when as they do perceive themselves to have determined any thing unadvisedly before. Neither doth God depend on their second causes, either motions, actions, or mutations, or doth advise according to them, as doth the creature: but himself being the first cause, all the actions of all creatures depend on him. For he doth not, as men, take advise concerning the end, by view of means or things antecedent leading thereunto, but according unto his decree concerning the end & consequent he doth decree & ordain the means & antecedents: that is, God worketh not thereafter as he seethe the second causes to work, but he causeth or permitteth the second causes so to work, as he himself hath decreed and purposed to work. Hither appertain those sayings, Num. 23. God is not as man, that he should lie. Mal. 3. I am the Lord, and change not. The unchangeableness of God's purpose taketh not away the liberty of his will. Objection. He that can not change his counsel and purpose, hath not freewill. But God cannot change his counsel and purpose, which he hath once appointed. Therefore his will is not free. First we deny the Mayor. For not he, which doth not change his purpose which he hath once appointed, hath not liberty of will, but he which could not purpose any other thing being let by some external cause. But the liberty of god consisteth not in the change of his will or purpose, but in this, that God will all things whatsoever he will, altogether with his will, and of himself, and could have had otherwise decreed, or not decreed all things, which he decreed from everlasting of the creation, preservation and government of things, according to these sayings, Matthew, 19 Luk. 18. With men this is impossible, but with God all things are possible. These and the like sayings show, that God hath so appointed from everlasting with himself the creation of things, and the gathering & saving of his church, not, as if he could not have not done this, or not have appointed it otherwise, but because so it seemed good to him: neither must men seek any superior cause than his will of all his divine works which he exerciseth in his creatures; neither is there any other necessity to be found in them, than which dependeth of the most free appointment of god himself. For as to resolve of such a purpose as is to be changed, so also to change it either to better or to worse, is rather servitude or bondage, than freedoome and liberty: For it proceedeth of ignorance or impotency. For they change their counsels and purposes, who either or in taking them, or are not able to perform the counsel which they have taken. But to resolve of such a purpose, as might alike either have been decreed or not decreed, and which after it is decreed, is neither changed nor to be changed at any time, this is perfect and divine liberty. Now God whatsoever he hath decreed, could either not have decreed it at all, or have decreed it otherwise. And that he changeth not that which he hath once decreed, the perfectness of his nature, even his infinite wisdom and goodness is cause thereof. For most wisely and rightly doth he decree all things, & constantly persisteth in that which is good & right. Wherefore the immutability in god doth aswell not diminish his liberty, as his immortality, & other things which are proper unto his divinity. Secondly if any man urge, that it is a point of liberty, not only to resolve of any advise what he will, but after he hath resolved to be able either to follow it, or to change it: we understand by those things which have been already spoken, that this doth agree to the creatures, which may or in their purposes, and therefore stand in need of changes & alterations: but not to god, who can never er, and therefore requireth no change of his purpose. Lastly, if they reply, That not to be able to alter a purpose once undertaken is a defect of ability or power, & therefore against the liberty of God: we answer that the antecedent of this reply is true, if the change of it be impossible by reason of some impediment, coming from some external cause, or by reason of defect of nature, or ability: but the antecedent is most false, if the impossibility of change proceed from a perfection of that nature, which is not changed, & from a wisdom and rightness of that purpose which is unchangeable, and from a perseverance and constancy of the will in that which is good and right, after which sort it is apparent to be in God. God's directing of out will taketh not away the liberty thereof. But against that, where it was said, that the wills of all creatures are so guided by God, that neither they are able to will, what he from everlasting hath not decreed, neither not to will, what he hath decreed for them to will: more question is used to be made. 1 That which is ruled by the unchangeable will of God, doth not work freely; The will of Angels and men is ruled by the unchangeable will of God. Therefore either it hath no liberty, or the choice which it maketh is not tied to the will of God. Answer we make to the mayor by a distinction. It is not a free agent which is so ruled by God, as it hath no deliberation and election of his own. But that which GOD so ruleth, as he showeth the object unto the understanding, and by it effectually moveth and affecteth the will to choose it; that doth notwithstanding freely work, albeit it be inclined, at the beck and will of GOD, whither he will have it. For to work freely in the creatures, is not to work without any one's government, but with deliberation, and with a proper and selfe-motion of the will, although this motion be elsewhence raised & ruled. Wherefore it is not the immutability and operation of the divine will and providence, which is against this liberty, but a privation and constraint of judgement, which is an impulsion or a motion proceeding not from an inward cause or faculty, but only from an outward cause, beside or against the nature of that which is moved. Now such an impulsion falleth not into the will: but God moveth it, leading and bringing it on as it were by objects, to choose that which he will. For the faculty or ability and power of the will cannot be brought into act, that is, to show and express itself, without an object; and, We are, live and move in God, Acts. 17. But to be moved of no other cause but of himself only, Necessity taketh not away liberty of will in us. this is exceeding and infinite perfection and liberty, agreeing to God alone, which the creature cannot desire, much-less arrogate and challenge unto itself, without notorious blasphemy. Further it may easily be showed, that the necessity or immutability, which ariseth not from constraint, but from the nature of the will, or from the commotion of it stirred by other causes to choose or refuse an object thought of by the mind, doth not at all withstand or hinder the liberty of will. First, because this necessity doth not take away, This necessity proceedeth from Gods working in us, which rather preserveth thi● liberty. Absolute necessity doth not take away in God greater liberty: much less can a less absolute necessity take away a less liberty in us. but effectuateth and preserveth the judgement of the mind, & free or voluntary assent of the will, in as much as god doth cause & work in men both the notions, and election of objects. Secondly, Because God, albeit he is by nature, that is, by exceeding and absolute necessity good, and hath begotten his son, and had his holy spirit from all eternity: yet will he, not by a constrained, but most freewill, be, live, be blessed and good, have his son and holy spirit, and will all his purposes and works to be good and just, although it be impossible that he should will any thing contrary to these which he hath already determined. If then this absolute necessity of willing things, in God, doth not take away even the greatest liberty; there is no doubt but that necessity, which is but only conditional, that is, according to the decree and government of god, doth not take away that liberty, which agreeth unto the creatures, that is, judgement and election free and voluntary. Thirdly, Angels & saints in heaven have greater liberty of will, and yet greater necessity. The holy Angels and blessed men in the celestial life, even by our adversaries own confession, are endued with greater liberty of will, than we are in this life. But they necessarily will those things only which are right and just, and hate and abhor all things whatsoever are evil and unjust; because they are made such of god, and so established by him, and are so illuminated and guided by the holy ghost, that they cannot otherwise will or work: neither by this necessity of willing those things which are good and pleasing to god, is the liberty of will taken away or diminished in them, but rather is increased, and confirmed, as who with all willingness choose and do those things only which are just. Fourthly, It is showed by many testimonies of scripture, Many paces of Scripture confirm the necessity of those actions, the liberty of which yet both we and our adue●●ries acknowledge. that the wills & voluntary actions of good and wicked men, which our adversaries maintain to be and to have been free, and we also, according to the right meaning of this word Liberty, do willingly confess, are so guided by the secret and unchangeable purpose of god, that they neither can nor could either do or be otherwise. Wherefore either so many manifest places of scripture must be denied, or openly corrupted; or it must be granted, that one and the same action of the will is free & contingent in respect of the will, and necessary in respect of God's government. Contingent effects lose not their contingency by reason of any necessity imported by God's decree. The same is to be said of the effects of the will which are in respect thereof contingent, that is, free, and might as well not be done as be done. Fiftly, it is declared by many places of scripture, that all contigent effects do retain their contingency, which they have from the nature of their causes, although they be done by the unchangeable determination of the purpose or providence of God. But all voluntary effects or motions are contingent, in respect of the will, which by nature was like able to have done the plain contrary unto them. They therefore retain their contingency, that is, their liberty (for this is the contingency of the actions of the will) although they be so determined of by gods will, that there can be no other. The reason of the Mayor in this argument is, for that GOD so moveth the second causes, and by them bringeth to pass what he will, that in the mean season by his providence he doth not destroy or abolish their nature, which he gave them at their creation, but rather preserveth, and nourisheth it; so that as concerning their nature, some work contingently, some necessarily, although in respect of the liberty of God's purpose, all work contingently, and in respect of the unchangeablness of his decree, all work necessarily so as they do. For when GOD by the rising of the Sun lighteneth the world, he maketh not the Sun so, as if being risen it did not necessarily lighten, or were apt by nature not to lighten: and yet is it in the power of God, either to change the nature of the Sun, or, that remaining as it is, not to lighten the world: as he showed in Egypt, and at the passion of Christ. In like manner, when the Quails light at the Tents of the Israelites, and the Ravens carry meat to Elias, and one sparrow falleth on the ground, GOD doth not make the nature of these living creatures such, as could not be carried elsewhere: and yet that they can have no other motion than that which they have, by reason of the will of God interposed and coming between, the Scripture plainly affirmeth. Whereof it is manifest, that as in other things which work contingently, their contingency, so in the will the liberty which is given it of God, is not taken away but rather preserved by god's government. Now then, if our adversaries in their argument understand that Liberty which consisteth in the deliberation of the mind, and free assent of the will, we do not only grant, but also better maintain than they, the liberty of will in all actions thereof: and so the Mayor of their argument shall be false, to wit, that those things which are done by the unchangeable decree of God, are not done by the free will of men and Angels. For this liberty the providence of God doth so not hinder but rather establish and confirm, that without this that liberty cannot so much as be: for God both keepeth his order which he appointed at the creation by his perpetual efficacy and operation, and doth inspire into all by his virtue true notions and right election. But if they challenge a liberty unto the creatures depending of no other cause whereby it is guided, we deny their whole argument, as knowing such a liberty of creatures to stand against the whole Scripture, and that it only agreeth unto God. For him alone do all things serve: In him we live and move, and have our being: he giveth unto all not only life or power of moving themselves, but even breathing too, that is, very moving itself. To the same tendeth this Objection also. If the will, The will worketh together with God, & is not mere passive. when it is converted of GOD, or turned and inclined to other Objects, cannot withstand; it is even mere passive, and so woorcketh not at all. But this consequence deceiveth them, because there is not a sufficient enumeration, in the Antecedent, of those actions which the will may have, when it is moved of GOD. For it is able not only to withstand God moving it, but also of it own proper motion to assent and obey him. And when it doth this, it is not idle, neither doth it only suffer, or is moved, but itself exerciseth and moveth her own actions. And yet this is to be understood of the actions of the will, not of the new qualities or inclinations which it hath to obey God. For these the will receiveth not by her own operation, but by the working of the holy Ghost. The will of man withstanding the revealed will of God is yet guided by his secret will, & therefore resisting doth not resist. Thirdly they say: That which withstandeth the will of God, is not guided by it: But the will of men in many actions withstandeth the will of God: It is not therefore always guided by the will of God. But the consequence here faileth, because there are four terms. For the Mayor is true, if both the revealed and the secret will of God be understood, so that simply and in all respects it be withstood, and that be done, which simply and by no means it would have done: that which is impossible to come to pass, because of the omnipotency and liberty of God. But in the Minor the will of God must be understood, as it is revealed. For the secret decrees of Gods will and providence are ever ratified, and are performed in all, even in those, who most of all withstand Gods commandments. Neither yet are there contrary wills in god. For nothing is found in his secret purposes which disagreeth with his nature revealed in his word: And God openeth unto us in his Law, what he approveth and liketh, and what agreeth with his nature and the order of his mind: but he doth not promise or reveal, how much grace he will or purposeth to give to every one to obey his commandments. God though the mover of wicked wills, yet not the mover of the wickedness of the wil●. Fourthly, as touching this Objection: If all motions even of wicked wills are raised and ruled by the will of God, and many of these disagree from the Law of God, and are sins: god seemeth to be made the causer of sins: The answer is, that it is a paralogism of the accident. For they disagree from the law, not as they are ordained by, or proceed from the will of god (for thus far they agree very well with the justice and Law of God) but as they are done by men, or Devils: and that by reason of this defect; because either they do not know the will of god when they do it, or are not moved by the sight & knowledge thereof to do it; that is, they do it not to that end, that they may obey God, who will so have it. For whatsoever is done to this end, it disagreeth not from the Law: seeing the Law doth not but with this condition either command or forbid any thing, if God hath not commanded a man to do otherwise. So doth the Law of God forbid to kill any man, except whom God hath commanded any to kill. Who then killeth a man, God not commanding it, he out of doubt doth, and offendeth against the Law. Neither doth God dissent from himself or his law, when he will have some thing done either by his revealed, or secret will, otherwise than according to the general rule prescribed by himself in his Law. For he hath such ends and causes of all his purposes, as that they cannot but most exactly agree with his nature and justice. Fifthly they object: Liberty which is guided of another can not be an image of that liberty which dependeth of no other, which is in god. But the liberty of man's will, is the image of the liberty, which is in god. Therefore the liberty of man's will dependeth not or is not guided by the will of god. We deny the Mayor. For seeing that every thing which is like is not the same with that unto which it is like, to conceive in some sort the liberty of God, it is enough that reasonable creatures do work upon deliberation and free election of will, albeit this election in the creatures is both guided by themselves and another, in God by no other than by his own divine wisdom. The image of a thing is not the thing itself: and the inequality of degrees taketh not away the image, as neither the likeness and similitude of some parts taketh away the dissimilitude of others. Wherefore the liberty of reasonable creatures both is governed of God, and is notwithstanding a certain image of the liberty which is in God, because it chooseth things once known unto it by her own and free or voluntary motion. For as of other faculties or properties, so also of liberty it is impossible that the degrees should be equal in God and his creatures: whereas all things are infinite in God, and finite in his creatures. Seeing therefore wisdom, righteousness, strength, in the creatures is the image of the unmeasurable wisdom, righteousness & power which is in god: a portion also of liberty agreeable and competent for the creatures may be the image of the liberty which is in God. The will is not idle or mere passive when God worketh by it, no more than the sun, rain and such like instruments of God's operation. Sixtly, they say, If the creature cannot but do that which God will have done, and cannot do, what god will not have done, the will hath no active force, but is wholly passive, especially in our conversion, which is the work of god: Likewise there is no use of laws, doctrine, discipline, exhortation, threatenings, punishments, examples, promises, and lastly of our study and endeavour. We deny the consequence: Because the first or principal cause being put, the second or instrumental cause is not thereby taken away. For as god lighteneth the world, & doth quicken the earth, bringeth forth corn, nourisheth living creatures, & yet are not the instruments of gods working idle, as the sun, the rain, the earth, husbandmen, & food: So god converteth men, ruleth their purposes, wills, & actions, that is, teacheth & moveth them to approve & choose what he will, by laws, by magistrates, by doctrine, by rewards, by punishments, and lastly by their own will, which all he useth as instruments, not as if he could not without these illighten the mind with notions, and incline the will: but because it so seemeeh good to him to exercise his power by these. Albeit God was able to have wrought what he would without the will, yet because he will work by the will, the working of the will is not in vain. If they reply, That that would necessarily come to pass so, which is done, & even without them, & therefore they are in vain used: we deny the antecedent. For although god were able to move men's wills without these, and if he had so decreed to do, men doubtless should do without these, what now they do being moved by these: yet whereas god hath once so decreed the effects, as he hath also appointed their second instrumental and impulsive causes: that verily shall be done which god will have done, but yet not without middle and second causes, by whose means and working coming between and interposed, god will bring his purposes and decrees to pass. Luk. 11. He will give his holy spirit to those who ask him. Rom. 8.10. Whom he hath predestinated, them hath he also called. If they reply again: Although it be granted that these are not in vain in those in whom god will show his force and be effectual by them: yet in others who are not moved by them, there is no use of them: we answer, 1. Although there were no use: yet because that is not known unto us, whom god will move, or not move, we are to labour in teaching and urging all, and to commit the event and fruit of our labour to God, 2. Tim. 4. Preach the word, be instant in season etc. Ezech. 3. If thou warn the wicked, & he turn not from his wickedness, he shall die in his iniquity, but thou hast delivered thy soul. Secondly we answer, the consequence followeth not from the denial of one particular, to the denial of the general, or from a not sufficient enumeration. For although many obey not teaching & admonitions, neither are moved with rewards and punishments: yet this use is great, that by this means their naughtiness and stubbornness is opened, and so the justice of God made more manifest in their punishment: joh. 15. If I had not done works among them which none other man did, they had not had sin. Rom. 1. God hath showed it unto them, to the intent, that they might be without excuse. 2. Cor. 2. We are to God the sweet savour of Christ in them that are saved, and them who perish. seventhly: Heb. 9 external Discipline is called the righteousness of the flesh: Therefore it dependeth on man's will. The consequence of this reason is to be denied, which doth not hold from the position or putting of the second cause, to the removing of the first cause. For as it followeth not, the Sun causeth day, therefore God doth not: so neither doth this follow: the unregenerate perform outward Discipline, therefore they do it, god not causing it in them nor ruling and directing them. 8 Objection. They allege testimonies also, How the scriptures admit liberty of will. which confirm that men do evil or good with free-will. As Exod. 35. The children of Israel offered free gifts unto the Lord. Deut. 30. I have set before thee life & death, good & evil, blessing & cursing: therefore choose life, that both thou and thy seed may live. But in these & all the like places only that liberty of man's will is affirmed, which hath been spoken of before, that is, that the will obeyeth or withstandeth the precedent judgement of the understanding with free and voluntary motion without any constraint: but the government of god is not at all removed from voluntary actions. For it was showed before, that this liberty of will doth not stand against that necessity which by the providence of God doth accompany it. 9 Object. What necessity the scripture removeth from voluntary actions. They bring forth testimonies also in which necessity is removed & taken away from voluntary actions. levit. 22. Of these ye shall offer willingly. Act. 5. whiles it remained, appertained it not to thee? And after it was sold, was it not in thine own power? 1. Cor. 7. vers. 37. He that standeth firm in his hart, that he hath no necessity, but hath power over his own will etc. 2. Cor. 9 As every man wisheth in his heart, so let him give. 1. Pet. 5. Feed the flock of God, caring for it not by constraint, but willingly. But these sayings speak of obligation or binding, which sometimes is signified by the name of necessity, as the freeing from any bond by the name of liberty; as Leuit. 22. Act. 5. partly of coaction, or constraint, as 2. Cor. 9 and 1. Pet. 5. or also of need, as 1. Cor. 7. which yet may be referred to obligation or bond, by which the Parents are bound to have regard of the infirmity of their children. So also the power of will in the same place signifieth the right or power of determining any thing, no obligation or bond hindering it. But the removing of any obligation or coaction doth not at all take away the unchaungeablenes of voluntary actions, which unchangeableness hangeth on the decree of God. For as well his will, who is not bound, neither by any need or want constrained, is guided and moved by the purpose and counsel of God's providence; as his whom either bond or need constraineth to resolve of any purpose. Wherefore the scripture denieth not, that the will is moved and ruled by God, when it is not driven by bond or want or fear to do any thing: for there are beside these many other reasons and causes by which God can move it either to will or not to will. How in scriptures God is said not to will that which yet he will. 10 Objection. They bring places of scripture, which testify that men will or do somewhat, God bidding and willing otherwise. jerem 7. Because I have called you, and ye have not answered, I will do unto this house, as I have done to Sylo. Mat. 23. Jerusalem, Jerusalem, how often would I have gathered thy children, even as the hen gathereth her chickens under her wings, and ye would not? If then they did that, which God would not; their actions did depend only of their own will, and not of Gods. Anwere. It is a fallacy concluding that which is in some sort so, to be in all respects and simply so. For God will not the actions of sinners, as they are sins: But he will them, as they are punishments of sins, and the execution of his just judgement. Wherefore this consequence holdeth not: God will not the actions of the wicked, as they are sins. Therefore simply he will not have them to be done, but they depend only on the will of the wicked. For if God simply would them not, they could by no means be done. And except there were somewhat in them, which did agree with his justice and nature: he would not by reason of his goodness infinite and passing measure suffer them to be done. If they reply, That God would things contrary to those which men do, as it is said, How often would I have gathered thee, and therefore it is done only by the will of men, whatsoever men do, the same answer serveth: that God would the obedience of all his reasonable creatures towards his law as concerning his commanding and approving it. For he requireth it of all, and bindeth all to it, and approveth it in all, as being agreeable to his nature and purity: but neither will he always it, nor in all, as concerning his working and grace, whereby they who are directed and guided do that which God approveth and requireth. Deut. 29. The Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. 4 Whether there be any liberty in us, and what it is. THat there is liberty of will in men, it is proved, 1. Gen 1.26. Eccl. 15.14. & 15. Because man was made to the image of God. And freewill is part of the image of God. 2. By places of scripture. Let us make man in our image, according to our likeness. God made man from the beginning, and left man in the hand of his counsel. 3. By the definition of that liberty, which agreeth to man. For man worketh upon deliberation, that is, freely, knowing, desiring, and refusing this or that object. And because the definition agreeth unto man: therefore also doth the thing which is defined agree unto him. 1 Object. If there be in man liberty of will, The doctrine of Original sin not overthrown by that liberty which we hold to be in man. the doctrine of original sin is overthrown: for these are contrary, not to be able to obey God, and to have liberty of will. Answer. They are not contrary: because we have liberty to will and do good, only in part, to wit, as we are regenerated by the holy spirit, but not in whole, and full, neither in that degree, in which before the fall we had it, and shall have it in the life to come. Again, although the unregenerate are only able to will those things which are evil; yet they will them upon deliberation, without constraint, even by their own proper and inward motion: and therefore freely. Ability to choose as well good as bad, is not necessarily joined with freewill. 2 Object. He that hath not ability to choose as well good as bad, hath not free will and arbitrement, But man hath not ability to choose as well good as evil. Therefore he hath not free will. Answ. The Mayor consisteth of a bad definition of free will. For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding, and in the free assent of the will, not in a power to will as well good as evil, or contrary. The good Angels by reason of the wisdom and rightness of their judgement, and of the great and constant propension or readiness of their will to that, which they know to be good and right, cannot will evil and unjust things, but only things good and honest; and yet notwithstanding they most freely choose and do those things which are just. Right so, men by reason of their inbred ignorance, and corrupt judgement of those things which are to be done, and of the end, as also by reason of the stubbornness and frowardness of their will, can will only those things which are evil: which also they follow and pursue with exceeding willingness and pleasure, until they are regenerated by God's spirit. 3 Objection. That is free, which is ruled of none other but of itself only; The will of man is servant to sin, and yet inclineth to sin freely. or which is bound to none. men's will is not ruled of itself only, but of another, and is bound to the law: therefore it is not free. Answer. The Mayor is true, if it be meant of that liberty which is in God, but false being meant of man's liberty. For, man to be ruled of none, is not liberty, but a shameful barbarity, and a wretched slavery. But the true liberty of the creature is, to be subject unto honest and just laws, and to obey them: It is a power of living as thou wilt, according unto the law of God. 4 Objection. That which is a servant and in bondage is not free. But our will is a servant and in bondage. Therefore our will is not free. Answer. There is an ambiguity in this reason, or it affirmeth that to be simply so, which is but in some respect & sort so; or the conclusion fetcheth in more, than was in the premises. That which is in bondage, is not free, that is, not in that respect or consideration, as it is in bondage. Our arbitrement or will is in bondage, to wit, under sin. Therefore it is not free, that is, from sin, which it is not able to shake off by any force which itself hath, except it be freed and delivered by the grace of God. But hereof it followeth not: therefore simply no way it is free. For it is free, as touching the objects represented unto it by the understanding: because it chooseth or refuseth them being once known, or suspendeth and forbeareth her action, by her own and proper motion, without constraint. The sum of all is: We grant the conclusion, if free be taken for that, which hath ability to do those things which are good and pleasing to God: for so far is it in servitude under sin, and hath power only to sin: but we deny the whole, if free be taken for voluntary, or deliberative, which chooseth the objects represented unto it by voluntary motion, not constrained or forced thereto by any external agent. 5 There are four degrees of free-will. IT may easily be understood by the degrees of the liberty of man's will, what the liberty itself is. Now there are four degrees of that liberty which is in man, which are distinguished according to the divers states or conditions of man's nature. The first degree of liberty was in man not yet fallen, The first degree of liberty in man before his fall. before sin; even that power and ability given unto man from above, by which the mind was lightened with the perfect & certain knowledge of God & his divine will, whereby the will also by the proper inclination thereof and free motion did yield perfect obedience unto the known will of God. But yet the will was not so confirmed in this inclination & knowledge, but that it could decline & defect from that obedience by her own proper and free motion, if hope or show of any good to come by defecting were offered unto it. Or shorter thus. Before the fall it was such a power in man, as that he was able to will and yield perfect obedience, to be comformable to god, & to make choice of that comformity: And further was able if he listed to forsake that conformity. Or to be yet shorter. Man before his fall had perfect liberty either to continue good: or to fall. Before the fall there was a fitness and aptitude in man to choose good or evil: and man was perfectly conformed to god, because he was made to the Image of God. Again, All things which God made were very good. Now that there was in our first Parents some weakness joined with perfect knowledge and obedience of God, which might be overcome by the greatness and force of some temptation, Man though most free, yet not so strong but he might fall, God not assisting him. the event itself doth evidently enough declare. And that by the especial purpose of god there was not so much grace bestowed upon our first Parents, as thereby they were not able to be seduced by the tentation of Satan, and be moved to sin: the Apostle witnesseth Rom. 11. when he saith: God hath shut up all in unbelief, that he might have mercy on all. Likewise Rom. 9 saying, That the vessels of wrath are prepared of god to destruction; ●e showeth, that god therefore suffered mankind to fall, because it seemed good to him not only to declare his mercy towards his chosen, but his anger also, and power and justice, in punishing the reprobate. Furthermore, whereas nothing is done, without the everlasting & most good purpose & counsel of god; the fall also of our first Parents may be so much the less exempted from it, by how much the more god had precisely & exactly determined from everlasting, concerning his chief work, even mankind, what he would have done. Lastly, the creature can by no means retain that righteousness, and conformity with God, except God who gave it, keep it, neither can he lose it, if god will have it kept: according to these sayings. james. 1. Every good giving, and every perfect gift is from above, and cometh down from the father of lights. john. 1. In it was life, and the life was the light of men: which lighteth every man that cometh into the world. Psalm. 51. Take not away thy holy spirit from me. Psalm. 104. If thou hide thy face, they are troubled. 2. Tim. 2. The foundation of god remaineth sure and hath this seal, The Lord knoweth, who are his. And of our confirmation and establishment in the life to come, Math. 22. In the resurrection they are as the Angels of god in heaven. As than man could not have fallen, except god had withdrawn his hand, and not so forcibly and effectually affected his will, & ruled it in temptation: so neither could he persist in integrity, when he was tempted, except god had sustained and confirmed him, even as he confirmed the blessed Angels, that they should not defect and fall away together with the other Apostates. Seeing therefore such was the first man's estate, from which he wittingly and willingly fell; the crime and fault of sin neither can nor aught to be laid on God, but on man only, albeit notwithstanding he fell by the eternal counsel and will of God. human reason fansiing her own wit, in deriving the blame of sin from herself, The causes of human reason refuted which lay the fault of the first sin on God. when she heareth these things, is troubled and keepeth a stir, and feigneth many absurdities to follow, except such a liberty of doing well or evil be given to man, that his perseverance or falling depend of his own will alone. First, that God was the cause of that first sin, and by consequent, of all other sins, as which came all of the first fall: Likewise, that he was the cause of the sin of the Devil seducing man: especially seeing the first sin is not to be accounted a punishment, as other sins: for no sin had gone before, How the first sin might be a punishment unto t self, & to that end permitted of God. which should be punished with that sin: and therefore seeing God could not will that as a punishment, he may seem to have willed it as a sin. But although there be nothing to the contrary why sin may not be the punishment even of itself: whereas in the same action both the creature depriving himself of that conformity which he had with God might sin, and god depriving him of that good, which he of his own accord casteth away, might punish, as it is said of covetousness, sirach. 14. There is nothing worse than when one envieth himself: and this is a reward of his wickedness: Yet notwithstanding there are other ends besides punishment, for which it was convenient for God to will the action both of the Devil, & of man. God would the temptation of man which was done by the Devil, as a trial of man, by which it might be made manifest, Other ends and causes why God would the action, though not the sin both of Satan and Adam. whether he would persevere in true piety towards God: Even as God himself doth tempt Abraham immediately, when he commandeth him to do that, which yet he would not have done. God would that assent of man, by which he did yield unto the Devil, against the will of God as a manifestation of the weakness and feebleness of the creature, which cannot keep the gifts wherewith he was adorned by God, without God's especial instinct and aid. Likewise, He would have this done, as an occasion or a way to manifest his justice and severity in punishing, and his mercy in saving sinners. As Exod. 9 Rom. 9 Now God respecting and willing these things in that persuasion and enticement of Satan, and in man's assenting and yielding thereunto: did notwithstanding all this while hate the sin of both, and therefore did not will it, neither cause it, but justly permitted and suffered it to be done. For first, whatsoever things God doth, they are always just. 2. He was not bound unto man to preserve and confirm him in goodness. 3. He would have man to be tempted and to fall, that he might try man's perseverance in true piety towards God. 4. That he might manifest the weakness of the creature. 5. That this fall might be an occasion and way, to manifest God's justice and mercy. These things very well agree with the nature and law of God. Now that they say, That man did not fall of his own free will, except he had equal power as well to persist in obedience as to fall: the consequence is not of force, because they reason from an ill definition of man's liberty, which they imagine cannot stand, if it be determined and ruled by God. But the whole scripture witnesseth that it sufficeth for the liberty of the creature, if the will be inclinable of itself to the contrary, of that which it chooseth, and doth of it own accord choose that which the mind either liketh or disliketh. And hence also is that dissolved, that they say, that man is not justly punished of God, if he could not avoid his fall. For he that sinneth willingly, or doth draw on himself the necessity of sinning, is justly punished, his own conscience accusing him: neither is it unjust that he is forsaken of God, and deprived of the grace of the holy ghost, who wittingly and willingly casteth it away, and that he suffer the punishment of this his ingratitude and contempt of God, although he cannot, God forsaking him, do otherwise. For none is forsaken of God, except he be willing to be forsaken. As Math. 18. It must needs be that offences shall come, but woe be unto that man, by whom the offence cometh. At length they say, that God is made cruel, envious, and far from bounty and mercy, God's denial of grace no cruelty, but a way to greater mercy. if he did not bestow that grace upon man without which he knew man could not stand or consist in temptation; & yet would have him tempted of the Devil. But these and the like tauntinges and reprochinges of the works and judgements of God, out of doubt are joined with great impiety, because they overturn that ground and principle, which is the first degree & step to godliness & reverence towards God, that is, that whatsoever God doth, it is good and just, & not disagreeing from his nature and law, whether the reason thereof be known unto us, or unknown. Wherefore this answer should suffice, that it disagreeth not from the mercy and goodness of god, whatsoever he doth. But there is not want also of other answers. As, that that denial of grace doth not disagree, but very well agreeth with the mercy and bounty of god, when god will have this to be an occasion of bestowing a greater grace and benefit: as it is apparent in the fall and restoring of man. Again, that that is not disagreeing from mercy, or any other virtue, which doth appertain to the manifesting of the glory of the chief good, which is god. For although it be mercy not to rejoice in the ruin or destruction of his creature; yet mercy ought not to fight with justice. Now it is just, that more regard should be had of the chief good, that is, god, both by himself and by others, than of all the creatures: Wherefore very well do agree together in god his mercy which will not the death of a sinner, and his justice which suffereth mankind to fall, that by his fall the severity and goodness of god may appear. The second degree is in man fallen into sin, The second degree of liberty after the fall, in man not regenerate. and being unregenerate. In this state the will verily doth work freely: but yet is carried to evil only, and can do nought else but sin, except it be regenerated by the holy ghost. Or shorter; It is the fitness & proneness in man after his fall, being unregenerate, to choose only evil. The reason is, because men by the first Parents fall, are destitute of the true knowledge of god, and of all inclination to obey him. Therefore no actions of the unregenerate, be they never so notable, can please god, seeing they are not referred to this end, that god may be honoured by their obedience. This blindness and corruption of man's nature doth the scripture lively depaint out in very many places. All the thoughts of man are evil. Psalm. 59.11. 2. Cor. 3.5. Ephe. 2.3. jere. 13.23. Math 7.18. We are not able of ourselves to think any good thing. We were by nature the sons of wrath. Can the black Moor change his skin? Then may ye also do good, that are accustomed to do evil. An evil tree cannot bring forth good fruit. Wherefore the will & ability to do good work●, is no more in the unregenerats power than their creation. The liberty which is in man now after his fall, and not yet regenerated and recovered, is the very bondage of sin. This liberty of the unregenerate is the most wretched servitude of sin, and very death in sins, whereof the scripture treateth in many places: as john. 8.34. Whosoever committeth sin is the servant of sin. Rom. 6.16. Know ye not that to whomsoever ye give yourselves as servants to obey, his servants ye are to whom ye obey, whether it be of sin unto death, or of obedience unto righteousness? 2. Pet. 2 19 Promising unto them liberty, & are themselves servants of corruption. Free will to outward good action without an inward faith and obedience, is not free-will to good. 1 Objection. Nothing more easy, saith Erasmus, than to keep a man's hands from stealing. Again, Socrates, Aristides, & many others have showed and exercised many virtues. Therefore they had free will to good before regeneration. Answer. 1. This is an ill definition of a good work and of free will to good, which is a power of yielding obedience pleasing to God. The unregenerate steal within by their lust and desire, though not by outward fact. That the unregenerate contain their hands, that is, observe outward Discipline, this is also God's benefit, who by his general providence governeth also the hearts of the wicked, and bridleth their inbred wickedness, that it break not forth and effect that which it would. But hereof it followeth not that it is easy to begin inward obedience, or that to contain their hands from stealing is simply a good work. The outward actions good in themselves, are made evil by want of an inward faith. Neither are those good works before God, that is, pleasing unto God, which have not joined with them faith and inward obedience. But faith and inward obedience could not be in them, because they were not regenerated. Reply. 1. The works of the law are good: Heathen men did the works of the law: therefore the works of heathen men were good. And by consequence, heathen men also or unregenerate, have liberty of doing good. We answer to the Mayor by a distinction: The works of the law are good; true, by themselves: but they are made ill by an accident, & so are these works of the law made ill by an accident, of the unregenerate: because they are not done by them for that end and after that sort which God commanded. The remnants of spiritual life in the unregenerate are not sufficient to make their works good. Reply 2. There remain also many true notions in the minds of the unregenerate, concerning god, and his will, & the right ordering of their life. Wherefore the will working according to these notions and the direction of true reason, doth not sin, but worketh well. Answer, first, Those legal notions whether they belong to the first, or to the second table of the Decalog, they are not perfect and sufficient: And therefore God cannot be rightly worshipped according to these remains or relics of spiritual light, except there come thereunto the knowledge of God and his divine will out of the word of God which is delivered unto the Church. Further, Men not brought up in the Church do patch many false things with these true imprinted notions of nature, and do heap sins upon errors. Thirdly, Such is the frowardness of the will and affections even against the judgement of rightly informed and ruled reason, that they obey not so much as those natural notions, much less those which are to be adjoined out of the word of god. Whence also are those complaints even of the heathen: I see the better and I like them, but I follow the worse; & that accusation of the Apostle, Rom. 1.18. The wrath of god is revealed from heaven against all ungodliness and unrighteousness of men, which withhold the truth in unrighteousness: wherefore those notions without the grace of the holy ghost do not engender true godliness in them. 2 Objection. God commendeth us for good works. The praise and commendation which is given of God to our good works doth not prove that they proceed from ourselves, but rather are his gifts. Therefore good works are in our power and will. Answer. This is a fallacy concluding of that which is no cause, as if it were a cause. God commendeth our good works, not because they are or can be performed of us, without our renewing by the holy ghost; but because they are agreeable unto his law, and good, and pleasing unto him: yea because they are his own gifts and effects in us; and we his instruments unto whom he communicateth himself and his blessings: according as it is said Romans. 8. Whom he predestinate, them also he called. Reply. Who doth not in such sort work well, as that it is in his own power to do either well or ill, he deserveth neither commendation nor reward: but those good things which men do are not in their power and arbitrement, therefore they deserve not either commendation or rewards for their virtues. Answer. If the question be of desert, we grant the whole Argument. For it is true, that no creature can deserve or merit aught at god's hand; neither ought the praise or commendation or glory be given to us, as if the good which we do were of ourselves, it being god who worketh whatsoever is good in all. But if they say that neither reward nor commendation is justly given; more is in the conclusion, than was in the premises. For God, to testify that righteousness pleaseth him, and to show forth more and more his bounty and goodness, doth adorn it with free rewards. How God is said to wish our conversion and good works; and yet they not thereby proved to be in our power. 3 Objection. What God doth wish and will to be done of us, that we are able to perform by ourselves: but God doth wish and will our conversion, and our good works: Deutronom. 32.29. Luke. 19.42. Therefore we are able to perform them by ourselves: And so consequently, we need not the operation and working of the holy Ghost. Answer. This reason is a fallacy deceiving by the ambiguity of the word Wish. For in the Mayor proposition it is taken, as it useth properly to signify: in the Minor, not so. God is said to wish, by a figure of speech, called Anthropopathy, making God to be affected after the order of men; and therefore the kind of affirmation is divers in the Mayor, and in the Minor. But God is said to wish, in two respects. First, In respect of his commanding and inviting. Secondly, In respect of his love towards his creatures, and in respect of the torment of them that perish, but not in respect of the execution of his justice. Reply. 1. He that inviteth others, & is delighted with their well doing, it followeth thereof, that their well doing is in their own power, & not in his who inviteth them. But God inviteth us, and is delighted with our well doing: Therefore it is in ourselves to do well. Answer. We deny the Minor; because it is not enough, that God inviteth us: but our will also to do well must be adjoined, which we cannot have but from god only. God therefore doth wish our conversion, and doth invite all unto it, that is, he requireth obedience towards his law of all, he liketh it in all, and for the love which he beareth unto his creature he wisheth nothing more, than that all perform it, and all be saved: but yet a will to perform it, they only have, whom god doth regenerate by his spirit. Deutronom. 29.2. Ye have seen all that the Lord did before your eyes: yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear unto this day. Reply. 2. He that commandeth things unpossible to be done is unjust. GOD commandeth such obedience, as is unpossible to be done. Therefore he is unjust. Answer. The Mayor is to be distinguished. He is unjust that commandeth things unpossible, except himself first gave an ability to perform those things which he commanded: and Secondly, except he, who is commanded to perform them, hath lost that ability through his own fault: Lastly, except there be some other ends and uses of the commandments besides his obedience, who is commanded. But God had made man such a one as was able to perform that obedience, which he requireth of him. Wherefore man by his own fault and folly losing, and of his own accord casting away this ability, God nevertheless hath not therefore lost his right to require obedience of him, being dew, and by him owed unto GOD his creator: But rather he doth in right require it of all: First, in respect of his glory: because he is just, and therefore doth of right require no less now, than before Adam's fall, our conformity and correspondence with the whole Law. Secondly, that we may subject and submit ourselves unto God, and implore and crave his grace, when we see him of right to require that of us, which through our own fault we are not able to perform. Reply. 3. But not we, but Adam, received and lost this ability of performing obedience unto GOD. Therefore the Law is not unpossible unto us through our own fault. Answer. Adam, as he received this ability for himself and his posterity, so he lost it from both. Wherefore God doth in right deprive both Adam and his posterity of his gifts and gtaces: Even as a noble man by his disobedience loseth a Lordship in fee granted him of the Prince, not only from himself, God commanding things unpossible, doth yet command them for good causes and to good ends. but also from his posterity: neither doth the Prince any injury to his Children, if he restore not unto them the Lordship lost by their Father's fault and disobedience. And if he do restore it, he doth it of free grace and mercy. Reply. 4. But yet, he that commandeth things unpossible, doth in vain command them, which is neither the part of a wise man, nor of a just. GOD in requiring good works of those, who through the corruption of their own nature have no liberty or ability to do them, commandeth things unpossible: Therefore he commandeth them in vain. Answer. The Mayor is false, if it be meant of him, who in commanding things impossible doth withal make some able to perform them; and who hath also other causes which he respecteth in commanding them, besides the doing of that which he commandeth. But God doth so require obedience, which unto the unregenerate is unpossible to perform, that in requiring it he doth withal make it possible in his chosen to be performed. For in these by exhortation and precepts he worketh, 1. That they give unto him the praise of justice and righteousness. 2. That they acknowledge their own weakness and impotency. 3. That they know hat they ought chief to ask of God, even remission of sins, and the grace of the holy ghost, for the alone satisfaction of Christ. 4. That they being reconciled unto god, and renewed by the holy ghost, receive power and ability to obey god according to his whole Law, here in part and beginning, and in the life to come fully and perfectly. Wherefore the requiring of an impossible obedience, is in respect of the elect a great benefit: because it is the way to receive a possibility. Now in the reprobate, God, in commanding them that which they shall not be able to do, hath beside other uses also these. 1 That they may at leastwise observe outward order and discipline 2. that their wickedness and stubbornness may be opened. 3. That they may be left excuseles, & the justice of god in punishing them made more conspicuous and manifest. Wherefore god doth not in vain require those things of the reprobate which they by their own power cannot perform. Reply. 5. But God seemeth to be cruel, who proposeth commandments, whereby some, being destitute of grace to obey, may be the more hardened and more grievously condemned. Answer. He is not cruel First, because he is not delighted with the frowardness, destruction and torment of the wicked. Secondly, because he doth not owe that grace unto any: so that if he had suffered all mankind to perish, he could not therefore have been accused of cruelty. Thirdly, because in his just judgement, willing to show in some, both the weakness of the creature, and also his justice and power in punishing sin, he leaveth them in sin and destruction, into which he permitted them to run. Rom. 9 And hereby we easily understand, in what sense those common sayings of Hierom are to be taken, Let him be accursed, who saith, that God commandeth things unpossible: And, Let him be accursed, who saith, that the Law is possible without grace. For it is unpossible to the unregenerate: it is possible, as concerning perfect obedience to man not yet fallen, or wholly restored: but to the regenerate which are not yet glorified & wholly restored, it is possible, by the imputation of Christ's satisfaction, and by the inchoation or beginning of newness of life, which is wrought by the holy ghost in them, in this life. 4 Objection. That which cannot be avoided is not sin. The inevitablenes of an ill action doth not take away sinfulness from it. The unregenerate cannot avoid sin. Therefore their works are not to be accounted sins. Answer. We deny the Mayor. For it is enough to make it sin, if it be voluntary. And how much the more necessarily men sin, with so much the greater will they sin. They cannot therefore pretend necessity to cloak their fault. This doth the example of the Devil prove, who sinneth so much the more grievously how much the more necessarily he sinneth, wittingly and willingly striving against God, and contumeliously despiting him. But they do vainly and wickedly cavil, That the justice of God doth not impute those sins to the Devil, which he necessarily doth commit after his corruption: Likewise, That the Devil is now finally and without hope of pardon cast away of god, but men have power yet in this life either to persist in sin, or to forsake it, and therefore those actions only of theirs are sins, in which sin cannot be avoided. For God is wrath with all sins of men & Devils, and punisheth all sins with eternal pains, or with equivalent punishment unto eternal. Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin, for that there is or is not hope of obtaining recovery and pardon. For whatsoever is committed against the law of God, that is sin, whether it can be avoided, or not avoided, whether he who sinneth forsaketh his sin, or persisteth in it. 5 Objection. They who cannot but sin, They who necessarily sin are not unjustly punished, be- are unjustly punished. But the unregenerate cannot but sin. Therefore God doth unjustly punish them. Answer. They who necessarily sin, are unjustly punished, except that necessity come voluntarily, and by their own wil But men have drawn upon them that necessity voluntarily, in the first parents, and themselves also do willingly sin. Therefore God doth justly punish them. 6 Objection. They who have not equal and like ability to choose good or evil, must needs be either all good or all evil. The unregenerate have not like ability to choose good or evil, but only liberty to choose evil. Therefore they must needs be all alike evil. Answer. If the argument be understood of human nature, as it is without the grace of the holy spirit, it is wholly to be granted: for it is certain that all men before regeneration are alike and equally estranged from faith and conversion, yea neither would they observe outward discipline and behaviour, except God bridled them, that they should not commit outrages. Gen. 20. I kept thee, that thou shouldest not sin against me. But if they conclude, that all must needs continue alike evil, when the holy spirit moveth and inclineth their hearts and minds to conversion, there is more in the conclusion, than in the former propositions. For as it is unpossible that they should be converted whom God moveth not, so is it not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration, should be converted. joh. 6.37. All that the father giveth me, shall come unto me. Reply. It is said, Hose. 13. Thy destruction cometh of thyself Israel. Isa. 59.2. Your iniquities have separated between you & your god. Therefore the cause of this difference, that some are converted, & some not; is in the will of man, & not in the bestowing or withdrawing of God's grace: that is, before the grace of regeneration is bestowed, so are some better than others, as that they take that grace which others refuse. But Hose as addeth an answer. In me only is thy help. He showeth that our safety doth so depend of God, that we cannot have it without his singular mercy & grace: wherefore destruction cometh of those that perish, as concerning the merit of punishment: but this taketh not away the superior cause, that is God's reprobation. For the last cause taketh not away the first cause. The same is answered to that of Isa. sins separate the chosen from God for a time, the reprobate for ever; but yet the divine purpose and counsel of God going before, by which God decreed to adjoin those unto him, or to cast them from him, whom it seemed good to him so to deal with. Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. 7 Objection. He that hath not liberty to do good, The word of god not without good cause declared to the unregenerate. and eschew evil, is in vain pressed with precepts and doctrine: but the unregenerate have not liberty to do good works and omit evil: therefore obedience is in vain commanded them. Answer. The Mayor is to be denied, for when god doth suffer his will to be denounced to the wicked, either he doth together lighten them and move them within by his spirit to obey his voice, or pricketh them with the pricks of conscience, either to observe external order and discipline, or not so much to persecute the known truth; or he doth discover their hypocrisy & madness in oppugning it, or he maketh manifest their weakness and ignorance, and at length maketh them inexcusable in this life and in the last judgement. Reply. 1 Whose conversion and obedience dependeth of the grace of god, he hath no need of exhortations and precepts. But in them also who are converted, their conversion dependeth of grace. Therefore precepts are vain and needless. We make answer to the Mayor, by a distinction. If conversion depend of grace, so that the spirit doth not adjoin doctrine as an instrument, whereby to teach their minds, and move their hearts; let this verily be granted: although as it hath been before said, there remain as yet other uses of Doctrine. But when it hath pleased God by this instrument both to lighten and move or incline men's minds to faith and obedience, the Mayor is false. For it is written, Romans 1. The gospel is the power of God unto salvation to every one that believeth. 2 Reply. It is not mercy, but cruelty to propound precepts and Doctrine to those, who are denied the grace of obeying, and who are by it more hardened, and more grievously condemned. God therefore doth not this who is exceeding merciful. We deny again the Mayor. 1 Because God's exceeding mercy doth not take away his justice. 2 Because he so will have them to be made inexcusable by the preaching of his heavenly Doctrine, as that in the mean season, he rejoiceth not at their destruction, and punishment: But for the manifestation of his justice, (whereof that greater regard should be had than of all the creatures, even God's justice itself requireth) he will that which otherwise he abhorreth in his mercy and goodness towards all creatures, as Ezechiel saith, 21. I will not the death of him that dieth. 4 Readiness of mind to receive grace is not before conversion but after. 8 Objection. He that prepareth himself to receive grace by which he may do good works, he now doth works, pleasing to God: But men prepare themselves to receive grace. Therefore also before regeneration they do works pleasing to god. We deny the Mayor: which yet these places seem to prove. 1. Sam. 7. Prepare your hart unto the Lord. Act. 10. The prayers and alms of Cornelius before he was taught and baptised of Peter, come up into remembrance before god. But in these and the like places to prepare, or to have in readiness, or to confirm the hart, is not to do works before the conversion, by which god may be invited to bestow the grace of regeneration upon men: but it signifieth that a ready and firm will of obeying god and persisting in true godliness is showed of those which are already regenerated and converted. For the people of Israel had repent when Samuel said this unto them. For there goeth before in the same place, all the house of Israel lamented and followed the Lord: Likewise Cornelius before he was taught of Peter that jesus was the Messiah, is said to have been then godly and serving god, and so calling and invocating on him, that his prayers pleased God and were heard. Albeit good works are said to be ours, yet it followeth not that we are authors of them, but the instruments whereby the author worketh them. 9 Objection. The works which are not in our power to perform, are not our works, neither are truly and properly said to be done by us: But good works are said to be ours, and to be done by us: Therefore it is in our will to do them, or not to do them. We deny the Mayor. For they are not therefore said to be ours or to be done by us, because they are of ourselves: but because God worketh them in us, as in the subject, and by us as instruments, and that so, as our will doth them of her own proper motion, although not except it be renewed, raised, and guided by the holy ghost. For being regenerated and moved by him we are not idle, but he working in us we ourselves also work well, and that freely without constraint. For by regeneration the will is not taken away, but corrected, as which before would only that which is evil, will now that which is good. Eph. 2.10. We are his workmanship created in Christ jesus unto good works which god hath ordained that we should walk in them. 10 Objection. God helpeth us in working, and yet beginneth our working in us. He that is helped by another in conversion and in beginning good works, doth somewhat of them himself, before he is helped. For he that hath help beginneth the action. God helpeth us, wherefore it is of ourselves to begin good works. The Minor is proved. Marc. 9 I believe Lord; but help my unbelief. Rom. 8. The spirit helpeth our infirmity. Answer. Nothing can follow in conclusion of mere particular propositions. For the Mayor here is not universal, seeing not only he may help who beginneth a work, but he also in whom it is begun and accomplished by another. Now so doth god help us, that himself doth first breed and engender in us true knowledge of him, and an inclination to obey him, and the beginnings of good motions, & doth increase also and perfect the same begun by him. But he is therefore said to help us, because he doth so work in us, that we are not idle but work while he worketh: and yet we are able no more to persist, or to bring it to an end, without him, than to begin it. And therefore we being inclined, moved, and governed by him, will also ourselves of our own accord, and are able to work well, and do work well, that is, because God worketh good things not only IN us, but also BY us as joint workers with him. Phil. 1.6. he that hath begun this good work in you will perform it until the day of jesus Christ. & 2. 13. It is god who worketh in you both the will & the deed, even of his good pleasure. Reply. The beginning, & proceeding & accomplishment of conversion is the free work & gift of god. Therefore man's will when he is converted doth nothing, but is mere passive. There should be no use also (as hath been said before) of laws, discipline, doctrine, exhortations and such like. Answer. We deny the consequence of this reason: because the reason proceedeth from the putting of the first cause, to the removing of the second or instrumental cause. Again it is a mere fallacy concluding that to be simply so, which is but in some respect so. For first, the will as also the whole man renewed, is both the subject and instrument cooperating and jointly working of his conversion, that is, is converted of god, and doth convert himself. For the action of god converting & inclining the will goeth before the assent of the will, not in time, but in nature only. Secondly the holy ghost regenerating & converting us, worketh in us both new qualities, in receiving whereof we are mere passive & work not ourselves (For we cannot make to ourselves a fleshy hart of a stony, No general preventing grace in us which we have in our own power to use o● refuse: but the special grace of the spirit only worketh in us conversion, the want whereof causeth our continuance in sin. & God worketh in us even to will) & also new actions, in working which we are both passive and active. For we being regenerated by god's spirit are not stocks but joint workers with him, because we are made of unwilling & unfit to good, willing & fit, & able to do good. Thirdly the holy ghost worketh this regeneration not without precepts, doctrine, & other means, but by them: because it so pleased him. Wherefore they cannot be neglected without showing an impious & wicked contempt of god himself. But here especially our adversaries will reply again, that indeed we cannot be converted to god, except his grace prevent us, & move us to conversion: but this grace preventing those who are to be converted, is so far given to all, as it is in themselves, or in their own power to use it or refuse it, that is, to be turned from, or to persist in sin. And then at length, they who have used rightly that first & universal grace preventing all men, that is, have by their liberty applied themselves to choose that good, unto the choosing whereof they are solicited, but yet not effectually moved of god. Unto these is given also the subsequent, & jointworking grace, so that what they could not have performed without this, this now coming between, they may do, that is, may truly turn unto god & persevere. This they prove by sentences of scripture which seem to hang the grace of god upon the condition of man's will. Zac. 1. Turn to me, & I will turn to you, Isa. 1.19. If ye consent, ye shall eat the good things of the earth. jer. 7. I called you & ye answered not. But it is certainly manifest out of the Scripture, that neither any man can be converted, except the holy ghost be given him, neither is he given to all men of god, but to those only whom he of his free mercy vouchsafeth this benefit, so that the cause is not to be sought in men, but in god alone, why these rather than they, believe gods voice & are turned unto him: & therefore all truly might be converted as concerning the liberty & power of god, & the changeable nature of man's will, but not, both in respect of the averting of their nature from god, & of that inbred corruption in all which may indeed betaken away by god, but cannot without his working, be laid aside or put off by us, & also in respect of the unchangeable decree of god, whereby god hath determined to leave some in sin & destruction, into which he hath permitted them to fall: & therefore either not to lighten their minds with his knowledge, or not to renu their hearts & wills with new inclinations or powers; nor effectually to move them to yield obedience to the known truth. Neither do the testimonies teach otherwise which the adversaries ale age. God willeth us to turn to him, that he may turn to us, that is, may turn away & mitigate our punishments, & bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & confirm these precepts & commandments in the hearts of his chosen. He promiseth good things to those who will obey him, not as if it were in our power to will obedience, but because he will stir up by his promises that will in us. He chargeth the stubborn with their wickedness, not as if it were in their own power to put it off, but because he will by accusing their wilful stubbornness take away all excuse from them when he judgeth them. Again they urge, The will of receiving God's grace goeth not before faith & conversion, but is part and the beginning thereof. Although no man can be converted to do well without grace, yet not only the consequent gifts & benefits of god, but the first grace also of his holy spirit whereby we are converted, all who are willing may have, seeing god promiseth that he will give to all, that wil As isaiah. 1. Apoc. 3. isaiah. 31. Al ye that thirst, come to the waters. But all may wil Therefore all may be converted. We deny the Minor. Reply. The will of receiving goeth before the receiving itself. Therefore they who as yet have not grace, may have will to receive it. We deny the Antecedent as concerning the grace of conversion. For no man can desire this, except he have the beginning of it in him. For it is god who worketh in us, both to will and to do. Wherefore the will of believing and repenting is the very beginning of faith and conversion, the which whosoever have true and unfeigned, it is increased and perfected in them, as it is said; God's promises, not unprofitable though made with an unpossible condition to the unregenerate, which yet is made possible to the regenerate by Christ. He that hath begun this good work in you will perform it 11 Objection. They gather also and collect these sayings which promise God's bounty with a condition of our obedience. As, If thou wilt enter into life, keep the commandments. Likewise, Do this, & thou shalt live. Out of these, thus they reason, A promise which hath adjoined an unpossible condition is unprofitable and mocketh him, unto whom it is made. But God's promises have an impossible condition. Therefore they are all uncertain, yea never to be performed, and nothing but a mockery. Answer. First we deny the Mayor. For the promise even in those, who receive it not, hath this use, that it may be made manifest, that God doth not rejoice at the destruction of any, and that he is just in punishing, when as he doth so invite them unto him, who through their ingratitude contemn and refuse gods promises. Secondly we distinguish: that unto them indeed the promise is unprofitable, to whom the condition adjoined is never made possible through faith and grace of justification by Christ, and of regeneration by the holy Ghost. But so it is made possible unto the elect. Wherefore God deludeth neither, but earnestly declareth to both of them, what they ought to be; unto whom he giveth everlasting life, and how unworthy they are of God's benefits, and shall never be partakers of them, unless by the free mercy of God, they be exempted from destruction: further also he allureth more and more and confirmeth the faithful to yield obedience. Lastly they cite also other sayings which seem to place conversion and good-woorks in the will of men; Psal. 119. I have applied my heart to fulfil thy statutes. 1. joh. 5. verse 18. He that is begotten of god keepeth himself. These & the like sayings attribute the work of god unto men: first because they are not only the object, but the instrument also of gods working which the holy spirit exerciseth in them. Then, because they are such an instrument, which being renewed and moved by the holy spirit; doth also itself work together and move itself. For there is not one effect ascribed unto the holy ghost, and another to man's will, but the same to both: unto the holy ghost as the principal cause, unto man's will as a secondary and instrumental cause. The third degree of liberty in man regenerated The third degree of liberty, belongeth to man in this life, as he is regenerated, but not yet glorified, or in whom regeneration is begun, but not accomplished or perfected. In this state the will useth her liberty not only to work evil, as in the second degree, but partly to do ill, and partly to do well. And this is to be understood two ways: First, that some works of the regenerate are good and pleasing to God, which are done of them according to God's commandment, but some evil & displeasing to god, which they do contrary to the commandment of God: which is manifest by the infinite fallings of holy men. Secondly, that even those good works which the converted do in this life, albeit they please God by reason of Christ's satisfaction imputed unto them, yet are they not perfectly good, that is, agreeable to God's law, but unperfect, & stained with many sins: & therefore they cannot if they be beheld without Christ, stand in judgement & escape damnation. The cause of the renewing and beginning of this liberty in man to good, is the spirit working by the wil The cause for which the will beginneth to work well, is this: because by the singular grace or benefit of the holy spirit man's nature is renewed by the word of God, there is kindled in the mind a new light & knowledge of god, in the hart new affections, in the will new inclinations, agreeing with the Law of God, and the will is forcibly and effectually moved to do according to these notions and inclinations, and so it recovereth both the power of willing that which God approveth, and the use of that power, and beginneth to be conformed and agreeable to God, and to obey him. Deut. 30.6. The Lord thy God will circumcise thy hart & the hart of thy seed, that thou mayest love the lord thy god with all thine heart. Ezec. 36.26. A new hart will I give you, and a new spirit will I put within you, and I will take away the stony hart out of your body, and I will give you an heart of flesh, and I will put my spirit within you, and cause you to walk in my statutes. Act. 16. The Lord opened the hart of Lydia, that she should attend to those things which were spoke of Paul. 2. Cor. 3. Where the spirit of the Lord is, there is liberty. Why the will in the regenerate useth liberty not only to good, but to evil also. The causes for which the will useth her liberty not only to the choosing of good, but of evil also, are in number two. The first, for that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of GOD, neither as concerning our inclinations to obey GOD: and therefore in the best men, while they live here, remain still many and great sins both original and others. The Second, for that the regenerate be not always ruled by the holy spirit, but are sometimes for a time forsaken of GOD, either for to try, or to chastise, or humble them, but yet are recalled to repentance, that they perish not. Of the first cause it is said, Rom. 7. I know that in me, that is, in my flesh dwelleth no good thing: for to will is present with me, but I find no means to perform that which is good. Marc. 9 I believe Lord, but help thou my unbelief. Of the second cause it is said Psa. 51. Take not away thy holy spirit from me. Isaiah 63.17. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants sake. 1. Kings. 8.57. The Lord our God be with us that he forsake us not, neither leave us. Therefore the regenerate man in this life doth always go either forward or backward: never continueth in the same state. Hence are deduced these 2. conclusions: first, as man corrupted, before he be regenerated can not begin new obedience pleasing & acceptable unto: God So he that is regenerated in this life, although he begin to obey God, that is, hath some inclination and purpose to obey God according to all his commandments and that unfeigned, though yet weak and struggling with evil inclinationes, affectiones, and desires, and therefore there shine in his life and manners a desire of piety towards God and his neighbour: yet can he not yield whole and perfect obedience to God: because neither his knowledge, nor his love of God is so great and so sincere, as the law of God requireth, and therefore is not such righteousness as may stand before God, according to that saying, Psal. 143.2. Enter not into judgement with thy servant, for in thy sight shall none that liveth be justified. The second: They who are oncuerted can no farther retain good inclinations, neither thoughts and affections, and a good purpose, to persevere and go forward therein, than as the holy spirit worketh and preserveth these in them: for if he guide and rule them, they judge and do aright: but if he forsake them, they are blind, they wander, slip and fall away: yet so, that they perish not, but repent and are saved, if so be they were ever truly converted. 1. Cor. 4. What hast thou, that thou hast not received? If thou hast received it, why reioicest thou as if thou hadst not received it? Philip. 1. I am persuaded that he who hath begun this good work in you, will perform it until the day of jesus Christ. Phil. 2.13. It is God that worketh in you both the will and the deed, even of his good pleasure. joh. 15. Without me you can do nothing. 1. Cor. 1.8. Who shall also confirm you unto the end that ye may be blameless in the day of our Lord jesus Christ. 1. Cor. 10.13. GOD is faithful which will not suffer you to be tempted above that you be able, but will even give the issue with the tentation, that ye may be able to bear it. 1. Pet. 1.5. You are kept by the power of God through faith to salvation. Reasons to prove the former doctrine, This doctrine, that the regenerate neither perfectly nor continually can obey God, and that as the beginning so the continuance of our conversion dependeth of God; is confirmed, besides these testimonies, by evident reasons; as, that we receive all good things from God, james 1. much more than these good things which are the greatest of all, that is our conformity with God, and perseverance therein. 2 Again: Nothing can be done besides the eternal decree of God. But the good works, which the converted do, God from everlasting did decree; Ephes. 2.10. We are his workmanship created in Christ jesus unto good works, which God hath ordained that we should walk in them: jer. 1.5. Before I formed thee in the womb, I knew thee, & before thou camest out of the womb, I sanctified thee. wherefore they are able to do neither more nor less of such works, than God hath decred to work in them by his spirit. 3 Again: The gifts of the holy spirit are not in the will and power of men, but in the power of the spirit who dispenseth them. 1. Cor. 12.11. All these things worketh even the selfsame spirit, distributing to every man severally as he will. Eph. 4.7. Unto every one of us is given grace, according to the measure of the gift of Christ. 2. Thessal. 3.2. All men have not faith. Now perseverance in true godliness, and a will and desire to persevere, and the craving of the confirmation, strengthening and aid of the holy spirit, are no less the gift of the holy spirit, than regeneration it self, and faith, and conversion, as hath been showed before. Wherefore to persevere in faith and conversion, is no more in our power, than to believe, and to be converted. 4 Again: In whose power and arbitrement our perseverance is, he is the preservation of our safety. But God, and not we, is the author and preserver of our safety. john 10. No man shall pluck my sheep out of my hand: Therefore our perseverance is not in our own power and arbitrement, but in Gods. 5 Lastly, As our conversion, so also our perseverance is the free gift of GOD: that is, As God findeth no cause in us why to convert us: so neither findeth he cause in us, whereby he should be moved to keep us being converted, that we do not defect or fall. For neither is there cause in us why he should more keep us from falling away, than our parents in Paradise: Neither is the chief cause in the Saints themselves, why God should defend some rather than some against temptations and sins, as Samuel and josaphat, rather than Samson and David. But if to persevere were in our power, or not to persevere, than the cause of this diversity should be in us. Wherefore perseverance in godliness, and abstaining from sin is not to be ascribed to ourselves, but to the mercy of God. But against the former sentence, to wit, that even the best works of the Saints in this life are not perfectly good: and therefore are not able to stand in the judgement of God and to please God, but by the imputation of Christ's satisfaction, the papists oppose themselves. 1 Objection. The works of Christ and the holy spirit, say they, cannot be impure, and not please God. The good works of the regenerate, Christ worketh in them by his spirit: wherefore it is necessary and must needs be that they are pure and perfect, and please God even as they are considered in themselves. For God cannot condemn his own works, although he examine them according to the rigour of his judgement. We answer to the Mayor: The works of God are pure and worthy no reprehension, The good works of the regenerate are not perfect so long as themselves who work jointly with the spirit, are not perfect. as they are the works of God, and such as God worketh: but not as they are depraved by the creatures: neither are they always pure, which are not the works of God only, but the creatures also. For these, as they are of God, are void of all fault: but as they are done by the creatures, they are good also and without reprehension, if the creature, by which God worketh them, be perfectly conformable to the will of GOD; but impure and unperfect, and according to the sentence of the Law subject to damnation, if the creature, by which God worketh them, be corrupt & vicious, that is, depraved by the not knowing of God, and by averting from God. 2 Objection. God cannot condemn the members of his Son. Rom. 8. The imperfections of the regenerate and their works are blotted out and pardoned in Christ. There is no condemnation to them that are in Christ jesus. The regenerate are the members of Christ. Therefore even as they are considered in themselves, they and their works cannot be condemned in the judgement of God. Answer. There is more in the conclusion than in the premises. For this only followeth, That the Saints cannot be condemned: but this cometh in respect of Christ his satisfaction imputed to them, not in respect of their own obedience, which pleaseth GOD: not because it perfectly agreeth with the Law, but because the defects, and faults which cleave unto it, are pardoned through Christ. 3 Objection. How Christ will render unto every one according to his works. Christ in judgement will render unto every one according to his works. But the severity of God's justice doth not render good according to works which are not perfectly good. Wherefore the works of Saints are so perfect, as that they can not be condemned in the judgement of God. We answer unto the Mayor: The justice of GOD doth not render good, but according unto perfect works, if he judge legally, according to the covenant of perfect obedience towards the Law. But he rendereth good also, according to imperfect works, and such as deserve damnation, except the sin that cleaveth unto them be pardoned, when as he judgeth according to the gospel, that is, not according to the covenant of works, or our own obedience, which should satisfy the Law, but according to the covenant of faith, or of the righteousness of Christ applied unto us by faith: and yet according to works, as according to the tokens, or testimonies of faith, from which they proceed, and which they, as effects thereof, do show to be in men. 4 Objection. The Scripture in many places ascribeth perfection of good works to Saints, even in this life, and saith that they are perfect, and did walk with their whole and perfect heart before God. Psalm 119. I have sought thee with my whole heart: and in the same Psalm, Blessed are they that keep his testimonies, and seek him with their whole heart. Genes. 6. Noah was a just and upright man in his time. 2. Chron. 15.17. The heart of Asa was perfect in all his days. Matth. 5. In what sense the Scriptures sometimes ascribe perfection of works to the regenerate in this life. Be ye perfect, as your father, in heaven is perfect. Answer. First these and the like speeches speak of that perfection which is not of degrees, but of parts, or of the integrity and sincerity of the obedience begun in them. Perfection of degrees, or obedience perfect in degrees, is that which hath not only all the parts of obedience, but that degree also, which the law requireth in us. Such a perfection have not the regenerate in this life: They have indeed all the parts of obedience begun in them, but yet weakly, so that they are here daily more and more perfected, but attain not to the chief and due degree thereof until they enjoy the life to come. The perfection of parts is the integrity of obedience, or whole obedience, begun according to the whole law: or, it is a desire and endeavour to obey God, and withstand corrupt lusts, according not to some only, but to all the commandments of his law. The perfection of security, is a desire or study of obedience and godliness, not feigned, but true and earnest, albeit somewhat be wanting to the parts, as touching the degree. This perfection, to wit, both the integrity and sincerity of obedience, is in all the regenerate. For unto them is it proper, to submit themselves to the commandments of God, even to all without exception, and to begin in this life all the parts of true godliness, or obedience. This is called also the justice of a good conscience, because it is a necessary effect of faith, and pleaseth God through Christ. And albeit in all men, even in the most holy, much hypocrisy remaineth, as it is said, Every man is a liar: yet there is a great difference between them, who are wholly hypocrites, and please themselves in their hypocrisy, having no beginning or feeling of true godliness in their hearts, and those, who acknowledging and bewailing the remnants of hypocrisy which are in them, have withal the beginnings of true faith and conversion unto God. Those hypocrites are condemned of GOD: these are received into favour, not for this beginning of obedience in them, but for the perfect obedience of Christ which is imputed unto them. And therefore to this declaration or exposition, another is also to be added: That they who are converted are perfect in the sight of God, not only in respect of the parts of true Godliness, which all are begun in them, but also in respect of the degrees of the true and perfect righteousness of Christ imputed unto them: As it is said, Coloss. 2.10. Ye are complete in him. Heb. 10.14. With one offering hath he consecrated for ever them that are sanctified. But they reply, that the perfection also of degrees is attributed unto the Saints in the Scripture. 1. Corint. 2. vers. 6. We speak wisdom among them that are perfect. 1. Cor. 14. Be perfect in understanding. Eph. 4. vers. 13. Till we all meet together in the unity of faith and knowledge of the Son of God, unto a perfect man, and unto the measure of the age, of the fullness of Christ. But these places also do not call them perfect, in respect of the Law of God, that is, in respect of that degree of knowledge and obedience which the Law requireth in us: but in respect of the weaker, who have less light and certainty and readiness, confirmed by use and exercise to obey God, to resist carnal lusts, and to bear the cross. For so is this perfection expounded, Heb. 5. and Ephes. 4.14. That we be no more children, wandering and carried about with every wind of doctrine. Philip. 3.12. Not as though I had already attained to it, or were already perfect. They oppose against these answers a place out of 1. john 4. vers. 17. Herein is the love perfect in us, that we should have boldness in the day of judgement for as he is, even so are we in this woorld. There is no fear in Love, but perfect Love casteth out fear, for fear hath painfulness: and he that feareth is not perfect in love. But Saint john meaneth not that our Love towards GOD, but God's Love towards us is perfect, that is, declared and fully known unto us by the effects or benefits of GOD bestowed upon us in Christ; Our regeneration & newness of life doth assure us of our justification, as being an effect thereof. or as Saint Paul speaketh, Roman. 5. Where he saith, that the Love of GOD shed abroad in our hearts, by the holy Ghost, is the cause, why we do without fear, and with boldness expect the day of judgement: And of this mercy and free Love of GOD towards us he signifieth, that by this token or testimony we are assured, because in this life we are reformed by the holy spirit to his image. For by our regeneration we are assured of our justification, not as by the cause, of the effect, but as by the effect, of the cause. Now though regeneration be not perfect in this life, yet if it be indeed begun, it sufficeth for the confirmation and proving of the truth of our faith unto our consciences. And these very words, which S. john addeth: Love casteth out fear; show that Love is not yet perfect in us, because we are not perfectly delivered in this life from fear of the wrath and judgement of God, and eternal punishment. For these two contrary motions are now together in the godly, even the fear and love of God in remiss and low degrees, their fear decreasing, and their love and comfort or joy in God increasing, until joy get the conquest, and perfectly cast out all trembling in the life to come, when GOD shall wipe away every tear. divers places of Scripture to be understood of the uprightness of a good conscience, not of any perfect fulfilling of the Law in the godly. Objection. john. 3.21. He that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. 1. john 3.20. If our heart condemn us not, then have we boldness toward God. Psalm. 119. I have not declined from thy Law. Therefore the good works of the regenerate may be alleged and stand in God's judgement as perfectly answerable unto his Law. Answer. These and the like sayings do not challenge to the Godly in this life perfect fulfilling of the Law; but the uprightness of a good conscience, without which faith can not consist or stand: as neither can a good conscience, without faith. As it is said, 1. Timot. 1.18. Fight a good fight, having Faith and a good conscience. And Roman. 5.1. Then being justified by Faith, we have peace toward GOD through our Lord jesus Christ. For a good conscience is a certain knowledge, that we have faith and a purpose to obey GOD according to all his commandments, and that we and our obedience, though maimed and scarce begun, please GOD; not for that it satisfieth his Law, but because those sins and defects which remain in us are for-given us for the satisfaction of Christ which is imputed unto us. For as new obedience is begun by Faith, so by Faith also it pleaseth GOD. Wherefore the Godly slack not to bring forth their life into the light, neither shake and shiver they at the tribunal of Christ, but comfort themselves with the conscience, or inward knowledge thereof. Objection. 2. Pet. 1.10. Give diligence to make your calling and election sure: for if ye do these things, ye shall never fall. 1. john. 3. Whosoever is borne of GOD, sinneth not. Answer. These sentences in times past the Pelegians also and Catharistes, and now the anabaptists abuse, to establish perfection of new obedience in the regenerate: but to fall and to commit or do sin, signifieth in those places of Peter and john, to have Raigning-sinne, and to yield unto it, and persevere in it: and in this sort the regenerate sin not. But that there remain notwithstanding remnants of sins and defects in them, is expressly showed, 1. joh. 1.8. If we say we have no sin, the truth is not in us. Objection. Mat. 6 Luk. 11. The similitude which is used by Christ calling the eye the light of the body, doth not enforce the lightsomeness of the mind. 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 conditional, it is manifest that neither the Antecedent, nor consequent, but only the sequel thereof is affirmed: and that the Antecedent also being supposed, the consequent is no otherwise put, than is the Antecedent. Wherefore Christ doth not affirm 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 frowardness of men, who go about to oppress and put out even that light which is left them by nature, and do withhold the truth, as S. Paul speaketh, in unrighteousness, and therefore are wholly that is, in all their actions, dark, corrupt, and worthy of damnation. Furthermore, the purity of actions can be but so far supposed, as the purity and light of men's minds is supposed. For the light of nature being supposed, actions morally good follow: spiritual light supposed, actions also spiritually good, or good works follow: imperfect illightening supposed, imperfect obedience; perfect illightening supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will & as much as the law of God requireth, is not kindled in the regenerate, but is differred until the life to come. 1. Cor. 13. For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shallbe abolished: Therefore neither in other parts perfect conformity with the Law can be in this life; yet neverthesse's 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, Ephes. 5. is to be taken: Christ gave himself for the Church, that he might sanctify it, and cleanse it by the washing of water through the word, that he might make it unto himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blame. For the Baptism of water by reason of the word of promise adjoined signifieth and sealeth to the faithful a cleansing by the blood of Christ, which is most perfect, and presenteth us in this life unblamable before God: and a cleansing by his spirit which is begun in this life, and perfected in the life to come, and therefore cannot pacify and quiet our consciences. 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 righteousness, or to departed from it. They who have liberty, say they, to choose good, have liberty to persevere. The regenerate have liberty to choose good. 2. Cor. 3. Where the spirit of the Lord is, there is liberty. Therefore they have power to persevere. Answer. If the conclusion of this reason be rightly meant, the whole reason may be granted, to wit, that the regenerate have so far forth liberty to persevere, as they are lightened and guided by the holy ghost. For the liberty which they have to choose good dependeth upon his working and motion. But if it be meant that the godly have this liberty either always, or so, that their perseverance dependeth of themselves; there will be more found in the conclusion, than was in the premises; and that for two causes. First, Because they have liberty always to persevere, who are never destituted of the guiding of the holy spirit: which shallbe in the life to come. Secondly, Because even 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: The regenerate deserve the departure of god's spirit from them through their manifold sins, which yet the merit of Christ, and his power preserveth in them. He that is not forsaken of the holy Ghost, except himself first withstand the motion of the holy ghost, hath always the aid and assistance of the holy Ghost ready, that he may persist in that good which he purposeth. But the godly are not forsaken of the holy Ghost, unless themselves first withstand him: therefore they have always the assistance of the holy Ghost ready, that they may persevere. But he who hath this hath in his own power to persevere, or to decline: because the cause is in his own will alone why he doth either obey or resist the spirit moving him. When we 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 unthankfulness: Therefore no man is forsaken of the holy Ghost, but who hath first deserved that forsaking through his own stubbornness. The answer hereto is double. Fisst, the Argument may be granted, as concerning the regenerate. For in them, as long as they are in this life, there is always so much remaining of sin, as they deserve not only temporal, but eternal desertion and forsaking: and although, because the sin which remaineth in them is forgiven them for Christ, therefore they are freed from everlasting punishment▪ yet are they not free from chastisementes, so long as the remnants of sin abide in them. There is therefore in respect of their sins also always most just cause why sometimes for a season God would bereave them of the grace and guiding of his spirit. As, it is in the second of Samuel the twenty and fourth Chapter: And the wrath of the Lord was again kindled against Israel, and he moved David against them, in that he said, Go and number Israel and juda. Every forsaking or rather sleeping as it were of the holy ghost in the regenerate is not a punishment, neither done to that end. Secondly, we answer to the Minor, that every forsaking is not a punishment, or done to that end as to punish: but sometimes also for trial, that is, for to make known and open the weakness even of the best and holiest both to themselves and others, that they may learn that they cannot for one instant or moment stand against the temptations & assaults of Satan, if they be not presently sustained and ruled by the conduct of the holy spirit; and that so they may be made more watchful, and more earnest to call hereafter for the assistance of the holy spirit, & to beware of relapses & fallings. Lastly, that both in this life, & in the world to come they may the better know and set forth their own unworthiness, and the mercy of God towards them, who hath reclaimed and recalled them out of so many & 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 abundance of revelations, there was given unto me a prick in the flesh. And Rom. 11. God hath shut up all in unbelief, that he might have mercy of all. Against this they say; That God doth promise the assistance of his holy spirit to all that ask it. But this is general only concerning final perseverance, but not so as touching continual 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 departed from that which is right, and to resist, have also perseverance in their own power. For although he constraineth not or violently draweth their wills, but maketh them of rebels, and enemies, willingly & of their own accord to become the sons of God; and as concerning men's wills in this life, there is nothing more prone than they to evil: yet as touching the counsel, purpose and working of God, evidence of truth constraineth even the adversaries themselves to confess, 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 & incline it either to conversion, or to perseverance. Neither doth this immutability and efficacy of God's purpose take away the liberty of will, in the converted, but rather increaseth & preserveth it; and how much the more effectually God moveth it, with so much the greater propension, and readiness 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 careless and slothful, and the desire to persevere is diminished in them, if they hear that their perseverance dependeth of the grace of the holy spirit alone. For we may very well invert this and return it upon our adversaries: seeing nothing doth more give an edge unto the saints and those who are indeed godly, to a desire and endeavour to beware of falling, and to a daily and earnest calling upon God, than if they know, that they cannot so much as one moment stand against the temptations of the Devil and their flesh, except by the virtue and instinct of the holy spirit they be withdrawn from evil, and be forcibly moved to good: but contrariwise that opinion as experience teacheth, maketh men careless and less minding to beware of sin, by which men imagine that it is in their own power, to departed from god, listening a while and yielding to their own lusts, and to return again to God, as oft as themselves think good so to do. Now if so be this sentence concerning true perseverance depending of the grace of the holy spirit, breed in the reprobate and profane men a carelessness and contempt of God; it is both foolish and injurious, to judge of the elect and godly by their humour, or for their frowardness to hide and smother the truth. Lastly, against the defects of liberty in the second and third state or degree of man they object after this sort: If whole conversion and perseverance do so depend of God's will, and do the work of God in men, that neither they can have it, in whom he doth not work it; neither they cannot but have it, in whom he will work it: that then not only the liberty, 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 combat of the godly, and our own confession. But we answer, that the will is not therefore idle when as it doth not resist the spirit forcibly moving it. For to assent also & obey is an action of the wil The working of the instrumental cause, which is our will, is not taken away, when we put the working of the principal cause, which is God. But when they reply, That we make that obedience of the will in conversion & perseverance wholly the work of god, & so leave nothing to the will, what to do: they run into an other paralogism of consequent, whereas they remove the working of the second or instrumental cause, for that the first cause or principal agent is put. For that which is so wholly the work of god in man that man is only as the subject, in which god worketh; in that we grant that the will is only passive & suffereth, & doth work nothing: as in imprinting or working, or maintaining in the will & 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, & 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 & passive, for as much as it is to this end moved of the spirit to work, that itself might do that, which God will work by it: which also so cometh to pass in all the good actions of the will; even as in ill actions also, when it is incited either by the Devil or other causes, itself is not in the mean season idle. Wherefore in Ezechiel it is added, 36. I will cause you to walk in my Statutes, and ye shall keep my judgements, and do them. The fourth degree of liberty is in man perfectly regenerated after his glorification. The fourth degree of liberty is in man perfectly regenerated after his glorification, or after this life. In this liberty the will shallbe only free to choose good, and not to choose evil: & this shallbe the perfect liberty of our will, by which we shall not only not sin, but shall abhor nothing more than sin, & also shall not be able to sin any more. The reasons hereof are these. Because in the mind shall shine the perfect knowledge of god & his will, in the will & heart a most perfect & exceeding inclination to obey god, an exceeding love of god, & a joy resting in god, & an agreeableness or conformity with god. Wherefore no place shallbe for ignorance, for error, or any doubting of God, yea or for the least stubbornness against God. Lastly, That conformity in the elect, of all their inward powers and faculties with God, and the effectual guiding of the holy Ghost shallbe continued to all eternity. For the blessed Saints are never forsaken, but continually ruled by the holy Ghost in all their actions, in the celestial life. For which cause it cannot possibly be, that any motions or actions of man there should once serve from rightness. And therefore it is said, Math. 22. They are as the Angels of god in heaven. This last degree of liberty after man's glorification greater than the first before his fall, because this excludeth all possibility of falling, the other did not. Neither by this means is the liberty of will taken away, or diminished, but is truly confirmed and perfected in the blessed Angels & men: for as much as both the understanding is free from all error, ignorance, and doubtfulness, and lightened with the perfect knowledge of god; and the heart and will free from all stubbornness, and without all soliciting or suggestion to withstand god, is carried with an exceeding love of god, and an alacrity to obey the known will of god. And hence it appeareth also how much more excellent our state shallbe, than was adam's before his fall. Adam truly before his fall was perfectly conformed to god, but he could will both good & evil, and therefore had some infirmity joined with his excellent gifts; even a power to departed from god & lose his gifts: that is, he was changeablie good. But we shall not be able but to will good only. And as the wicked are only carried to evil, because they are wicked: so shall we also only love & choose good, because we shallbe good. It shallbe then impossible for us to will any evil: Because we shallbe preserved by god's grace in that perfect liberty of will, that is, we shallbe unchangeably good. It is necessary that this doctrine Of the similitude and difference of freewill which is in god, and his creatures, The use of this doctrine concerning the diversities of liberty which is in God and in man, and of the diverse degrees of man's liberty. and in divers states and degrees of man's nature, delivered hitherto out of the scripture, should be manifest & known in the Church for many & weighty causes: 1. That this glory may be given to god, that he alone is the most free agent, whose liberty and wisdom dependeth of no other: and that all the creatures are subject to his government. 2. That we may remember, that they who wittingly and willingly sin, or have cast themselves into a necessity of sinning, are not at all excused: and so not god, but their own wills declining of their own accord from gods commandments, to be the cause of their sins. 3. That we may know, god alone to be of himself & unchangeably good, & the fountain of goodness: but no creature to be able neither to have, nor to keep more goodness, than god of his free goodness will work & keep in him, & therefore we must desire it of him, & ascribe it received to him. 4. That we knowing god to be a most free governor of all things, may confess that he is able for his glory & our safety, to change those things which seem most unchangeable. 5. That we knowing from what excellency of our nature we have fallen by our own fault, may the more deplore and bewail our unthankfulness; and magnify God's mercy, who advanceth and lifteth us up even to a greater excellency. 6. That knowing the misery, and naughtiness of our nature and disposition, if once god forsake us, we may be humbled in his sight, and ardently desire to wade and come out of these evils. 7. That having knowledge of that liberty, into the which the son of god restoreth us, we may the more desire his benefits, and be thankful unto him for them 8. That knowing we are by the mercy of god alone severed from them that perish, that we rather than they might be converted; we be not lifted up with an opinion of our own goodness or wisdom, but ascribe the whole benefit of our justification and salvation, not to any cause appearing in us, but to the mercy of god alone. 9 That acknowledging the weakness and corruption which remaineth even in us regenerated, we may seek for justification in Christ alone, and may withstand those evils. 10. That knowing ourselves not to be able to stand against temptations without the singular assistance of the holy spirit, we may ardently and daily desire to be preserved and guided by god. 11. That understanding that we are not preserved against our wills, but with our wills, we may wrestle with temptations, & endeavour to make our calling and election sure. 12. That understanding the counsel of god concerning the converting of men by the doctrine of the gospel, and ministery of the Church, we may embrace earnestly and desirously the use thereof. OF EVILS OF PUNISHMENT. IN this question also we are to speak of the effects of sin, that is, of the other part of man's misery, even of the evil of pain and punishment. It is said that God doth most grievously, most justly, and most certainly punish sin. Most grievously, for the greatness of sin, because the infinite good is offended thereby. Most justly, because every sin violateth his law: & therefore even the least sin meriteth eternal abjection and casting away. Most certainly, both in respect of his justice, which abhorreth and punisheth whatsoever is not agreeable unto it; and in respect of his truth, because he had denounced before that he would punish men, if they obeyed not his commandment. God therefore, seeing he is true, doth never change this his sentence. 1 Objection. But the wicked flourish here. Answer. The wicked flourish but for a short time, to be cast at length into eternal torments, except they repent. Yea in this life also they are punished. First, they are miserably vexed with the torments and terrors of conscience, which in the reprobate are the beginning and sense of eternal pains. 2. Even those good things which they use with greatest pleasure, serve for their punishment and destruction; and verily so much the more, how much the less they know and acknowledge them for a punishment. For it is a most grievous punishment, not to receive gods gifts in respect of gods promise, nor to know the right use of them, neither with his gifts to receive a will and ability also to use them well. For if these things concur not in the fruition of good things, men's sins and punishment must needs be the more increased and exasperated: and thereby, except there come conversion, eternal destruction or death is certainly purchased. 3. They are afflicted with other punishments also most grievous oftentimes; yet with more grievous in the life to come, where it shallbe a continual death, not to be dead. 2 Objection. But God made not evil, and death. Answer. The evils of sin and punishment had not come, if man would. He made them not in the beginning; and further also after the beginning neither evil, nor death should have been, except ourselves had would: For they ensued on the voluntary sin of man, God forcibly inflicting them, as a most just punishment. 3 Objection. If God punish sins with present and everlasting punishments, he punisheth the same twice, & is unjust: but God punisheth sins with present and everlasting punishments: therefore he punisheth the same sin twice, and is unjust. Answ. The Minor is to be distinguished: for it is but one punishment, but hath several parts. For present punishments are the beginning of everlasting, because they are not sufficient to satisfy God's justice. 4 Objection. If God punish sins with eternal punishments: Then either all of us perish; or God's justice is not satisfied. Answer If God should punish our sins in us with eternal punishments, we should all perish, neither should we ever recover us thence: but he doth not so punish them in us: neither yet is God's justice impeached or violated, because he punisheth our sins in Christ with a punishment temporal, but yet equivalent to everlasting. This equability doth the Gospel add unto the rigour and severity of the law. 5 Objection. The justice of God permitteth not that the same sin be twice punished: but our sins are most fully punished in his son, and this punishment is imputed unto the godly or believers. Therefore the same ought no more to be punished in the godly, and so they are unjustly afflicted. Answer. The afflictions of the godly are not punishments and satisfaction for their sins, but only fatherly chastisementes, and the Cross, whereby they are brought to humility. Which that it may be better understood, we are necessarily here to speak of afflictions or calamities. OF AFFLICTIONS. The chief questions are, 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 there be of afflictions. SOme afflictions are temporal, and some eternal. Eternal, are the torments of the soul and body, proper unto the wicked, into which all the Devils are to be thrown, and all wicked men who are not converted in this life. The quality of these torments is expressed, when they are called in scripture, a worm, fire, horror, everlasting torment; likewise, everlasting death, which is not a destruction of the body and soul, or a perpetual senselessness, but an infinite and endless continuance of those torments which the wicked in this life despairing begin to feel: or, it is, never to be dead, & yet to die continually; that is, to live, forsaken and abjected of God, subject to all torments both of body and soul. But we are here to collect testimonies of scripture against Epicures (of which heard not a few are found even in the Pope's court) thereby to demonstrate, that the pains & torments of the wicked both in body and soul, Why the punishment of sin ought to be eternal. shallbe eternal. 1. Isai. 66.24. Their worm shall not die: & their fear shall not be put out. Mar. 9.43. Into hell into the fire that never shallbe quenched, where their worm dieth not & the fire never goeth out. Mat. 25.41. Go into everlasting fire which is prepared for the Devil & his Angels. 1. Pet. 4.18. If the righteous scarcely be saved, where shall the ungodly & sinner appear? Mat. 10.28. Fear him who can cast both body & soul into helfire. The soul is the cause & fountain of sins: the body, as a thing without reason and brutish, doth execute that which the soul showeth & commandeth: wherefore both the author & instrument of sins shallbe punished. 2. The reason also, why the pains and punishments of sins should be eternal & infinite, is evident: because for sin committed against the infinite good, an infinite punishment is justly exacted: neither could there be made by any temporal punishment of a mere creature sufficient satisfaction unto gods infinite & eternal justice: & therefore the temporal punishment of Christ, that it might be sufficient to deliver the elect, was to be equivalent to eternal pains. Here the Epicures object: He that is exceeding merciful, How Gods mercy and his justice stand together in inflicting eternal punishment. cannot behold the eternal torments of his creatures, much less inflict such on them. God is exceeding merciful; because his mercy doth far exceed our sins: Therefore he doth not suffer his creatures to remain in eternal torments. Answ. The Mayor is true, when exceeding & most exact justice, such as is in god, doth not exact, & require that exceeding sin have exceeding punishment. Reply. Exceeding strict justice doth not stand with exceeding mercy: because that admitteth no mitigating equability. In God is exceeding justice, therefore not exceeding mercy. Answ. Both the Mayor, and the proof thereof is false. Because God, punishing of his exceeding justice our sin with exceeding punishment, doth notwithstanding show exceeding equability and favorablenes, whiles he translateth the punishment thereof from us, & layeth it upon his son. They frame also the same reply on this wise: With him, that followeth extreme or strict justice, mercy and equability hath no place. But god in punishing sins followeth strict justice. Therefore he is not merciful. To which we answer. 1. that the Mayor is false in respect of him, who for his wisdom knoweth means to mitigate punishments, or to exercise mercy, as that notwithstanding his justice may remain inviolated, and himself be satisfied. So god doth execute extreme and exquisite justice in punishing our sins, showing nevertheless exceeding and marvelous equability and lenity, while he punisheth them in his Son, and not in us. And therefore one degree of mercy denied, doth not strait enforce the denial of others. God punisheth sin in the reprobate with eternal punishments: & yet is he merciful, while he is not delighted with the death of him that dieth: but doth by differing, and mitigating the punishment, and by bestowing benefits invite all men to repentance. When a judge putteth a robber to death, he executeth extreme justice: yet may he be merciful withal, if he rejoice not at the destruction of the man, but had rather he were saved, if so the law permitted. Temporal afflictions belong both to the wicked and the godly. Temporal afflictions belong to both: both unto the godly and to the reprobate. These are either punishments, or the Cross. The punishment, is either destruction or torment inflicted by order of justice on the person guilty of sin. And this is proper unto the reprobate, because it is inflicted on them to this end, that God's justice may be satisfied. For the law bindeth all men, either to obedience, or to punishment. In the wicked they are punishments, in the godly the cross. Objection. But the evils which the wicked suffer in this life are lighter than that they should satisfy God's justice. Answer. They are a part of their punishment, though not their whole punishment. Now as every part of the Air is called Air, so every part of punishment, is punishment. The degrees therefore of the punishment and pains, which the wicked suffer, are to be observed. The first degree is in this life. For when the conscience of their misdeeds and wickedness doth gnaw, vex, and terrify them, than beginneth their hellish and infernal worm. The second degree is in temporal death: When they departing out of this life without comfort, come into the place of torment and vexations, Luke. 16. The third degree is at the day of judgement, when again to every of their bodies, raised from the dead, their souls shallbe reunited. For then at length shall the pains of hell be consummated, and shall fall in troops together on both body and soul. The Cross, is the affliction of the godly. The Cross of the godly is of four sorts. For this is not properly a punishment, because it is not inflicted, that thereby God's justice should be satisfied for their sins. Now the Cross is of four sorts, which are drawn from the ends, for which it is laid on the godly. First, the Chastisementes, 1. Chastisements. which GOD layeth on the godly, for the remnants of sin in them, and oftentimes also for some peculiar sins committed by them, that they may be admonished of their uncleanness, and stirred to repentance, and the study of godliness and good works, least persisting in their sins, they be condemned. For they are not according to justice inflicted, to be any satisfaction or recompense for their sins: but according to mercy, for their amendment and salvation. For by these chastisementes they are admonished of the anger of GOD against sins, and of eternal punishment, which GOD will inflict on them, if they repent not. Secondly, 2. Trials. The proofs and trials of their faith, hope, invocation, fear of GOD, and patience: that the elect may go forward in these virtues, and the same also be made known to others. Such was the affliction of job. Thirdly, Martyrdoms, 3. Martyrdoms. which are testifications concerning their doctrine. For when the godly are, for the confession of true doctrine, pressed with calamities, or slain, these afflictions are no punishments of certain transgressions, but martyrdoms, whereby they testify and witness, the doctrine of the gospel which they profess, to be true, and doubt not to seal this with their blood, and whereby also they witness that they in exceeding torments and death feel and have experience of that comfort, which they did promise out of that doctrine, in their teaching unto others. They witness also and testify, that there remaineth another life, and an other judgement after this life. Fourthly & lastly, the Cross is their Ransom, even the obedience of Christ alone, 4. Ransom. which is a satisfaction for our sins, consisting of his whole humiliation, from the very first point of his Conception in the womb, to his last agony on the Cross. A brief type or table of man's afflictions. Afflictions are some Temporal In the wicked: as punishments properly, & in special so called. In the godly, as the Cross: and that is, 1 Chastisements. 2 Trials. 3 martyrdom. 4 Ransom. Eternal: as the hellish torments of the damned. 2 What are the causes of afflictions. The impellent cause, sin. Sin is the impellent cause (because it is an evil merit and deserveth evil) of punishments in the wicked, and also of the Cross in the godly: yet after a divers manner and in divers respects. It is a cause of punishment in the wicked, that sin may be recompensed with just punishment. In the godly, the cause of the Cross is not to satisfy God's justice, but that sin may be known, and so relinquished and put off. The impellent cause then of punishments in the wicked is their sin to be punished or recompensed. The chief efficient, God's justice. The principal efficient cause is the justice of god inflicting punishment for sin. Instrumental causes thereof are divers: Instrumental causes, all creatures. Angels and men, both good and bad, and all other creatures, which are all armed against sinners, and fight under GOD'S banner. The final cause is, that the justice of GOD may be satisfied. The causes of the cross of the godly. The causes of the cross of the godly are, 1 The acknowledging and purging out of sin. God doth not give the bridle unto the godly, but by fatherly chastisementes restraineth, recalleth and amendeth them. 1. The acknowledging, and relinquishing of sin. 1. Corin. 11.32. When we are judged, we are judged of the Lord. Psalm. 119.71. It is good for me, O Lord, that thou hast humbled me. But he giveth the rains to the wicked, that they may gallop to destruction: he endoweth them with the commodities of this life, and suffereth them to enjoy a short joy, thereby to show his love towards his creatures, and to convince them of unthankfulness, and to take away all excuse from them. 2. The hatred of the Devil and the wicked. 2. The hatred of the Devil and wicked men. john. 15.19. If ye were of the world, the world would love you. The Devil especially lieth in wait & ambush against the church and assaulteth it, both by tyrants, and by heretics, to pull many from God. 1. Pet. 5 8. The devil goeth about like a roaring lion. 3. The trial in exercise of godliness, 3. The trial or exercise of godliness. that we may be established and go forward in spiritual gifts, and that both unto ourselves & others our hope, faith & patience may be made known. Eccle. 34.10. He that hath not been tempted, what knoweth he? So than it is apparent that glorying in prosperity is but vain. Rom. 5.4. Experience bringeth hope. 4. 4. Particular defects in the godly. Particular defects and fallings in the Saints. divers have divers defects: and therefore God's chastisements also are divers. God showeth that he is angry also with the sins of the godly, and is desirous that they return from them. The scriptures are rise and full of examples hereof: As in David when he numbered the people, when he committed adultery, and added murder unto it, God showed his wrath in plaguing the people for the former, and in taking away by death the child borne in adultery, he showed his anger against his adultery. Again, he showed how desirous he was to have him rise again, by sending his Prophet to make his sin known unto him, and so to call him to repentance. So many times dealt he with the Israelites also, whose often falling, as also Gods often recalling them is in the Scripture frequent. 5. The confirmation or testimony of their doctrine in their martyrdoms. joh. 21.18. 5. The confirmation and testimony of the truth by their martyrdom. 6. Their glorious delivery. Peter is foretold, by what death he should glorify God, and confirm the doctrine of Christ which he preached. 6. The glorious delivery, that is, the manifestation of the immeasureable wisdom, power, mercy, and justice of God, in the miraculous & wonderful deliverance of the church. God bringeth his into extreme dangers, & findeth out & showeth a way of delivery, where no creature could save or deliver them. 1. Sam. 2.6. He bringeth down to hell, and bringeth back again. 7. The making of a conformity between the members and Christ their head, 7. A conformity between them and Christ. both in afflictions & in glory. 2. Tim. 2.12. If we suffer with him, we shall also reign with him. Rom. 8.29. Those which he knew before, he also predestinate to be made like to the image of his son. joh. 11.16. and. 16.20. Mat. 10.24. The servant is not greater than his Lord, neither the Disciple above his master. 8. The afflictions of the godly in this life are a testimony & confirmation of the judgement and life to come. 8. A confirmation of the life to come. Because the justice and truth of God requireth, that at length it go well with the good, and ill with the bad. But this cometh not so to pass in this life. Therefore there is remaining yet another life. And hence we are to answer the argument which the world useth against the providence of God. The Church of God (say they) is not the Church, because it is oppugned throughout the whole woorld, and trodden under foot of all men. Answer. This argument may be well inverted on this wise: The company of those that embrace the doctrine of the Prophets and Apostles are in a good cause unjustly oppugned, and afflicted by the wicked and reprobate: Therefore they are the true Church, and the people of God, and are to be at length certainly, fully, and gloriously delivered, the wicked being cast into eternal torments. For God is just and true: Therefore he will be one day a revenger of those injuries, whereby not only the Godly in this life are hurt, but the glory also of God himself is by the wicked obscured, and darkened, and trodden under foot. 3. What are the comforts and consolations, which are to be opposed against afflictions. OF comforts in afflictions, some are proper unto the Church, some are common to it with Philosophy. Comforts in afflictions. Proper, are the first and two last of those, which shall be recited. The rest are common, and that but in outward show only and in name, Remission of sins, and reconciliation unto God. but not being further entered into and discoursed of 1. Remission of sins and reconciliation unto GOD. This is the ground and foundation of the rest: Because without this we cannot rightly apply the rest unto us, neither reap any comfort from them: But if this be well settled, the rest follow of their own accord. For they who are not certain of the remission of their sins, always doubt, whether the promise of grace belong unto them: but he who is certain of this, knoweth that the anger of GOD, punishments and eternal death are taken away, and that those evils which are laid upon him, are no punishment, but a fatherly chastisement, Roman. 5.1. Being justified by faith we have peace toward GOD. Again: If when we were enemies, we were reconciled to GOD, much more being reconciled we shall be saved. Roman 8.3. If GOD be on our side, who can be against us? The reason is, because, take away the cause, and you take away the effect: take away sin, and the punishment also of sin is taken away. 2. The necessity of obeying GOD, 2. The necessity of obeying God, and the love which we owe him. and the love due unto him. The Godly know, that they must obey the fatherly will of GOD in suffering evils, both because he will that they suffer them: and also because he hath so deserved of them, as that they ought for his sake to suffer far greater, and lastly because they are his fatherly chastisements. job. 2.10. Shall we receive good at the hand of God, and not receive evil? Psal. 3.9.9. I held my peace, because thou didst it. job. 1.21. Blessed be the name of the Lord. The Philosophers also say, that it is patiently to be suffered, which can not be altered or avoided, and that it is foolishness to kick against the prick. But in the mean while they hold a fatal necessity, and in suffering calamities submit not themselves to god, neither acknowledge them to be a just punishment, neither suffer them to that end, as thereby to obey him. And therefore they find either small or no comfort at all hereof. 3. The worthiness of virtue. 3. The worthiness of virtue, that is, of obedience towards God which is true virtue, for which a man is not to cast away his courage in bearing the cross. Mat. 10 37. & 16.25. He that hateth not his father and mother for my sake, is not worthy of me. He that seeketh to save his soul, shall lose it. This dignity of virtue do the Philosophers most of all urge, but coldly, 4. A good conscience. because they are destitute of true virtues. 4. A good conscience. The godly are assured of remission of sins in Christ, and have a purpose to obey God: and therefore bear a good conscience unto themselves in Christ. The Philosophers comfort not theirs on this manner. For the Philosophers being once afflicted, thinketh, why doth not good fortune follow a good conscience? And therefore he murmureth against God, and fretteth, as did Cato and others. 5. The final causes in their chastisementes, trials, 5. The final causes of their afflictions. and Martyrdoms. Those causes are, first, God's glory. The torment is less to the godly, when they know that GOD is honoured by their sufferings, and that thereby they show their thankfulness unto him. Psalm. 119.75. Thou art just, O Lord, and thy judgements are right. Secondly, Our salvation, which is accomplished by afflictions. Psalm. 119.71. It is good for me that I have been afflicted. 1. Cor. 11.32. When we are judged we are chastened of the Lord, because we should not be condemned with the world. Thirdly, the salvation of others, that is, their conversion and confirming. For Acts 5. The Apostles rejoiced (even because they saw many by their ministery to be converted unto GOD, and faith to be confirmed in others, by the example of their afflictions and constancy in the truth and doctrine) that they were counted worthy to suffer rebuke for Christ's name. The Philosophers say, It is a good end for which thou sufferest, that thou mayest save thy country, and attain unto everlasting renown and glory. But yet in the mean season, wretched man, he thinketh, what will these things profit me, when myself perish? But we are chastised that we may not perish with the world. 6. The comparing of ends & events. 6. The conference and comparing together of events. It is better for a short time to be chastised of the Lord, with certain and assured hope of a glorious delivery, than to live in plenty and abundance of things, and to be pulled from God, and to run into everlasting perdition. The Philosophers conferring and comparing evils together, find but little good, arising out of so many evils: 7. The hope of recompense. Because the true good, for the obtaining whereof they suffer evils, they are wholly ignorant of. 7. The hope of recompense. Matth. 5.12. Your reward is great in heaven. We know that there remain other blessings for us after this life, nothing to be compared with these momentary afflictions. Even in this life also the Godly receive grater blessings than other man. For they have GOD pacified and pleased with them, and other spiritual gifts, and the beginning of eternal life. Therefore also corporal blessings are profitable for their salvation. Marc. 10.29. There is no man that hath forsaken house, or brethren, or children, or lands, for my sake, and the gospels, but he shall receive a hundred-fould now at this present, and in the world to come eternal life. Psalm. 37.16. A small thing to the just man is better than great riches to the wicked. Roman. 5.3. We rejoice in tribulations. A recompense in small evils doth in some sort comfort the Philosophers, but in great evils not at all: because they think that they had rather want that recompense, than buy it so dear: the reason whereof is, because the recompense is but uncertain, small, and transitory. 8. The example of the Son of GOD. For the servant is not above his Master, john 15.20. 8. The Examples of Christ and his Saints who have suffered before us. And God will have us to be made like to the image of his Son. Roman. 8.29. And Philip. 2.5. Let the same mind be in you that was even in Christ jesus. 2. Cor. 8.9. JESUS CHRIST being rich for your sakes, became poor. Let us accompany therefore Christ in ignominy and in glory. For both the thankfulness, which we own, requireth this: and seeing Christ hath died, not for his own profit, but for ours, why should we refuse to suffer any thing for our own profit and commodity? Likewise, the examples of other holy and godly men, who have suffered with the saving both of themselves & others, & have not perished in afflictions, but have been marvellously saved & preserved. Mat. 5. So did they persecute the Prophets, which have been before you. The examples therefore of holy Martyrs do comfort and hearten us, while we think, that we are not better than they, but rather worse. And therefore ought we much more patiently to bear our cross. Again, seeing they have been preserved by GOD amidst their afflictions, and have escaped out of them, we have confidence also that we shall be preserved and delivered, because the Love of GOD towards his is immutable, and knoweth no change. 9 9 The certain presence and assistance of go●● The presence and assistance of GOD in all cases and chances of our life. We know that God hath a care of us even in our cross: that he will defend, comfort, strengthen, and establish us by his spirit, that we may not through grief and pain forsake him. 1. Cor. 10.13. God doth not suffer us to be tempted above our power. Psal. 19.15. I am with him in his tribulation. john. 14.16. I will send you another comforter. john. 14.23. I & my father will come unto him. joh. 14.18. I will not leave you comfortless. Esay. 49.15. Can a woman forget her child, and not have compassion on the Son of her womb? Though she should forget, 10. The final and full delivery. yet will I not forget thee. 10 The final and full delivery. For as of punishment, so also of delivery there are three degrees. The first is in this life, where we have the beginning of eternal life. The second is in our bodily death, when the soul is carried into Abraham's bosom. The third is after the resurrection of our bodies, when we shall be both in body and soul perfectly blessed, that is, fully delivered from all both sin and punishment. joh. 10.28. No man shall pluck them out of mine hand. Rom. 8.30. Whom he justified, them also he glorified. Reu. 21.4. God shall wipe away all tears from their eyes. Wherefore as the first consolation is the foundation and beginning, so this last is the finishing and accomplishment of all the rest. THE SECOND PART. OF MAN'S DELIVERY. 12 Seeing then by the just judgement of God, we are subject both to temporal, and eternal punishments; is there yet any means or way remaining, whereby we may be delivered from these punishments, & be reconciled to God? GOD will have his justice a Exod. 20.5. & 23.7. satisfied: wherefore it is necessary that b Rom. 8.3. we satisfy, either by ourselves, or by another. 13 Are we able to satisfy by ourselves? Not a whit. Nay rather we do every day c job. 9.2.3. & 15.15. Mat. 6.12. increase our debt. 14 Is there any creature able in heaven or in earth, which is only a creature, to satisfy for us? None. For first, God will not d Heb. 2.14. punish that sin in any other creature, which man hath committed. And further, neither can that which is nothing but a creature, sustain the wrath of god against sin, and e Psal. 130.3. job. 4.18. &. 25.5. deliver others from it. 15 What manner of Mediator then and deliverer must we seek for? Such a one verily, as is very man, & perfectly just, and yet in power above all creatures, that is, who also is very f 1. Cor. 15.21. & 25. jer. 23.6. Isai. 53.11. 2. Cor. 5.14. Heb. 7.16. Isa. 7.14. Rom. 8.3. God. 16 Wherefore is it necessary that he be very man, and that perfectly just too? Because the justice of God requireth that the same human nature which hath sinned, do itself likewise make recompense for sin: But he g Ro. 5.12. & 17. that is himself a sinner, h 1. Pet. 3.18. cannot make recompense for others. 17 Why must he also be very God? That he might by the power of his Godhead i isaiah. 55.3. & 18. Acts. 2.24. 1. Pet. 3.18. sustain in his flesh the burden of God's wrath, and k 1. john. 1.2. & 49.10. Act. 20.28. joh. 3.16. might recover & restore unto us that righteousness and life which we lost. 18 And who is that Mediator, which is together both very God, and a very perfectly just man. Even our Lord jesus Christ, l Mat. 1.23.1. Tim. 3.16. joh. 14.16.1. Tim. 2.5. Luk. 2.11. who is made to us of God wisdom, righteousness, sanctification, and m 1. Cor. 1.30. redemption. 19 Whence knowest thou this? Out of the gospel, which God first made known in n Gen. 3.15. Paradise, & afterwards o Gen. 22.18. & 49.10.11. Rom. 1.2. Heb. 1.1. Act. 3.22. etc. & 10.43. did spread it abroad by the patriarchs & Prophets: p Ich. 5.46. Heb. 10.7. shadowed it by sacrifices & other ceremonies of the law: & lastly q Rom. 10.4. Gal. 4.4. & 3.24. Heb. 13.8. accomplished it by his only begotten Son. 20 Is then salvation restored by Christ to all men, who perished in Adam? Not to all: but to those only who by a true faith are engrafted into him, & r joh. 1.12. & 3.36. Isa. 53.11. Psal. 2.12. Rom. 11.20. Heb. 4.2. & 10 39 receive his benefits. 21 What is faith? It is not only a knowledge, whereby I surely assent to all things which God hath s Heb. 11.13. ja. 2.19. Gal. 2.20. revealed unto us in his word, but also an assured t Rom. 4.16. & 5.1. & 10.10. etc. jac. 1.8. trust kindled in my u Rom. 1.16. & 10.17. 1 Cor. 1.21. Mar. 16.16. Act. 16.14. heart by the holy x Mat. 16.17. joh. 3.5. Gal. 5.22 Phil. 1.19. ghost through the gospel, whereby I make my repose in God, being assuredly resolved, that remission of sins, everlasting righteousness & life a Hab. 2.4. Mat. 9.2. Eph. 2.7.8.9. Rom. 5.1. is given not to others only, but to me also, and that freely through the mercy of God, for the b Rom. 3.24.25. Act. 10.43. merit of Christ alone. 22 What are those things which are necessary for a Christian man to believe? All things which are c joh. 20.31. Mat. 28.10. promised us in the gospel: the sum whereof is briefly comprised in the Creed of the Apostles, or in the Articles of the Catholic & undoubted faith of all Christians. 23 Which is that Creed? I Believe in God the father almighty, maker of heaven & earth. And in jesus Christ his only Son, our Lord: which was conceived by the holy ghost, born of the virgin Mary, suffered under Pontius Pilate, was crucified, dead & buried, he descended into hell, the third day he rose again from the dead, he ascended into heaven, & sitteth at the right hand of God the father almighty, from thence shall he come to judge the quick & the dead. I believe in the holy ghost, the holy catholic church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. AMEN. 24 Into how many parts is this Creed divided? Into three parts. The first is, of the eternal father & our creation. The second, of the Son & our redemption. The third, of the holy ghost & our sanctification. 25 Seeing there is d Deut. 6 4. Ephes. 4.6. Esa. 44.6. & 45.5. 1. Cor. 8.4. but one only substance of God, why namest thou these three? The Father, the Son, and the holy Ghost. Because God hath so e Esa. 61.1. Luc. 4.18. Psal. 110 1. Mat. 3.16.17. & 28.19. Io. 14.26. & 15.26. Tit. 3.5.6. Eph. 2.18. 2. Cor. 13.13. Gal. 4.6. 1. joa. 5.7. manifested himself in his word: that these three distinct persons are that one true everlasting God. OF THE FATHER. 26 What believest thou, when thou sayest, I believe in God the Father almighty, maker of heaven and earth? I believe the everlasting father of our Lord jesus Christ who a Gen. 1. & 2. Psal 33.6. job. 33.4. Act. 4.24. & 14.15. etc. Isa. 45.7. hath made of nothing heaven & earth, with all that are in them, who likewise upholdeth and b Psa. 104.3. & 115.3. Mat. 10.29. Heb. 1.3. Rom. 11.36. governeth the same by his eternal Counsel and providence; c joa. 1.12. Rom. 8.15. Gal. 4.5.6.7. Eph. 1.5. to be my God & my Father for Christ's sake: and therefore I do so trust in him, and so rely on him, that I make no doubt, but he will provide all things d Psal. 55 23. Mat. 6.26. Luc. 12.22. necessary both for my soul and body. And further whatsoever evils he sendeth on me in this troublesome life, he will e Rom 8 28. turn them to my safety, seeing both he is able to do it, as being f Isa. 46 4 Rom. 10 12. & 8.38 etc. God almighty; and willing to do it, as being g Mat 6. & 7.9.10.11. a bountiful father. 27 What is the providence of God? The Almighty power of God every where present, h Act. 17.25. etc. Psal 94 9 etc. Is. 29.15. etc. Ezec. 8.12. whereby he doth as it were with his hand uphold & i Heb. 1.2.3. govern heaven & earth, with all the creatures therein: So that those things which grow in the earth, as likewise rain and drought, fruitfulness & barrainnes, meat & k jer. 5.24. Acts. 14.17. drink, l joh. 9.3. health and sickness, m Prou. 22.2. riches and poverty, in a word, all things come not rashly or by chance, but by his fatherly counsel and will. 28 What doth this knowledge of the Creation and providence of God profit us? That in adversity n Rom. 5.3. etc. jac. 1.3. job. 1.21. etc. we may be patiented, and o Deut. 8.10. 1. Thess. 5.18. thankful in prosperity, & p Rom. 5.4.5. have hereafter our chiefest hope reposed in God our most faithful father, being sure that there is nothing which may q Rom. 8.38.39. withdraw us from his love, for as much as all creatures are so in his power, that without his will they are not r job. 1.12. & 2.6. prover. 21.1. Acts. 17.25. etc. able not only to do any thing, but not so much as once to move. OF THE SON. 29 Why is the Son of God called jesus, that is, a Saviour? Because he saveth us from all our s Mat. 1.21. Heb. 7.25. sins: Neither ought any safety to be sought for from any other, nor t Act. 4.12. can elsewhere be found. 30 Do they then believe in the only Saviour jesus, who seek for happiness and safety of the Saints, or of themselves, or elsewhere? No. For although in word they boast themselves of him as their saviour, yet indeed they deny the only Saviour a 1. Cor. 1.13. & 30. etc. Ga. 5.4. jesus. For it must needs be that either jesus is not a perfect Saviour, or that they, who embrace him as their Saviour with a true faith, possess all things in him which b Heb. 12.2. Isa. 9.6. Col. 1.19.20. &. 2.10. Isa. 43.11. & 25. joh. 1.16. are required unto salvation. 31 Why is he called Christ, that is, anointed? Because he was ordained of the Father, and anointed of the holy Ghost the c Ps. 45.8. Heb. 1.9. Deut. 18.15. Acts. 3.22. chief Prophet and d joh. 1.18. & 15 15. Mat. 11.27. Ps. 110.4. Heb. 7.21. & 10.21. Doctor: who hath ᵉ opened unto us the secret counsel and all the will of his father concerning our Redemption; And the high-Priest, who with that one only Sacrifice of his body hath f Rom 8.34. & 5.9.10. redeemed us, and doth continually g Ps. 2.6. Luk. 1.33. make intercession to his father for us. And a king, who ruleth us by his word and spirit, and defendeth and h Mat. 28.18. joh. 10.28. maintaineth that salvation which he hath purchased for us. 32 But why art thou called a Christian? Because through faith I am a member of jesus i Acts. 11.26. 1 Cor. 6.15. christ, and k 1. joh. 2.27. Is. 59.21. joe. 2.28. partaker of his anointing, that both I may l Mat. 10.33. confess his name, & present myself unto him a lively m Rom. 12.1. Apo. 5.8.10.1. Pet. 2.9.2. Tim. 2.12. Rom. 6.12.13. Apo. 1.6. sacrifice of thankfulness, and also may in this life fight against sin and satan with a free & good conscience, & afterward n 1. Tim. 1.18.19. enjoy an everlasting kingdom with christ over all creatures. 33 For what cause is Christ called the only begotten son of God, when we also are the sons of God? Because christ alone is the coeternal & natural son of the eternal o joh. 1.14. Heb. 1.2. joh. 3.16. & 4.9. father, & we p Rom. 8.5. Eph. 1.6. joh. 1.12. 1. joh. 1.3. are but sons adopted of the father by grace for his sake. 34 Wherefore callest thou him our Lord? Because he redeeming & ransoming both our body and soul from sins, not with gold nor silver, but with his precious blood, & delivering us from all the power of the devil, hath set us a 1. Pet. 1.18. & 10.1. Cor. 6.20. & 7.23. Ep. 1.7. 1. Tim. 2.5.6. free to serve him. 35 What believest thou when thou sayst, He was conceived by the holy ghost & borne of the Virgin Mary? That the son of God, who b joh. 1.1. & 17.5. Rom. 1.4. Col. 1.15. etc. Ps. 2.7. Mat. 3.17. & 16.16. is and continueth true and everlasting c Rom. 9.5. Is. 7.14. & 9.6. 1. Io. 5.20. Io. 20.28. God, d joh. 1.14. Gal. 4.4. took the very nature of man, of the flesh and blood of the Virgin Mary, by the working of the holy Ghost, f Ps. 132.11. Act. 2.30. etc. Rom. 1: 3. that withal he might be the true seed of David, like unto his brethren in all things, sin excepted. a Mat. 1.18.20. Luc. 1.35. 36 What profit takest thou, by Christ's holy conception and nativity? That he is our i Heb. 2.16.17. Mediator, and doth cover with his innocency and perfect holiness my sins, g Phillip 2 7. in which I was conceived, h Heb. 4.15. & 7.26. that they may not come in the sight of k Psal. 32.1.1. Cor. 1.30. Ro. 8.3.4. Gal. 4.4.5. God. 37 What believest thou, when thou sayst, He suffered? That he all the time of his life, which he lead in the earth, but especially at the end thereof, l 1. Pet. 2.24. & 3.18. Is. 53.12. sustained the wrath of God, both in body and soul, against the sin of all mankind, that he might by his passion, as the only m 1. joh. 2.2. & 4.10. Rom. 3.25. propitiatory sacrifice, deliver our body and soul from everlasting damnation, and purchase unto us the favour of God, righteousness, and everlasting life. 38 For what cause should he suffer under Pilate as being his judge? That he being innocent and n Luk. 23.14. joh. 19.4. condemned before a civil judge might o Psal. 69.4. Is. 53.4.5. 2. Cor. 5.21. Gal. 3.13. deliver us from the severe judgement of God, which remained for all men. 39 But is there any thing more in it, that he was fastened to the cross, than if he had suffered any other kind of death? There is more: For by this I am assured that he took upon himself the curse, which did lie on me. For the death of the cross was p Deut. 21.23. Gal. 3.13. accursed of god. 40 Why was it necessary for Christ to humble himself unto death? Because the justice and truth of God could by no a Gen. 2.71. other means be satisfied for our sins, but by the very death of the b Heb. 2.9.14.15. Phil. 2.8. Son of God. 41 To what end was he buried also? That thereby he might make manifest, that he was c Acts. 13.29. Mat. 27.60. Luke 23.53. Io. 19.38. etc. dead indeed. 42 But since that Christ died for us, why must we also die? Our death is not a satisfaction for our sins, but the abolishing of sin, and our passage into d joh. 5.24. Phi. 1.23. Rom. 7.24. everlasting life. 43 What other commodity receive we by the sacrifice and death of Christ? That by the virtue of his death, our old man is crucified, slain, and e Ro. 6.6.7. etc. buried together with him, that henceforth evil lusts and desires may not f Rom. 6.12. reign in us, but we may g Rom. 12.1. offer ourselves unto him a sacrifice of thanksgiving. 44 Why is there added: He descended into hell? That in my greatest pains and most grievous temptations I may support myself with this comfort, that my Lord jesus Christ hath h isaiah. 53.10. Matth. 27.46. delivered me, (by the unspeakable distresses, torments, and terrors of his soul, into which he was plunged both before, and then especially, when he hanged on the cross) from the straits and torments of hell. 45 What doth the resurrection of Christ profit us? First, by his resurrection he vanquished death, that he might i 1. Cor. 15.16. & 54.55. Rom. ●4. 25. 1. Pe. 1.3. etc. & 21. make us partakers of that righteousness, which he had gotten us by his death. Again, we are now also k Rom. 6.4. Col. ● 1. etc. Ep. 2.5. stirred up by his power to a new life. Lastly, the resurrection of our head christ, is a l 1. Cor. 15.12. etc. Rom. 8.11. pledge unto us of our glorious resurrection. 46 How understand you that, He ascended into heaven? That Christ, his Disciples looking on, was a Act. 1.9. Ma● 16 19 Luc. 24.51. taken up from the earth into heaven, and yet still b Heb. 4.14 & 7.25. & 9.11. Rom. 8.34. Eph 4.10. Col. 3.1. is there for our sakes, and will be, until he come again to judge the quick and c Act. 1.11. Mat. 24.30. dead. 47 Is not Christ with us then until the end of the world, as he hath d Mat. 28.20. Mat 26.11. Io● 16.18. & 17.11 Acts. 3.21. promised? Christ is true God, and true man: and so according to his manhood he is not now on earth: but according to his godhead, his majesty, his grace, and spirit, he e joh. 14 17. etc. & 16.13. Ep. 4.8. August tract. 50. in joh is at no time from us. 48 Are not by this means the two natures in Christ pulled asunder, if his humanity be not wheresoever his divinity is? No: for seeing his divinity is incomprehensible, & every where f Act. 7.49. & 17.27. etc. jer. 23.24. present: it followeth necessarily that the same is without the bounds of his human nature which he took unto him, and yet is nevertheless in it, & g Col. 2.9. joh. 3 13. & 11.15. Mat. 28.6. abideth personally united to it. 49 What fruit doth the ascension of Christ into heaven bring us? First, that he h 1. joh. 2.1.2. Rom. 8.34. maketh intercession to his father in heaven for us. Next, that we have our flesh in heaven, that we may be confirmed thereby, as by a sure pledge, that it shall come to pass, that he who is our head will i joh. 14.2. & 20.17. Eph. 2.6 lift up us his members unto him. Thirdly, that he k joh. 14.16. & 16.7.2. Cor. 1.22. 2. Cor. 5.5. sendeth us his spirit instead of a pledge between him and us, by whose forcible working we seek after, not earthly but heavenly things, where he himself is l Col. 3.1. Phil. 3.20. etc. sitting at the right hand of God. 50 Why is it further said, He sitteth at the right hand of God? Because Christ therefore is ascended into heaven, to m Ep. 1.20. & 5.23. Col. 1.18. show there that he is the head of his church, by whom the father n Mat. 28.18. joh. 5.22. governeth all things. 51 What profit is this glory of our head christ unto us? First, that through his holy spirit he a Eph. 4.10. poureth upon us his members heavenly graces. Then, that he shieldeth and b Ps. 2.9. & 101. 2. joh. 10.28. Ephes. 4.8. defendeth us by his power against all our enemies. c Lu. 21.28. Ro. 8.23.24. Phi. 3.20. Tit. 2.13. 52 What comfort hast thou by the coming again of Christ to judge the quick and dead? That in all my miseries and persecutions I look, with my head lifted up, for the very same, who before yielded himself unto the judgement of God for me, and d 2. Thess. 1.6.7. 1. Thess. 4.16. Mat. 25.41. took away all malediction from me, to come judge from heaven, to throw all his & my enemies into everlasting pains, but to e Mat. 25.34. translate me with all his chosen unto himself into celestial joys and everlasting glory. OF THE holy-ghost. 53 What believest thou concerning the holy-ghost? First, that he is true and coeternal God with the eternal father & the f Gen. 1.2. Is. 48.16. 1. Cor. 3.16. 1. Cor. 6.19. Act. 5.3.4. Son: Secondly, that he is also g Mat. 28.19. 2. Cor. 1.2. given unto me to h Gal. 3.14. 1. Pe. 1.2. 1. Cor. 6.17. make me through a true faith partaker of Christ and all his benefits, to i Act. 9.31. comfort me, and to k joh. 14.16. 1. Pet. 4.14. abide with me for ever. 54 What believest thou concerning the holy & Catholic Church of Christ? I believe that the Son of l joh. 10.11. God doth from the m Gen. 26.4. beginning of the world n Rom. 8.29.30. Ep. 1.10. & 1. Pet. 1.20. to the end gather, defend and o Is. 59.21. Ro. 1.16 & 10.14.17. Eph. 5.26. preserve unto himself by his spirit and p Act. 2.46. Eph. 4.3.4.5. word out of whole q Mat. 16.18. joh. 10.28. mankind a company r 1. joh. 3.21. 2. Cor. 13.5. chosen to everlasting life, and agreeing in true faith: and that I am a lively s 1. joh. 2.19. member of that company, and so shall t 1. Cor. 1.8.9. Rom. 8.35. etc. Psal. 71.18. remain for ever. 55 What mean these words, The communion of Saints? First, that all and every one who believeth, are in common a joh. 1.3. Rom. 8.32. 1. Cor. 12.13. &. 21. 1. Cor. 6.17. partakers of Christ, & all his graces, as being his members. And then, that every one ought readily & b 1. Cor. 13.5. Phil. 2.45.6. cheerfully to bestow the gifts & graces which they have received; to the common commodity and safety of all. 56 What believest thou concerning remission of sins? That god, for the satisfaction made by c 1. joh. 2.2. 2. Cor. 5.19.21. Christ, hath put out all the remembrance d jer. 31.34. Ps. 103.3.4.10.11. Rom. 7.24.25. Rom. 8.1.2.3. of my sins, & also of that corruption within me, wherewith I must fight all my life time: and doth freely endow me with the righteousness of christ, that I e joh. 3.18. come not at any time into judgement. 57 What comfort hast thou, by the Resurrection of the flesh? That not only my soul, after it shall departed out of my body, shall presently be f Luc. 23.43. Phil. 1.23. taken up to christ, but that this my flesh also, being raised up by the power of christ, shallbe again united to my soul, & shallbe g 1. Cor. 15.53. job. 29.25.26. 1. joh. 3.2. Phil. 3.21. made like to the glorious body of christ. 58 What comfort takest thou of the article of everlasting life? That for as much as h 2. Cor. 5.2.3. I feel already in my hart the beginning of everlasting life, it i 1. Cor. 2.9. john. 17.3. shall at length come to pass, that after this life I shall enjoy full & perfect bliss, wherein I may magnify God for ever; which blessedness verily, neither eye hath seen, nor ear hath heard, neither hath any man in thought conceived it. 59 But when thou believest all these things, what profit redoundeth thence unto thee? That I am righteous in Christ before God, and an heir of k Heb. 2.4. Rom. 1.17. joh. 3.36. eternal life. 60 How art thou righteous before God? l Rom. 3.21.22.24.25.28. & 5.1. Gal. 2.16. Ep. 2.8.9. Phil. 3.9. Only by faith in Christ jesus: so that, although my conscience accuse me, that I have grievously trespassed against all the commandments of god, and have not a Rom. 3, 9 etc. kept one of them: and further am as yet b Rom. 7.23. prone to all evil: yet notwithstanding (if I c Rom. 3 42. joh. 3.18. embrace these benefits of christ with a true confidence & persuasion of mind) the full & d Tit. 3.5. Ep. 2.8.9. perfect satisfaction, righteousness & holiness of Christ without any e 1 joh. 2.2. merit of mine, of the mere f Rom. 3.24. Deut. 9.6. Ezec. 36.22. mercy of God, g 1. joh. 2.1. etc. imputed and h Rom. 4.4. 2. Cor. 5.19. given unto me, & that so as if neither I had committed any sin, neither any corruption did stick unto me: yea as I myself had perfectly i 1. Cor. 5.21. accomplished that obedience, which Christ accomplished for me. 61 Why affirmest thou, that thou art made righteous by faith only? Not for that I please god through the worthiness of mere faith: but because only the satisfaction, righteousness and holiness of Christ is my righteousness before k 1. Cor. 1.30. etc. 1. Cor. 2.2. God: and I l 1. joh. 5.10. cannot take hold of it or apply it unto myself any other way than by faith. 62 Why cannot our good works be righteousness, or some part of righteousness before God? Because that righteousness which must stand fast before the judgement of God, must be in all points perfect, & m Gal. 3.10. Deut. 27.26. agreeable to the Law of God. Now our works, even the best of them are imperfect in this life and n Isa. 64.6. defiled with sin. 63 How is it that our good works merit nothing, seeing God promiseth that he will give a reward for them, both in this life, and in the life to come? That reward is not given of merit, but of o Luk. 17.10. grace. 64 But doth not this doctrine make men careless and profane? No. For neither can it be, but they, which are incorporated into Christ through faith, should bring forth the fruits of p Mat. 7.18. joh. 15.5. thankfulness. OF THE SACRAMENTS. 65 Seeing then that only faith maketh us partakers of Christ, and his benefits, whence doth it proceed? From the holy Ghost, who a Ep. 2.8. & 6.23. joh. 3.5. Phil. 1.29. kindleth it in our hearts by the preaching of the gospel, & b Mat. 28.19.20. 1. Pet. 1.22.23. confirmeth it by the use of the sacraments. 66 What are the Sacraments? They are sacred signs and seals set before our eyes, and ordained of God for this cause, that he may declare and seal by them the promise of his gospel unto us, to wit, that he giveth freely remission of sins, and life c Gen. 17.11. Rom. 4.11. Deu. 30.6. Leu. 6.25. Heb. 9.8.9. Eze. 20.12.1. Sam. 17.36. Isa. 6.6.7. & 54.9. everlasting not only to all in general, but to every one in particular that believeth, for that only sacrifice of Christ which he accomplished upon the cross. 67 Do not then both the word and Sacraments tend to that end, as to lead our faith unto the Sacrifice of Christ finished on the cross, as to the only ground of our salvation? It is even so. For the holy Ghost teacheth us by the Gospel, and assureth us by the Sacraments, that the salvation of all of us standeth in the only sacrifice of Christ d Rom. 6.3. Gal. 3.27. offered for us upon the cross. 68 How many sacraments hath Christ ordained in the new Testament? Two. Baptism, and the holy Supper. OF BAPTISM. 69 How art thou admonished and assured in Baptism, that thou art partaker of the only sacrifice of Christ? Because Christ e Mat. 28.19. Act. 2.38. commanded the outward washing of water, adjoining this f Mar. 16.16. Mat. 3.11. Rom. 6.3. promise thereunto, that I am no less assuredly washed by his blood and spirit from the uncleanness of my soul, that is, from all my sins, than I am a Mar. 1.4. Luc. 3.3. washed outwardelie with water, whereby all the filthiness of the body useth to be purged. 70 What is it to be washed with the blood and spirit of Christ? It is to receive of God forgiveness of sins freely for the blood of CHRIST which he b Heb. 12.24.1. Pet. 1.2. Apoc. 1.5. &. 22.14. Zac. 13.1. Eze. 36.25. etc. shed for us in his Sacrifice on the Cross. 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 sin, and c joh. 1.33. & 3.5. 1. Cor. 6.11. & 12.13. Rom. 6.4. Col. 2.12. live holily and without blame. 71 Where doth Christ promise us that he will as certainly wash us with his blood and spirit, as we are washed with the water of baptism? In the institution of Baptism; the words whereof are these: d Mat. 28.19. Go and teach all Nations, Baptising them in the name of the father, the son, and the holy Ghost. e Mar. 16.16. He that shall believe and be baptized, shall be saved: but he that will not believe, shall be damned. This promise is repeated again, whereas the Scripture calleth Baptism, the f Tit. 3.5. washing of the new birth, and g Act. 22.16. forgiveness of sins. 72 Is then the outward Baptism of water the washing away of sins? It is not. For the h Mat. 3.11. 1. Pet. 3.21. Eph 5.26. blood of Christ alone cleanseth us from all i 1. joh. 1.7. 1. Cor. 6.11. sin. 73 Why then doth the holy Ghost call Baptism the washing of the new birth, and forgiveness of sins? God speaketh so not without great cause: to wit, not only to teach us, that as the filth of our body is purged by water, so our sins also are k Apoc. 1.5. & 7.14.1. 1. Cor. 6.11. purged by the blood and spirit of Christ: but much more to assure us by this divine token and pledge, that we are as verily washed from our sins with the inward washing, as we are l Mar. 16.16. Gal. 3.17. washed by the outward and visible water. 74 Are infants to be baptized also? What else? for seeing they a Gen. 17.7. belong as well unto the covenant & Church of God, as they who are of a full age; and seeing also unto them is promised b Mat. 19.14. remission of sins by the blood of Christ and the c Luc. 1.14.15. Psal. 22.11. Isa. 24.1.2.3. Act. 2.39. holy Ghost the worker of faith, as well as unto those of full growth: They are by Baptism to be engrafted into the Church of God, and to be d Act. 10.47. discerned from the children of infidels, in like sort as in the old Testament was done by e Gen. 17.14. circumcision, in place whereof is f Col. 2.11.12.13. Baptism succeeded in the new Testament. OF THE LORDS SUPPER. 75 How art thou in the Lord's Supper admonished and warranted, that thou art partaker of that only sacrifice of Christ offered on the Cross, and of all his benefits? Because Christ hath commanded me and all the faithful to eat of this bread broken, and to to drink of the cup distributed in remembrance of him, with this promise g Mat. 26.27.28. Mar. 14.22.23.24. Luc. 22.16.20. 1. Cor. 10.16.17. & 11.23.24.25. & 12.13. adjoined. First, that his body was as certainly broken and offered for me on the Cross, and his blood shed for me, as I behold with my eyes the bread of the Lord broken unto me, and the cup communicated to me: and further that my soul is no less assuredly fed to everlasting life with his body, which was crucified for us, and his blood, which was shed for us: than I receive and taste by the mouth of my body the bread and wine, the signs of the body and blood of our Lord, received at the hand of the Minister. 76 What is it to eat the body of Christ crucified, and to drink his blood that was shed? It is not only to embrace by an assured confidence of mind, the whole passion and death of Christ, and thereby to h joh. 6.35.40.47.48.50.51.53.54. obtain forgiveness of sins and everlasting life, but also by the holy Ghost, who dwelleth both in Christ and us, so more and more to be a joh. 6.56. united to his sacred body, that though he be in b Act. 3.21. Act. 1.9. etc. 1. Cor. 11.26. heaven, and we in earth, yet nevertheless are we flesh of his flesh, and bone of his c Eph. 5.29.30.32. 1. Cor. 6.15.17.19. 1. joh. 3.24. & 4.13. joh. 14 23. bones; and as all the members of the body are by one soul, so are we also quickened and d Io. 6.56.57.58. Io. 15.1.2.3.4.5.6. Eph. 4.15.16. guided by one and the same spirit. 77 Where hath Christ promised, that he will as certainly give his body and blood so to be eaten and drunken, as they eat this bread broken, and drink this cup? In the institution of his supper; the words whereof are these: e 1. Cor. 11.23. etc. Mat. 26.26. etc. Mar. 14.22. etc. Luc. 22.19. etc. Our Lord jesus Christ in the night that he was betrayed, took bread. And when he had given thanks, he broke it, and said, Take, eat, this is my body which is broken for you: this do you in remembrance of me. Likewise also he took the cup when he had supped, and said, f Exod. 24.8. Heb. 9.20. This cup is the New Testament in my blood: g Exod. 13.9. this do as often as ye shall drink it, in remembrance of me. For as often as ye shall eat this bread and drink this cup, ye show the lords death till he come. This promise is repeated by Saint Paul, when he saith: The cup of thanksgiving, wherewith we give thanks, is it not the Communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? h 1. Cor. 10.16.17. For we that are many are one bread and one body, because we all are partakers of one bread. 78 Are then the bread and wine, made the very body and blood of Christ? No verily. But as the water of baptism is i Math. 26.29. Mar. 14.24. not turned into the blood of Christ, but is only a sign and pledge of those things that are sealed to us in Baptism: So neither is the bread of the Lords Supper the very body of k 1. Cor. 10.16. etc. & 11.26. etc. Christ: Although according to the manner of Sacraments, and that i Gen. 17.10. etc. Exod. 26.27.43.48. & 13 9 Act. 7.8. Exo. 24.8. Le. 16.10. & 17.11. Isa. 6.6.7. Tit. 3.5. Act. 22.16. 1. Pet. 3.21. 1. Cor. 10.1. form of speaking of them which is usual unto the holy Ghost, the bread is called the body of Christ. 79 Why then doth Christ call bread his body, and the cup his blood, or the new Testament in his blood; and Paul also calleth bread and wine, the Communion of the body and blood of Christ? Christ not without great consideration speaketh so: to wit, not only for to teach us, that as the bread and wine sustain the life of the body; so also his crucified body and bloodshed are indeed the meat & drink of our soul, whereby it is a john. 6.51.55.56. nourished to eternal life: but much more, that by this visible sign and pledge he may assure us, that we are as verily partakers of his body and blood, through the working of the holy ghost, as we do b 1. Cor. 10.16.17. perceive by the mouth of our body these holy signs in remembrance of him: and further also, that his suffering and obedience is so certainly ours, as though we ourselves had suffered punishments for our sins, and had satisfied God. 80 What difference is there between the Supper of the Lord, and the Popish Mass? The Supper of the Lord testifieth to us that we have perfect forgiveness of all our sins for that only Sacrifice of Christ which himself once fully c Heb. 7.27. & 9 12.26.28. & 10.10.12.14. john. 19.30 Mat. 26.28. Luc. 22.19.20. wrought on the Cross: Then also that we by the holy Ghost are graffed into d 1. Cor. 6.17. & 10.16. & 12.13. Christ, who now according to his human nature is only in heaven at the right hand of his e Heb. 1.3. & 8.1. etc. Father, and there will be f joan. 4.21.22.23. & 20.17. Luc. 24.52. Act. 7.55.56. Col. 3.1. Phil. 3.10. 1. Thes. 1.9.10. worshipped of us. But in the Mass 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 for them by their Sacrificers. Further also it is taught, that Christ is bodily under the forms of bread and wine, and therefore is to be a In canon Missae: item de consecrat. distin 2. worshipped in them. And so the very foundation of the Mass is nothing else than an utter denial of that only Sacrifice and passion of Christ jesus, and an accursed Idolatry. 81 Who are to come unto the Table of the Lord? They only who are truly sorrowful, that they have offended GOD by their sins; and yet trust that those sins are pardoned them for Christ's sake: and what other infirmities they have, that those are covered by his passion and death; who also desire more, and more to go forward in faith and integrity of life. But hypocrites and they who do not truly repent, do eat and b 1. Cor. 10.21. & 11.28. etc. drink damnation to themselves. 82 Are they also to be admitted to this supper, who in confession and life declare themselves to be Infidels and ungodly? No. For by that means the covenant of GOD is profaned, and the wrath of GOD is c 1. Cor. 11.20.34. Is. 1.11. etc. & 66.3. jer. 7.21. etc. Ps. 50.16. etc. stirred up against the whole assembly. Wherefore the Church by the commandment of Christ and his Apostles, using the keys of the kingdom of heaven, aught to drive them from this Supper, till they shall repent, and change their manners. 83 What are the keys of the Kingdom of heaven? Preaching of the Gospel, and Ecclesiastical Discipline: by which heaven is opened to the believers, and is d Math. 16.19. & 18.18. shut against the unbelievers. 84 How is the kingdom of heaven opened and shut by the preaching of the Gospel? When by the commandment of Christ it is publicly declared to all and every one of the faithful, that all their sins are pardoned them of God for the merit of Christ, so often as they embrace by a lively faith the promise of the Gospel: but contrarily is denounced to all Infidels & hypocrites, that so long the wrath of God and everlasting damnation doth lie on them, as they e joan. 20.21.22.23. Mat. 16.19. persist in their wickedness: according to which testimony of the Gospel, God will judge them as well in this life, as in the life to come. 85 How is the kingdom of heaven opened and shut, by Ecclesiastical Discipline? When according to the commandment of Christ, they, who in name are Christians, but in their doctrine and life show themselves f Rom. 12.7.8.9. 1. Cor. 12.28. aliens from Christ, after they having been sometime admonished will not departed from their errors or wickedness, are made known unto the Church or to them that are appointed for that matter, & 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, & by God himself, out of the kingdom of heaven: And again, if they profess and indeed declare amendment of life, are g Mat. 18.15.16.17. 1. Cor. 5.3.4.5.2. Thes. 3.14.15. 2. joh. 10.11. 2. Cor. 2.6.7.10.11. ●. Tim. 5.17. received as members of Christ and his Church. AFter it hath been showed in the first part, that men are become obnoxious unto everlasting pains and punishments, by reason of obedience not yielded unto the law; a question by and by ariseth, Whether there is, or be granted any escape or delivery from these punishments. To this question the law maketh answer, that a delivery is granted, so that perfect satisfaction be made unto the law and the justice of God, by sufficient punishment, paid for the sins committed. For the law bindeth either to obedience, or that being not performed, to punishment. The performance of both which, both of obedience, & punishment, is perfect righteousness and justice: and on both followeth the approbation & allowing of him; in whom that righteousness is. Now, the means and manners of satisfaction are two: one, by ourselves; which the law teacheth, and the justice of God requireth: for we have sinned. But this satisfaction delivereth not from eternal malediction; because it is never sufficient, and finished, but endureth to all eternity. The other means of satisfying is by an other, that is, by Christ. This means doth the Gospel show, and the mercy of God freely offer: neither yet is it repugnant to his law and justice; because in no place the law misliketh or rejecteth it. This satisfaction or punishment is temporal, and yet sufficient, that is, equivalent to everlasting punishment, and therefore a price worthy enough for our deliverance. Wherefore since Christ hath paid in our behalf unto the law a sufficient punishment for our sins, the justice of God, and the sentence of the law altogether willeth and requireth, that we be admitted unto a reconcilement with him, that is, be approved of God, and received into favour. Furthermore, by the questions of the Catechism a little before propounded, two things are taught concerning man's delivery. The first is, that it is possible; and after what sort. The second is, by whom, and by what manner of Mediator it may be achieved. The places here to be discoursed of are three. 1 Of Man's delivery. 2 Of our Mediator. 3 Of the Covenant. OF THE DELIVERY OF man.. THe questions to be considered hereof, are five. 1 What man's delivery is, or in what things it consisteth. 2 Whether any delivery might be wrought after the fall. 3 Whether it be necessary, and certain. 4 What manner of delivery it is, and whether it be perfect, that is a delivery from the evil both of crime and pain. 5 By what means it may be wrought. 1 WHAT MAN'S DELIVERY IS. THis word Delivery is respective. For all delivery and liberty hath a respect to somewhat: to wit, it is a grant, whereby any one is licenced according to honest laws, or the order of nature, to be free from subjections, defects, and burdens not proper unto his nature, and to do things agreeable unto his nature without let or hindrance. The delivery of man, an immunity from misery and the gilt of sin. So the Delivery of man is an immunity from misery, that is, from the guilt and subjection or tyranny of sin: or, it is the right and power restored by Christ, to live freely, according to GOD'S law, and to enjoy those commodities which were at the beginning granted by GOD unto man's nature without prohibition or impediment. For thus to live, agreed unto man's nature, in respect of his creation: and not to live thus, is man's most miserable and shameful servitude. As therefore the misery and servitude of man comprehendeth sin, and death, or punishment: so his delivery, is a delivery from sin and death; or a restoring of righteousness and life everlasting. Now Delivery from sin, is the perfect, both pardoning of sin, that it may not for ever be imputed; And also the abolishing of it in us by regeneration, or newness of life, which is begun here, but to be perfected in the world to come. Delivery from death, is a Delivery, both from Desperation, or the feeling of GOD'S wrath, which being in the wicked here begun, shall continue everlastingly, and is called everlasting death: and secondly, from corporal death and all calamities and miseries by our Resurrection and Glorification. In sum: That Delivery is a full restoring of life everlasting, that is, of Holiness, Righteousness, and felicity, or perfect Blessedness, and so of all good things which are contrary to those evils. It is called Delivery, because men, without Christ's satisfaction, are held as it were fettered in gives, and Captives of sin and hell. 2 Whether any Delivery 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, The delivery of man possible. The causes of which possibility in God only. unto whom the doctrine of the Gospel is unknown. The Delivery therefore of man is possible. And the causes of the possibleness thereof are in GOD alone, declared in the sacred Scripture. The first is his mercy and immeasurable goodness, which that he would exercise in saving of us, not impeaching his justice, he hath uttered in his word. john. 5.21. The father quickeneth whom he will. The second is, his infinite wisdom, whereby he knoweth, how to turn the purposes of the Devil imagined and devised to the reproach of GOD himself, by corrupting mankind, and to the overthrowing of the salvation of Gods chosen, even to the manifesting of his own glory, and to the salvation of his chosen. God therefore, by this his wisdom hath found out an admirable temperament, and such as no creature could have found, of his justice and mercy, in delivering man, that is, such a way, whereby he might show his exceeding both mercy and justice. The third is God's omnipotency, wherefore he is able to perform that delivery of man from sin and death, which he through his immeasurable mercy, and wise counsel decreed. Luc. 1.37. With God nothing shallbe impossible. To deny than man's delivery, is to spoil God of infinite wisdom, goodness, and power, against that which is said, 1. Sam. 2.6. The Lord bringeth down to the grave, and raiseth up. Psal. 68.20. To the Lord God belong the issues of death. Isai. 59.1. The Lord's hand is not shortened. Objection. What the unchangeable justice and truth of god requireth, that is unchangeable. But the justice and truth of god requireth the casting away and damnation of man: for god had expressly threatened everlasting death to the transgressors of his law: and the justice of god will destroy every thing that is not conformable thereunto. Therefore the casting away of man from the face of god is unchangeable, neither is it possible that without the impeaching of god's justice and truth man should escape everlasting damnation. Answer. The Mayor is to be distinguished. What the justice of God requireth, to wit, simply without all condition, that is simply unchangeable. It requireth the casting away of man with this condition, except there be interposed a full and perfect satisfaction. Wherefore the justice of GOD requireth that a sinner either satisfy, or be cast away. Matthew 5.36. Thou shalt not come out thence, until thou hast paid the utmost farthing. Reply. But impossible is it for us to satisfy for our sins, or to bear sufficient punishment, so that we may come from thence. Answer. It is impossible in respect of ourselves, but not in respect of God. He knoweth the means how by an other full satisfaction may be made for us. Adam after his fall, before by special revelation he was assured of the promise, could not hope for deliverance. But that our delivery by another is possible, is known only by the promises of the Gospel, and the revealing of the holy Ghost forcibly moving our hearts to believe the Gospel. Here ariseth a question: Whether Adam after his fall might have certainly promised himself delivery? We answer, that he could not, without especial promise, and revelation. And before he had this, nothing could present itself unto his mind, but the great justice & truth of God exacting of him everlasting punishment, for not yielding obedience. For flesh & blood reveal not those things, which are the peculiar and proper benefits of the Mediator. But some man may except: that the self same causes notwithstanding do remain, even now after the publishing of the Gospel, to wit, the justice and truth of GOD, who is never changed. If then Adam could not hope for delivery before the promise was published, neither could he after the publishing thereof. For so he might have reasoned: It is impossible that the justice and truth of GOD should be impeached. But man's recovering and escaping out of punishment, would impeach the justice and truth of GOD, because everlasting punishment should not be inflicted on man which yet the justice and truth of GOD require. For, the punishment to be everlasting, and yet man to wade and escape out of it, are things contradictory, and of flat repugnancy. Therefore man's escape and delivery out of punishment is impossible. This Objection or temptation Adam might by the promise now made have repelled on this wise. The Minor is true, if the escaping be such, that sufficient punishment and equal to the sin be laid neither upon the sinner himself, nor on another who offereth himself in the sinner's place. But the justice of GOD hath inflicted punishment sufficient for our sins, on his own Son who offered himself of his own accord to sustain it for us. Wherefore man's escaping out of misery, by the full satisfaction performed by the Son of GOD, doth not impeach but rather establish God's justice. But again it is replied: That which necessarily doth not conclude punishment to ensue, doth leave some hope, neither willeth us to despair of delivery from punishment. But the event hath taught, that the casting away of man is not necessarily concluded or inferred upon the first fall of Adam. Therefore Adam being fallen, no not before the promise published concerning the seed of the Woman, ought altogether to have despaired of his delivery. Answer. He ought not verily to have despaired, neither could he have inferred upon his fall necessarily, that his delivery out of misery was simply impossible; but neither could he of the otherside have certainly promised unto himself, or hoped for it, before the publishing of the Gospel. Because neither he nor any creature was able, human reason might probably conjecture, but not necessarily conclude man's delivery. or should for ever have been able of himself to perceive, or so much as imagine unto himself a manner of escaping punishment, not repugnant to the justice of God: except GOD had declared and revealed the same by his Son. He might truly (as others likewise, who live out of the Church destitute of the word of promise) have probably reasoned, that one day there should be a delivery. First, because it is not meet, that man the most excellent creature should be made of GOD to sustain the greatest punishment, and that for ever. Again, For that it seemeth not likely, that GOD would have delivered a law to man to no effect, that is, which should never be perfectly performed by him. But except the voice of the gospel had come, man would never have been able by these reasons long to have withstood the tentation of the Devil, who would easily have refuted them by his own example. Wherefore albeit these two reasons are of themselves most true (for GOD did not make mankind unto perpetual misery, neither made he a law to no effect) yet man being fallen is not able, by reason of his blindness and corruption, without the promise and grace of the holy Ghost to assent unto them, that is, is not able of them certainly and necessarily to infer, that he knoweth and hopeth for his deliverance out of pain and misery. 3 Whether Delivery be necessary and certain. THat some should be delivered and saved from destruction is necessary. Objection. But it is free unto God, The delivery of some necessary. even to save none. Answer. It is free unto God, to save either all, or none, or some: for he was not bound to us, that he should save us. Rom. 11.35. Who hath given unto him first, and he shall be recompensed? Yet is it necessary that he should save some, not by any absolute necessity, but by such as is called necessity by supposition. First, because God hath most freely and unchangeably decreed, The necessity not absolute, but depending on the unchangeable will and decree of God. & promised this delivery published. A syllogism thereof may be framed on this wise: It is impossible that God should either lie or deceive. But God hath avouched and promised by an ●th, that he will not the death of a sinner, but will that he be converted and live. The conversion therefore and delivery of man, not only may be wrought, but necessarily also is wrought. Secondly, In the beginning God created man, that he might for ever be magnified of him. Epes. 1.6. He hath made us to the praise of the glory of his grace. And Psalm. 89.48. Hast thou made all men for nought? Wherefore seeing God is not frustrated of the end of his counsels, it is necessary that some be delivered. Thirdly, God did not in vain send his son into the world, and deliver him over unto death. john. 6.39. I came down from heaven to do his will which hath sent me. And this is the father's will which hath sent me, that of all which he hath given me I should lose nothing. Mat. 9.13. I am come to call sinners to repentance, & 18.11. The Son of man is come to save that which was lost. Rom. 4.25. He died for our sins, and is risen again for our justification. Fourthly, God more inclineth to the exercising and setting forth of his mercy, than of his anger. But he showeth his anger in punishing the wicked. Therefore he must show his mercy in saving the Godly. 4 What manner of Delivery this is. THe delivery and setting of man at liberty is necessarily complete, that is, in all ponites perfect, Our delivery most perfect. even from both evils, both of crime, and of pain. First, because God is not a deliverer in part only, but saveth and loveth perfectly those whom he saveth. 1. john 1.7. The blood of jesus Christ cleanseth us from all sin, to wit, as touching both the formal parts thereof, the guilt, and the corruption of sin. Secondly, because he doth perfectly punish the wicked, that his justice may be exactly satisfied by their punishment: Therefore doth he perfectly deliver the godly from punishment; because he is more inclining & propense to mercy than to anger. Thirdly, because we were fully & perfectly lost in Adam. But Christ's benefit is not imperfecter, or of less force than the sin of Adam, which it would be, if he did not perfectly deliver: because all have lost all their righteousness, salvation, and blessedness in Adam. Therefore righteousness and felicity is restored by Christ. Each of these deliveries, both from the evil of crime, and from the evil of pain or punishment, is necessarily perfect. Because the image of God, glory and blessedness, which is restored unto us by Christ our redeemer, is more glorious, & greater than that, Our delivery from eternal death perfect in this life, from other calamities in the life to come. which we lost in Adam. Our delivery from everlasting death or damnation is most perfect, even in this life, both as touching the parts thereof, and also in degree. Because Christ's satisfaction for our sins, which is imputed unto us, is a most perfect conformity and correspondence with the law of God: Now from other calamities we shall be fully delivered in the life to come, when as the remnants of sin in us shallbe utterly abolished. In the mean season, they are mitigated unto the godly, even in this life, & turned into fatherly chastisements. Our delivery from sin in part here by regeneration, but perfect in the life to come. Our delivery from crime or sin by regeneration, is perfect, not at once in a moment, but successively by degrees. For in this life it is perfect, as concerning the parts thereof, but as by a beginning only, that is, all the parts of obedience are begun in the redeemed, or believers: so that, as long as we live here, it is daily augmented by new accessions and increasings. But after the departure of the soul out of the body this delivery is perfecter: because then man doth wholly cease from sin. After the resurrection and glorification it shall be most perfect, both as touching the parts thereof, and in degree. For than shall God be all in all, that is, he shall immediately bless us with exceeding happiness, so that nothing shall remain in us repugnant to God: but whatsoever shall be in us, that shall be of god. But now there is somewhat in us, which is not of GOD, even sin itself. 5 By what means man's delivery may be wrought. THe means whereby we may be delivered from the curse, and being reconciled to God, may be accounted just before him, is only one, even a full and condign or worthy satisfaction, that is, punishment for sins committed, or obedience omitted. For the Law, The law being transgressed, no satisfaction but by suffering due punishment. when as we have not performed obedience, doth justly exact punishment of us: this being sufficiently paid, we are received of God into grace, and being endued with the holy spirit are renewed to the image of God, that we may henceforward obey his Law, and enjoy everlasting blissefulnes. Being therefore reconciled unto God by satisfaction most fully performed unto the Law, we are delivered then from sin also, that is, from corruption itself, by regeneration, that is, by the forcible working of the holy Ghost, abolishing it in us, and restoring true holiness and righteousness, here, by beginning it, and in the life to come also, by perfecting and absolving it. This delivery is necessarily knit with the former, as a necessary effect with his proper & nearest cause. For God will of that condition accept of this satisfaction, and for it pardon our sin, so that we leave off to offend him hereafter through our sins, and be thankful unto him for our sins pardoned, and other his benefits. For to be willing to be received into God's favour, and yet not to be willing to cease from sinning, is to mock God. Wherefore they who are received of God into favour, are withal regenerated: and satisfaction is the cause, as of acceptation, so also of regeneration. Now that, if satisfaction or sufficient punishment come not between, there is no delivery from the guilt, or from sin itself: the cause hereof is gods great justice, and truth, which his mercy doth no way overthrow, Deut. 27.26. Cursed be he that confirmeth not all the words of this Law, to do them. Matth. 5.18. It is not possible that one jot of the Law should fall, that is, be frustrate, till all things be fulfilled. Psal. 5.4. Evil shall not dwell with thee. Seeing then the Law is not an empty sound, and doth exact satisfaction for sin committed, equal unto the fault, it is wholly necessary, that we perform it, if we will be received of god into favour. Hear are we met with an Objection: But we never satisfy the Law, therefore this manner of escaping punishment, is vain and imaginary. We Answer. We are not able to satisfy by obedience; we are, by paying the penalty which the Law in most full manner exacteth for our obedience omitted. Reply. But the Law requireth obedience, that is, the love of God and our neighbour. Therefore it is necessary, that the Law be satisfied by obedience. Answer. The Antecedent or former proposition is to be distinguished. The Law requireth obedience, that is, which was after to be performed: this being performed, the Law was satisfied. But if it be not performed, than the Law exacteth punishment, as a satisfaction for obedience omitted. For neither can satisfaction be made by obedience, for the breach of the Law, or for omitting of obedience. Because the obedience or Godliness which followeth the breach of the Law, when as it is due for that present, when it is performed, cannot at all satisfy for the debt or offence or trespass which is past. Wherefore sufficient punishment, is that satisfaction, which the Law and God's justice exacteth at our hands for the not performing of obedience, that we may be accepted and beloved of God. This being set down and resolved of, further demand is made, by whom that satisfaction or punishment is to be performed? The Law will have it performed by us, and that justly: but it yieldeth not ability to perform it, neither any where maketh declaration thereof. But the Gospel declareth and showeth us Christ, by whom we may satisfy. By ourselves we cannot. First, because the Law requireth perfect satisfaction: it is not perfect, Our satisfaction can not be by ourselves, because than it would be infinite, and so never accomplished. except it be either eternal (for all sin is an offence against the infinite good: If then this infinite good must be satisfied, satisfaction must needs be made by eternal punishment, which answereth in equality to that infinite good) or else temporal, yet equal to eternal, and worthy to be accepted by the justice of GOD for satisfaction. If it be eternal, than never shall we be delivered or recovered out of punishment, death and sin being fully conquered: because it can never be said, that we have satisfied (which implieth the end) but only that we are satisfying (which showeth the perpetuation and continuing of punishment) which satisfaction is such as the punishment of the Devils and reprobate men, which never shall have an end. Now for a Temporal punishment which should be answerable and equal to eternal, there is no man, by reason of manifold imperfection who can perform it. Secondly, because daily we heap up offences and debts, yea even in our punishments themselves, while we do not in them acknowledge God to be just, and justly to punish us for our sins, but murmur and fret against him. Wherefore our pains and punishments must needs be also heaped up and increased. For he, who goeth on afterwards in offending him, whom he hath heretofore offended, can never have him favourable unto him. Thirdly, because we cannot deserve of God, that he should pardon us our present sins, much less our sins past. Neither can we pay the debt past, with that, which we own presently. Since than we are not able by ourselves, we must needs make satisfaction by another. Objection. The Law requireth OUR punishment, because we have sinned. Answer. The Law requireth ours, but not exclusively, so that it doth not admit it to be performed by another, for us. For, albeit the Law knoweth not this satisfaction for our sins made by another, & to be imputed unto us, but the Gospel only revealeth it: yet nowhere doth the Law either exclude or disallow it. Wherefore it is not contrary to the Law, that another should satisfy for us. Reply. But that another should be punished for offenders, is unjust. Answer. That another should be punished for offenders, is not disagreeing with God's justice, The conditions to be in him respected, who may be punished for another. if these conditions concur withal. 1 If he who is punished, be innocent. 2 If he be of the same nature with the offenders. 3 If of his own accord he offer himself to punishment. 4 If himself be able to recover out of punishment, and not enforced to perish therein. And this is the cause that men can not justly punish once offences in another, because they cannot bring to pass, that the party punished should not perish in the punishment. 5 If he wish and attain unto that end which Christ respected, even the glory of GOD, and salvation of men. A mere man is not able to suffer and satisfy for man. Furthermore, that other, by whom we must satisfy, either must be a creature only, or God to. But no mere creature, be he man, or not man, can satisfy for man, which is a sinner. First, because the justice of God doth not punish in other creatures that, which man hath committed. But man hath sinned. Therefore all human nature which hath sinned, aught to be punished, Rom. 5.12. As by one man sin entered into the world, and death by sin, and so death went over all men, for as much as all men have sinned. Secondly because no creature at all can sustain temporal punishment equivalent to eternal. By reason therefore of the infirmity & weakness of the creature, there would not be proportion between the punishment & the sin, and so not sufficient punishment. Psalm. 130.3. If thou Lord straightly markest iniquities, O Lord, who shall stand? Rom. 8.3. Because the Law was not able to justify, God sent his son. Deut. 4.24. God is a consuming fire. Thirdly, He who is himself defiled with sin, cannot satisfy for others. Fourthly, Because the punishment of a mere creature would not be a price of sufficient worthiness and value for our delivery. Wherefore our Mediator must be a man: yet so, that he be god also. Fiftly. The same is also showed by this, that the delivery of man is wrought after a sort also by regeneration. But to purge out sin, and to make fleshy hearts of stony, is the work, not of any creature, but of God alone. For his it is to restore the image of God in us, who first created it in us. Seeing therefore we have need of a Mediator for our delivery, we must now speak of him. OF THE MEDIATOR. THE doctrine concerning the Mediator is to be held, The causes why this doctrine concerning the mediator is diligently to be observed. and diligently to be considered. 1 Because it is the foundation and short sum of Christian Doctrine. 2. In respect of the glory of God, that we may know, God doth not of any levity pardon sins, but is so grievously offended therewith, that he granteth no pardon to them, except the satisfaction of his son mediate and come between. 3 In respect of our salvation; that we enjoying such a mediator may be assured of eternal life: because this our Mediator is both willing and able to grant it us. 4 That we may acknowledge and magnify the mercy and goodness of God towards us, in that he hath given us his son to be our Mediator. 5 Because this doctrine is at all times most grievously oppugned by the enemies of the Church, both foreign and domestical, which are heretics. But here it may seem to some man that the doctrine concerning the Mediator belongeth to the place of justification, because in this also the office of the Mediator is declared. But it is one thing to teach, What and what manner a benefit the benefit of justification is, and how it is received: an other thing to show, whose that benefit is, and by whom it is bestowed. And these are different and diverse propositions: justification belongeth to the Mediator, or is wrought by the Mediator; and, remission of sins is our justification. In the former proposition justification is the subject, that is, it is that whereof an other thing is affirmed; in the later it is the attribute or predicate, that is, justification itself is affirmed of another thing, even of remission of sins. The principal questions are these. 1 What in general a Mediator is 2 For what cause he is necessary. 3 What his office is. 4 What manner of one is necessary. 5 Who, or what person, is and may be Mediator. 6 Whether there may be more Mediators. 1 What a Mediator is. A Mediator in general. A Mediatuor in general signifieth him, who interposeth or putteth himself between parties which are at variance, & reconcileth the one to the other. Now to reconcile is 1. To make intercession or entreaty for him, who offendeth, unto him who is offended. 2. To make satisfaction for the injury offered. 3. To promise & to bring to pass that the party who hath offended, offend no more. For except this be brought to pass and effectuated, the fruit and commodity of the intercession is lost. 4. Lastly, to bring them to an atonement and agreement, who were before at enmity. If one of these conditions be wanting, there cannot be any true reconcilement. A mediator in special. But in special, and as here it is used and meant of Christ, a Mediator is a pacifier or reconciler of God and men, as well by merit and desert, as also by efficacy and forcible operation: that is, it is a middle person between God who is offended and angry with sin, and mankind offending, and subject to the anger of God; to reconcile men unto God, restoring them into favour, causing men to love God, and God men; and that by making entreaty and satisfaction to God's justice for them, and applying forcibly & effectually unto them his satisfaction or merit; regenerating them, that they may cease from sinning; and hearing their groans and petitions, when they call upon him. For when Christ doth these things, he causeth god to love us, and us to love god, that is, he maketh a peace and agreement to be between God and us. How Christ is a middle person, & how a mediator. A middle person, and a Mediator are different, because that is the name of the person, this of the office. Both which Christ is between God the father and us. He is a Middle person, because in him both natures, divine and human, are united personally. And a Mediator, because he reconcileth us to his father, albeit in some sort he is also in the same respect the Middle person, in which he is Mediator, because in him two extremes are joined, God and man. It is demanded whether Adam had need of a Mediator before his fall? Answer is to be made by distinguishing of the diverse meanings and significations of Mediator If a mediator be meant to be such a one, through whose mediation or by whom God doth bestow his benefits, and communicate himself unto us, Adam verily even before his fall had need of a Mediator, because Christ ever was that person, by whom god the father createth and quickeneth all things. For in him was life, to wit all, both corporal and spiritual life, and the life was the light of men. But if the Mediator be understood to be him who performeth both these and all other parts of a Mediators office: Adam did not stand in need of a Mediator before his fall. We must observe notwithstanding that in the Scriptures this Phrase of speech is not found, whereby CHRIST is said to have been the Mediator also before the fall of man. 2 For what cause a Mediator is necessary. A Mediator is necessary: Because first, No reconciliation without a mediator. GOD will not be favourable and do good unto us, without reconcilement be made, that is, except first we are brought again into favour with him. But the justice of God admitteth not any return into favour, without satisfaction, and a restoring of God's Image in us. We now are not able to perform this, to wit, to appease God being offended with us, and to make ourselves acceptable unto God. We have need therefore of another Mediator, who may perform this for us. Secondly, God required a Mediator of the party offending. For God, as God, would not receive satisfaction of himself, and would for his justice sake that the party offending would obtain favour by him, who was able to make perfect satisfaction. Wherefore such a truceman is required who both should not be averse from man, but should desire to help him, and also should be most acceptable unto GOD, lest he should suffer a repulse; and further might easily by his favour, whereby he should prevail with GOD, reconcile us unto him through satisfying and making entreaty and intercession for us. Now were not we able to bear this person, because we were God's enemies, neither were we of power to make our stony hearts fleshy. Therefore we stood in need of a third, even a Mediator, who both was able and willing to do that for us, and in us, that is, who should make intercession unto God for us, satisfy perfectly gods justice for our sins, and restore unto us the image of God which we had lost, so that hereafter we should cease to sin, or offend God through our sins, and should begin by little and little to live more and more according to the rule of God's law. Thirdly, They who necessarily must satisfy the Law either by themselves or by another, & are not able by themselves, have need of a Mediator. But we must satisfy the Law either by ourselves or by another: and by ourselves we are not able: The means of satisfying by another, as it is not set dowen, so it is not shut out by the law. Therefore we have need of a Mediator. But exception is made against the distinction of the Mayor proposition, in appointing either ourselves or another. Where only one means of satisfying is put down, there must not be sought for or set down another. But the Law acknowledgeth and putteth down only one means and way of satisfying, to wit, by ourselves: Therefore we must not set down also another, neither must we say, either by ourselves, or by another. Answer. We grant the whole reason, being understood of the Law, or according to the declaration of the Law. For in the Law in vain is sought the way of satisfying by another. Again, the Law teacheth only one way or means of satisfying, yet so that it no where excludeth, or denieth the other means which is by another. For no where doth the Law say, ONLY by ourselves satisfaction must be made to the Law. And albeit God did not express that other means in the Law, yet in his secret counsel he understood it, and left it to be revealed by the Gospel. The law requireth ourselves to satisfy: The gospel showeth and God's mercy admitteth another to satisfy. In this therefore we must seek it. This double means of satisfying is to be observed; the former means of satisfaction the Law and justice of God requireth, to wit, that satisfaction be made by us: the other doth the Gospel declare, and the mercy of god admit. Reply. The doctrine of the Gospel than is disagreeing from the Law. Answer. It is not disagreeing. Because the Law putteth it not exclusive, as shutting out all other: neither what the Law teacheth not, doth it therefore deny or take away. Lastly, that a Mediator is necessary to make satisfaction to the justice of God for us, many other things declare. 1. The tremblings and torments of conscience in every one. 2. The pains of the wicked. 3. The sacrifices ordained by God, whereby was deciphered Christ's only & perfect Sacrifice. 4. The Sacrifices of the Heathen. For when as they were pressed with the pricks of conscience, they sought for a means without themselves, whereby they might pacify God. 5. The Sacrifices of hypocrites. 6. The sacrifices of Papists. 3 What is the office of a Mediator. THe office of a Mediator is, To deal with both parties, What the mediator doth with God. both the offended and the offender. First, with GOD who was offended, our Mediator had necessarily to do these things. 1. To make intercession for us unto him, and to crave pardon for our fault. 2. To offer himself for to satisfy. 3. To satisfy indeed the justice of GOD, by suffering for our sins punishment sufficient, though temporal. 4. To crave of God and also to obtain, that he would accept of this satisfaction, as a price of sufficient worthiness, for which he would account us for Children, pardoning our offences. 5. To be our surety and to promise in our behalf, that at length we will leave off to offend him by our sins. Without this suretyship or promise, intercession findeth no place, no not with men, much less with God. Secondly, with the party offending, that is, with us, What he doth with man. our Mediator must do these things. 1. He must be the messenger or ambassador of God the father unto us, that is, to show and open this decree of the father, that he doth present himself to make satisfaction for us, and that God will for this satisfaction pardon us, and receive us into favour. This unless he should perform, we should be ever ignorant of this will of God, and so should not be desirous of so great a benefit, nor ever attain unto it. For there is no desire after that which is unknown. 2. He must perform this satisfaction, by the pouring out of his own blood: because otherwise the justice of God should be violated. 3. He must impute and apply that satisfaction unto us. 4. He must cause us, by giving his holy spirit unto us, to agnise this so great a benefit, and to embrace, and not reject it. For neither can any reconcilement be, or any amity be knit between parties, who are at variance, except both parts accord. 5. He must by the same spirit cause us to leave off to sin, and begin to be conformable to God's Law, that is, he must regenerate us, and restore the lost Image of god in us. 6. He must preserve, maintain, & shield us in this reconcilement and obedience begun in us, against the Devils and all enemies, yea against our own selves, lest we revolt again. 7. He must glorify us being raised again from the dead, that is, perfect and finish our salvation which is begun, or all the gifts both which we have lost in Adam, & those which himself hath merited for us. In merit and efficacy doth the Mediatorship consist. The office therefore of the Mediator consisteth in merit, & in efficacy or forcible operation. For in these two, are all those things which we have mentioned, comprehended & absolved. joh. 10. I lay down my life for my sheep, &, I give unto them eternal life. God giveth us eternal life, and this life is in his Son. john. 1. In him was life. john. 5.26. As the Father hath life in himself, so likewise hath he given to the Son to have life in himself; As the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will. The benefits of the Mediator. Now when question is made of the office of the Mediator, question is made withal concerning his benefits. For the office enjoined of God unto the Mediator, is, to bestow benefits, which Paul, 1. Cor. 1.30. compriseth in four general heads as it were, when he saith: Christ is made of God unto us, wisdom, and righteousness, and sanctification, and redemption. I. Wisdom. 1 He is called wisdom, first, because he is the matter or subject of our wisdom, 1. Cor. 22. I esteemed not to know any thing among you but jesus christ, & him crucified. This is our chiefest wisdom to know and believe, that Christ is appointed our saviour, by whom we being reconciled to GOD, have given unto us the holy spirit, righteousness and everlasting life. Secondly, Because he is the cause or author of our wisdom; and that three ways. 1 Because he hath brought forth out of the bosom of the eternal father wisdom, that is, the Doctrine of our redemption. 2 Because he hath ordained, and doth preserve the ministery of his word, by which he informeth us of the father's will and his office. 3 Because he is forcible and effectual in the hearts of the chosen, and maketh them to yield their assent unto the word or Doctrine, and to be reformed by it according to his Image. For these three causes, he is called the word, and the image of GOD, as it is said; No man knoweth the Father, but the Son, and he to whom the Son will reveal him. Shorter thus, Christ is called our wisdom, because he is, 1 The subject 2 The author. 3 The means of our wisdom. 2 He is called our Righteousness, that is, our justifier. 2. Righteousness. For in him our righteousness 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 righteousness, and the merit forwhich we are reputed just and righteous. Furthermore, he by his power maketh us righteous in the sight of god, by imputing unto us that his righteousness, and by giving us faith, whereby ourselves also receiving it may apply it unto us. 3 He is called our Sanctification, 3 Sanctification. 4. Redemption. because he doth regenerate us by his holy spirit. 4 Redemption: because he finally delivereth us. For the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (which we interpret Redemption) doth not only signify the price, but also the effect thereof. For abstractes are put for their concretes, according to the usual manner of the Hebrews. 4 What manner of Mediator ours ought to be. IT is manifest by those things which are gone before, that there is given us a recovery out of eternal pains, (whereunto we were adjudged by reason of our sin) by a sufficient satisfaction, performed by some Mediator in our behalf. Now therefore it may be well demanded, what manner of Mediator is required to perform & pay a recompense and ransom equivalent to our sins, and of sufficient worthiness to redeem us: To this answer is made in the 15. question of the Catechism. That such a one is required, who must be True man, that is, Our Mediator must be true man and true God. who must have man's nature, coming of mankind, and sprung from Adam (and still retaining it) not as that it should be created of nothing, or made any way, than of our blood. 2. A man perfectly just. 3. True God. Now the Demonstrations and proofs concerning the person of the Mediator are drawn from his office. For because such is his office, himself also aught to be such a one. He must be true man, subject unto all our infirmities, except sin. 1 He ought to be true man, and that a servant, that is, subject to all infirmities, Phil. 2.7. Isa. 53.3. First, because it was man that sinned: As by one man sin entered into the world. Secondly, That he might suffer death. For he ought to make satisfaction for us, by shedding his blood. He could not have suffered death, except he had been true man. Thirdly, That he might help and relieve our infirmities. Fourthly, That he might be our brother, and our head, and we his members. Heb. 2.14. For as much as the children were partakers of the flesh and blood, he also himself likewise took part with them. It was requisite therefore that our Mediator should be true man, and that borne of the same mankind, which sinned; not created of nothing. 1. Because of God's justice, which required that the selfsame nature, which had sinned, should pay for those sins: because the same was to be delivered. But our nature which sprang from Adam, sinned. Wherefore true man of the same nature with us aught to pay for men that, which was required at their hands. Gen. 2.17. In the day that thou eatest thereof, thou shalt die the death. Ezech. 18.20. The same soul that sinneth shall die. 1. Cor. 15.21. By man came death, by man came also the resurrection of the dead. Hereof the Apostle also saith, Coloss. 2.12. That we are buried with him through Baptism, in whom we are also raised up together. Augu. Lib. de vera relig. And Augustine in his book Of true Religion saith, The same nature was to be taken, which was to be delivered. 2. For our comfort: which consisteth in this, that we may know, our Mediator to be very man, sprung of the same blood, of which ourselves were, and to be our brother. For except he were such a one, we should never be able to resolve, that he is the Messiah, and promised Saviour unto us, and that the benefit of redemption doth certainly belong to our flesh, and to us men, neither should we freely fly and betake us unto him in our temptations. For of the seed of the woman it is said, Gen. 3.15. Gen. 12. & 22.26. that he shall break the head of the Serpent the Devil: and, In Abraham's seed are all nations to be blessed. It was requisite therefore that our Mediator should be borne of mankind very man. And furthermore I add, that it was requisite that he should be subject to all our infirmities, sin only excepted. And that, 1. For the truth of God, who often by the Prophets describeth our Mediator to be such a man, as is poor, weak, contemptible. And of Esaias especially is he described to be such a one. 2. Isai. 53.3. Heb. 2.11. For our comfort. He that sanctifieth, and they which are sanctified, are all of one (that is of the same human nature) Wherefore he is not ashamed to call them brethren. 2 It is requisite that he be a man perfectly just, Why our mediator was to be void of sin. that he might worthily be our Saviour, that is, that his passion might be a ransom for the sins of others, For, had he been a sinner or unjust, he should not have been able to have satisfied so much as for his own sins, and to have avoided the wrath of God, much less to merit gods favour for others. 2. Corinth. 5.21. God hath made him to be sin for us, which knew no sin, that we should be the righteousness of God in him. Hebru. 7.26. Such an Highpriest it became us to have, which is holy, harmless, undefiled, separate from sinners. 1. Pet. 2.22. Who did no sin, neither was there guile found in his mouth. 1. Pet. 3.18. Christ hath once suffered for sins, the just for the unjust, that he might bring us to god. Now four manner of ways is Christ perfectly just, Christ said to be perfectly just four ways. or hath perfectly fulfilled the Law. 1. By his own righteousness. For Christ alone performed perfect obedience, such as the Law required. For he was conceived by the holy ghost, neither was there guile in him. 2. By paying sufficient punishment for our sins. It was necessary that this double fulfilling of the Law should be in Christ. For except he were just for himself, that is, had perfect conformity with the Law, he could not have fulfilled the Law for us, by making satisfaction for our sins, or by suffering the punishment which the Law exacted of us, not of him. And except his suffering of punishment had been sufficient, we should as yet remain in our sins and death. Furthermore, that righteousness of Christ, whereby himself did perfectly keep the Law, is called the fulfilling of the Law by obedience: and his suffering of punishment due for our sins, is termed the fulfilling of the Law by punishment; likewise obedience perfected and absolved in suffering punishment. And the punishment verily unto which we were bound, he of his own accord paid for us, and imputeth it unto us, that it may no more be necessary for us to be subject unto everlasting damnation. But his obedience or purity of life, that is, perfect love of God and our neighbour, he performed for himself, not for us, neither doth he impute it unto us. 1. Because himself is bound by nature to perform it; in that he is man: For every reasonable creature, in that he is a creature, oweth perfect conformity and correspondence to the Law and his creator. 2. If Christ had performed his obedience unto the Law for us, we surely should be no longer bound unto it: as neither is it necessary that we should sustain everlasting punishment for our sins, because they were once punished in Christ. 3. The Law and justice of God doth not exact both together, that is both obedience, and punishment; but the one of them only, that is, either obedience, or punishment. The third way, that Christ doth fulfil the Law, is by fulfilling of it in us, by his spirit, when as he regenerateth us by it, and maketh us able, that even in this life we may begin both inward and outward obedience, which the Law requireth of them who are reconciled to GOD, and may perform that wholly and fully in the life to come. Fourthly, he fulfilleth the Law by teaching it, and by purging it of errors and corruptions, and by restoring the true understanding of the Scripture or sacred doctrine. For, as it appeareth by the Evangelist S. Matthew, the Scribes and pharisees had so corrupted the spiritual meaning of the Law, wholly restraining it to bodily actions, that Christ was enforced thereby to give the right sense of many places thereof, and so by the light of the truth to scatter the mist of their corruptions. Our Mediator was to be true God. 3 It was requisite, that he should be God, not an imaginary GOD, and only adorned with excellent gifts above all the Angels and Saints, but very god by nature, and that chief for these causes which here follow. The first is, that he might be able to sustain the infinite wrath of GOD, or grievousness of punishment, which should be temporal, and yet equivalent to eternal pains. Now a mere creature by reason of his infirmity would have been brought to nothing, or being oppressed by the weight of so great a punishment, would have remained for ever subject unto the wrath of GOD. That there might therefore be a proportion betwixt the punishment of our Mediator, and all the sins of all men, which was altogether required by the infinite justice of God: it was behoveful that that person should be of infinite strength, and so to be GOD, who should suffer (without falling into despair, or being brought unto nothing) a punishment, finite in time, but in greatness, and worthiness or value infinite. Now necessarily was that punishment finite in respect of time: Because, that our Mediator might accomplish the benefit of our Redemption, and now, when it was perfectly merited, apply it or bestow it upon us, by his forcible working, that is, might effectually save us: it was necessary, that he should by his power overcome death, and first depel it and shake it off from himself. These things could not have been done by a mere man, who, of what strength soever he be, cannot by his own force or power wrestle out of the hands of Death. Wherefore it was requisite that the Mediator should be God. Objection. No mere man able to perform the punishment due for sin. But a mere man was able by his obedience perfectly to fulfil the Law. Answer. If we grant this: yet that obedience could not have been a price for another's debt, because himself should have been bound to perform it, as being man. It was required therefore, that our Mediator should pay a sufficient punishment for us, which he should not have been able to bear and overcome, Wicked men & Devils satisfy in never satisfying. except he had been withal true GOD. For not the Devils themselves are able to sustain the weight of God's wrath, much less should we men be able to do it. Reply. But all the Devils and wicked men, are constrained to bear & sustain the wrath of God. Therefore creatures do bear and sustain it. Answer. They indeed bear the immeasurable wrath of God, and sustain sufficient punishment: but so, that the wrath of God is never satisfied by them, and so they never recover out of punishment. For their punishment is extended to all eternity. The wicked die, never dying. But the Son of God did so bear the burden of God's wrath, that after he had satisfied for our sins, he did shake off that burden and drove it away both from himself and from us. Why Christ's punishment being but temporal, was yet equivalent to eternal. For his temporary punishment was equivalent to eternal. 1 In respect of the worthiness of the person: for the Son of God did suffer. Acts. 20.28. God hath purchased the Church with his own blood. Rom. 8.3. God hath sent his Son. 2. For the grievousness of the punishment; because he sustained the torments and the feeling or sense of the wrath of God, and the horrors of death for the whole world. He descended into hell. Psal. 18.5. The sorrows of hell have compassed me about. Deutr. 4.24. God is a consuming fire. isaiah. 53.10. He hath laid the iniquity of all of us upon him, he would break him etc. And hence is it also understood, why christ did so greatly tremble at death, whereas many Martyrs have without fear or trembling offered their throat to the persecutors. But it was necessary that it should be a finite punishment, because otherwise there had been no satisfaction, if it had been intended for ever. The second cause is, that his punishment might be a sufficient and full worthy merit and ransom for the purging of the sins even of the whole world, and for the repairing of that righteousness and glory which they had lost. The worthiness of this price must be infinite, & therefore so must the person also be himself, which payeth such a price. For, that the creator suffered for the sins of the world, is by infinite more, than the death of all the creatures, and the conformity or correspondence of all the Angels and holy men with God. Wherefore the Apostles when they speak of Christ's passion, ever almost make mention of his Godhead. Acts. 20.28. God hath purchased the Church with his blood. 1. john. 1.7. The blood of jesus Christ cleanseth us from all sin. joh. 1.29. Behold the Lamb of God which taketh away the sins of the world. Yea God himself in Paradise joineth these two. Gen. 3.15. The seed of the woman shall break thine head, and thou shalt bruise his heel. Wherefore not only the worthiness of the person himself doth declare the worthiness of this price, but also the multitude and greatness of sins which are committed from the beginning of the world unto the end, among which none is so little, that deserveth not everlasting death, and all of them are so evil and grievous, that they cannot be expiated or done away, no not by the eternal punishment of any creature. The third is, That he may restore, by his forcible operation & power, the Image of God in us. The fourth is, That he should make known unto us the secret will of God, concerning the receiving of mankind again into favour. For of this except he were God, himself should be ignorant, & so should not be able to reveal it unto others. joh. 1.18. No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. The fift is, That he might give the holy ghost, by whom he might bestow on us, maintain and perfect in us the benefits purchased by his death, to wit, remission of sins, righteousness, new obedience, and life everlasting. For it is not sufficient for our Mediator to make intercession for us, to be made a sacrifice, to open and manifest the decree of God, but it is necessary also, that he promise in our behalf, that we shall embrace the decree concerning our redemption by our mediator, and cease at length to offend God through our sins: which is the other part of the covenant, made between God and us, and is performed by us, that the covenant may remain firm and ratified. But this byreason of our corruption, could be promised of no man in our behalf, except he have the power also of giving the holy ghost, by whom he might work in us to assent, and to be more and more conformed to the Law of God. But to give the holy ghost, and by him to work forcibly, in the hearts of men, faith, conversion and salvation, belongeth to god alone, whose also is the spirit. joh. 15.26. Whom I will send you from the father. Objection. The party offended cannot be Mediator, Christ as he is God, is the party offended. Therefore, as he is God, he cannot be Mediator. Answer. The Mayor proposition is true, if the party offended be such a one, in whom there are not more persons. But a most clear Testimony, whereby are taught in few words those three, to wit, That the Mediator is both true man, and perfectly just, and true God, is extant, Act. 20.28. when it is said: God hath purchased the Church with his blood. For he is true man, who sheddeth his own blood. He is perfectly just, who sheddeth it for the redemption of others. He is true God, to whom both the name and properties of true god are given, which is, to be a redeemer both by his merit, and also by his efficacy and power, and that, of the church, that is, of the elect and chosen. 5 Who is and may be that Mediator. OF the person, who should be that Mediator, mention hath been made by the way, in the former question: but the handling of it doth chief appertain unto this. The Mediator was to be God yet not the father, nor the Holy Ghost. That Mediator who must be both very god and very man, is not neither can be any other, than the natural son of god, who also is the son of Mary, that is, jesus Christ. 1. Our Mediator must be true god. But god the father could not be Mediator, because he worketh not by himself, or immediately, but mediately by the Son and the holy Ghost, though yet he doth all things of himself: neither is he the messenger, or is sent, but he sendeth the Mediator. Neither yet could god the holy ghost be Mediator, because he was to be sent of the Mediator into the hearts of the elect. Therefore necessarily the son was to be our Mediator. 2. That which a man imparteth to others he must needs have himself first. But it belongeth unto the Mediator to confer and bestow grace and the name of the children of God upon us, that is, to work, that through him we might be adopted of God to be his sons, (now this the holy Ghost doth not give, for he is not the Son: neither had the father it, because he was to adopt us by his Son to be his Sons) Therefore the Mediator himself was to have the right and name of a Son, and that not by grace only, but by nature, that is, he was to be a Son by nature, that he might make us the Sons of adoption. john. 8.36. If the Son shall make you free, ye shall be free indeed. john 1.12. As many as received him, to them he gave power to be the Sons of GOD. Ephes. 1.5. Who hath predestinate us to be adopted through jesus Christ unto himself: & vers. 6. With his grace he hath made us accepted in his beloved. 3. The Son alone is that person, by which the father openeth his will concerning our redemption, giveth his holy spirit, & maketh us new creatures. Therefore is the son called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the price & ransom of our redemption, and the scripture joineth the first creation with the second, & showeth that we are again to be created by him, by whom we were created of God, 2 Cor. 5.17. Gal. 6.15. Eph 2.10. joh. 13. But this was proper unto the Mediator, to be a messenger & truceman between God us, & to remake or regenerate us by his spirit. Therefore the son must be this Mediator. 4. It belongeth to the Mediator, to send the holy Ghost. But the son sendeth the holy Ghost. Therefore the son is Mediator. The father also indeed sendeth the holy Ghost; but mediately by the Son: the Son immediately. 5. It belongeth to the Mediator, to suffer & die for us. But the son is he, who taking our flesh upon him hath suffered in it, & died. Therefore he is the Mediator. 6. That the son is the Mediator, is proved by conference of revelations & prophecies in the old testament, & by the fulfilling of the same in the new. 7. The same is proved by the works & miracles which Christ wrought. joh. 5.36. The works that I do bear witness of me, that the father sent me. joh. 1.38. Believe my works. 8. This is also apparent by the office of the son. His office is to declare the counsel of his father: whence, he is called the word. joh. 1.18. The only begotten son, which is in the bosom of the father, he hath declared him. He hath also opened unto us the true knowledge of god, & his secret will concerning our redemption. 9 By testimonies of Scriptures, both others & this of the Apostle. 1. Cor. 1.30. Christ is made of god, unto us wisdom & righteousness, or justice, & sanctification & redemption. Here are put the * That is, wisdom is put for the maker of us wise, justice, for our justifier, sanctification for our sanctifier, redemption for our redeemer. abstracts, for their concrets. justification, and Sanctification in us before the fall were one & the same thing, as in the holy Angels: but now they are different and divers in us. For justification now is the imputation of Christ's righteousness, whereby we are accounted righteous before God. Sanctification is the working of a conformity with god in us: which conformity is here unperfect, but shallbe perfected in the life to come: where holiness & righteousness shallbe again one & the same, even in us. The sum is, In the person of the mediator three things are to be considered: which all the scripture ascribeth to Christ alone. First, that he is God, which many places of the scripture do confirm. As joh. 1.2.3. The word was God. All things were made by him. Act. 20.28. God purchased the Church with his blood. Rom. 1.4. Who was declared mightily to be the Son of God, touching the spirit of Sanctification. Rom. 10.11. Whosoever believeth in him, shall not be ashamed. 1. john. 5.7. There are three, which bear record in heaven, the father, the word, and the holy Ghost: & 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, works proper to God alone. In like manner those which attribute unto Christ the name, jehova. Hierem. 23. Zach. 2. Math. 3. Likewise those, in which those things which are spoken of jehova, are applied to Christ, as Isai. 6.9. and joh. 12.40. etc. Secondly, that he is true man. Hither belong those places, which call Christ man, & the son of man: as when Math. 1.1. he is called the son of David, the son of Abraham, & Luc. 1.31. The fruit of the womb. And when Romans. 1.3. & 9.5. he is said, to be made of the seed of David according to the flesh: As also, to have a body of flesh, not to be an imaginary, but a true body. 1. john. 4.2. Every spirit that confesseth that jesus Christ is come in the flesh, is of God. Hither belong also those places, which attribute unto Christ things proper unto man, as to grow, to eat, to drink, to be ignorant of some thing, to rest, to be weary, to be baptized, to be circumcised, to lament, rejoice etc. Thirdly, that two natures in Christ make one person. Hither are referred the places which by communicating of the properties of each nature, attribute those to his divine nature, which are proper to his human nature, and so contrariwise. As joh. 1.14. The word was made flesh. Heb. 2.14. He was made partaker of flesh and blood. Act. 20.28. God purchased the Church with his blood. joh. 8.58. Before Abraham was, I am. Mat. 28.20. I am with you always until the end of the world. Heb. 12. He spoke unto us by his son, by whom he made the world. 1. joh. 4.3. jesus Christ is come in the flesh. Roman. 9.5. Christ is God over all blessed for ever. Amen. 6 That there is but one Mediator. There can be but one mediator, because there is but one natural Son of God. THere is but one mediator, 1. Tim. 2.6. The reason is, because the Son only is mediator, and can perform the office of the mediator. And there is but one only natural Son of God. 1 Object. The Saints also make intercession for us. Therefore they also are mediators. Answ. There is a difference between the intercession of Christ, and of the Saints, who live in the world, and pray for others, yea for their persecutors and for unbelievers. For the Saints depend upon the merit of Christ, Christ offered himself a surety, and a satisfier; he sanctifieth himself for us, that is, presenteth himself in our steed. 2 Object. Where are many means, there is not one mediator. But there are many means of our salvation; Therefore there is not one only mediator. Answ. The Mayor proposition we deny. For it is one thing to be a means, another thing to be the mediator of our salvation. OF THE COVENAUNT. IT was said, The covenant is that reconciliation, which Christ the mediator hath wrought between God and man. that the mediator is a person reconciling parties which are at variance. Now this reconciliation in the scriptures is termed the covenant, and Testament, which is the correlative, that is, hath a mutual respect to the mediator. Wherefore the Doctrine which treateth of the covenant is linked with the place concerning the mediator, because every mediator is the mediator of some covenant, and a reconciler of parties who are at enmity. The chief questions are, 1 What a covenant is. 2 Whether it can be made without a mediator. 3 Whether there be but one and the same covenant, or more. 4 In what the old and new covenant agree, and in what they differ. 1 WHAT A COVENAUNT IS. A covenant in general signifieth a mutual promise or agreement between the parties who are joined in that covenant, whereby is made a bond or obligation for the performance of certain things on both parts, solemn ceremonies and tokens being added thereto, to testify and confirm that promise and agreement. For the making therefore, declaring, & confirming of a covenant serve mutual promises and outward signs and tokens of the covenant. A Testament is called the last will of a Testator, whereby he at his death disposeth of his things, what he would have done concerning them: this is ratified by the death of the Testator. In special, the covenant between God and men is a mutual promise and agreement, made by our Mediator, confirmed by oaths and solemn tokens (which we call Sacraments) whereby God bindeth himself to remit their sins unto them that believe, and to give them everlasting life, for & by his son, our Mediator: & men bind themselves to receive this so great a benefit with faith, and to yield true obedience unto God; which is, to live according to his will, that so they may declare their thankfulness unto god. The sum is: This covenant is god's bond to yield us his grace and favour: and of the otherside our bond, to receive this grace by faith; and to yield new obedience. Why the reconciliation between God and us is called a covenant. Furthermore the name of covenant and Testament show the same thing, to wit, our reconcilement with God, or the mutual agreement between God and men. This reconcilement is called a covenant, because, as it hath been said, both God unto us, & we unto god have promised certain things to be performed of both parts, adding certain signs and pledges of this our mutual agreement. Why also it is called a Testament. It is called a Testament, because this reconciliation was made, by the death of the Testator, Christ coming between, that so it might be firm and ratified. It could not have been a Testament, except Christ the Testator had died. For while the Testator liveth, he retaineth a right to change, detract, or add any thing. This reason is alleged in the epistle to the Hebrews, cap. 9.16.17. The Testament, saith the Apostle, is confirmed when men are dead. For it is yet of no force as long as he that made it is alive. Christ hath purchased our reconcilement with God for us with his blood, and hath left it unto us, even as Parents at their decease deliver their goods unto their children. Objection. The Testament is ratified by the death of the Testator, which is good, who cannot die. Therefore this reconcilement is not ratified, or at least wise it may not be called a Testament. Answer. The Minor is to be denied. Because, God is said to have redeemed the church with his blood: Therefore he died; but he died according to his humanity. Or, which cometh to the same; Christ is the Testator, as he is both God, & man: but died according to his humanity only. Wherefore this reconciliation or covenant may be called a Testament. Reply. But Christ is the intercessor, The same is called an intercession in respect of Christ, who by intercession worketh it: and a reconciliation in respect of us, who are reconciled. and god the Testator: Therefore the reconciliation is not of force. Answer. They differ in persons and offices. The person of Christ differeth from the person of the father and the holy Ghost in office, not in efficacy and power; and in respect of him it is an intercession, in respect of us a reconciliation or receiving into favour. 2 How a covenant may be made between god and men. THat covenant could not be made without a Mediator. For without Satisfaction, and the death of the Mediator, there could not be wrought a reconcilement, or any receiving into favour. For we were the enemies of God: neither was there an entrance open for us to god, before he was pacified by the merit of our Mediator. Again, Without the Mediator regenerating us, we should not have been able to stand to the conditions, and so had the covenant been made of no force: as it hath been showed more at large before in the place of the Mediator, in the second question. 3 Whether there be but one covenant. THere is but one covenant in substance, and matter: There is but one covenant in substance, two in circumstances. two in circumstances, or administration. There is but one in substance. 1. Because there is but one god, one Mediator of those parties, god and men, one mean of reconcilement; one faith: one way of the salvation of all who are saved and have been saved even from the beginning of the world unto the end. Hebr. 13.8. jesus Christ yesterday, and to day, the same is also for ever. Roman. 9.5. Who is over all. Col. 1.18. And he is the head of the body of the church. Ephes. 2.21. In whom all the building coupled together groweth unto an holy temple in the lord Acts. 4.12. Among men there is given none other name under heaven whereby we must be saved. Mat. 11.27. No man knoweth the father but the son, and he to whom the son will reveal him. No man cometh to the father but by me. john. 14.6. I am the way, the truth, and the life. Luc. 10.24. Many Kings and Prophets have desired to see, that which ye see. john. 8.56. Abraham rejoiced to see my day and he saw it, and was glad. All therefore as well under the law, as under the Gospel, who were to be saved, had respect to the only mediator Christ, by whom alone they were reconciled to God and saved: and therefore there is but one covenant. 2. Because the principal conditions whereby we are bound unto God, and God to us, and which are called the substance of the covenant, are both before and after Christ all the same. For in both, both in the old and new covenant or Testament God promiseth remission of sins to believers and repentant sinners. In both, men are bound to believe and repent; that is, the ground and foundation of doctrine in both is the same, to wit, the law and the promise of grace proposed in Christ. Now the covenant is also of two sorts, or there are two Covenants, as concerning the circumstances, & those conditions which are less principal, which are the forms of administration, serving for the principal conditions, that the faithful may attain unto them by the help of these. A rule here may be observed: The diversity of covenants is known by the diversity of their conditions. In all covenants their conditions are ever to be considered: which if they be the same, then are the covenants also the same: if divers, than the covenants also divers: if partly the same, and partly divers, than the covenants also are in part the same, and in part divers: as in this covenant. 1 In what the old and new covenant agree, and in what they differ. 1. The same author of both covenants. 2. The same parties in both reconciled. 3. The same mediator of both. THe new covenant agreeth with the old, in respect of God, in these. 1. The same is the Author of both covenants. 2. The same parties are joined in both covenants, to wit God and man. 3. The same is the mediator of both. Moses in deed is called also the Mediator of the old Testament, but as a type: For Christ was also in the old Testament the Mediator but had adjoined unto him Moses as a type, but now he is Mediator without that typical Mediator. For he is manifested in the flesh, & is no more covered with types. 4 The promise of grace is in both the same, to wit, remission of sins, the giving of the holy Ghost or regeneration, 4. The same promise of grace in both. & life or glory everlasting, to be given freely by and for Christ the Mediator to those only who believe. For God promiseth grace and mercy to all who believe in the Mediator. Gen. 22. In thy seed shall all nations be blessed. Gen. 3. He shall break the serpent's head. Gen. 17. I will be thy god, and the god of thy seed. This is the same with the promise, which is made to the faithful of the new covenant: He that believeth in the Son hath everlasting life. Now here we speak not in particular, of the circumstances of grace, but in general, of grace itself which was promised. Both covenants have the same corporal promises also, but that only in general. Now, in respect of men, the new agreeth with the old: that in both men are bound to faith and new obedience. Gen. 17. Walk before me, and be thou upright. I will be thy god, and the god of thy seed. But the Lord cannot be our god, except by a true faith we apply the merit of Christ unto us, for which alone he will receive us into favour; and except we bring forth the fruits of true repentance. The new and old covenant therefore agree as concerning the principal conditions of the covenant, both in respect of god, and in respect of man. But they differ, in respect of god, in these. 1. How the old and new covenant differ in respect of God. In the promises of corporal benefits. For these in the old Testament were special, certain, and definite, as the promises of the Land of Canaan, of the Church, of the government and Mosaical ceremonies to be observed in that region and nation until the coming of the Messiah: and lastly of the Messiah to be borne out of that people. In the new Testament there are no special promises of certain corporal benefits, but only general; as that god will always in this life give his Church some abiding and resting places, although it be dispersed and scattered throughout all Nations. 2. They differ in a circumstance of the promise of grace. For in the old covenant they were reconciled unto god, and saved for the Messiah sake who should come, or be exhibited: we in the new covenant are saved for him being come and exhibited. 3. In the signs or symbols of the promises. In the old were many and divers signs and Sacraments, as the Circumcision, the passover, the Sacrifices: in the new few, and plain, even Baptism, and the supper of the Lord. 4. In the old covenant were types and figures of good things to come, and so all things were the more obscure and dark; in the new is an accomplishment and exhibiting of those things, and so all things more clear. The doctrine and knowledge of the Gospel, especially now Christ being come and manifested, is more bright and plentiful, for that a declaration of things done useth to be more perspicuous than the foretelling of things which shall be done. 5. In the old the pouring out and effusion of the gifts of the holy Ghost is more narrow and sparing, in the new more large & plentiful. Hierem. 31. verse 31. I will make a new covenant. 2. Cor. 3.6. The old was but for a time, during until the coming of the Messiah. The new is for ever: According to that, I will make an everlasting covenant with them. How they differ in respect of men. They differ in respect of men. First, For that in the old testament the Church stood bound to the obedience of the whole Mosaical law, Moral, Ceremonial, and Civil. In the new testament we are bound only to the spiritual or moral worship, and the use of the Sacraments. The Ceremonial and Civil laws of Moses bind not us. Secondly, The old was made to one certain Nation. The Prophets therefore were sent unto the people of Israel, and to them they applied their speeches. The new belongeth to all Nations. For God will that all be saved, of what Nation, language or condition so ever they be. The Apostles therefore were sent to the whole world to gather the Church of Christ out of all Nations: or, which is the same, in the old testament the Church was tied unto a certain Nation; In the new it is Catholic and universal, that is, spread through all Nations. Why the old covenant was taken for the law, and the New for the Gospel. Here is to be observed, that the old Covenant is taken by a figure of speech called Synecdoche (which we use when we take the whole for a part, or a part, for the whole) for the law, in respect of that part, which was especially handled there. For in the old testament the law was more urged, & there were many parts thereof. Contrariwise the gospel was then more obscure. The new also is taken for the Gospel, because in the new testament a great part of Moses law is abrogated; and the manifestation and knowledge of the gospel is to us more clear and ample. OF THE GOSPEL. THis 19 question of the Catechism, which is, concerning the gospel, is like to the third. For as that, so this also showeth, that our deliverance by the Mediator is known & learned out of the gospel. Seeing then it hath been already spoken of the Mediator, we are necessarily also to speak of the doctrine in which the Mediator is declared, described, and offered unto us. That doctrine is the gospel. Afterwards we are also to speak of the mean, whereby we are made partakers of the Mediator: that mean is Faith. First, therefore the common place concerning the Gospel cometh to be handled, which is fitly annexed to the former doctrine concerning the Mediator & Covenant between god & men. 1. Because Christ the Mediator is the subject or matter of the Gospel, which teacheth, who, & what manner of Mediator this is. 2. Because he is the Author and publisher of the same: For it is part of the Mediators office to publish the gospel, as it is said joh. 1.18. No man hath seen god at any time: the only begotten son, which is in the bosom of the father, he hath showed him. 3. Because the gospel is part of the covenant, & the new covenant is often taken for the gospel. The principal questions are, 1 What the gospel is. 2 Whether it hath been always known. 3 How it differeth from the Law. 4 What are the proper effects of the gospel. 5 Whence the truth and certainty of the gospel may appear. 1 WHAT THE GOSPEL IS. THe greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for which we use Gospel, signifieth 1. A joyful message or news: 2. The sacrifice which is offered to god for this joyful news. 3. The reward which is given to him who bringeth these glad tidings. Here it is taken for the doctrine which entreateth of Christ: because it declareth joyful things, even our delivery from sin & death, or remission, & life everlasting. There is a difference also to be observed between the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the doctrine concerning Christ now manifested: and is a clear declaration of things done, or of the promises now fulfilled, by the Messiah being manifested. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise and as it were a certain shadowing out or a dark expressing of things to be fufilled by the Messiah, who was after to be manifested, and so is it more obscure. The Gospel (for so we interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) is of the new Testament, & the fulfilling of the promises of the old Testament. Nevertheless this difference of these words is not perpetual, neither consisting in the thing itself. For both of them declare the same benefits of the Messiah: but the difference is only in the circumstance of time, & in the manner of his manifestation & exhibiting. joh. 8. Abraham saw my day and was glad. joh. 14.5. No man cometh to the father but by me. Now the Gospel is the doctrine made manifest of God by his Son the mediator presently after the fall of mankind into sin and death, The definition of the Gospel. promising all believing and repentant sinner's remission of sins, and their receiving into favour, and life everlasting, freely to be granted through and for his son the Mediator: By which doctrine the holy ghost doth forcibly kindle and work in the hearts of the chosen, faith, repentance, and the beginning of everlasting life. Out of the 18. 19 & 20. questions of the Catechism, such a definition of the Gospel is framed: The gospel is the doctrine concerning Christ, delivering & teaching that he is made of god (unto all those who are engraffed into him by a true faith, and do embrace his benefits) wisdom, righteousness, sanctification, & redemption: which doctrine was revealed of god, first in Paradise by his son, & afterwards propagated by the Prophets, shadowed by the sacrifices and ceremonies of the law: and lastly fulfilled and accomplished by Christ. Both which definitions, all the sums which are in scripture delivered of the Gospel do confirm: as joh. 6.40. This is the will of him that sent me, that every man that seethe the son and believeth in him should have everlasting life: And I will raise him up at the last day. Act. 13.38. Through his name was repentance and remission of sins to be preached to all nations. Luc. 24 47. He commandeth his disciples to preach faith & repentance. joh. 1.17. The law was given by Moses, but grace came by Christ. By these and the like testimonies of the scriptures it is manifest that both the law and the gospel preacheth repentance: and that the instrument, whereby god doth work in us repentance or true conversion, is properly the gospel. But this order in proceeding must be observed. First the law is to be proposed, that thence we may know our misery. Then, What order is to be observed in teaching the law and the Gospel. that we may not despair after our misery is known unto us, the Gospel is to be taught which both giveth us a certain hope of returning into God's promised favour by Christ our Mediator, and showeth unto us the manner how we are to repent. Thirdly, that after we attain unto our delivery, we be not careless and wanton. Again, the law is to be taught, that it may be the level, squire and rule of our life and actions. 2 Whether the gospel hath been always known. THe gospel, that is, the doctrine concerning the promise of grace through Christ our Mediator, is not new, but hath always been extant in the Church. The Gospel published in Paradise. For presently after man's fall it was manifested in Paradise: but consummated and absolved by Christ; both in the fulfilling or full performance, as also in a more clear declaration of those things which had before time been promised in the old Testament. This is confirmed by the records of the Apostles: as of Peter, Act. 10.43. To him also give all the Prophet's witness, that through his name all that believe in him shall receive remission of sins. 1. Pet. 1.10. Of the which salvation the Prophets have inquired and searched. Likewise of Paul, Rom. 1.2. Which (gospel) he had promised afore by his Prophets in the holy scriptures. Of Christ himself also, saying, joh. 5.46. Had ye believed Moses, ye would have believed me; for he wrote of me. The same is manifest by all the promises and prophecies, which speak of the Messiah. This is therefore diligently to be marked, because God will have us know that there was, & is, from the beginning of the world unto the end, one only way of salvation. joh. 1. In him was life, and the life was the light of men. joh. 10.28. I give unto them eternal life. joh. 8.56. Abraham saw my day, and was glad. Gen. 12.3. In thy seed shall all Nations be blessed. john. 10.7. I am the door. john. 14.6. I am the way, the truth and the life. No man cometh to the father but by me. Ephes. 1.22. God hath appointed him over all things to be the head to the Church. Hebrews. 13.8. Christ is yesterday, and to day. john. 5.46. Moses writ of me. Now Moses writ of Christ. Why Moses is said to write of Christ. First, Because he recounteth the promises concerning the Messiah. Gen. 12.3. In thy seed shall all nations be blessed. Deutronom. 18.11. God shall raise you up a Prophet. Numb. 24.17. A star shall rise out of jacob. Secondly, he restraineth the promise concerning the Messiah unto certain persons, of whom he was to be borne: By which afterwards the promise of the Messiah was more and more renewed and revealed. Thirdly, The whole Levitical Priesthood, and ceremonial worship had a respect and were referred unto Christ, as the Sacrifices, the immolations, the altars, the temple. Yea the kingdom also, and the kings were a type of the kingdom of Christ. Wherefore Moses writ many things of Christ. 1 Objection. But Paul saith, that the Gospel was promised by the Prophets: and Peter saith, that the Prophets did foreshow the grace which should come unto us: wherefore the Gospel hath not been always. Answer. The Antecedent of this reason is to be distinguished. The Gospel was promised, and the grace and favour to come was foreshowed: it is true. First, as concerning the fulfilling of those things, which in the old testament were promised to come. Secondly, In respect of the more manifest knowledge of the promise of grace. Thirdly, In respect of a more large pouring out of the gifts of the holy Ghost. Wherefore the whole reason we accept of, as true, if by the Gospel they understand the doctrine of Christ already exhibited & raised from the dead, sitting at the right hand of his Father, and giving abundantly gifts unto men. But we deny it, as the word Gospel is taken for the very promise itself of grace, remission of sins, regeneration, glorification, freely to be bestowed for the Mediators desert, and merit. For this grace was also promised & truly proffered in the old testament to all believers, for Christ's sake, but who was hereafter to come & to be exhibited; as the same grace is yielded unto us for the same Christ, but who is already come and exhibited. john. 8.56. Abraham saw my day, and was glad. Act. 10.43. To him give all the prophets witness. Rom. 10.4. Christ is the end of the Law. Objection. 2. Paul Ephes. 3.5. saith, That in other ages the gospel was not opened unto the Sons of men. Answer. This reason is a fallacy of division (as the Logicians call it) in dismembering or dividing those things which are to be joined: or otherwise, it is a fallacy, in affirming that simply to be said so, which was so said but in some respect. For the Apostle in the same place presently addeth, as it is now. For now, that is, the Messiah being manifested, the gospel is much more clearly discovered, and derived and spread to many more, than it was in the old Testament. It was therefore known unto them who lived of old: though not, in so simple sort as unto us. 3 Objection. The Law was given by Moses, grace and truth came by Christ, john 1.17. Therefore the gospel was not from the beginning. Answer. Grace and truth did appear by Christ exhibited and manifested, to wit, in respect of the fulfilling, and full and plentiful performance of those things which were promised in the old Testament. But hereof it followeth not, that they in the old Testament were destitute of this grace. For unto them also was the same grace effectually applied by Christ and for Christ, but being as yet to be manifested in the flesh, and therefore more sparingly. Whatsoever grace and true knowledge of God was ever in any men, they had it by Christ. john 1.18. No man hath seen God at any time, the only begotten son, which is in the bosom of the father, he hath declared him. Reply. But he saith, The Law by Moses: therefore not the gospel. Answer. The consequence is of no force which is inferred from the manner of handling a thing to the thing itself. As, Moses doth comprise and deliver the gospel in dark and sparing manner: Therefore he doth not at all meddle with it: This consequence is not of force. For the Law is said to be given by Moses: because this was chief belonging to his office, that he should publish the law: though withal he taught the gospel, albeit more obscurely & sparingly. For the promises of grace are intermingled with the law: and all the rites of the old testament have a signification & a testification of the grace of the gospel, which grace was bestowed on believers for christ, who shall hereafter be manifested. But it was Christ's chief function to publish the Gospel, albeit he also taught the law. For he purged the moral Law from corruptions, by rightly interpreting it, and did write it by the working of his holy spirit in the hearts of men, abrogating the Law ceremonial and judicial. 3 How the Gospel differeth from the Law. ALthough in the doctrine both of the Law and of the Gospel is entreated of the nature of God, and of his will and works: yet is there very great difference between both. The law known by the light of nature. They differ, 1. In their revealing, or in the manner of their revealing. The Law is known by nature, that is, knowledge of the Law was graffed and engendered in the minds of men in the very creation, and therefore known to all, although there were no other revealing of it. Rom. 2.15. They have the effect of the Law written in their hearts. The Gospel known by the light of grace only. The gospel is not known by nature, but is peculiarly revealed to the Church alone, by the Son our Mediator. For no creature could have seen or hoped for that mitigation of the Law, and the way how to recover out of punishment, except the son had revealed it. Matth. 11.27. No man knoweth the father but the Son, and he to whom the Son will reveal him. Matth. 16.17. Flesh and blood hath not revealed it unto thee. john 1.18. The son which is in the bosom of the father, he hath declared him. Secondly, they differ in the very kind of doctrine, or in the subjects or matters which they deliver. For the Law teacheth what we ought to be, to wit, perfectly conformed unto God: The law teacheth what we ought to be, but not how we may be, as we ought. but yet it doth not make us to be such. But the gospel showeth the means, whereby we may be such, even by the imputation of another's righteousness, and the inchoation or beginning of new obedience, whereby we are conformed to God in Christ. The Law saith, Restore that thou owest: do this and live: The Gospel saith, The Gospel teacheth how we may be. believe CHRIST, thy debt is paid: the grace of the holy Ghost is purchased, whereby he that is regenerated may perform the Law. 3. They differ in the promises. The Law promiseth everlasting life, but with a condition of perfect righteousness or obedience to be performed of us. He that doth them shall live in them. If thou wilt enter into life, keep the commandments etc. The gospel promiseth everlasting life, with a condition also of perfect righteousness, but which is performed by another, though yet imputed unto us by faith. The Law promiseth life to those who yield obedience, or are righteous in themselves. The gospel promiseth unto sinner's remission of sins and life everlasting freely to be given for the satisfaction of Christ, apprehended of them by a true faith, that they be penitent or begin new obedience. The gospel therefore requireth of us only a true faith, whereby we may embrace Christ's perfect righteousness freely imputed to believers, yea Christ himself together with all his benefits bestowed of mere grace upon us. Neither for these respects are the Law and the gospel at odds one with the other. For albeit the Law will, that thou keep the commandments, if thou wilt enter into life: yet doth it not shut thee from everlasting life, if another fulfil the Law for thee. For by setting down the one way of satisfying for sins, it doth not exclude the other, to wit, of satisfying by another, which way the gospel declareth unto us. Now we cannot make satisfaction by another, that is, by Christ, except by faith we clothe ourselves with his perfect righteousness. The gospel therefore commandeth us to have faith, and withal to repent from our heart: for faith cannot stand without true repentance. 4 They differ in effects. The Law is the ministery of death, The law, the ministry of death. and killeth. Because by itself without the Gospel, it is only the letter, that is, the outward preaching, and bare knowledge of those things which we ought to do. For it teacheth indeed our duty, and that righteousness, which God requireth at our hands: but it doth not make us able to perform that righteousness, neither doth it show us any hope to attain thereunto by another; but rather accuseth and condemneth our unrighteousness. Flesh hardly bearing this, is angry and rageth against GOD himself, and is in despair. The Gospel, the ministry of life. The gospel is the ministery of life and of the spirit, that is, it hath the forcible operation of the holy Ghost adjoined, and doth quicken. For this is the instrument of the holy Ghost, which he properly useth, to kindle faith in us, whereby we, who before were dead, are again quickened and receive strength to perform the Law. For through faith in Christ our Mediator, the Law ceaseth to be unto us the ministry of Death, and is become spiritual, that is, the instrument of the holy GHOST, whereby he forcibly moveth our hearts to serve God. The Gospel is the preaching of repentance. It was said, in the definition of the Gospel, and in the third difference between the Law and the Gospel, that the Gospel requireth both faith and repentance or new obedience, and so is the preaching both of remission of sins and of repentance. Against this Flacius Sectaries keep a stir, and reason after this sort: There is no precept or commandment belonging to the Gospel. The preaching of repentance is a precept or commandment. Therefore the preaching of repentance belongeth not to the Gospel, but to the Law. Answer. We deny the Mayor, if it be generally meant. The recalling of sinners unto God is proper unto the Gospel. For this precept is proper unto the Gospel, That it commandeth us to believe it, to embrace the benefit of Christ, and now being justified to begin that righteousness which the Law requireth of us. Wherefore the Gospel is the preaching of repentance: because it willeth sinners, yielding them hope to obtain pardon through and for CHRIST, to return unto GOD. It showeth them the way how to exercise true repentance, and beginneth it in their hearts by the force of the holy Ghost. These things are not done by the Law, but by the Gospel only. They reply. Yea but the Law also willeth us to believe, and commandeth conversion. Therefore it is not proper to the Gospel: or else the Gospel is not diverse from the Law. Answer. Both the Law and the Gospel commandeth faith and conversion to God; but diversly. The Law doth it only in general, because it commandeth us to believe every word of God, Both the law and the Gospel require faith. that is, all the promises, commandments, and threatenings of God, delivered either in the Law, or in the Gospel, and that with a denouncing of punishment, except we do it. The Law saith, Believe every word of God: it willeth therefore, that we believe and obey this commandment also, by which God in the Gospel commandeth us to return unto him, and to believe in Christ. But the Gospel in special, and expressly willeth us to embrace by faith the grace promised us in Christ, and to return unto God: that is, it saith not in general, Believe all the promises and denouncinges of God, etc. For this it leaveth unto the Law: but it saith plainly and expressly, Believe this promise, to wit, that thy sins are pardoned thee, and that thou art received of God into favour, by and for Christ, and return unto GOD. Further, it exhorteth us both inwardly and outwardly, by the word and Sacraments, that we walk worthy of him, that is, do such works, as are pleasing to GOD: but this it doth only in general, and therefore sendeth us back unto the Law, which in particular and distinctly declareth, what that righteousness, or obedience, or works are, which God requireth of us. 4 What are the proper effects of the Gospel. THe proper effects of the gospel are 1. Faith. Roman. 10.17. Faith cometh by hearing. 2. Corint. 3.8. The gospel is the ministry of the spirit. Rom. 1.16. The gospel is the power of God unto salvation to every one that believeth. 2. Our whole conversion unto God, justification, regeneration, and salvation, which are the effects of Faith. For by Faith as by the instrument whole Christ together with all his benefits is received. 5 Whence the truth and certainty of the gospel may appear. THe truth and certainty of the gospel, that is, of the promise of grace appeareth, 1. By the testimony of the holy ghost. 2. By the prophecies which have been uttered by the Prophets and other holy men. 3. By the fulfilling of those Prophecies, which was accomplished in the new Testament. 4. By the miracles, whereby the doctrine of the gospel was confirmed. 5. By the end or property of the doctrine of the gospel: Because that alone showeth the way how to escape death and sin. Question, 20. & 21. of Faith. The necessity of the true doctrine of Faith. THese two questions are necessarily annexed to the former concerning the Mediator Christ, & the gospel. For without this Doctrine of faith, neither the Mediator, neither the preaching of the gospel are profitable to any, but rather increase and aggravate their condemnation. For albeit the satisfaction of our Mediator Christ for our sins be most perfect, and God doth testify in his gospel, that he will accept it for righteousness, & for it receive men into favour: yet notwithstanding all are not freed from misery, but they only who believe the gospel, and also do apply the merit of Christ unto themselves by a true faith. For of that condition is Christ's righteousness made ours, if we receive it: now that receiving is the act and work of faith alone, that is, faith only is the mean, whereby we are made partakers both of Christ himself, and of all his benefits. Wherefore we are diligently to learn out of God's word, what is the nature, and what the property of faith. Grace is greater than sin in respect of the sufficiency of Christ's satisfaction, not in respect of the application thereof. 1 Objection. Grace exceedeth the sin of Adam. If therefore for the sin of Adam all men are cast away: much more by the grace of Christ, all and not believers only are saved. Answer to the Antecedent: Grace exceedeth and is above sin, in respect of the sufficiency of the satisfaction; not in respect of the application thereof. Wherefore, that all are not saved through the satisfaction or obedience of Christ, the fault thereof sticketh in men themselves, and is to be ascribed unto the unbelievers, who embrace not the grace of Christ offered, but like ungrateful men reject it. But in the believers only doth god obtain his end and purpose, when as they be thankful unto God, receive the benefits of god by a true faith, and celebrate and magnify them in their whole life. 2 Objection. Whomsoever Christ hath fully satisfied for, they are to be received of god into favour: For so doth the justice of god require. But Christ hath fully satisfied for all the sins of all men. Therefore all men are to be received of god into favour: or, if this be not done, god shall be unjust, or somewhat is derogated from Christ's merit. Answer. The Mayor proposition being understood simply and without any limitation, is false. All are received into favour, for whom Christ hath satisfied, to wit, if they apply the satisfaction of Christ unto themselves by believing and resolving, that they are for that his satisfaction accepted of god, joh. 3.16. So god loved the world, that he gave his Son, that whosoever believeth in him, might have everlasting life. And hereof it appeareth, wherefore all are not saved, even because all do not apply by faith Christ's satisfaction unto them; and god will have examples to remain not only of his mercy in his chosen, but of his justice also in the reprobate. This would not be, if all, without making of difference, were saved. Objection. Adam by one sin made all subject to condemnation, but Christ doth justify only some. The force of Christ's satisfaction is seen not in the multitude of them who are saved, but in the greatness of the benefit. The force therefore is greater of sin to condemn, than of the satisfaction of Christ to save. Auns. We deny the consequence of this argument: because the efficacy and excellency of the satisfaction of Christ, is not to be esteemed, by the multitude of them who are thereby saved, but by the greatness of the benefit itself. For it is a greater work to deliver and save even one from everlasting death, than to make all men by one sin guilty of everlasting death. For be it that Christ should save even but one man. 1. It was necessary that he should pay in a finite time, a punishment in greatness and value infinite, not only for that one sin of Adam, but for other infinite sins which followed it, of which every one also deserve infinite punishment. 2. It was required also, that he should purge and take away not only that original & birth-sin, but also infinite others. 3. and should restore in us a perfect conformity with god. Wherefore the grace of Christ in saving even one man doth in infinite manner exceed the sin of Adam. Again, that all are not saved by Christ, the cause lieth not in the force and excellency of his satisfaction, or in the merit of Christ: for this in itself is a sufficient and full worthy ransom, for the expiating of all the sins of all men: but the fault rather is in men, who do not as much as apply unto themselves by a true faith Christ's merit, as they do apply unto themselves the sin of Adam, both by being borne in it, and consenting unto it, and in fostering it. For the grace of God is not narrower, or of a straighter compass than sin, in respect of the sufficiency of Christ's satisfaction, but in respect of the sufficiency of the application thereof, which is required of men. For God will not so show his mercy, as that he will not also exercise his justice. Now the reason, why God doth impute for perfect righteousness the merit of Christ to believers only, and restoreth salvation unto them, is, for that in them alone he obtaineth the end both of his creation, & also of his delivery & justification, even his praise and glory. For they only agnise this benefit of GOD, and yield thanks unto him for it: the rest despise it. OF FAITH. HAVING declared the Doctrine concerning the Mediator, which is the gospel; it remaineth that we speak of the mean, whereby we are made partakers of the Mediator, that is, of faith, without which also the preaching of the Gospel profiteth and availeth nothing. The principal questions concerning Faith, are seven. 1 What faith is in general. 2 How many kinds of faith there are. 3 How those kinds differ. 4 How faith and hope differ, and agree. 5 What are the causes of faith. 6 What the effects. 7 To whom it is given. 1 WHAT FAITH IS. FAith in general, is a knowledge of certain propositions, & a firm assent, caused by the authority of a true witness, who is not thought to deceive, whether it be God, or Angel, or Man, or Experience: or, it is to assent firmly to a thing known, for the asseveration sake, & word of true witnesses. This faith reacheth to things both divine and human. Wherefore we must give a more restrained faith, which may agree to divine things: which notwithstanding must be also general. Theological faith therefore is a certain knowledge, firmly yielding assent to all things, The definition of Theological faith in general. which are delivered in the sacred Scriptures, of God, his will and works, and of sin: even because God himself doth affirm it: or, it is, to yield assent to every word of God, delivered to the Church, either in the Law, or in the Gospel, for that it is the asseveration or avouching of God himself. Oftentimes it is taken for the very doctrine of the Church, or those things whereby we are out of God's word informed and instructed unto faith or assent and belief. Furthermore, albeit there be also other certain notices whereunto we firmly give assent, as understanding or apprehension of principles, Science, Sapience, Art, How faith differeth from all other kinds of knowledge. Prudence (for the assent coming unto the notice doth confirm and perfect it, so that what knowledge of a thing is had without assent, it is imperfect and unprofitable) yet none of these are that faith, especially the Theological, such as a little before it is described. For to those notices or apprehensions we do assent, either because they are naturally engrafted in our minds, or, for that they bring demonstrance or some other true and certain proofs. But the Theological assent or faith is not, neither ariseth it out of the instinct of nature, neither out of sense, or experience, neither out of demonstrations, or reasons borrowed from Philosophy, but cometh and dependeth of a peculiar and supernatural revelation or divine Testimony. That therefore which is added in the former description, for the asseveration of God himself, distinguisheth Theological faith from all other knowledges, even the most certain. And this general definition of Theological faith is necessary, that we may not think that out of Philosophy or such principles as are naturally known to all, are to be drawn reasons or arguments sound and sufficient, to confirm the articles of our faith, but may know, that the word of God, and those good and necessary consequences and arguments which are framed out of it, are a supernatural light, and more certain than all, though most exact, and exquisite, demonstrances either natural or Mathematical of Philosophers. 2 What are the kinds of faith. 1 Historical. 2 Temporary. 3 Working miracles. 4 justifying. What historical faith is. THe difference of these kinds one from the other appeareth out of their definitions. Historical faith, is to know and think all those things to be true, which are manifested from above, either by voice, or by visions, or by any other manner of revelation, and are taught in the books of the Prophets and Apostles, and thus to be persuaded of them for the asseveration and testimony of god himself. It is called historical, because it is a bare knowledge, of such things, as God saith he doth, or hath done, or hereafter will do. Of this faith these Testimonies of holy Scripture make mention. james 2.19. The Devils believe, and tremble. For the Devil knoweth exactly, both what things are written in the word, and also what are not written. Because he is a spirit, witty, quick, and learned: he is present and seethe whatsoever things are done in the church, & also through long experience hath known & doth know the doctrine of the church to be true, etc. 1. Cor. 13.2. If I have all faith, so that I move mountains etc. Which saying may be construed of all the sorts of faith, justifing faith only excepted. Act. 13. Simon Magus is said to have believed, to wit, that the doctrine was true, which the Apostles did propound. Historical faith good in itself, but made ill by them, who can not apply it unto themselves. Wherefore historical faith, may be without justifying faith, although justifying faith is not without it: for the historical is a part of the justifying: & therefore this is good and profitable, and necessary in itself, but is made in Devils and men sin by an accident, for that they apply not those things to themselves, which they know out of the word of God. What temporary faith is. Temporary faith, is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles, to profess it, and to rejoice in the knowledge thereof, and to glory therein for a time, yet not for any feeling of gods grace towards them, but for other causes whatsoever, Temporary faith is lead in a string with the commodities of this world, and with them doth live and die. and therefore without any true conversion, and final perseverance in the profession of that doctrine. This faith or approbation of God's truth, and joy therein, is not true, sound and perpetual, but only dureth for a season, because it ariseth and dependeth of temporary causes, which may be changed and taken away; as the desire and pleasure of knowledge, glory, honours, and other worldly commodities, whether public or private, true, or apparent & in show. These commodities being gone once, and persecution or some other temptation arising, it must needs be also that this faith must fail. This definition is drawn from the words of Christ: Matth. 13.20. He that receiveth seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it, that is, embraceth and professeth it, and rejoiceth in it: yet hath he no root in himself, that is, he wanteth applying of the merit of Christ & confidence therein, and the regeneration of the holy ghost. Wherefore it is only a resemblance and show of godliness, not true godliness and faith. It differeth from historical faith, 1. For that this temporary doth fore put historical. Further, it addeth something unto knowledge, as profession of doctrine and a certain godliness, gladness and glorying or rejoicing, because of the knowledge of the truth, but at length it saileth. Historical faith is only acknowledge. This difference is thereby confirmed, in that the Devils have historical faith: for they believe & tremble: but they have not this Temporary faith. First, because that knowledge and faith, which they have, never faileth or is extinguished, but remaineth in them perpetually. Again, neither joy they in their knowledge, neither do they profess it: but though they know it to be true, yet do they horribly persecute it, and would have it wholly rooted out. Now if any man had rather comprehend this temporary faith under historical, I am not against it. But then must degrees be made of historical faith, to wit, that in some it is joined with a certain ieioicing and profession, as in those who reuoult from the doctrine of the Church and godliness: in others not so, as in the Devils and damned persons: and so the matter cometh all to one. Objection. But the Devil hath often professed Christ; therefore he doth not oppugn his doctrine. The Devil Professed Christ, that for his testimonies sake, he might the less be believed. Answer. He did this, not for any desire of promoting and advanncing Christ's doctrine, but for the hatred he bore unto it, that by his testimony he might cause it to be suspected, and might mingle therewith his own errors and lies. Therefore doth Christ command him silence. Matth. 1.25. As also doth Paul: Act. 16.18. Wherefore it is but an accident unto historical faith, for the Devil to profess those things which he knoweth to be true, although he greatly detesteth them: as also men for some commodity, or upon some other cause sometimes profess those things which they hate, and the memory whereof they would have abolished both out of their own minds, and out of the minds of all men What the faith of working miracles is. The faith of Miracles is an especial gift of working miracles, that is, it is a certain persuasion, springing from an especial revelation and promise of god, whereby a man firmly resolveth, that some extraordinary or miraculous work, and contrary to nature, shall come to pass by god's power, which he hath foretold or would have to be done in the name of God and jesus Christ. This kind of faith is proved out of the Apostle. 1. Corinth. 13.2. If I had all faith, so that I could remove mountains etc. For although this speech be understood of all the kinds of faith, excepting justifying faith, yet is it especially referred to the faith of Miracles: as Christ also saith, Faith of miracles, cometh by special revelation. Mat. 17.20. If ye have faith as much as a grain of mustard seed, ye shall say unto this mountain, Remove etc. That this faith is diverse from the other kinds, neither to be drawn simply out of the word of god, but by an especial revelation of god coming thereto, without which miracles cannot be wrought, we prove by these reasons. 1. By that saying of Christ, If ye have faith as much as a grain of mustard seed: But many holy men, who both knew the history of God's word, and rejoiced therein, and applied it unto themselves, had faith: yet did they not remove mountains. Therefore this is a divers kind of faith, from that which they had. 2 Many endeavoured to cast out Devils without any revelation from above, as the Sons of Sceva. Act. 19.14. With whom it fell out ill; the spirit of the possessed man invading, disarming and wounding them. 3 Simon Magus Acts. 8.13. is said to have believed, and yet could he not work miracles: and therefore he would have bought and gotten this power with money. 4 The Devil knoweth the story of the Scripture, neither yet doth he work miracles: because none besides the Creator is able to change the nature of things. 5 judas did work miracles, and yet, joh. 6.70. he is said of the Lord to be a Devil, that is, not to have a justifying faith. He had therefore some other faith, to wit, the faith of Miracles, Historical, and perhaps also Temporary faith. So, Matthew. 7.22. Many shall say unto Christ: Have we not by thy name cast out Devils? But CHRIST will answer them, I never knew you. Wherefore this gift of woorcking miracles is given to hypocrites also. For albeit they have always Historical faith joined therewith: yet have they not always justifying faith. The other kinds of faith extend to all things that are written in the word: but this of Miracles, is appropriated and restrained to some certain works or effects to come. justifying or saving faith, What justifying faith is. as it is described out of the word of God in the 21. question of the Catechism, is, not only steedfastlie to assent to every word of GOD, and in this also to the promise of grace for Christ's merit, but also a confidence, and full persuasion, applying to every one that promise; that is, whereby every man in his mind is fully and certainly persuaded, that not only others, but himself also hath God favourable unto him, according to the promise of grace, and therefore rejoiceth in God, and overcometh all pensiveness and fear. The differences of justifying faith from the rest. This differeth from the other kinds of faith, in that this only is the certain confidence, whereby we apply Christ's merit unto ourselves. And we apply it unto ourselves, when every one of us do certainly resolve, that the righteousness or merit of Christ is also given and imputed to us, that we may be esteemed for just and righteous of God, and also may be regenerated, & glorified. Confidence or trust, is a motion of the hart or will following and pursuing some good thing, & rejoicing and resting therein. It is a motion of the heart, because it is a following and pursuing of a good thing, & a desire of retaining that good, which a man already doth enjoy. It is rejoicing, because it is glad of the present grace of God towards every of us, of full deliverance from the gilt of sin, & from sin itself in part; & because by that which every one enjoyeth in present, he conceiveth everlasting hope of blessings to come, as of everlasting life, & of full delivery from all evil both of crime and pain, and therefore is free from the fear of future evil. To him that hath shall be given. The holy spirit given unto us, is the earnest and pledge of our full redemption. 2. Corinth. 1.22. and 5.5. Ephes. 1.13. Again, justifying faith differeth from the rest, in this also, that this justifying faith is concerning all spiritual gifts, and whatsoever belong to our salvation, and is properly and simply or absolutely called faith in the Scripture: and is proper also and peculiar to the elect and chosen. The faith of miracles is of a certain gift, whereby we are not bettered, which we may want without any hindrance to our salvation: neither is it given to all the faithful; nor at all times. Historical faith is a part of the justifying, and befalleth to all both the godly, and hypocrites, but is not sufficient alone to salvation, because it apply not to itself those benefits which are known unto it out of the word. Temporary faith hypocrites have. justifying faith therefore comprehendeth historical, but this is not sufficient to make a justifying faith, as neither are the other two. For, If the inheritance be of faith, that faith than shall be one of these four: But it is not of historical faith: otherwise the Devils also should be heirs. Neither of temporary, for that is rejected by Christ: Nor of the faith of miracles; if so, judas also should be heir. The inheritance therefore is of justifying faith, which is properly called faith. The more general or material cause of faith, is a knowledge and assent. For, if we speak properly, we are not said to assent unto a doctrine which we know not. The difference or formal cause is, to apply the promise of grace once known, and as it were to claim it for him that knoweth it. For this causeth faith to be, and to be called justifying. The subject or part of man wherein it remaineth, is the heart or will. The peculiar affection, or property of it, is to rest & joy in God, whereby it is distinguished from all the other sorts of faith. The holy spirit is the principal efficient cause thereof. Instrumental causes, are the word and Sacraments. Furthermore, what justifying faith is, No man knoweth what justifying faith is, but he that hath it. no man understandeth, but he who hath it, for he that believeth knoweth that he doth believe. As he who never hath tasted honey, doth not verily know that it is sweet, though you te l him much of the sweetness of honey. But whosoever truly believeth, that is, hath a saving faith, he both hath experience in himself of these things, and also is able to declare them to others. First, he being convicted thereof in his conscience, knoweth that whatsoever things are spoken in the Scriptures, are t we and divine. For faith is builded upon a certain, or assured and divine Testimony; otherwise were it not a full persuasion. 2. He findeth himself bound to believe them. For if I confess them to be true, therefore is it meet and just that I should assent unto them. 3. He is certain that through Christ's satisfaction he is received of God into favour, and is endued with the holy Ghost, and is by him regenerated and directed. 4. He apply unto himself all these things, and doth thus gather and conclude of the former: I know that those things which are promised, belong unto me: that is, with a certain confidence he thus concludeth, By the present love of God towards me, and the beginnings or first fruits of the holy Ghost, I certainly resolve and am persuaded, that God will never change this his good will towards me, and therefore I hope also for a consummation and accomplishment of these blessings, that is, for plenary and full redemption. 5. He rejoiceth in the present blessings which he hath, but most of all in the certain and perfect salvation to come: and this is that peace of conscience, which passeth all man's understanding. 6. He hath a will to obey the doctrine of the Prophets and Apostles without ani● exception in doing or suffering whatsoever is therein commanded. If I will believe God, I must obey his will, and think that this his will is not revealed unto us from men, but from him. Wherefore a man endued with justifying faith doth that duty, which is imposed upon him, strive the world and the Devil never so much against him: and undergoeth, beareth and suffereth whatsoever adversities for the glory of God cheerfully and boldly, having God his most benign and good father. 7. He is certain, that his faith, though it be in this life imperfect and languishing, and often very much eclipsed, yet being builded upon the promise of god, which is unchangeable, doth never altogether failor die, but the purpose which it hath of believing and obeying God, continueth, it striveth with doubts and temptations, and at length vanquisheth, and in the celestial life which is to come, shall he changed into a full and most certain knowledge of God and his will, where we shall see God face to face. 1. Cor. 13.12. 4 How faith and hope differ and agree. ALbeit faith & hope agree, in that they both respect the same benefits, and therefore. Heb. 11.1. faith is said to be of things which are hoped for; as also in that they are mutually joined in an inseparable bond: For he that is certain of the present will of God towards him, Faith apprehendeth things present: hope respecteth things to come. is also certain of his will to come, because god doth not change: Yet notwithstanding, they must not be confounded, but distinguished. For faith taketh hold of the present good, as remission of sins, or reconciliation, & regeneration, or the beginning of obedience & life everlasting in us. Hope eyeth the good to come, as the continuance of our reconciliation, and the perfecting or accomplishment of everlasting life or our conformity with God, that is, full delivery from all evil. For these are the effects to come of that present and perpetual will of God towards us, which we apprehend by faith. Rom. 8.24. We are saved by hope: but hope that is seen is not hope: But if we hope for that we see not, we do with patience abide for it. 1 Objection. Life everlasting is a thing to come. We believe life everlasting: We believe therefore that which is to come, that is, faith is also of things to come, and so faith is hope itself. Ans. The Mayor must be distinguished. Life everlasting is to come; true, as concerning the consummation or accomplishment thereof: But it is present unto us, as concerning the will and unchangeable purpose of God, who hath decreed from everlasting that which he hath begun in us, and will also in due time accomplish it. Again it is present unto us as concerning the beginning thereof. For everlasting life is begun here in the elect by the holy ghost. Wherefore faith apprehendeth it, as it is present, both in respect of the purpose of God, & in respect of the beginning thereof in us. For he that believeth feeleth and knoweth that he is quickened: and resolveth, this to be the will of God, that that quickening and reviving which is here begun, shall be absolved in another life. john. 5.24. He that believeth in the son, hath passed from death to life. john. 17.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent, jesus Christ. Gal. 4.6. God hath sent forth the spirit of his son into your hearts, which crieth Abba, father. Rom. 8.24. We are saved by hope. 1. joh. 3.2. Now are we the sons of God, but it doth not yet appear what we shallbe. By faith them we are certain that those blessings also, which as yet we have not, are notwithstanding ours, for God's promise, & for the unchangeable will in God to give them us: but in certain hope we look for them, as concerning their accomplishment. Faith apprehendeth the promises of things to come; hope relieth on the things promised. The sum is, There is one and the same act, and operation of faith and of hope, but they differ in consideration. It is called faith as it doth apprehend things to come, as if they were present in regard of the unchangeableness of Gods will. It is called hope, as it doth certainly look for the bestowing of those things. Therefore, Heb. 11 1. it is showed, that faith is, the ground & substance of things which are hoped for, that is, it is that, which maketh things which are hoped for to be extant and present, in that manner as hath been showed. Shorter thus, Faith apprehendeth the promises concerning things to come, as they are to come: Hope, the things themselves which are promised. 2 Objection Faith is the evidence of things which are not seen: therefore not of things present. Answer. It is the evidence of things which are not seen, to wit, by the outward senses: but they are seen by the eyes of the mind, even as if they did lie open to the eyes of the body. Again they are not seen, in respect of their accomplishment or consummation. 5 What are the causes of Faith. THE first and principal efficient cause of faith, is the holy ghost, illightening the mind, that it may understand the word, and moving the will, that it may assent unto the word once understood. Ye are freely saved by faith, and that not of yourselves: it is the gift of God. Ephes. 2.8. Objection. The Devil hath faith: It is wrought therefore in him by the holy ghost. Answer. What faith is in the Devil, is wrought by the spirit of God, but that by a general working only, whereby he worketh in all, even in Devils and hypocrites, whatsoever knowledge or understanding is in them. 1. Cor. 12. etc. not by a special and proper action or working, whereby to regenerate or sanctify them, that they might truly acknowledge him to be the author of this gift, and magnify him therefore; after which manner he worketh faith in the elect alone. The Devils therefore and hypocrites have faith from the spirit of God: but the elect from the spirit of God sanctifying them. The instrumental cause of faith in general is the whole word of God, the Law and the Gospel, written, spoken, read, heard, The chief instrumental causes of engendering justifying faith are the preaching of the word, and the use of the sacraments. meditated: likewise many works & miracles of God in the world. But the chief and proper instrument of justifying faith is the preaching of the Gospel, & the use of the sacraments. For these doth the holy ghost use as instruments (yet not necessary but arbitrary & at his own good pleasure) both to stir up faith in us, and to nourish, strengthen & increase the same. Rom. 10.17. Faith cometh by hearing. Rom. 1.16. The gospel is the power of God unto salvation to every one that believeth. 1. Cor. 4.15. I have begotten you through the gospel. Mar. 16.16. He that shall believe and be Baptized, shall be saved. Act. 22.16. Wash away thy sins. 1. Cor. 10.16. The bread which we break, is the communion of the body of Christ. Wherefore ordinarily justifying faith is never engendered in those who are of years to receive it, without the preaching of the gospel. The cause of that faith which worketh miracles, is not simply the word of God, but there must necessarily come thereto an especial and immediate revelation from God. The formal causes of faith, a sure and full confidence in Christ. The object of faith, Christ and his benefits promised. The final causes of faith, God's glory, our salvation. The formal cause of justifying faith, is a certain knowledge & confidence in Christ. The object of it is, Whole Christ, and his benefits promised in the word: Likewise, God favourable to us through Christ. The subject, wherein it remaineth, is the understanding & will of man. The end or final cause. 1 The glory of God, to wit, the celebration of his truth, justice, bounty, mercy, which he hath showed in the sending of his Son, and in the giving of faith in him. 2 Our Salvation, that we may receive the blessings which are promised in the word. 6 What are the effects of faith. The effects of faith, justification, and regeneration. THe effects of justifying faith are, 1 The justifying of us before God. 2 Peace of conscience, or joy resting on God. Rom. 5.1. Being justified by faith, we have peace with god. 3 Our whole conversion, which followeth faith, and beginneth at the same time with faith. For by faith are our hats purified. 4 The fruits of conversion & repentance, even good works. For whatsoever is not of faith is sin. Hither may be referred also the consequences of faith, that is, increase of spiritual & corporal gifts. The first then and immediate effect of iustifieng-faith is justification: from this afterwards flow all other benefits purchased by the blood of Christ, which all we believe to be given us by faith. If therefore faith be the next cause of our justification, in respect of us, it is also the cause of those things which necessarily follow justification. Luk. 8.48. Thy faith hath saved thee. In a word: The effects of faith are justification and Regeneration, which is begun here, and is to be perfected in the life to come. Rom. 3.28. & 10.10. Acts. 13.39. 7 Unto whom faith is given. IVstifieng faith is only proper to the elect, justifying faith given to all the Elect, and to them only. and that to all of them. For it is given to the elect alone, and to all the elect, even to infants, as concerning some inclnation joh. 6.44. No man can come to me, except, the father, which hath sent me, draw him. joh. 20.16. Ye believe not: for ye are not of my sheep. Mat. 13.11. It is given to you to know the secrets of heaven: but unto them it is not given. Act. 13.48. And they believed as many as were ordained to everlasting life. Rom. 8.30. Whom he predestinated, them also he called; and whom he called, them also he justified. Ephes. 2.8. Faith is the gift of God. Rom. 10.16. All have not hearkened to the gospel. 2. Thes. 3.2. For all men have not faith. Temporary faith, and the faith of miracles, is given to those who are members of the visible Church only, that is hypocrites. But now nevertheless this faith of miracles ceaseth which flourished in the primative Church; for that now the Doctrine is sufficiently confirmed. Historical faith all they have, who are by profession of the Church, whether they be of the godly, or reprobates: yea and they also, who are not members of the Church, but enemies, as Devils & Tyrants. Historical is a part of justifying faith: because there can be no assent or persuasion of a thing, which is not first known. Objection. Historical faith is a good work. Historical faith which is good in itself, made ill The Devils have Historical faith. Therefore they have good works. Answer. Historical faith is a good work, if it be joined with an application of those things, whereto it assenteth, that is, with confidence. Reply. Historical faith is a good work, though it be not joined with confidence, because it is an effect of the spirit of God: Therefore the Devils have good works. Answer Historical faith is a good work in itself, but is made ill by an accident, for that the reprobate do not apply those things to themselves which they know and believe to be true. Wherefore the Devils are said to tremble: for that they do not think that God is towards them also such, as is described in his word, good, merciful, etc. The sum is: As the substance itself of the Devils, and other things which they retain still of their first creation; so also both the knowledge and faith which they have concerning divine matters, are in themselves very good, because they are the effects and gifts of god: but they are made evil by an accident, even by reason of their abusing of them, for that they refer them, not to this end as to show themselves grateful unto God the author of these good things, and to magnify him for them. A believing inclination in infant, though not an actual belief. Objection. Against this, that all the Elect are said to have faith, some thus reason: Many infants are of the Elect, and yet have not faith: Therefore all the Elect have not faith. Answer. They have not indeed actual faith, but they have a power or inclination to believe, which the holy Ghost, as is fittest for their capacity and condition, worketh in them. Wherefore that remaineth still, which before was confirmed: That all the Elect have faith. And further, this I add, that not only faith, but the confession also of faith is necessary for all the Elect which are grown to years and understanding. 1. Because of the commandments of God. Exod. 20. Thou shalt not take the name of the Lord thy God in vain. Therefore thou shalt take it aright. He that shall confess me etc. Mat. 10.32. 2. Because of the glory of god. Let your light shine before the world. Mat. 5.16. 3. Because faith is not idle: for it is as a fruitful tree. 4. That we may bring others to Christ. And thou being converted, confirm thy brethren. Luc. 22.32. How to know that we have faith. Now we know that we have faith. 1. By the testimony of the holy ghost, and by a feeling of true faith in ourselves, or by the thing itself, that is, by a true and unfeigned desire of receiving the benefits offered by Christ. For he that believeth, knoweth that he doth believe. 2. By the strife and conflict within us of the faith of doubtfulness. 3. By the effects; that is, by an earnest purpose of obeying God according to all his commandments. Against the certainty of faith, The certainty of faith. whereof we spoke in the definition of faith, some dispute on this wise. Object. 1. They, who may fall before the end of their life into sin & damnation, cannot be certain of their salvation & everlasting life: This is proved, because, to be certain, and to be in possibility to fall, are contrary one to the other: It is false therefore, which is taught in the definition of justifying faith, to wit, that everlasting life is given us, and so our faith to be certain and assured of it. Ans. To be in possibility of falling, or failing, that is finally, True faith may faint for a time, but cannot fail finally. is contrary to the certainty of our salvation. But they who are once enriched by god with true faith, do not fail finally. Reply. 1. All that are weak may fail finally. We are all weak. Therefore we may fail finally. Auns. The Mayor is to be distinguished. All that are weak may fail finally; true, if they stood by their own strength. But we, who are believers, stand, preserved and upheld by the grace and power of God. Therefore can we not finally fail. For whom God hath once embraced with his favour, them he will not, nor suffereth to fall utterly from his grace. Reply. 2. But god hath no where promised that he will keep and preserve us in his grace. Answer. Yes, he hath promised, and expressed it, joh. 1.28. I give unto them eternal life, and they shall never perish, neither shall any pluck them out of mine hand. My father which gave them me is greater than all, and none is able to take them out of my father's hand. I and my father are one. Rom. 8.38. I am persuaded that neither death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come etc. shall be able to separate us from the love of God, which is in Christ jesus. Reply. 3. But it is said, 1. Corint. 10.12. Let him that thinketh he standeth, take heed lest he fall. Therefore perseverance dependeth not of God promising, but of ourselves, and therefore is doubtful, standing upon a doubtful ground. Answer. This is a fallacy reasoning from that which is no cause, as if it were a cause. For by this very exhortation he goeth about to nourish, make perfect, and preserve the safety of the faithful. For God useth such threatenings, thereby to retain the godly in their duty, that they may not wax proud, and please themselves. But hereof it doth not follow that he permitteth the perseverance of the godly in faith & grace to their own strength and arbitrement. Moreover Paul in that place speaketh not to particular men, but to the body of the Church of Corinth, in which many were hypocrites. Wherefore they who truly believe, must certainly resolve, that God will save them. For if he will have us assured of his present favour & g●ace towards us, he will also have us assured of that which is to come: because God is unchangeable. Reply. 4. Solomon saith, Man knoweth not, whether he be worthy of love or hatred. Therefore we cannot be assured of the election of God, neither resolve any thing of God's present favour, & s, by consequent, neither of that which is to come. Answer. To the Antecedent. 1. Man knoweth not; true, as concerning 2. causes, or by events of things, be they good or evil. For external and outward fortune, is no certain token whereby to judge of God's favour. 2. Again man knoweth it not; of himself, but he knoweth it God revealing it, and certifying us abundantly of his love towards us by his word and spirit. Reply. 5. But no man hath known the mind of the Lord. Rom. 11.34. Answer. No man hath known it, that is, before G●d hath revealed it, neither after he hath revealed it doth any man perfectly know it: for so much know we of god, as himself hath revealed unto us: It is the spirit, which revealeth and witnesseth unto us, that we are the sons of God. 2. Cor. 1.22. Rom. 8.16. 2 Objection. Ezech. 18.24. The just man is said to perish, if he turn himself out of the right way. I herefore believers also may defect from godliness, and fall from everlasting salvation Answer. He in that place is called just, not who is truly just: but who seemeth unto men just. For the sons and heirs only are endued with true conversion and godliness. Rom. 8.14. As many as are led by the spirit of God, they are the sons of God. And if sons, than also heirs. 1. Cor. 2.12. We have received the spirit which is of God, that we might know the things, which are given unto us of God. verse. 16. We have the mind of Christ. Eph. 1.13. 2. Cor. 1.22 and 5.5. The spirit is called the earnest of our delivery which is to come. 3 Objection. Paul 2. Cor 6.1. exhorteth the Corinthians, that they receive not the grace of God in vain; so Christ likewise biddeth us, watch and pray. Answer. Thereby carnal security is forbidden and certainty of salvation, as also faith, tranquillity, watchfulness, and prayer is commanded. For these are the necessary and proper effects of our election, & an infallible Argument of salvation. For all believers are elected: and Eph. 1. Paul teacheth, that by faith we are made partakers of God's adoption. 4 Objection. Saul failed and fell away finally. saul was one of the godly. Therefore the godly also fall away. Answer. We deny the Minor, that Saul was one of the godly. Reply. But he had the gifts of the holy ghost, Answer. 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 therefore neither shall he the holy Ghost sanctifying him, which is proper to the elect. 5 Objection. The doctrine of the certainty of our salvation breedeth security. Answer. It breedeth indeed a spiritual security, by itself, in the elect alone: and a carnal, by an accident, and that only in the wicked and reprobate: but not at all in the godly. Conclusions comprising the sum of the doctrine of Faith. 1 FAith, if we take the word amply and largely, signifieth a certain knowledge rising from the asseveration of witnesses, who are thought not to deceive. 2 In the doctrine of the Church, mention is made of four sort● of faith. Historical, Temporary, working miracles, and justifying. 3 Historical faith is a knowledge, resolving, those things to be true which are delivered in the books of the Prophets and Apostles. 4 Temporary faith is the knowledge of the doctrine of the church joined with a joy, for the knowledge of the truth, or for other either true, or apparent good things, without any applying of the promise of grace to the believer, and therefore without either true conversion or final perseverance. 5 Faith which worketh miracles, is a certain knowledge by especial revelation of the will of God, of working some certain miracle according to the petition or foretelling of him, by whom it is to be wrought. 6 justifying faith is a knowledge, whereby a man doth firmly assent to every word of God revealed unto him, and resolveth, that the promise of gods grace through christ belongeth to him: & further it is a full persuasion and confidence in this favour of god towards him, overcoming all fear and pensiveness. 7 For the confidence of justifying faith is a motion of the will & heart, consisting of a joy conceived for the certainty of the present grace of God towards us, and of a hope of our future delivery from all evils. 8 There is no faith therefore; but which resteth on the will of God revealed in his word. 9 All faith is wrought in men by the holy Ghost, either by the voice of God's heavenly doctrine, or by immediate revelation. 10 Seeing God will kindle, frame, and confirm ordinary faith in us by the doctrine of the Church, all are bound to hear it and meditate thereon. 11 Temporary faith befalleth to many hypocrites which are in the Church. Historical, and the faith of miracles is common to the godly and ungodly. justifying faith is given in this life to all those only who are chosen unto everlasting life. 12 justifying faith doth not always comprise Historical; neither is always joined with the faith of miracles: As also the faith of miracles hath always either historical or temporary faith joined therewith, but justifying it hath not always. 13 Faith also in the saints is imperfect in this life and languishing: but yet whosoever feeleth in his hart an earnest desire of believing, and a strife against doubts arising in his mind, he may and ought certainly to resolve that he is endued with true faith. 14 True faith being once kindled in our hearts, albeit often it languisheth and is darkened for a time, yet is it never wholly extinguished. 15 But after this life it shall attain unto a more certain and full knowledge of God & divine matters, even to a feeling and experience, with all the blessed, of God's presence: which knowledge the Scripture calleth knowledge by the spirit, and face to face. 16 Faith which is only historical, breedeth, though by an accident, despair, and the grievousness of God's judgement. 17 Temporary faith breedeth a certain joy, but not a quiet conscience, (because it ariseth not from the true cause:) as also it maketh show of confession and some show of good works, but that only for a season. 18 Faith of miracles, doth obtain of God those miracles, whereof it is conceived. 19 By faith only applying to every one the promise of grace we obtain and receive righteousness before God, and the participation or communion of Christ with all his benefits. 20 As before this faith cannot go true conversion, and the beginning of true obedience, according to all the commandments of God, so can they not but needs accompany the same. OF THE CREED, OR, SYMBOL OF THE APOSTLES. AFter we have entreated of FAITH, Why the creed is called a symbol. it directly followeth now that we speak of the sum of those things which are to be believed, which we call the Symbol of the Apostles, or the Apostolic Symbol. The especial Questions here are, 1 What a Symbol is. 2 What are the parts of the Apostolic Symbol. 1 WHAT A SYMBOL IS. THis word Symbol, is derived from a greek word, which signifieth either a common collation of diverse men to the making of a banquet, or, a sign, token, and mark, whereby a man is discerned from others: Such as is the military sign, whereby fellows are deciphered from enemies. The Symbol, so termed in the Church, is a brief and summary form of christian doctrine: or a brief sum, or confession of the points of Christian religion, or evangelical doctrine. Now it is called by the name of Symbol, 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 brief sum of evangelical doctrine was called a Symbol, for that this doctrine was collated as it were, and imparted by the Apostles, and every one of them did bestow some part thereof: but that cannot be proved. But if you will derive it thence, this reason also nothing absurd may be rendered thereof: for that the Articles of faith are the squire and rule, whereunto the faith and doctrine of all Orthodox or right believing Christians ought to agree and be conferred. This Symbol is called Apostolic, 1. Because it containeth the sum of the Apostolic doctrine, which the Catechumens were enforced to hold and profess. 2. Because the Apostles delivered that sum of doctrine to their Scholars and Disciples: which the Church afterwards held as received from them. This selfsame Symbol is called also Catholic, because there is but one faith of all Christians. Question. Were there not new Symbols made, as Athanasius Symbol, the Symbol of Nice, of Ephesus, of Chalcedon. Answer. These are not other from this Apostolic Symbol: but certain words are added as an explication of this, by reason of heretics, by whom because of the shortness thereof, this was depraved. There is no change either of the matter or of the Doctrine, but only of the form of declaring it, as easily appeareth by comparing them together. 2 What are the parts of the Apostolic Symbol or Creed. THe principal parts thereof are three. 1 Of the Father and our creation. 2 Of the Son and our redemption. 3 Of the holy ghost and our sanctification: that is, of the works of our Creation, Redemption and Sanctification. How our Creation, Redemption, Sanctification, are each appropriated to some one person of the Trinity, and yet all three persons have their joint working in them. Objection. Unto the father is ascribed the creation of heaven and earth: unto the Son, the redemption of mankind: unto the holy ghost, sanctification. Therefore the Son, and the holy ghost did not create heaven and earth; neither did the Father and the holy ghost redeem mankind; neither do the Father & the Son sanctify the faithful. Answer. It is a fallacy grounding upon that which is affirmed, but in respect, as if it were simply affirmed. For the creation is given to the Father, redemption to the Son, sanctification to the holy ghost, not as they are simply an operation or work, (for so should other persons be excluded from it) but in respect, for the order and manner of working, which is peculiar and proper to every of them in producing and bringing forth the same external work. A more open declaration hereof may be this. The works of our creation, redemption, & sanctification, are the operations of the Godhead outwardly, that is, external operations, which God worketh on his creatures: and they are undivided, that is, common to the three persons, which they by common will and power work in the creatures, by reason of that one and the same essence and nature of the Godhead, which they have. For the Scripture attributeth the Creation not only to the father, but to the Son also, and the holy ghost. joh. 1.3. All things were made by it. Gen. 1. The spirit of the Lord moved upon the waters. Mat. 1.20. That which is conceived in her, is of the holy Ghost. Likewise our redemption is attributed to the father, and the holy Ghost. john. 3. God sent his Son into the world, that the world might be saved by him. Tit. 3. He saved us by the renewing of the holy ghost, which he shed on us abundantly. And sanctification both to the father, and to the son. Gal. 4.6. God hath sent the spirit of his son into your hearts, crying Abba, Father. 1. Thess. 5.23. The very god of peace sanctify you throughout. 1. Cor. 1.30. Christ is made sanctification unto us. Eph. 5.26. Christ sanctifieth the Church. All the persons therefore create, redeem, sanctify. Nevertheless yet in respect of that order of working which is between them, Creation is ascribed unto the father: Because he is the fountain, as of the Divinity of the Son and the holy Ghost, so also of those divine operations which he worketh and performeth by the Son and the holy Ghost. Redemption is ascribed unto the Son; because he is that person which executeth the father's will concerning the redeeming of mankind, and doth immediately perform the work of our redemption. For the Son only was sent into flesh, and hath paid the ransom or price for our sins, not the father, nor the spirit. To the holy ghost is ascribed sanctification: because he doth immediately sanctify us. For the father createth, but mediately, by the Son and the holy Ghost: The Son from the father: and the holy Ghost from the father and the son. The father and the holy ghost redeem us, but mediately, by the son: But the son immediately from the father by the holy ghost. The father and the son sanctify us, but mediately, by the holy ghost; but the holy Ghost immediately, from the father and the son. The works of the trinity external or internal: external common to all three; internal appropriated unto the person. Here is to be observed, that the works of the persons are of two sorts: namely, Their works inward, and their works outward. The inward or internal works of the persons, are those, which the persons have and exercise one towards another. By these actions or properties are the divine persons distinguished, and described. For the father is the first person, which hath not his essence and being from any other, neither begotten nor proceeding; but being of himself, he begot from everlasting the son, & from him proceeded the holy Ghost. The son is the second person of the Godhead, begotten from everlasting of the father. This generating or begetting of the Son is the participating of the whole divine essence, whereby the son receiveth from the father the same essence wholly and entirely, which the father hath and retaineth. For the divine essence being infinite and indivisible, there cannot some part thereof be severed, and imparted to another, as it cometh to pass in creatures; but it must needs be wholly imparted unto him, unto whomsoever it is imparted. The holy ghost is the third person of the deity, proceeding, from everlasting, from the father and the son. But begetting & proceeding differ. For to be begotten, or to be born, is for another man or another person to be produced out of the substance of him that begetteth, by way of birth, as the son is borne of the father. Proceeding is a communication of the divine essence, whereby the third person only of the Godhead receiveth from the father and the son, as the spirit from him, whose spirit it is, the same whole essence, which the father and the son have & retain. As therefore he that begetteth is one person, & he another that is begotten: In like manner the holy ghost also is another person from the father & the son, from whom he from everlasting ineffably is produced, or hath his being, by proceeding or issuing: yet for all this there is but one and the same divine essence of these three persons, albeit the father, as the fountain of the deity, hath his being from no other, but from himself: the son begotten of the father: the holy ghost proceeding from the father and the Son. 2 The outward or external works of the persons are those, which are done towards the creatures, and on them, & by them, through the will and power or efficacy of the father, the son, & the holy ghost: but yet that order still of the persons being kept, as that the father is the fountain of the operations of the son, & the holy Ghost, & doth all things, not of any other, but of himself: The Son and the holy Ghost do not work of themselves, but by themselves, that is, the Son worketh, the fathers will going befo e, the holy Ghost worketh, the will going before both of the Father & the Son. Object. Whose works are diverse, their essence also is diverse. The external works of the Father, the Son and the holy Ghost are diverse: Therefore their essence also is diverse. Answer unto the Mayor we make by inverting it thus; Nay rather because the persons are infinite, there must needs be but one essence of all. Because the inward operation is the communication of the essence: and therefore the diversity of external works doth not import diversity of essence. THE FIRST PART OF THE CREED, OF GOD THE FATHER, CREATOR. I BELIEVE in God the father Almighty, Creator of heaven and earth. To believe in God, is, to believe 1. That there is a God, and he such a one, as he hath manifested himself in his word and works. 2. That he is such a one to me, and that whatsoever he hath manifested of his nature, he will apply and refer to my safety. Object. In the Creed the father only is said to be God. The word, God, in the creed, is meant essentially to all three persons, not personally to one. Therefore the son & the holy ghost are not god. Ans. We deny the antecedent. Because the name of god in the creed is put essentially, & compriseth all 3. persons, that is, it is put for God the father, the Son, & the holy Ghost. These 3. therefore, The Father, the Son, & the holy Ghost, are one subject by apposition of the word, God, as if it should be said: I believe in one God, who is the Father, the Son, and the holy Ghost. The rest, which cometh between each of these in the Creed, appertain to the description of each person: and this is easily proved. First, these words, I believe, and the particle, in, are referred after the same manner and sense to all three persons. For it is as well said, I believe in the Son, and, I believe in the holy ghost, as, I believe in the father. But we may believe but in one god. Wherefore as we believe in the father, in that he is God: so believe we also in the Son and the holy ghost, because they are God. When then it is said, I believe in the son, &, I believe in the holy ghost, in both places is necessarily understood the word, God. Furthermore, if of these words of the first article, it follow, that the father only is God, then of the same words by the like reason it should follow, that the Father only is omnipotent, and creator of heaven and earth: which the whole Scripture crieth to be most false. But of especial consideration is this name of God, but only once mentioned in the Creed, thereby to signify, that the true God is but only one. One thing to believe God, an other thing, to believe in God. We are moreover to observe in this place, that it is one thing to believe God, another thing, to believe in god, For that showeth a faith of knowledge, or historical, this declareth true faith or confidence. To believe god, if we speak properly, is to believe there is a GOD, and he such a one, according to whatsoever is ascribed unto him, as he hath manifested himself in his word. To believe in god, is, to be persuaded, that whatsoever God is, & is said to be, he 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. What is to believe in the father, and why God is called a father. To believe in the Father, is, to believe, 1 That he is the Father of our Lord jesus Christ. 2 That he is also my father for Christ's sake, that is, that he beareth a fatherly good will towards me, as having adopted us, by Christ & in Christ, to be his sons. God is called a Father. First, In respect of christ his only begotten & natural Son. Secondly, In respect of all creatures, as he is Creator, & preserver of them all. Thirdly, In respect of the elect, whom being adopted in his beloved Son, he regenerateth. Wherefore GOD is our Father in respect both of our Creation, adoption, and regeneration. When the name of the Father is opposed to the Son, it signifieth the first person of the Godhead: but when it is referred to the creatures, it signifieth the whole divine nature, which is the Father, the Son, and the holy ghost: Or, the name of Father as it is opposite to the Son, is understood personally, as here in the Creed: but as it is compared with the creatures, it is taken essentially: as, Our father which art in heaven. To believe in God almighty, is to believe in such a one, What is to believe in God Almighty. 1 Who is able to do whatsoever he will, yea also those things which he will not, if they be not contrary to his nature: as he could have kept Christ from death, but he would not. 2 Who doth all things even with his beck and word only, without any difficulty. 3 Who alone hath power to work all things, and is author of that power which is in all his creatures. 4 Who is also unto me Almighty and omnipotent, and both can and will direct all things, to my safety, that is, who will use his omnipotency to the preserving and saving of me, not only for that he hath nothing wanting unto him for performance hereof to my behoof, but also for that no creature is able to stop or hinder it. There is no good then so hard or full of difficulty, but he is able to give me: no evil so great, but he can avert it from me. And this is properly to believe in god almighty and omnipotent. Nevertheless those things which go before are necessarily linked with the latter. For except we believe God to be such, that is omnipotent, we shall not be able to believe that God is such to us in christ: that is, we shall not be able to apply his almightiness and omnipotency unto us: so also in the rest which our faith apprehendeth concerning God, these two are to be joined, to wit, that God is such, both in himself and towards us. Objection. God is not able to make that which is once done, undone. Therefore he is not omnipotent. Answer. To have the power to lie, or to be changed and the like, is no part of omnipotency, but of infirmity. Now a passive power, as to suffer change, and defects, are in creatures, not in God. further it is God's omnipotency, to be able to do whatsoever he will. By inverting it therefore I conclude thus: Because GOD is not able to will and do that which is against his nature, and which would destroy it, he is omnipotent. To believe in the creator, is, 1 To believe in him, What is to believe in God the Maker or Creator. who is creator of all things. 2 Who sustaineth and governeth by his providence those things which he hath created. 3 Who hath created all things, and so myself also, to his own glory, and to the obtaining at length of my salvation: & that I may be a vessel of mercy, he bringeth me to that salvation by his especial providence, wherewith he embraceth his chosen. 4 Who hath created all other things to his glory, and for us, even to serve for the safety of his Church. More briefly thus: I believe in God the Creator, that is, I believe that God, who hath created all things, and governeth them by his providence, hath created me and the faithful in the world, to celebrate and serve him: and all other things, to serve for our safety. All things are yours: and you are Christ's, and Christ is Gods: as if he should say, All things are created for us, even as we are created for God. To this first part of the Creed belong three Common places, very necessary to be known. 1 Of GOD. 2 Of the Creation. 3 Of God's providence. OF GOD. THE principal questions are, 1 Whether there be a God. 2 What he is, or what manner of God he is whom we worship, and in what he differeth from Idols. 3 Whence it may appear that there is but one God. 4 What the names of Essence, Person, and Trinity, signify. 5 In what the Essence differeth from the person. 6 Whether these names are to be used in the Church, and whether they are had in the Scripture. 7 How many persons there be of the godhead. 8 How these differ one from another. 9 For what cause this doctrine is to be held in the Church. 1 WHETHER THERE BE A GOD. THE great misery of man's nature cannot be sufficiently thought upon, that, whereas it was created to the bright knowledge and even the very image of god, it is fallen so far, as not only it is ignorant who, and what God is, but also maketh dispute, whether there be any GOD in heaven or no. The causes of this evil, The causes which have made men to doubt whether there be a God. the Church alone doth understand: the first whereof is the blindness and corruption of man's nature after his fall: the next the instigation of the Devil, who would have the whole opinion of God razed out of the minds of men: unto which cometh the horrible confusion of man's life and human affairs, in that oftentimes the wicked flourish, & the godly either are oppressed by them, or while they perceive not the causes of these evils, and the secret government of God, they fall to doubting whether there be any God, who hath care over the world and human affairs. But that there is a God, is proved by diverse reasons. 1 From the beautiful & goodly order of nature, The reasons which prove there is a God. 1. The order of all things in the world. 2. The nature of man's mind. beheld in the world. Now order is instituted, but of a wise and understanding nature. In nature there is order. Therefore there is a superior mind or intelligent power which suiteth and maintaineth the same. 2 From the nature and excellency of man's mind. For it cannot possibly be, that he should bestow any thing upon an other, which himself hath not, who should give it: & that our reasonable nature must needs have his original from an intelligent & understanding nature, is manifest enough, for that the cause is not worser or base than the effect it bringeth. But the mind of man is reasonable or endued with reason, & hath some cause. Therefore it hath an understanding cause, which is God. The Minor is proved Whatsoever hath a beginning is from another: because it must needs be from some thing. And of itself it cannot have being or beginning, because nothing is cause of itself. But man's mind hath a beginning. Therefore from another; which other must needs be God. 3 From the notions of general rules or principles in the mind; 3. The general rules and principles naturally engendered in the mind of man. as are the difference between honest things & dishonest, numbering, understanding of consequences in discourse & reasoning, & other notions borne together with us. For these notions of principles being borne in us, and with us, could not come by chance or from a sensible nature common to us with brute beasts. Whereupon we frame this Syllogism: Notions are not engendered nor have their being, but from a cause intelligent (for no man maketh another wise, who himself is not wise) but in men there are notions, not coming by use, nor received from men: Therefore they are from God. Rom. 1. God is said to have manifested his righteousness to men. Likewise, Man is the image of god. Seeing then these effects are attributed unto God as proper: there must needs be a God. 4. This principle itself; That God is. 4 From the natural notion of this principle, whereby we affirm, that god is. Principles are true: Because they are divine wisdom; and because, the contrary or opposite thereto being granted, nature is thereby destroyed. But, That God is, is a principle. 1. Because every one hath experience hereof in himself. 2. All wise men confess it. 3. All nations consent in it: because they have some religion, and about that they contend and strive. 4. Rom. 1.19. That which may be known of god is manifest in them, that is, in the minds of men, for god hath showed it unto them. Therefore god is. 5 The terors of conscience. 5 The terrors of conscience which are strooken into the minds of the wicked after they have sinned. The torment of mind, which ensueth upon sins committed, is inflicted of a judge which knoweth both honest and dishonest things, detesteth those things which are dishonest, beholdeth the minds and hearts, exerciseth judgement upon the minds: But in all the wicked is this torment. Rom. 2.15. They show the effect of the law written in their hearts, their conscience also bearing witness. Isa. 57.20.21. The wicked are like the raging sea, that cannot rest. There is no peace, saith my god, to the wicked. Isa. 66.24. Their worm shall not die, neither shall their fire be quenched, Therefore there is some such judge. But he cannot be, except he be God: because this punishment cannot come but from God. Deutr. 4. God is a consuming fire. Against the beasts of the world, who think this doctrine of God to be but a cunning devise of the wiser sort to keep the simple people in order. And hence is apparent the impudency of Epicures and Academics, who deem all religion to be devices of subtle men, coined to this end and purpose, that the rest of the common people might, through fear of a superior power, be kept in good order. For first, if through deceiveableness other men believe that God is, and dread him; why then are these men themselves, who will seem by their sharp insight to espy the guile most of all tormented with the conscience & privy acknowledgement both of this their blasphemy, as also of other their misdeeds? Moreover the sole and bare asseveration & word of a few could not have been sufficient neither to persuade all mankind, neither to maintain the persuasion, once brought in, to all succeeding ages. Neither doth that lighten the force of those arguments, which are deducted from this notion, that there is a God; & from the conscience, in that they say, there are many found, who neither believe there is a god, neither are moved with the conscience of their sins. For although they covet never so much to persuade themselves, that there is no God, yet is their conscience always against them. And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience. For how much the more every one despiseth God and all religion, and endeavoureth to repress the pricks of conscience: so much the more is he tormented, and at every mentioning and signifying of God he trembleth and shaketh with horror; and how much the slowlier, with so much the more severe dolour & pain is his security shaken from him. Whereupon we see, those, whose whole life was profane and secure, for the most part, when they are oppressed with the terror of god's judgement, to perish in despair. Now that which is said Psa. 10. The ungodly is so proud, that he careth not for god: neither is god in all his thoughts: & Ps. 14. & 53. The fool hath said in his hart, there is no god: that this hath not this meaning, as if the wicked were void of all knowedge and fear of god, or do not confess that there is a god: but that framing unto themselves another, than he indeed is who hath manifested himself, to wit, one that careth not for men's affairs, defendeth not, nor delivereth the good, and punisheth the wicked; they place an idol in the roum of the true God: David himself doth sufficiciently declare, when as he describeth the same profaneness of the wicked, Ps. 10. in these words: For he hath said in his hart, tush, god hath forgotten, he hideth away his face, and he will never see it. 6 From the punishments of the wicked, 6. The punishments of the wicked. which they suffer beside the torments of conscience. For the events of all times constrain men to confess that their sins are punished with grievous punishments in this life; & contrariwise the lot & end of the good to be more pleasant. Wherefore there is a mind or understanding power, which discerneth honest things from dishonest, judge of mankind, punishing the wicked, & defending the good. And that this may not be ascribed to the wisdom or severity of magistrates or other men, this first withstandeth & hindereth, for that it must needs be that this natural instinct, whereby men judge that offender▪ are justly punished, must proceed from some mind which is enemy to wickedness. Again, for that oftentimes by marvelous & inexpected and unlooked for means they are drawn to the justice and punishment of the Magistrates, whose sins before had been privy, or who seemed to have been able by their own power or subtlety easily to escape their hands; and that especially, for that many, who through either the negligence or whiteliverdnes of Magistrates are not punished by them, yet run into calamities and have allotted unto them ruthful ends. And when transgressions & sins increase too much, & their impunity, whole nations and commonwealths with horrible and manifest examples of gods wrath perish: as the world in the deluge: Sodom by fire cast from heaven: Pharaoh in the red sea: the jews, & many flourishing kingdoms by most lamentable overthrows. That these things cannot come to pass by chance, neither any other way than by the judgement and power of him who is Lord of mankind & nature, both God's comminations and threatenings, and the conscience of every one, and the order of justice, whereby these follow and ensue upon impiety, and the very hugeness, weight and greatness of things doth convince. Wherefore it is said, Ps. 58. The righteous shall rejoice when he seethe the vengeance: he shall wash his footsteps in the blood of the ungodly. So that a man shall say, Verily there is a reward for the righteous: doubtless there is a god that judgeth the earth. And Psa. 9.16. The Lord is known to execute judgement: now albeit the wicked flourish often for a while, & the godly are oppressed, yet nevertheless examples which are fewer in number, do not weaken the general rule, unto which most events agree. But if it were so that fewer of the wicked did suffer punishment, yet those selfsame examples, though but a few, would testify that god is, & that he is displeased with the offences of others also, who seem to be less punished. But this is not true, no not of any of them, that they are not punished in this life. For all those who are not before the end of this life converted to god, if punishment do not sooner overtake them, yet at length they die in despair, which punishment is more grievous than all the evils either corporal or external, and is the beginning & testimony of everlasting punishment. Now in that this punishment is not sufficient, it doth therein agree with all even the most tragical cases of the wicked: and therefore we are taught by the doctrine of the Church, that God's lenity, which he doth not seldom use in this life towards the wicked: and his severity, which he seemeth to show towards the godly, doth not at all weaken his divine providence and justice, but rather declareth his goodness, whiles by differing of punishment he inviteth the wicked to repentance, and by exercising the godly with chastisementes and crosses, he perfecteth their salvation; and also it confirmeth the certainty of judgement after this life, wherein perfect satisfaction shall be made by the wicked to God's justice. 7 From a body politic, which is wisely ordered by laws. 7 Common weals wisely ordered. This could not have been showed unto men, but from a mind, understanding and approving this order, which mind is God himself. Moreover, that which is not preserved by human wisdom, or by force, or natural causes, neither yet can be overthrown by Devils & the multitude of wickedmen, hath a defender more potent & mighty than these. Commonweals are not preserved by human strength or wisdom, & are oppugned by the wicked and Devils. Therefore they have a superior and mightier defender than all these. And this defender is God alone. 8 From the order and nature of efficient causes. 8. The order and nature of efficient causes. For it can not be, that the process and race of efficient causes should be of an endless and infinite extent: wherefore there must be some first and principal cause, which may either mediately or immediately produce and move the rest, on which also all other causes may depend. Now that the progress of causes, which have their moving and being each of other, is not infinite, they show by this reason. If the causes of any effect were infinite, whereof some should move or produce other some, one of these absurdities should follow; that either within the compass of a finite time should be effected infinite motions and mutations, or else at no time those infinite causes ever to attain unto their end, that is, unto their purposed effect. Both which being manifestly false, and impossible, it must needs be that the original of mutations dependeth of some cause immutable, eternal and omnipotent. 9 The ends of all things. 9 From the final causes of all things. To appoint the ends of all things belongeth to a nature which is wise, and administereth all things. Now all things are ordained to their ends, and those also certain. (But these ends and uses of things have not their being by chance, or from a nature only endued with sense) Therefore from some nature which is wise and omnipotent, which is God alone. For, that nature worketh for some end, this is so far from removing the framer and artificer from it, as rather it most of all confirmeth, that there is a mind maker and framer of the world, which appointed the actions of nature to these ends, and nature deed intendeth to an end thtough the ordination and appointment of another, but neither understandeth it, nor is moved thereby to work. And further, that there are many things in the world which not only seem unprofitable to all, but are also troublesome and pernicious: this also doth not infringe the general rule, That all things were made to a good use. For by reason of sin those things now hurt, which would have profited men if they had not sinned. And therefore to the godly all things turn to their safety, yea that punishment itself, which God inflicteth by other creatures upon men, serveth for an use agreeable to the wisdom and justice of God. Many things also, whereby men feel discommodities, have withal some uses acceptable, & preservative to man's life. And farther there is no one thing among all things which yieldeth not matter of agnizing and celebrating the wisdom, bounty, power, and justice of the author. 10. Certain & evident foretelling of events. 10 From certain and clear significations of future events, which neither by human sight or perceiveablenes, neither by natural causes or signs could have been foreknown: but only being revealed by him, who hath both mankind and the nature of all things so in his own power, that nothing can be done but through his motion. Such are the prophecies of the deluge, of the posterity of Abraham, of the coming of the Messiah. Which first is thereby manifest, for that the decrees and counsels of that mind, which is the first cause of his own works, no man can know before himself: and therefore they cannot be foreknown of others, but being disclosed by him. Furthermore, many Prophecies have been uttered in such sort, that God hath not only foretold things should so come to pass, but also that those things should be done and brought so to pass by him, Ezech. 12. Of all things foretold by him he saith, I will speak the word, and I will do it. Lasty, it must needs be that he knoweth all things who promiseth that he will give answer concerning all purposes and events necessary to be known, which shall be demanded of him, and doth indeed perform this; even as God did among the people of Israel. And therefore God himself allegeth this as his work alone, for proof of his divinity against all forged & feigned Gods. Isa. 41.23. Show the things that are to come hereafter, that we may know that you are Gods. 11 From heroical instinctes, that is, wisdom, 11. Heroical and noble instincts of mind. and excellent virtue, in undertaking and achieving those works, which surpass the common capacity of man's nature. Such is the felicity and happiness of noble artificers or governors, in searching or polishing arts, and in finding out devices and counsels: Likewise the courageousness of mind in performing the actions of virtue, and in managing matters: such as was in Achilles, Alexander, Archimedes, Plato, and others. 2 Who and what God is. WHen it is demanded, who is the true god, We must acknowledge God to be such, as himself hath manifested himself to be. we are to hold most firmly and surely, that he alone is the true god, who even from the beginning of mankind did not only manifest himself in the nature of things by the steps and prints of his divinity shining therein, but especially in the Church, by his word delivered, and other famous testimonies of miracles, deliveries, and consolations, whereby he plainly teacheth whom & what he will be acknowleged and published by us to be, and that he is not acknowleged or woorshiped of any, but of them, who think according to this word both of him and his will, neither is the true knowledge of him found elsewhere than in this word. The certainty of this position, is hereof most manifest, for that all those who imagine GOD to be other in essence, or nature, or will, than he hath testified himself to be in his own manifestations and reveiling, do not embrace and worship at all the true GOD, but an other thing of their own framing, in steed of the true GOD, according to these sayings, john. 4.22. Ye worship that which ye know not: we worship that which we know: for salvation is of the jews. And cap. 5. vers. 23. He that honoureth not the son, the same honoureth not the father which hath sent him. Gal. 4.8. But then when ye knew not GOD, ye did service unto them which by nature are not Gods. Eph. 2.12. Ye were at that time without Christ, & were aliens from the commonwealth of Israel, and were strangers from the covenant of promise, and had no hope, and were without GOD in the world. Act. 17.23. Whom ye then ignorantly worship, him show I unto you. 1. john. 2.23. Whosoever denieth the son, the same hath not the father. But against these things seemeth that to be, which Paul saith to the Rom. 1.19. That that which may be known of GOD is manifest also in men estranged from christian Religion: for that GOD hath showed it unto them. For the invisible things of him, The glimpse of nature not sufficient to show who is the true God. that is, his eternal power and Godhead, are seen by the creation of the world being considered in his works; to the intent that they should be without excuse. And Act. 17. That GOD in former ages did not leave himself without witness: and that out of the whole nature of things, but chiefly by the mind of man, and the difference of things honest and dishonest, and by the punishments the of wicked, it may in some measure be gathered, not only that there is a GOD, but also what he is: and therefore many things are found to have been spoken truly by the heathen and others concerning the unity and nature of GOD. But to these objections we answer: that there are indeed some true things, concerning GOD manifested otherwise also than by the word delivered to the Church: but by them notwithstanding, who is the true GOD, cannot be showed; and that for two causes. For first, those things by themselves are not sufficient: For, to the knowing of the true God, it is requisite that we know and profess, not some things only, but all things which he openeth of himself, and would have known. Moreover, these self same true testimonies of God also, which remain in men's minds and in nature, all they by reason of a natural blindness in them and pravity do many ways corrupt, who in weighing of them follow not the light and interpretation thereof drawn from the word of God delivered to the Church, when as even of these things which might be known by the help of nature, many things they do not know, many they feign of their own, which have nothing agreeing with the nature and will of God: and those things which they do retain, & in show of words profess, they far otherwise understand than they are proposed of God, and declared in his word, and in the Church understood: and so beholding and sounding in their mouth true sentences and sayings concerning God, conceive nevertheless and foster false opinions of him in their mind. This answer S. Paul himself expresseth Rom. 1. when he addeth; That they are inexcusable; because that when they knew god, they glorified him not as god. Now albeit Philosophical wisdom cannot therefore show, who is the true god, for that concerning the essence, nature, will, and works of god, The voice of nature concerning god, neither to be rejected nor contemned, either in respect of insufficiency, or of men's misconstring it. so much as is necessary to be known it doth not teach, & is diversly depraved by men, so that out of the Church remaineth no true knowledge of god, yet nevertheless that voice of the nature of things concerning god ought not for these causes to be rejected as false, or contemned as fruitless. For neither is that strait ways false in itself, which is perversely construed of men; neither fruitless for all things, nor to all men, which availeth the reprobate nothing at all to everlasting salvation. For god will also out of the Church bridle the lewd & dissolute, by the testimonies which their conscience & punishments give of his will, anger, and judgement, and according to them will he have the life and manners of men ruled. He will have man's corruption and his justice made more conspicuous and clear in punishing them, who stubbornly withstand the known truth. He will by natural testimonies, men's conscience showing the imperfection thereof, have men stirred up to seek the true God in the Church, as it is said, Act. 17. That men were therefore placed in the theatre of the world, that they should seek the Lord, if so be they might have groaped after him, and found him. He will also have them, who are converted to him, to be more confirmed by the consent of nature and the word, as the often alleging of natural testimonies in the Scriptures declareth. Lastly he will, the imperfection of natural knowledge being considered, have men's ignorance concerning God acknowledged, & his mercy magnified, who discovereth and openeth himself in his word. God cannot be defined, 1. Because he is immense. 2. Because his essence is unknown unto us: Yet some way he may be described: which description comprehendeth his attributes or properties, the persons & principal works and by these three is the true God discerned from all false Gods. The description of God according to the rules of Divinity. After this sort than is God Theologically described, God is a spiritual essence, intelligent, eternal, infinite, other from all the creatures, incomprehensible, most perfect in itself, unmutable, and of an immense power, wisdom & goodness, true, just, chaste, merciful, bountiful, most free, angry and wrath with sin: which essence is the eternal father who from everlasting begot the Son according to his Image, and the Son, who is the coeternal Image of the father: & the holy ghost, proceeding from the Father and the Son: Even as it hath been manifested from above, certain word thereof being delivered by the Prophets, Christ and the Apostles, and by divine testimonies, t●at the eternal Father together with the Son, and the holy ghost, hath created heaven and earth, and all creatures, and worketh all good things in all: & that in mankind he hath chosen unto himself and gathered a Church, by, and for the Son, that by his Church this one and true Deity may be according to the word delivered from above, acknowledged, celebrated, and adored in this life, and in the life to come: & lastly that he is the judge of the just and unjust. The description of God according to philosophy. Philosophically he is described on this wise: God is an eternal mind or intelligence sufficient in himself to all felicity, most good, and the cause of good in nature. So is he defined by Plato in his book of Definitions; likewise in his Timaeus. And by Aristotle Lib. 12. Metaph. Cap. 7. and Lib. de Mundo, etc. The Theological description of god, In what the former descriptions differ. which the church delivereth, differeth from this Philosophical description, because that is pefecter than this. 1 In the number of parts, whereof it addeth many by nature unknown unto men; as of the Trinity, of the Redemption of man, etc. 2. In the understanding & declaration of those parts, which are common to both▪ for the Theological description declareth them more certainly and fully. 3. In the effect or fruit. By Philosophy or the light of nature men are not able to be brought to the true knowledge of God, both because it is maimed, and false by men's corruption: as also because it doth not stir up in us Godliness, that is, the love and fear of God: seeing it teacheth not those things, whereby this is effectuated and brought to pass. An explication of the description of God delivered by the Church. GOD is an essence] That is, a thing, which 1. hath his being from none, but from himself. 2. is preserved or sustained of none but subsisteth by himself. 3. is necessarily. 4. is the only cause unto all other things of their being. Wherefore he is called jehova, as if you would say, being by himself and causing other things to be, to wit, according to his nature and promises. Spiritual] 1. Because he is incorporeal: as being infinite, and indivisible, & most excellent. 2. Insensible. For first, experience teacheth this. Secondly, God is without sensible qualities, which are the objects of the senses: and Thirdly, he is immense. The eyes perceive only things finite, and which are within a certain compass. 3. He is spiritual, because both himself liveth, and is the author of all life both corporal and spiritual. Objection. Against this opinion many places of scripture have been heretofore by some alleged, How God and Angels appeared unto men. in which it is written, that God and Angels did appear and were seen, thereby to prove, that their nature is corporeal and visible. But we are to know, that not the very substances of God and Angels, but created shapes and bodies were beheld of men, made, carried, and moved, by the will and virtue of God or Angels, that by them they might make known their presence, and use their ministery and service in instructing men of those things which seemed good unto them. And these were sometimes by imagination represented to the interior senses of men: which also somewhere may, & somewhere cannot be gathered out of the circumstances of the histories: As the Angels appearing to Abraham & Lot, were invested with true bodies, as which might be touched and handled. Whether Micha before Achab saw with the eyes of his body, or of his mind, the Lord and his Angels, is a matter of doubt. But that those visible shapes were not the very substance of God, is hereby manifest, for that the scripture with great consent teacheth, that God is seen of no man, neither can be seen, and incomprehensible, and unchangeable. But those visible shapes were not always the same. How God is said to be seen face to face. 2 Objection. To these they add that which is said, that God was seen of jacob face to face. Gen. 32. And of Moses. Exod. 33. and Deut 34. And of all the people, Deut. 5. And that all of us shall see God face to face, in the life to come. 1. Cor. 13. By which metaphor or borrowed speech, is signified a clear 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 the senses, whence the mind may gather somewhat of God: Or without means, by inward revelation. And albeit in the life to come shall be a far more bright knowledge of god than now: yet to know god most perfectly is proper to god only, as it is said, john. 6.46. Not that any man hath seen the father, save he which is of God, he 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. How the parts of man's body are attributed unto God. 3 Objection. They have alleged also those sayings, wherein the parts of man's body are attributed to God. But these also are not properly, 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 do by the ministery and help of their bodily parts: as the eyes, and ears signify the wisdom of god, whereby he understandeth all things: the mouth, the publishing of his word: the face, the declaration, tokens, and feeling of his divine goodness & grace, or severity & anger: The hart, his love: the hands and arms, his power: the feet, his presence. 4 Objection. They have affirmed also, The image of God in man doth not argue a bodily shape in God. because man was made according to the image of god, that therefore god hath a human shape; not marking, that the image of god consisteth not in the shape and figure of the body, but in the mind, & integrity of nature, in wisdom, righteousness, and true holiness. Eph. 4. As for Tertullian, whereas he reasoneth, that god is a body; that he speaketh unproperly therein, and abuseth the word body, in steed of substance, not only Austin witnesseth in his Epistle to Quoduultdeus: but this is also an argument, & 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 be spiritual, Why we must know God to be spiritual. that we may not conceive of god any thing which is gross, terrene, carnal, 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 we should not dare to represent him by any bodily shape: and in a word, that we should remember that he is to be worshipped, not with the gestures or other things of the body, but with the mind and spiritual motion of the heart. Lastly, Seeing he alone inspireth into us temporal 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 refer it wholly to his glory. Intelligent] 1. Why God is said to be intilligent, and against whom we are to hold it. Because he is the cause both of the mind of man, and of the notions shining in it, and also of that order which it 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 itself and order in nature, be but intelligent and understanding. And therefore the holy Scripture also reasoneth on this wise, Psalm. 94.9. He that planted the ear, shall he not hear: or he that made the eye, shall he not see? Now this we are to hold, first, 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 form: 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 itself, but also all ability of understanding, and the sagacity and perseverance of the senses and mind to be the gift of God. Eternal] That such an eternity, which can have neither beginning nor any end of being, agreeth to God alone, both nature showeth, The eternity of god without beginning or end. for so much as he is the first cause of all things, and of infinite perfection & power; and the scripture also recounteth, as Psal. 90.2. Before the mountains were brought forth, or ever the earth and 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 he may be discerned from things created: but also because he will impart eternity unto us, that is, he hath purposed and promised that he will give us of his eternal goodness, and providence, eternal blessings, and will have continual care of us through all eternity, and will have a kingdom in Angels & men, whereof shallbe no end. Therefore are we given to understand that God is eternal to us, God eternal unto us. that we may oppose the certain hope of eternal blessedness grounded upon his eternity against the shortness of mortal life, and against the frailty of man's condition. For seeing he is eternal, he can, and seeing he promiseth, he will for ever preserve us with his protection. Psal. 48.13. For this God is our GOD for ever and ever. And Psalm. 111.9. He hath commanded his Covenant for ever. Wherefore being upheld by this consolation, let us neither refuse to suffer the short misery of this life, neither prefer the short felicity thereof before eternal blessings: and seeing God will be not only bountiful towards the godly, but judge also of the ungodly eternally, let the cogitation of the eternal wrath of god keep and hold us in the fear of god, that we may not desire to buy the fading show of whatsoever good with eternal misery. That god is other from all his creatures, we must hold: first, against Philosophers, God, other and diverse from all creatures. who will have the world or nature itself to be god, that is either a general matter, or a power, or a mind and intelligence, or some form to be infused, mingled, & tied to the bodies of the world, & them to inform, quicken, sustain, and move, as the soul sustaineth and moveth man's body. Which Virgil calleth, the spirit of the world: others the soul of the world. Secondly, against those who imagine the creatures, either all, as servetus; or some, according to the doctrine of the Manichees, to spring from the very essence or nature of god, deriving itself, as they speak, into others by propagation. Thirdly, that all profane, unworthy, & idolatrous cogitation of god, whereby god may be made like to any creature, may be excluded. For, that the essence of god is far other than the essence of all the creatures, both nature & the word of god showeth, when as it teacheth that god is wise & Creator of the world: now the world hath many parts unreasonable; and itself cannot be Creator to itself, it showeth also that things are not derived out of the substance of god, that being unchangeable and indivisible. And lastly, that the Deity is most unlike & different from all things created, because there can neither be, nor be imagined any similitude of a finite nature and an infinite. First therefore, whereas the scripture saith, How all things are said to be of God. that all things are of god: Rom. 11.1. Cor. 8. it doth not mean that all things are god, or the essence of god, or propagated from it. For all other things are of god, not as begotten of him or proceeding from him, as the word, and eternal spirit of god, but as created, that is, made of nothing. Rom. 4.17. Who calleth those things that are not, as if they were. Secondly, when as the soul of man is called celestial and divine. Likewise, when it is said, we are the generation of god. Act. 17.29. This is not meant of the communicating of the divine substance, as if the soul were derived from the essence of god, but of the similitude of properties, & of the creation. The soul therefore is said to be celestial and divine, that is, adorned with celestial & divine powers & gifts, which although they be a certain shadow of the divine nature, yet are they created qualities. Thirdly whereas the elect and saints are said to be of god, to be borne of god and his spirit, and the sons of god, and spiritual; john. 1.13. & 8.47. & 3.6. Neither is this understood of the propagation of the essence, but of the similitude of the properties, or of the image of God, to the which they are refashioned by God's spirit. And four when Paul also saith, 1. Cor. 6.17. That he which is joined unto the Lord, is one spirit; and Peter. 2. Pet. 1.4. That we are made partakers of the divine nature: we are taught, both that the spirit of God dwelleth in us by grace, and is joined unto us, as also that there is begun in us even now a conformity with God, which shall be perfected in the life to come. And lastly, when Christ himself is said to be God, and to have a divine body: There is not thereby signified a mutation of the divine nature into the human, or of the human into the divine: but an unseparable conjoining of two natures, retaining their properties distinct, into one person, and a glorifying of the human nature which indeed agreeth to a nature ruler and governs of all things, but yet notwithstanding made & created. What we are to learn by the immensity and incomprehensibility of God. Incomprehensible, or immense] 1. He will have us to know, that he cannot be comprehended in the cogitation of any creature, so that what things he ascribeth to himself in his word, how great soever they be thought of us, yet are they always far greater. For the power of understanding which reacheth but to finite things, cannot conceive the form or perfect pattern of an infinite nature. 2. The Deity cannot be comprehended or circumscribed in place or space, or any limits; that is, the essence of God, is immense or unmeasurable, neither to be extended, nor divided, nor multiplied. Therefore it is all every where, one & the same. The 1. reason hereof is: Because an infinite power cannot be contained in an essence or nature which is finite & limited. Reasons, to show that the power and essence of God is every where, whole one, and the same. 2. Because the power of god is always every where; & therefore his substance also. For that cannot be without this; yea it is the divine essence itself. And that the power or virtue of the divinity which hath been spread perpetually in infinite manner both before & after the creation of the world, cannot be any where, either in no substance at all, or in any substance, but only in the very substance itself of god, the Philosophers also, who conceived god to be infinite, have confessed. Neither yet is it to be thought, that the substance of the divinity is so extended, that one part thereof is one where, or so multiplied, that an other part is another where; but that it being infinite is every where: and seeing it cannot be divided into parts, as being immense and most perfect, to be all every where: and seeing it is but one, that it is every where the same, so that none can pierce into or comprehend it, but it pierceth into & comprehendeth all things. jere. 23. Do not I fill the heaven & the earth, saith the Lord? 3 Not only the power, but the essence also of the Divinity to be infinite, doth even hereby most certainly appear, Because there is one, the same, and whole substance of the three persons. For the eternal father, as he is always, so at that time, when Christ lived on earth, was he in heaven. And the word or coeternal Son of the Father was in his body on earth: & yet because there is but one & the same essence of the father & the son, both the father was with the Son on earth, and the son with the father in heaven; as himself saith, joh. 16. The father is with me: & joh. 3. The son of man which is in heaven: and john. 14. I am in the father, and the father is in me. So the holy ghost was truly present in the likeness of a Dove and a flame, at the Baptism of Christ, & at Pentecost, & now dwelleth in us as in his Temple: And yet is always with the father and the Son in heaven, as the father and the Son are with him in all the Saints, which are dispersed through out heaven and earth: And hence appeareth the third difference between an infinite nature, and a finite nature, or the third reason, which is only opened in the word of God, whereby the divine essence is incomprehensible, to wit, by communication, whereas the whole is in such sort common to the three persons of the Divinity, as not only it is in them as in the creatures, but also is their very substance, & yet nevertheless remaineth in number one and the same. Now, that it is proper to the Deity alone, infinity or immensity proper to God, not imparted to any creature. nor imparted or communicated to any creature to be infinite or immense, or to be every where at the same time, or to be the same in diverse places, is apparent by these reasons. First, Because it is impossible that any creature should be, or be made equal to the creator, as it hath been often said: Lord, who is like unto thee? 2. Because god himself by this mark distinguisheth and discerneth himself from the creatures: for in saying, that he is, he, who filleth heaven & earth, he signifieth that there is no other such besides him. 3. Because christ showeth his divinity by this argument, in that when he was in body on earth, yet he affirmeth himself to be in heaven, john 3.13. The fourth reason is, that the godly Doctors of the ancient Church defended the Divinity of the holy Ghost by this selfsame argument: as Dydimus in his Treatise of the holy Ghost lib. 1. cap. 1. The holy Ghost himself, if he were one of the creatures, should have at leastwise a substance limited, as all things which were made. For although invisible creatures are not limited and circumscribed by place; yet are they limited by the property of their substance. But the Holy GHOST being in many, hath not a limited and finite substance. God most perfect in himself. God is moreover most perfect in himself. 1. Because he only hath all things which may be desired unto perfect felicity and glory: so that no way any thing may be added unto him to make him more glorious or happy: And all the creatures have but only some parts and degrees of blessings distributed unto them, convenient for their nature and place, which the Creator assigneth and giveth to every one. 2. Because he receiveth no part of this most absolute felicity from any other, but hath all things in himself, and of himself, and is alone sufficient to himself for all things: and therefore needeth no man's labour, or aid, or presence, but was alike blessed from everlasting, before any creature was, as he is now, after the creation of the world. But contrariwise all the creatures stand so in need of the goodness and presence of God, that without it they cannot only not any way be well and in good state, but not so much as be at all the space of one moment. 3. Because he is not for himself only, but for the creating also, preserving, guiding, and furnishing of all and every creature so sufficient, that he alone doth give to all of them all good things necessary and meet for them, aswell eternal and heavenly, as terrene and temporal, neither yet for all that doth the least jot depart either from his power, or from his happiness. Now all the creatures not only cannot at all profit one another, more than God worketh by them as the instruments of his goodness, but neither they themselves, which are as it were cundites, can have the least good in themselves, but what they have drawn from God alone, as the only fountain and wellspring of goodness and felicity. Now he alone is sufficient for all, and bestoweth all things, because there must needs be some one first cause in nature of all good things: and he hath all things in his power, because, except he had them, he could not give them others. And except he had them of himself, he could not be the first head and fountain of all good things. 1 Objection. Proverb. 16. How God is said to have made all things for himself. He is said to have made all things for himself. Answer. Not for the aiding or increasing of himself, as if he needed any thing, but rather for to communicate and show himself unto his creatures he made them; because this is the nature of that which is good, not only to preserve itself, but also to communicate itself to others. 2. It is objected that he useth the creatures in accomplishing his works. But this he doth not as constrained thereto by any necessity or impotency, but of his most free will and goodness, to show that he is able both ways, both without them, & with them, to do whatsoever he will: that he is Lord of all things, both by right, and by his power, and can use all things at his pleasure: and that he also doth worthy his creatures this great and free honour, as to make them the instruments of his bountifulness, & fellows and disposers (as Saint Paul speaketh 1. Cor. 4.) of his divine works. 3. Furthermore, that we are willed to perform, exhibit, and offer, obedience, worship, honour, sacrifices, to God, and to give him that which is his: thereby is taught, not what good cometh more to god, but what good ought to be in us. For as disobedience and despite against god maketh not God but the creature more miserable, so obedience towards God, which is a conformity and agreement with God's Law and mind, is the good and blessedness, not of God, but of the reasonable creature. And this is said to be given or taken from God, not that God needeth it, or is profited thereby, but because men ought, by order of justice, to perform and yield it unto God. As Psalm. 50.9. I will take no bullock out of thy house: nor hegoates out of thy folds. And Luke 17.10. When ye have done all those things which are commanded you, say, we are unprofitable servants. The glory which we give unto God is available for our happiness, but neither doth nor can make God more happy: And if any man reply, That glory nevertheless tendeth to his happiness and perfection, unto whom it is given: we must know, that the glory of god signifieth sometimes the foundation of glory, to wit, the attributes or virtues which are in god himself, and his divine work, and the beholding and approbation of them in god. And in this sense can no man give him glory, neither can it be diminished or augmented, but it was and remaineth the same in him for ever: according as it is said, john. 17.5. Glorify me O Father, with the glory which I had with thee, before the world was. Sometimes it signifieth the agnizing and magnifying of the goodness and works of God, which is not in GOD, but in creatures endued with reason: and therefore may be made lesser or greater; and being amplified or diminished, it increaseth or diminisheth the goodness, happiness, and perfection, not of GOD, but of the creature. But if any man will further reply, that this very worship and obedience profiteth him unto whom it is done: to grant this concerning the Creatures, as who may be furthered and enriched by the mutual duties of each other; yet will it by no means agree to GOD, seeing no man can help or harm him, and the true agnising and magnifyeng of GOD, as also the whole conformity and agreement with him, is not his happiness and perfection, but the creatures. Our obedience, though due to God, yet bringeth no increase to him. 4 Objection. To whom is given that which is due unto him, to him something cometh thereby more than he had before. Unto GOD is yielded our obedience and worship, which is due unto him. Therefore somewhat cometh to him from us. Answer. The Mayor is true of that which is due of need or want, or which he needeth, and is furthered thereby, to whom it is given. But our obedience is no such due, but that which GOD, by order of his justice, requireth of us: and that not for his, but our perfection and felicity. God's rejoicing in our obedience and salvation is the cause thereof: but not our obedience and salvation, the cause of his rejoicing. Lastly, if any man urge, that he who rejoiceth doth receive some good of those things, wherein he rejoiceth: and therefore some fruit certainly to redound unto God out of our obedience and salvation, seeing he pronounceth that he roioiceth therein, we grant verily that in men, rejoicing and the like affections are stirred up by outward objects: But we must not deem that our virtues are the cause of that rejoicing which is in God. For therefore is a thing thought right and honest, because it is agreeing to the will and nature of God: and because God from everlasting is delighted with his own goodness and uprightness, and with things agreeing therewith: therefore doth he create and work such in men: and that everlasting approbation or liking, which was the cause why GOD created good things, is the cause also why he now cherisheth and preserveth them being created. Wherefore the everlasting rejoicing in God for our obedience and salvation, is the efficient cause of our obedience and salvation: but not contrariwise, our obedience the efficient cause of that rejoicing in God: as it cometh to pass in men, who are affected by outward objects. Or thus: God rejoiceth at our good, as being an object, but not a cause: because objects are not the cause, but effects of gods approbation and rejoicing. Moreover when GOD pronounceth himself to be unchangeable, he showeth that he will be always such, What is meant by God's unchangeableness. as he hath been from all eternity: so that first, neither his essence, and whatsoever is proper thereto, can be augmented or diminished: neither secondly, his nature and will be changed: neither lastly, himself hath need to transport himself from place to place. This do Philosophers, induced thereto by reasons, confess. For first, whatsoever is changed, that must needs have, either some outward cause, or some original or beginning in itself of moving and changing, or both. But GOD cannot be moved or changed by any thing which is without him: for so himself should not be the the first mover and maker of all that is good in nature. Neither can he suffer change from any inward original or beginning of change. For whatsoever is so moved or changed, that must needs have parts, whereof some must move & some be moved. Now that god should be divided into parts, neither doth his immensity suffer, nor his great perfection. For seeing every part is imperfecter than the whole, & in god is nothing which is not most perfect: it is impious to imagine any parts in him. Wherefore neither by any outward, nor inward cause is he moved or changed. Secondly, whatsoever is changed, that must needs be changed either to the worse, or to the better, or into a state equal to the former. It is impossible that God should be made worser: for he should so become of perfect unperfect. And to be made better is also unpossible. For so he should have been before more unperfect. But neither can he be translated into an equal condition and state, as thereby to leave some good which before he had, and to receive some good which before he had not: for thus should he be neither before nor after his change most perfect, as wanting some part of those good things which belonged unto him. Thirdly, That which is infinite, neither can be made greater; for so it should not have been infinite before; nor lesser, for so it should be made finite. Seeing then both the essence, and power, and wisdom, and all the virtues of God are incomprehensible, & all things in God immense; therefore cannot any of them be either diminished or increased. Fourthly. For the same cause, God doth not transport and remove himself from place to place as creatures, seeing by reason of his immensity, whereby he filleth heaven and earth, he can neither departed nor be absent from any place. Fiftly, Seeing he is most wise, and therefore from everlasting hath most well purposed, decreed, and foreseen all things; change of purpose & will cannot fall into him. And therefore God would have this in many places of holy scripture inculcated unto us, that his nature & will is subject to no mutations, as being a thing most respecting his glory. As Num. 23.19. God is not as man, that he should lie; nor as the Son of man, that he should repent. Hath he said it then, & shall he not do it? Hath he spoken, & shall he not accomplish it? Psal. 33.11. The counsel of the Lord shall endure for ever. And the thoughts of his hart from generation to generation. jam. 1.17. With whom is no variableness, neither shadow of change. Why God is said to repent, when yet he doth nothing which he decreed not from everlasting. 1 Objection. But God is said to repent. Answer. He is said to repent, not that he changeth his will: but, 1 because he earnestly detesteth sins, and is not delighted with the destruction of men. 2 Because by reason of this hatred against sin, & this mercy towards repentant sinners, he maketh change of things and events, which from everlasting he decreed, as men are wont to do, who repent them of their purpose. For among men every change is an amending of that, which disliketh them. Amending riseth upon repentance. Wherefore the name of repentance, as also the names of other human affections are said to be attributed to god by an anthropopathy. Because the Scripture speaketh of God after the manner of men, for our infirmity, that we understanding those things, which are in us, to be shadows of those which are in god, may in some sort conceive something of the nature of god and his will towards mankind. Wherefore these forms of speaking do not signify any perturbation in God, or change, or passion like unto our affections, but are used to signify these two things of God. First, that that is not a feigned or dissembled, but an earnest, eternal, unchangeable nature & will in god, a shadow and image whereof he would have the affections and motions created in men to be: yet is it without all trouble, or hindrance, or diminishing of his blessedness and joy. Secondly, that he doth those things which men are wont to do, being stirred up by those affections, which are attributed to God, not that he, as men being moved by a present or sudden affection of the mind, doth now first take counsel, but doth now at the length execute and do those things, which he decreed and appointed from all eternity. 2 Objection. God's promises and threatenings conditional, and with an exception. The promises and threatenings of God oftentimes are not fulfilled. Answer. The promises of God are always to be understood with an exception of the cross of the Godly, and of the punishments, and chastisements of such as departed from God and sin, or with a condition of perseverance in faith and Godliness: and also contrarily his threatenings, with an exception of conversion and prayer, or with a condition of perseverance in sin. And these conditions are sometimes expressed, as jer. 18. and 28. where plainly is set down this rule of understanding God's promises and threatenings: as that God will punish them who depart from him, unto whom he had promised blessings: and will spare those who repent, to whom he had threatened punishment. And sometimes they are closely understood, especially in the threatenings and comminations, thereby even to wrest repentance and more timely and earnest prayers from us, by which as means interposed and coming between, he hath decreed to save and deliver us. Reply. But these conditions are uncertain & changeable. Therefore the will of god is also changeable. Answer. In respect of the nature, will, and judgement of man, they are changeable: but in respect of the counsel and providence of God, unchangeable and most certain. For God hath decreed from everlasting the means and ends of things: as also he hath decreed in whom he will, and in whom he will not work conversion. 3 Objection. He changeth many his precepts, observances and works, as the Mosaical Laws and government. Answer. He changeth them indeed; but so as he would also from everlasting that change: neither are all things appointed of God for perpetuity. But he decreed, from everlasting, some things to last only for a time. God's unchangeableness one of his special differences, whereby he is distinguished from all creatures. Wherefore be it to us out of all controversy, that God is unchangeable. For first, this is amongst those especial differences, whereby the Creator will be discerned from all creatures, that he only can by no means be changed, whereas all other things both are diversly changed, & may at the only pleasure of God be changed infinitely, howsoever for a while, so long as it is his pleasure, they are and seem firm and immutable; according as it is said, Mat. 24. Heaven and earth shall pass, but my word shall not pass. Secondly, Hence we understand and are assured, that all things in the world are governed by the everlasting providence of god. For seeing no mutation happeneth to god, it must needs be that all his counsels were purposed from everlasting. And seeing god both forseeth all things unchangeable, and his counsels concerning the event and end of things are certain and unchangeable: it must needs be also that the second causes and means or Antecedents, without which those events were not to follow, must be certain and unchangeable. And because in things created, especially in human affairs, there is great uncertainty and mutability, neither is there any cause of unchangeableness but the will of god; God could not have appointed any thing certain or unchangeable concerning the event and end, except he had also made all the means, (by which the end is attained unto, and which as concerning their own nature are most uncertain and changeable) by his everlasting counsel and decree certain and unchangeable. Wherefore it is said, isaiah 14.27. The Lord of hosts hath determined it, and who shall disannul it? Thirdly, the whole use and force, and declaration of the promises, threatenings, and examples of God's goodness, power, justice, mercy, and wrath, both old and new, to teach us, and to erect us with comfort, or by fear to hold and keep us in our duty and the fear of God: dependeth of God's unchangeable nature. For all those do then affect us, when we think that the same nature and will of God, which was in times past, is now also, and is and will be such to us repenting, or persisting in our sins, as we see it was in times past, and now is towards others. And then do we truly rely upon the promises of God, when we know, that his counsel shall never be changed. fourthly, This doctrine inclineth men's minds to obedience and subjection, which is necessary in ask things at God's hands: that we desire not GOD to do those things for us, or others, which he hath before time assuredly told us, that he will not do: and further that we submit and leave with reverence those things to his pleasure, whereof he would not as yet have known unto us, what he hath decreed. fiftly, The unchangeablness of Gods will is the ground and foundation of the hope and comfort of the godly in this life. For it is most absurd to conceive of GOD, that now he loveth, and now he hateth us, now he will assuredly give unto us everlasting life, and a little after again he will not: And therefore when once true faith and conversion unto GOD is begun in our hearts, and the spirit of God hath begun to witness to our spirit, that we are the sons of GOD, and heirs of everlasting life; God will have us certainly to resolve, that as he had this his will towards us from everlasting, so to everlasting he will not change it, but will assuredly bring us, at his pleasure, out of this wicked and miserable life through all temptations and dangers whatsoever, to eternal and everlasting life, according to that article of our Faith, I believe life everlasting. When as Omnipotency is attributed to GOD, What is signified by god's omnipotency. thereby is first understood, That whatsoever he will, or whatsoever, not impairing his nature and majesty, he is able to will, he is also able to perform. Secondie, That he is able to perform all those things without any difficulty & labour, even with his only beck & will. Thirdly, That all the force & power of working and effecting any thing, is so in god only, that there is not the least ability or efficacy of any creature, but what he continually imparteth, & preserveth at his pleasure. And therefore the power of God is to be considered of us, not as being idle, but as creating, sustaining, moving, and ruling all things. The reasons are, 1 God is the first cause of all things: Therefore he hath all things in his power, and their ability is so much, as he giveth unto them. 2 He doth such things as can be done by no created & finite power: as are the creation & governing of all things, the preservation of common weals, the deluge, the delivery out of Egypt, & all his miracles. 3 He is unchangeable. Therefore in him to be able to do, and to do, is the same which to will, and so of the contrary. But although all men affirm God to be omnipotent, yet there is a double difference between the sacred Doctrine of the Church, How the doctrine of the church and philosophy differ in conceiving of God's omnipotency. and Philosophy, concerning gods omnipotency. For first, without the doctrine of the Church, men only know the universal and general power of god, whereby he createth, preserveth, and governeth the whole world: but they know not that power, whereby he saveth men, and restoreth the world by his son, gathering and preserving an everlasting Church, and delivering it from sin and death, and endowing it with life and glory everlasting: by which works God especially showeth forth his power, as it is said, Hag. 2.7. Yet a little while, & I will shake the heavens & the earth, and the sea, and the dry land. Secondly, neither do they profess of the general power of god so much as is sufficient. For albeit they are enforced to confess that God is the author and preserver of the woorld: yet are they not able to say that all things were created of nothing by the word of God alone: & for as much as they are ignorant fo the cause of sin & confusion, they cannot affirm all things so to be administered and governed by god's omnipotency, as that all which is good is done by the powerful working of Gods will: but they attribute many things to chance, fortune, & human wisdom, or virtue, and so imagine the power of god to be idle in these and doing nothing. Furthermore, that god cannot either sin, or will, and allow of sin, or be changed, or diminished, or suffer any thing, or make things done undone, or will things flat repugnant and contradictory, or create another god or some nature equal to himself, or be perceived by bodily senses, or do other things proper to a create or finite nature, or admit the same into himself this doth not diminish or weaken, but rather augment & strengthen his power. For that is the greatest and most perfect power, which can neither be destroyed, nor weakened, nor diminished: and that, none sustaining it, but only by itself. But contrariwise, to be able to be corrupted & impaired, is a token of imbecility and imperfection of exceeding & immense wisdom. God's exceeding wisdom: whereby both he knoweth all things perfectly, and is the fountain of all knowledge and understanding. That we may rightly and with profit and commodity know the power of God, it is necessary not to consider it, but as it is joined with his immense wisdom and goodness, which moderateth it. Further, of his divine wisdom first we learn, That God doth of himself in one act or view understand and behold perpetually and most perfectly, in marvelous manner, and that unknown to us, himself and the whole order of his mind declared in the nature of things and in his word, and what agreeth therewith and disagreeth, and all his works, and the works of all creatures, past, present, and to come, & all the causes and circumstances of all things. And moreover, That all Angels and men have no more knowledge of divine and human matters; than God doth work & maintain in their minds. For among other things, the most beautiful and sightlie order which is in the nature of things, the ends and uses of all things, the signification of future events, arts and sciences, the everting and overturning of those devices, which the Devil and wicked men have most craftily contrived against God and all the godly, do enforce all men to confess, that these things could not proceed but from a most wise artificer and author. Wherefore also the scripture itself willeth us to consider the wisdom of God, shining in these his works. Eccle. 3.11. God hath made every thing beautiful in his time. Isai. 44.7. Who is like me that shall call, & shall declare it, & set it in order before me, since I appointed the ancient people? joh. 5.13. He taketh the wise in their craftiness. And of these he concludeth, that the wisdom of God is immense & unconceivable. As, Ps. 145 7. His wisdom is infinite. Rom. 11.32. O the deepness of the riches both of the wisdom and knowledge of God But here again is to be observed a difference between Philosophy and the word of God. First, that even in the creation, the known or legal wisdom was darkened and maimed in men through sin, and therefore needeth a renewing by the word delivered to the Church. And then, that men without this heavenly doctrine are altogether ignorant of that especial wisdom of God revealed in the gospel, whereby he saveth the Church gathered from amongst mankind by the son. As it is said, Mat. 11. I give thee thanks, O father, because thou hast hid these things from the wise & men of understanding, and hast opened them unto babes. The Goodness of God diversly taken in scriptures. The goodness of God signifieth sometimes his bountifulness, as Psa. 106.1. Praise the Lord because he is good: sometimes all the virtues, and whatsoever is spoken of the nature of God. As Psalm. 14. Let thy spirit lead me through the right way. That which also is meant by the name of holiness or sanctity and light. 1. john 1. So in this place, first by the name of goodness are understood all those things which are attributed to god in his word, and are represented and resembled in his image, as those things which are termed good in Angels and men, as life, power, wisdom, joy, righteousness etc. For such is the nature of God, as it hath manifested itself in the Law and Gospel, and the goodness of the reasonable creature, is an image of the divine goodness. And therefore here also differ philosophy and the Scripture; in that Philosophy attributeth only to God that his goodness which was opened in the Law, and yet neither that wholly: but of his goodness revealed in the Gospel it is altogether ignorant. Secondly, by reason of the great and huge difference between the creator, and the creature, we understand those good things to be in GOD, which are agreeing to his divine nature and majesty. For those which are proper unto created natures, would not be good in GOD, but rather a diminishing of his goodness. Thirdly, By reason of the immensity of his divine nature, those things which are finite in creatures are in GOD infinite. And therefore against sundry and diverse disputes of Philosophers concerning the chiefest good, we learn in the Church, that GOD is the chiefest good. Fourthly, because nothing is unperfect or not subsisting by itself in GOD: whatsoever is attributed unto him, is not in him, as forms or accidents in creatures: but such is his essence and nature, in a manner not able to be comprehended by our knowledge and understanding. Fiftly, His nature and will is a rule of that goodness and uprightness which is in creatures. For so far forth things are, and are called good, as they agree with the will of God. Sixtly, GOD is the only fountain of goodness, and the first cause of all good things: So that all things have so much goodness, as God doth create and maintain in them. And in this sense is it said, Luke 18. There is none good but God only, even so, as he is most perfectly good, and the fountain of goodness. The righteousness of God sometimes in Scripture signifieth that which is accounted righteousness before him, The righteousness of God both general and particular. and whereby he maketh us righteous: & that elsewhere legal: which is holiness of life, or conformity with the law of God, which God worketh in us by his spirit, begun in this life, & to be perfected in the life to come; as jam. 1.20. The wrath of man doth not accomplish the righteousness of God. Or sometimes evangelical, which is the righteousness of Christ imputed to believers of the free mercy of God. As Roman. 3.21. But now is the righteousness of God made manifest without the Law, having witness of the Law and of the Prophets, to wit, the righteousness of God by the faith of jesus Christ unto all, and upon all that believe. Sometimes is meant that righteousness, whereby himself is righteous: and then also in many places it signifieth the faithfulness or mercy and benignity of GOD, who according to his promises preserveth, defendeth, and delivereth the faithful, as Psalm 31.1. Deliver me in thy righteousness. But when it is properly spoken of the righteousness of GOD, whereby himself is righteous, as in this place: First, he is called just, in respect of his general justice and righteousness, which is the order or nature of this divine understanding and will, whereby GOD will, and approveth, doth himself, and worketh in others unchaungeablie and unspeakably such things, as he hath commanded in his Law: and neither will, nor approveth, nor worketh, nor causeth, nor furthereth any thing whatsoever disagreeth from this order, but horribly hateth and detesteth them, as it is said Psalm. 11.17. The righteous Lord loveth righteousness. Secondly, In respect of his particular justice and righteousness, which is the unchangeable will of God, whereby God giveth to himself, and will have given him by others that glory, which is due unto the chief good: as he saith: I will not give my glory to another: & punisheth all sin with such punishment as is equal to the offence, that is, with eternal, as in them who perish; or with equivalent, as in his Son Christ, sustaining the punishment for all those who are saved by him, according as it is said, Thou shalt not departed thence, until thou host paid the utmost farthing: and cannot injury any creature, whatsoever he determineth of him, or doth unto him, because he oweth no man any thing; as it is said, Psa. 45. God is just in all his ways. And Act. 10. God is no accepter of persons. Thirdly, God's divine will is the chief and perfectest rule, and only squire of uprightness: And therefore God alone, because he is exceeding good, cannot of his own nature will or work any unjust thing, but the wills and actions of all creatures, are so far just, as they are made by god conformable to his divine wil Men not able without the doctrine of the church to conceive aright of God's justice and righteousness. Now although all confess god to be righteous and just, because God hath imprinted this notion and knowledge of himself among other in the reasonable nature: because he is perfectly good, and therefore is the rule of perfect righteousness: because he witnesseth by examples of punishments and rewards that he hateth and punisheth unjust things, and liketh the just: because he is the judge of the world, to whom it belongeth to compose or set and administer all things in a just order: because lastly he oweth not any thing to any nature, but by the right of a creator, it is lawful for him to dispose of all things at his will, and therefore cannot be to any injurious, as it is said Luc. 17. When ye have done all, say, we are unprofitable servants. Rom. 11.35. Who hath given unto him first, and he shall be recompensed? Matth. 20.15. Is it not lawful for me to do as I will with mine own? Yet notwithstanding it is far off, that men should judge aright of the righteousness and justice of God, without the doctrine of the Church, because they have not the whole knowledge, not so much as of the Law, wherein God made known his justice, and can affirm nothing certain concerning the everlasting punishments of sins; and are altogether ignorant of the punishment which the Son of God sustained for sins. Moreover men's minds are troubled, The causes which make men to conceive amiss of God's justice. so that they doubt, whether all things be governed of God in a just and upright order. First, when they see it go well with the bad, and ill with the good. And to this objection the doctrine of the Church only is able to make answer, which showeth that God differreth the punishments of the wicked, and the rewards of the good to another life: inviteth the un-godly by his mildness & lenity to repentance: proveth & confirmeth the Godly by exercises and calamities: punisheth and chastiseth many for their sins, who seem in men's judgements to be g●ltles. It goeth therefore evil with the good, but not finally. Now as he differeth the punishment of the wicked, thereby to invite them to repentance: so he afflicteth the Godly, First, Because they yet retain many sins, secondly, To prove and try them, Thirdly, To confirm their saith in them Objection. But justice requireth, that never any good should be done to the wicked; they were presently to be punished. Answer. Except there be a reasonable and just cause why to differre their punishment. Reply. But yet no harm should ever be done to the good. Answer. Not to those which are perfectly good. But we in this life are not perfectly good. Reply. We are perfect in Christ. Answer. And therefore we are not punished of God, but only chastised, proved, and exercised, that so at length we may be also perfect in ourselves. Secondly when men consider, that God doth not cause and bring to pass that no sin be committed, when yet he might most easily do it: but farther that he punisheth sins which went before, with after-sinnes; and passeth at his pleasure things from one to another, as the Egyptians goods to the Israelites, Exod. 12. And yet these things to be forbidden us by his Law: it seemeth unto them, that God will, & doth some things contrary to his Law. But these things are contrary to his Law and justice, if they be done by men: but if God do them, they are most just, and are most agreeable to his Law. For creatures are bound one to another, one to provide for another's safety whensoever he can: But God is bound to none. Thirdly, some, when they hear that god doth not give alike and equally to men, who all are by nature equal, that is, the Sons of wrath, when as he converteth and saveth some, hardeneth and condemneth others, they deem that by this reason accepting of persons is laid upon God. But these men mark not, that then it is unjust to give unequally to those who are equal, when a due and deserved reward is paid, and that GOD doth give his blessings unto men not of due, but of his free bountifulness. Reply. Those things which are done according to justice, are done as due. But that good should be done to those who are good, the order of justice requireth: Therefore good is done unto the good as due. Answer. All this is true, if we talk of creatures. But if of God, not so: because the creator is bound to none, as the creatures are: neither can the creatures deserve any thing of God, as they may one of another. Wherefore God punisheth of justice; but doth good of grace and mercy; according as it is said, When ye have done all, say, we are unprofitable servants, we have done that which was our duty to do. And if any man reply, that not men only, but God also is bound by order of justice, to spare, and do well to the good, out of those words of Abraham. Gen. 8.23. Wilt thou also destroy the righteous with the wicked? It is to be observed, that this bond is not of any desert or right, that may make the Creator to stand answerable to the Creature, but of gods promise and truth. For God did most freely and of his exceeding goodness, when he ought nothing to any, bind himself by promises indented, to do good unto the godly. And this goodness of God and faithfulness in keeping his promises, is often called justice. And therefore it is well said, that it agreeth not with God, to afflict any undeservedly, not because he should injury any, though he destroyed him not offending, but because his mercy, and bountifulness and truth do not admit this. These things are necessarily to be ascribed of us unto the justice of God, that the cogitation thereof may ascertain us of the punishment of the wicked, & of the deliverance of the Godly from their injuries after this life: that so we may patiently bear, whatsoever he will lay upon us, as Dan. 9 it is said, O Lord, righteousness belongeth unto thee, but unto us open shame. GOD teacheth us in the Scripture to know his truth after this manner: First, How we are taught the truth of God in scripture. that his infinite Wisdom suffereth none but most true and certain knowledge of all things to be in him. hebrews 4.13. There is no creature which is not manifest in his sight: but all things are naked unto his eyes, with whom we have to do. Secondly, that he neither appointeth, nor will, nor speaketh, things repugnant and contradictory, 2. Corinth. 1.19. The Son of GOD jesus CHRIST, who was preached among you by us, was not Yea, and Nay, but in him it was Yea. Thirdly, that he feigneth nothing, nor deceiveth any man, but this is in truth and indeed his will, which he openeth unto us. Roman. 3.4. Let GOD be true, and every man a liar. Fourthly, that he never changeth his mind. Psalm. 89.34. My covenant will I not break, nor alter the thing that is gone out of my lips. Fiftly that it certainly cometh to pass, whatsoever god avoucheth shall come to pass: which experience also witnesseth, & many sayings of holy Scripture, as Matth. 24. Heaven and earth shall pass, but my word shall not pass. Sixtly, that he is the lover, author, and preserver of the truth in the reasonable creatures, and an enemy to all lies, dissembling, and hypocrisy. Therefore john 14.15. and 16. The holy Ghost is called the spirit of truth, who should teach us all truth. Proverb. 12.12. The lying lips are an abomination unto the Lord: but they that deal truly are his delight. Mat. 24.51. He will give him his portion with hypocrites. Seeing then the truth of God is to be considered out of his word and works, albeit men by nature confess that GOD is true: yet are they ignorant wherein his truth consisteth. For it is said, john. 17. Thy word is truth. and Psalm. 89.5. Thy truth in the congregation of the SAINTS. Neither doth the conscience or the privy knowledge of any man's sins suffer him who knoweth not CHRIST the Mediator, to put any confidence in God's promises. For as 2. Corinth. 1. it is said, All the promises of God in him are Yea, and in him Amen unto the glory of God. God dissembleth not when he saith he will do that which yet he doth not. But if sometimes god foretold that he would do those things, which he never decreed to do, he did not therein dissemble. For what he threatened, that he meant with this condition should so come to pass, except the conversion of men and prayers came between: and what he promised he meant with this condition, if they repented, & either persisted in godliness, or needed not affliction and chastisement. Wherefore he would indeed have punished the Ninivites if they had persisted in their sins. And Christ, Luke. 24. was indeed departing, except his disciples had desired him to stay in the Inn at Emaus. How God is said to deceive a deceived Prophet. As for that which God saith, Ezech 14 9 And if a Prophet be deceived, and hath spoken a thing, that he hath deceived him: he signifieth not thereby that he deceiveth by instilling lies into false Prophets, but that they are by him in just judgement delivered and given to be seduced by the Devil, as 1. Kings. 22. GOD is said to have given a lying spirit in the mouths of all the prophets of Achab. Reply. But yet GOD would that the false Prophets should tell a false tale. Answer. He would; but in diverse respects, and to a diverse end. God foretold victory to Achab by an irony, and that a sharp and bitter one, thereby to recall him from making his expedition to war, and to punish him for not obeying, by delivering him to be seduced by the Devil. The false Prophets foretold victory to flatter him, the Devil to destroy him and to die. Why chastity is one of God's properties. There is made also mention of Chastity in the former description of God, because amongst his especial and most notable differences, whereby he may be discerned from Devils, he will have truth to be and chastity. For as God will be acknowledged to be true, and will have truth loved of us, that it may certainly appear, that he is, and what he is, & that men may think and speak the truth of him, and through his knowledge be partakers of everlasting life; so the Devil attempteth to fill the world with lies; that he may both darken the glory of God, and by forging lies of God, destroy mankind. Whereupon the holy Ghost is called the spirit of truth; But the Devil a liar and murderer from the beginning, & the father of lies. joh. 8. And as God both by reason of the exceeding purity of his nature, as also because he will have the spousal love and conjunction of marriage to be the image of the unspeakable love and spiritual conjunction between him and the Church, as we may see Ephes. 5. Ezech. 16. Osee 2. and therefore will have it accounted sacred and holy amongst men; As God then in these respects is the lover and author of chastity, and doth most severely detest and punish all uncleanness, both internal & external, which is repugnant to this order, as the examples of the Sodomites, of the tribe of Benjamin, and others of all other ages and nations testify: So the Devil, both for his impurity, as also because whatsoever God would have held most holy and venerable that for the hatred he beareth to God he studieth most to deprave and most foully to deform; endeavoureth with obscenity and filthiness horribly to pollute all mankind, and to withdraw them from GOD. Therefore it is said, 1. Thess. 4.3. This is the will of god, even your sanctification, and that ye should abstain from fornication, that every one of you should know how to possess his vessel in holiness and honour. The mercy or favourable and inclinable will of GOD to preserve his creatures and especially mankind, The mercy of God in preserving his creatures. the Scripture proposeth unto us opened by these degrees. First, that he taketh delight in the salvation of all, but in the destruction of none. Ezech. 33.11. As I live, saith the Lord god, I desire not the death of the wicked, but that the wicked turn from his way, and live. secondly, that he differreth, mitigateth, and taketh away punishments, inviting all men by his long suffering to repentance, if not one way, yet by the testimony of their conscience. Hereof Exod. 34. and often elsewhere he is said to be slow to anger. Thirdly, that he debaseth himself to relieve our infirmity both by inward and outward supplies, as by his spirit, word, oaths, Sacraments, and miracles. Fourthly, that he embraceth with singular love his chosen, so that he saveth, and delivereth them for ever from sin and all evils, and comforteth them also in afflictions, revelat. 7. and 21. God shall wipe away all tears from their eyes. isaiah 49.15. Though a woman should forget her Child, yet will I not forget thee. fiftly, that he chose rather to bring to pass this our delivery even by the incarnation and death of his only begotten Son, than that all mankind should perish. john 3. So god loved the world, that he gave his only begotten Son. sixtly, that he promiseth and performeth all these things of his own free goodness. Exod. 34.19. I will show mercy, to whom I will show mercy: and will have compassion on whom I will have compassion. isaiah, 43.25. I, even I, am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. seventhly, That he doth these things towards sinners, who not only were unworthy of them, but also who were his deadly enemies. Romans 5.10. When we were enemies, we were reconciled to GOD by the death of his son. They also of the wiser sort, which are out of the Church, are all compelled to attribute mercy unto God, because they see him so mercifully to spare sinners: whereupon jeremy, Lamentations chap. 3.22. saith, It is the lords mercies that we are not consumed, because his compassions fail not. But because the perfectness of God's justice, and the privity of their own sins doth not permit them to conceive any firm persuasion of God's mercy towards them, neither know they ought concerning the salvation of men by the death of his son: therefore are they not able either constantly or wholly to agnise God's mercy. 1 Objection. Mercy is a kind of grief or sorrow: therefore there is sorrow and grief in God. Answer. The names of affections, when they are attributed unto God by an Anthropopathy, they do not signify any passion or change in God, but an inspeakable either dislike, or liking of the objects. God therefore is said to be merciful. 1. Because he is against the destruction of his creature. 2. Because he doth those things, which merciful men are wont to do. 2 Objection. God seemeth sometimes to rejoice in revengement. Isai. 1. Proverb. 1. Answer. He rejoiceth not in revengement or punishment, but in the executing of his own justice. 3 Objection. It seemeth in some places of scripture, that God's mercy doth not extend itself unto the wicked; Isai. 27. Answer. This is to be understood of that degree of mercy, wherewith he embraceth his chosen. And yet he spareth also the wicked, neither rejoiceth at their destruction. 4 Objection. But yet he saveth not all, whereas he is able to do it. Therefore he is not exceeding merciful, neither merciful towards all. Answer. He doth not save all, for most just cause. For his mercy is so to be exercised that it hinder not the execution of his justice. 5 Objection. He doth not take mercy on any, or receive any into favour without the satisfaction of his son. Therefore he doth it not freely. Answer. That which is concluded doth not follow; because God of his free grace giveth this satisfaction itself, and apply it unto us. Now he giveth a thing freely, who giveth the price of a thing, for which the thing itself is given. God is also called Bountiful, 1. In what the bountifulness of God is seen. Because he createth and governeth all things. 2. He is the only fountain of all good things. 3. Which befall to all creatures. 4. Yea to the wicked. 5. Of his goodness, love, and free mercy towards all creatures. 6. But especially towards mankind, which he hath made according to his image, and for whose sake he hath created all other things. 7. But in them also chiefly toward his Church, to whom he hath opened himself and his will. 8. And in this his Church, toward his chosen Angels and men, to whom by his son he giveth life and glory everlasting. And further, whom he is angry with, and on whom he inflicteth punishment, he is not angry with their substance or nature which himself created, but with that corruption, which came by other means to his divine work. Rom. 1.18. The wrath of god is revealed from heaven against all ungodliness. Objection. No creature visible is subject to so many evils, as man. Therefore he is not bountiful towards men. Answer. He is subject to these evils by an accident, that is, because of sin: but withal he is enriced above other creatures, with great blessings even when he is out of the Church; but is most happy and blessed, if he repent. God also alone is most free, For what causes God is said to be most free. because he alone by nature is such, that no fault or misery can fall upon him. 2. Neither can he be constrained of any. 3. Neither is he bound to any. 4. Neither is he subject or tied to the rule or lore of an other. Wherefore whatsoever he will and doth, that he will and doth of himself most freely, when, as much, and in what manner he will; & what he will, that is most good & just. But here chiefly is considered the freedom of will, or liberty from constraint, which is the power & ability, whereby god without any necessity hath from everlasting decreed, the whole order of the creation, preservation, & rule of all things, and doth accomplish the same, not being constrained or tied to other causes; yet so, that he never swerveth from his rightness. To this bear witness his miracles, and many examples of deliveries and punishments, and many places of scripture, as Psalm. 135.6. Whatsoever pleased the Lord, that did he in heaven and in earth, in the sea, and in all the depths. 1. Sam. 14.6. It is not hard to the Lord to save with many or with few. 1 Objection. That, without which second causes, which work necessarily, can not work; doth itself also work necessarily. Without the first cause, which is God, Second causes, which necessarily work, cannot work: therefore the first cause also, which is God, worketh together with them necessarily. Answer. The Mayor is true of such causes as work with absolute necessity: but it is false of such as work only of a conditional necessity, that is because it so pleaseth God (who notwithstanding could move them otherwise, or else at all not move them, or not so much as make them) that they should work, and should work after that manner, which they do work. Therefore all second causes depend on the first, but not the first any way on the second. 2 Objection. God is unchangeably good; therefore not freely good. Answer. This unchangeableness, doth not diminish, but establish the liberty of Gods will. For it is not the unchangeableness of a nature, but constraint and coaction, which is contrary to liberty: and so much the more freely the will chooseth, with how much the greater and surer force and motion it is carried unto her object. 3 Objection It is said also of particular events, that God can only will those things which are best: but only those things which he hath decreed are best; therefore he cannot will other things. But answer is made to the Minor: What things God hath decreed, those are best, not before, but after his decree. For Gods will being the rule and squire of rightness, therefore are things good, because he will them: wherefore if he would have from everlasting had any other thing: that then should have been best. As that joseph should be sold, and made Lord of Egypt, and give sustenance to his father's family, was best, because God would so Now if God would have any other way exercised joseph and taken vengeance on his brethren, that should then have been the best. It followeth therefore, that God will no other thing, after he hath once decreed, what he will have done; but that he was able from everlasting to have decreed some other thing: For whatsoever he would, that from everlasting he would most freely. 4 Objection. Moreover, some places of scripture seem to intimate that the will of God may be sometimes hindered by his creatures. As Ezech. 33.11. I desire not the death of the wicked. Math. 23. How often would I have gathered thee, and thou wouldst not? Ans. These and the like places only show, with what God is delighted, & to what he inviteth & calleth all: but not what by his mercy & spirit he hath purposed to work in every one. Wherefore this doctrine of the liberty and free will of God let us diligently maintain, that both the glory of god may be vindicated from stoical blasphemies: and in us faith, hope, invocating on god, and sedulity and earnestness in performing our duty, may be established, if acknowledging god most freely to govern all her creatures, we be neither secure in prosperity, nor in adversity do cast away hope and good endeavours. Lastly in the description of god's nature is put, The anger of God against sin. that he is angry and wrath with offences and sins. Which horrible anger and wrath of god, whereby he detesteth and punisheth all sins, although all the wicked at length too late perceive & have experience of, when they rush into eternal despair; yet such his displeasure and indignation as god will have to be known, they cannot so much as conceive, who are without the Church, seeing they neither judge all those evils to be sins, which god in his law threateneth he will punish with everlasting torments; neither know the death and punishment of the son of god, than which god could not show a greater token and Argument of his anger against sin. The elect and chosen alone, are thoroughly moved by a right and saving knowledge thereof gathered out of gods punishments and threatenings to conversion, and the fear of god. But the greatness of it no man can fully conceive, according as it is said Psal. 90. Who knoweth the power of thy wrath? How the conceiving of the whole nature of God, he, that is instructed by the spirit, goeth beyond him whom nature informeth. Out of the description therefore of God before delivered, we may understand, how the true God is discerned from false Gods. Likewise, what the knowledge of God revealed in his word differeth from that, which the heathen have being derived from the light of nature. The difference consisteth, first In the attributes or properties of God, now expounded. Secondly, In the persons. Thirdly, In the works: of these two is to be spoken afterwards. These things are fully and rightly understood in the Church only: Because they are made known by revelation from GOD only, wherefore they who are not of the Church, do not know and worship of the true GOD, but an idol in steed of the true GOD. For they err, First, in the attributes or properties of GOD, who either know not and profess all, or do not rightly and fully expound them; as they are declared in the word; or else corrupt them. The Heathen therefore know not the omnipotency, wisdom, goodness, justice, truth, mercy, bountifulness of GOD showed in the saving and restoring of men, by the sending of the Son, and the holy Ghost: They know not the death and punishment of the Son of GOD; therefore they know not the grievousness of GOD'S anger against sin, even that he will punish all sin, yea the least, with eternal punishment. Wherefore also they know not the justice of GOD punishing all sin with eternal pains in the wicked, or with that which is equivalent to eternal in his Son. They know not the Wisdom, Mercy, Truth of god, freeing us sinners from death, and receiving us, without breach of his justice, into favour; justifying us, sanctifying, and glorifying us in his Son by the holy ghost, according to his promises. Neither further do they ascribe unto god fully and wholly his Omnipotency, Wisdom, goodness, which shineth in the creation of things, and in the continual preserving of the same. For of many things they have either none, or but a dark knowledge: many things they subtract, and withdraw from the providence and government of god, and attribute it to their own wisdom, industry, virtue, and strength, or ascribe it to fortune, and chance. The like we are to conceive of other attributes of god, in which they are alike blind. Secondly, The Church acknowledgeth three persons of one and the same Divine Essence, that is, that the true god is an Essence, so in number one eternal and infinite, that notwithstanding it is the same and whole substance of the three persons: to wit, the eternal Father, and his Coëternall Son, and the Coëternall holy ghost: But the Heathen, and Pagans, and other sects do not acknowledge three persons, but as the Essence, so also the person of the Godhead they profess to be only one. Thirdly, They which are not of the Church, are altogether ignorant of the works of the Church's salvation, namely, the reconciliation of men with god, justification, sanctification, and full delivery from all sin and misery by the Son and the holy ghost. Neither do they wholly acknowledge or profess the works of Creation. For they do not think all things to have been created of nothing, by the word of god only: they deny all generally and each in particular, even the least, to be administered powerfullie by the Omnipotency of God: but ascribe very many to Chance, Fortune, and human Wisdom. Wherefore, seeing out of the works of god, as his proper affects, are made known both the properties or nature of the true god, as also the Trinity of persons in one godhead, and therefore god and each of the persons take their names from them; and seeing those works are both all and chiefly extant in the Church, and are by the Church rightly, and sufficiently understood: hereof is necessarily concluded, that he alone who is made known in the word, and the Church, is the true and natural god, and that he is to be known and discerned from Idols by the word only, and by his benefits and revelations exhibited to the Church; as the sending of the holy ghost, the redemption of mankind, regeneration, sanctification and glorification; concerning the which Pagans and many other sects know nothing at all. 3 Whence it may appear, that there is but one god. Whence first sprang the multitude of Gods. ALbeit god in the beginning did as certainly declare unto mankind that he is but one only, as what he is: yet the world by the guile and deceit of the Devil (going about to spoil god of his honour, and to bear and vaunt himself for god, and to destroy mankind for the hatred he beareth unto god) and through their own blindness & malice revolting from gods divine manifestations, & from the doctrine of our first fathers, hath in horrible madness forged a multitude of gods, yielding divine honours partly to creatures, partly to imaginary gods, and forgetting the true god, or desiring to join and couple other gods with him. And whereas there is no greater bond, than whereby the creature is bound to honour his Creator, and therefore no more grievous sin, than to obscure the glory due unto god, or to convey it over to any other: god, that he might meet with this sacrilege, hath often testified and witnessed in his word, that there is but one god, not many, That is, that there is but one divine essence eternal, of infinite power, wisdom, and goodness, Creator, preserver, and ruler of all things. As Deut. 6.4. Hear O Israel, the Lord our god is Lord only. And cap. 32.39. Behold now, for I, I am he, and there is no gods with me. Isai. 44.6. I am the first, and I am the last, and without me is there no god. And cap. 45.5. I am the Lord, and there is none other: there is no god besides me. 1. Cor. 8.4. We know that an Idol is nothing in the world, and that there is no other god but one. Eph. 4.5. One Lord, one faith, one baptism, one god and father of all, which is above all, and in us all. See also Deut. 4.35. 2. Kings. 22.32. Psalm. 18.32. Isai. 36.5. Reasons to show that there is but one God. 1. But one only manifested by sufficient testimonies of miracles and prophecies, and other works. & 45.21. & 47.8.10. Hose. 13.4. Mat. 2.10. Marc. 12.32. Rom. 3.30. Galat. 3.20. 1. Tim. 2.10. etc. There are not wanting reasons and arguments also, unto which the judgement of reason assenteth and yieldeth, that there are no more true gods but one. 1 We are to hold so many for gods, as have manifested their divinity by certain and undoubted testimonies. But there is but one only manifested by miracles, prophecies, & other works, which cannot be done but by an omnipotent nature. Isai. 44. Psalm. 86. Therefore but one is to be held for god, even he whom the Church adoreth. Object. Other gods have wrought miracles, & uttered prophecies. Ans. 1. Those miracles were no other than might be done by creatures, not proper to an omnipotent nature. 2. They confirmed some manifest impiety or turpitude, and therefore were not true miracles. 2 His authority and Majesty is greater, 2 The majesty of God admitteth no fellows, who alone reigneth over all, and alone governeth all things, than his, who hath a fellow partaker of the rule and government with him, that is, it is a point of the greatest majesty, to reign alone: but the Majesty of god is so great, that no greater can either be, or be imagined: Therefore there is but one God. The Mayor is proved. Because he who is not Lord alone, unto him greater Majesty may be added: but the greatest and highest Majesty, is that, whereunto nothing can be added. And the Minor is proved by the perfectness, omnipotency, blessedness, and surpassing goodness of god, & by natural judgement. Exod. 34.14. Thou shalt bow down to none other god. Isai. 42.8. I am the Lord, this is my name, & my glory will I not give to another. 1. Tim. 1.17. Unto god only wise, be honour. Apoc. 4.11. Thou art worthy, O Lord, to receive glory, and honour, & power: for thou hast created all things. 3 That which hath greatest perfection, can be but one, 3. That which is most perfect, is but one. for the whole is greater and perfecter than any part thereof. Therefore he is perfect, who hath the whole alone: and they imperfect, who have any thing divided and distributed amongst them. Furthermore, the very evidence of the thing itself doth so enforce us to confess the greatest perfection of goodness, wisdom and power to be in god, seeing he is the cause of all, that good is in nature; that nothing is more absurd, than to imagine any thing to be god which is not most great, and most perfect. Wherefore there is but one only divine essence, for that the divinity being dispersed into more gods, would be all and whole in none: and so none of them would be perfect, & therefore none the true god. And here-hence appeareth the vanity of that devise and imagination, whereby it feigned that there is but one supreme god: but to this are added, other minor & demi gods, Whatsoever i● God, is Sovereign, and Supreme. as subject and under-powers to the highest. For seeing it is impious to conceive of the divinity, otherwise than as being most great & most perfect, and such whereto nothing may be added, & which is subject to none; therefore neither that which is distributed into more gods, neither any thing, which cometh short never so little of the greatest perfection and surpassing all man's cogitation, can be the true god, as it is often said: Lord, who is like unto thee? Whether therefore the others be equal, or inferior, yet would there be in none the whole divinity. For in him that is supreme or sovereign, & the rest jointly together is more of the divinity, than in that one supreme only. Therefore neither in the supreme & sovereign god, should the whole deity be. And further those inferior powers can not be gods, because they are not most perfect, nor supreme. 4 But one chief good. 4 God is of infinite goodness, and the very chief good. But there ought to be one only chief good For if besides that there were another chief good also, that should be either greater, or lesser, or equal. If greater, than should it also be god: which were contumelious against god: if lesser, it should not be god: if equal, than neither the one nor the other should be god. 5 But one Omnipotent. 5 There is but one Omnipotent. God is Omnipotent. Therefore he is but one. The Mayor is proved thus. He against whose will any thing may be done, or whom another can hinder from doing that he would, cannot be truly omnipotent: but if there be more, at one & the same time put to be omnipotent, then shall they be able to do any thing, though the others be against it; and one shall necessarily have the power to hinder another, and to let his action, and to do any thing contrary to the others will; for otherwise he should not be able to do all things (for it is proper to him that is omnipotent, that no man be able to resist him) but should have his power bounded and limited within a certain compass. None of them therefore would be indeed omnipotent, but in word only and by entreaty each of other: and therefore there cannot be imagined more gods, except omnipotency be withal taken from them. Objection. But they may agree all. Wherefore omnipotency hindereth not, why there should not be more omnipotent. Answer. Omnipotency is, not only not to be hindered, but, not to be able to be hindered. 6 More Gods would be either unperfect, or superfluous. 6 It is not lawful to imagine god to be such a one, as sufficeth not for the wielding and managing of all things, neither such a one as is superfluous or idle, without manifest impiety and absurdity; seeing there is nothing superfluous or idle in god. But if there be put more gods, either each of them will be too weak to rule all, and so imperfect, and not worthy of the title and name of divinity: or one will suffice for the guiding of the whole world, and so the rest shall be idle, superfluous and needless. Wherefore there must needs be but one god, that he alone may suffice for all. 7 There can be but one infinite: 7 There can be but one infinite. for if there were more infinites; none should be present every where, and rule all. Wherefore there cannot be more, but one only god which is infinite. 8 There is but one first cause of all things. God is that first cause. 8 But one first cause. How many are called Gods in scripture. Therefore he is but one. Object. Many are called Gods. Psal. 82.6. I have said, ye are gods. 1. Cor. 8.5. Many are, and are called gods in heaven and in earth. Exod. 7.1. Moses is called Pharaos' god. Likewise the gods of the heathen. Therefore there is not one god only. Ans. There is an ambiguity & double signification of this word, God, which sometimes signifieth him, who is by nature god, and hath his being not from any thing but from himself and by himself, and all other things are from him. Such a God is but one only. Sometimes it betokeneth not the very Divine, Eternal, and immense Essence, but a god either so entitled, for some similitude of the Divine properties, dignity, and divine office, and function: Or an imaginary, and feigned god. Such Gods are many. First, judges, and Magistrates are entitled and called gods, not that they have the Divine Essence communicated unto them, and are by nature GOD; but because they bear a Divine office and function, that is, because they are the Deputies and Vicegerents of GOD, by whom, as by his instruments and servants, he exerciseth his power and judgements here on earth: and therefore doth furnish and arm them with Wisdom, Fortitude, Power, Authority, and Majesty, as much as is necessary and sufficient to bridle the minds of the multitude, being desirous of licentiousness, and to hold and keep them in fear and obedience: he doth also vouchsafe them the honour of his name, that the Subjects may thereby know, that they have to deal not with men, but with GOD himself, (whose Vicegerents they are) whether they obey their Magistrate, or repine against him. Rom. 13.2 Whosoever resisteth the power, resisteth the ordinance of God. Secondly, The Angels also are called Gods, both for the excellency of their nature and gifts, power and wisdom, as also for the divine office and function, which God exerciseth by them in this world, in defending the godly and punishing the wicked. Thirdly, The Devil is called the God of the world, for his great potency and power, which he hath over men and other creatures by the just judgement of God. 2. Cor. Ephes. 6. Now Idols are called Gods by a figurative sp●●che of imitation, imitating and following therein the opinion of men who saigne a divinity in creatures, fear them, trust in them, and rest on them. Exod. 20.3. Thou shalt have none other Gods before me. Philip. 3.9. whose God is their belly. 4 What these words, Essence, Person, & Trinity, betoken & signify. The explication of these words serve much for the understanding of the unconceivable mystery of the Trinity: and therefore is it not to be read with a running eye. ESsence, as it is used in this doctrine, for substance, is a thing subsisting by itself (that, is a thing having a proper being, not sustained in another) although it be communicated to more. That is said to be communicable or communicated, which is common, or may be made common to more. That is said to be incommunicable, which is not in more, neither can be affirmed of more. Man's essence is communicable and common to many men, but this essence is in general common, not in particular, and in number: that is, the nature and essence of all men is in general one, but not one in number: for every man hath his Essence distinct from others, neither are all one man, but many men. But the Essence of God is communicable in particular; because the selfsame Deity in number, and that whole and entire is common to the three persons, & is the substance of the three persons: and therefore the three persons are that one God, who created all things; not three gods. A person, is a thing subsisting, individual, living, understanding, incommunicable, not sustained in another, neither part of another. Subsisting] By which word is signified, that it is not an accident, cogitation, decree, vanishing sound, or any created quality, or motion. Individual] Not any general; but a particular one in number, and therefore undividable, and called individual. Living] No inanimat thing, which hath no life, as a stone. Understanding] A thing which hath sense only, as are brute beasts, who are things living and sensible, but not understanding, and therefore are no persons. Incommunicable] Not the divine Essence, which is common to three: not the substance of man's nature or any other thing created: which is communicated to the thing begotten thereof or thence derived. Not sustained in another] Not the human nature of Christ: because this is personally sustained of the word, that is, so, that it together with the word is the substance of one Christ, & except it were subsisting in the word, should not at all be. Neither part of another] Not the soul of man, which as long as it is contained in the body, is part of man. 5 What difference between Essence and Person. IN the Church, Essence is the very being of God; Person, is the manner of his being, which manner of being is threefold, and so maketh three Persons. by the name of Essence is understood that which God, the etern●●●●ther, and Son, and holy Ghost, each of them a●●●n themselves absolutely, and is common to them three, even the very eternal and one only Deity, or the very being of God. By the name of Person is signified the manner, after which that being or Essence of God is in each of these three, or the proper and several manners of each of their beings. That is, Person, is that, which each of these three are respectively or being compared one to the other: or, is that very being of god considered respectively to one and another, and distinct by a proper and peculiar manner of being and subsisting from the others. Wherefore in number there is one and the same Being or Essence in God, that is, in each of these three, who are god, but it is after a divers manner in god. As when we speak of god the father; that being is of itself, not from another. The son is the father: The Son is the same being or Essence, but from the Father: The holy ghost likewise is the self same divine being, which the father is and the son, but from the father and the son. So the wisdom, power, justice, goodness, bountifulness, mercy, etc. of these three are the very divine being or essence, which is in number one and the same in these three. But to be of himself, or from another; likewise to be from one, or from two: (that is, to have that one Essence of himself, or to have it communicated from an other, either from one or from two) is the manners of being which are three, to wit, The eternal father, and the son, and the spirit of them both. And this is it, that justine Martyr saith: There is one existence or essence of the three, which is from none but of itself: because it is but one: but the manners of the existence are three. Wherefore as concerning existence, Being, or essence itself, the three persons are of themselves: as concerning the manner of existing or being, the father is none but of himself: The son of the father; the holy Ghost, from both: The son begotten, the holy Ghost proceeding. The sum of the difference between the Essence and person is: the essence is absolute and communicable; the person respective and incommunicable. This may be made more manifest by exemplifiing in a man. It is one thing, to be a man, an other thing to be a Father, or a Son; and yet one and the same, is both a man and a Father: but he is a man absolutely, or in himself, or according to his own nature; he is a father to another, or in respect of another, namely of his son. semblably, it is one thing, to be God, another thing to be the father, or son, or holy ghost, and yet one and the same is both God, and father; god in respect of himself, or his own nature; father in respect of the son. Again, the essence of a man who begetteth another is communicated to him who is begot: but the person, or individual, is not communicated. For the begetter bringeth forth not himself, but another distinct from himself, the same essence notwithstanding being communicated unto him. And no relative is his correlative, or any part thereof. Therefore the son is not the father, nor the father the son, although both be true man. So in like sort, the eternal Father hath by eternal generating communicated to the Son his Essence, but not his Person, that is, he begot not the Father, but the Son, neither is the Father the Son, or the Son the Father; albeit each is true God. God, and man communicate both their Essence to another; but their manner of communicating is most different, and is much to be observed. Now although this be like in God and man, that both do communicate to an other not his Person, but his Essence: yet is there an exceeding dissimilitude in the manner, whereby the divine Essence being infinite, and the human being created and finite is communicated to another: Which dissimilitude is diligently to be observed. For first, in men, in the father & the Son, the Essence is as distinct as the Persons themselves. The father and the Son are not only two persons, but also two men distinct in essences: So that the father is not that man, which is the son. But in God the persons are so distinct, that yet the essence remaineth common, one and the same, and therefore there are not three Gods, but the Son is the same God in number, which is the Father and the Son. secondly, In persons created, he that begetteth and generateth doth not communicate his whole essence to him that is begotten: (For then he should cease to be a man,) but only a part, which being allotted and severed out of the essence of him that begetteth, is conveyed or derived into him that is begotten, and is made the essence of another individual or person, distinct from the essence of the individual who begetteth. But in uncreated persons he that begetteth or inspireth, communicateth his whole essence to him that is begotten or proceedeth, or is inspired: yet so, that he who communicateth doth retain the same, and that whole. The reason of both differences is, that the essence of man, as also of other creatures, is finite and divisible, the essence of God infinite and indivisible: and therefore the Deity may, being the same and whole or entire, be together both communicated and retained. Wherefore the eternal Father, and Son, and holy Ghost are that one true GOD: and yet the Father is not the Son, or the holy Ghost, neither is the holy Ghost the Son; that is, they are one God, not three Gods, but three persons, subsisting in one God. By the name of Trinity, are understood the three manners of being in God, that is, three not essences, but persons of the same divine Essence. Now Trinity and triplicity, as also Trinal and triple differ. That is said to be Triple, which is compounded of three essences, or is distinct by three essences. Trinall is that, which in essence is but one and most simple, but hath three manners of being. God therefore is not Triple; because there are not more essences: but Trinall, because he being one according to his essence, is three according to his persons. This difference of essence and person is to be observed and held. 1 Lest the unity of the true God be distracted. 2 Lest the distinction of the persons be taken away. 3. Lest another thing be understood by the name of person, than the truth of god's word declareth. For person in this place doth not signify only a relation or office, as the Latins are wont to speak, Principis personam tueri, to defend the person of the Prince, as of old, Sabellius falsely taught: much less doth it signify the countenance, or visible shape (as in these days servetus sported and trifled with the word, person) representing the form, or gesture of another; such as is the person of a stage player: but it signifieth a thing subsistent, truly distinct from others, unto whom it hath a relation & respect, by an incommunicable property: that is, it signifieth that which begetteth, or which is begotten, or which proceedeth; not the office, or dignity, or degree of him that begetteth, or is begotten, or proceedeth. Furthermore, the persons are not any thing separated from the essence, but each of them are the very selfsame whole essence of the Divinity. But the difference is in this, that the persons are each distinct from the other, but the essence is common to them three. And, that the person is no other thing subsisting, or other substance, than the essence, may be understood in some sort, by the example of a man. One and the same man, or one and the same substance, is a father and a man, or a son and a man: and yet the manhood, or, to be a man, is one thing; the fatherhood, or, to be a father, another: but there is not one subsistent which is the father, and another subsistent which is a man, but one and the same subsistent is both, because both manhood and fatherhood is in him: manhood absolutely, fatherhood respectively as in regard of his Son. Of the word essence also it is further to be noted, that God or the Deity or divine essence is not in respect of the persons, the same which the matter in respect of the effect: because God is unchangeable, neither is compounded of matter and form. Therefore we cannot say well: Three persons are, or, consist of one essence: Neither is it as the whole in respect of the parts: because God is indivisible. Wherefore it is not well said, that the person is a part of the essence, or the essence consisteth of three persons: for every person is the whole divine essence, one and the same. Neither is it as the general to the special, because the persons are not specials, but individuals. Neither is it simply as the special to the individuals, because the divine essence itself is individual, or one in number: and the persons are not another, or a diverse, or a separated thing from the essence, but every person is that essence. Therefore it is well said, God or the Divine essence, is the father, is the son is the holy ghost: Likewise, The three persons are one God, or in one God: Again, they are one and the same essence, nature, divinity, wisdom, etc. They are of one or the same essence, nature, divinity, etc. Yet it cannot be said well, they are of one God. Wherefore the divine essence is in respect of the persons, as a thing after a rare and singular manner communicated, in respect of those things, unto which it is common. For neither is there the like example of community in any created things. For a general is a certain thing common to many specials, & a general and special to many individuals: but yet so, that they are affirmed of those many plurally, not singularly: as, that the father, and the son, or this father and son are two living creatures, two men. But we may not speak after this sort of God and the divine persons, as to say, the father and the son are two Gods, two spirits, two omnipotentes, etc. Because there is but one GOD, one spirit, one omnipotent, etc. Wherefore that affirmation, the father is God, the Son is God, the holy Ghost is God, is a true affirmation affirming that which is more common of a thing which is more restrict: that is, affirming the essence of the individual; which hath in some sort an analogy and proportion only with the special affirmed of his individual, but is not at all the same, nor of the same kind. 6 Whether these names are to be used in the Church. THese names are to be used and retained in the church. Objection. But these names, namely Essence, person, and Trinity, are not in the Scripture; therefore they ought not to be used and retained in the Church. Answer. These names which are not in the Scripture, neither the words themselves, nor the sense of them, are not to be used: but both the names themselves of essence and person are found in the Scripture, and the thing also or the doctrine itself concerning them. The name Essence is expressed by the name of jehova, which is frequent in the Scripture. Likewise by the name of Being, which often also offereth itself in the Scripture. Exod. 3.14. I am that I am. revel. 1.8. Which is, and which was, and which is to come. The word Person, is expressed by the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 13. which word is there interpreted, Person: The engraved form of his person. The name of Trinity, is signified, 1. john. 5.7. There are three which bear record in heaven, the father, the word, and the holy ghost, and these three are one. And this for the names themselves. Now for the thing. As often as is mentioned one jehova, so often is mentioned one essence. As often as the Father, the Son, and the holy ghost is called jehova, so often the three persons of the Divinity are expressed; that is, three subsisting, three understanding, etc. And this answer yieldeth the first cause, why these words ought to be retained in the Church: because namely they are extant in the holy Scripture, either in words or in sense and meaning. The Second cause is, because they are fit to expound the phrase and speech of the Scripture unto the unlearned. And further if no words were to be used, but such as are extant in the Scriptures, all interpretation should be taken away. For interpretation requireth, that the words of Scripture be expounded to the unlearned by such words, as being more usual in other languages or matters & doctrines, are more easy for them to understand, & paveth and maketh plain away unto them for the understanding of the speech and phrase of Scripture. The third cause is, that the sleights and sophisms of heretics, which for the most part they go about to cloak and cover with the words of holy Scripture, are more easily espied and taken heed of, if the same things be expounded in diverse words, and those especially short, perspicuous, and significant. So the sectaries and followers of servetus do confess, that the Father, the Son, and the holy ghost, are one God, but not one in essence, but by propagation, that is, that they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the same in substance, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like in substance. Likewise they grant the Son to be true God, but they deny him to be the same in substance with his father. But therefore is it that heretics will none of the Church's phrase & speech, because they dislike the thing itself. For if there were a consent & an according in the things, we should easily come to an agreement about the words. 7 How many persons there be of the Divinity or Godhead. IN one divine essence are subsisting three persons, Three persons are one God, and one God is three persons. and those truly distinct one from another by their properties; namely the Father, the Son, and the holy Ghost; each of which three persons notwithstanding are one and the same God, eternal, infinite, & most perfect in himself. And these persons are consubstantial and coeternal, without any confounding of their properties and respects, as also without any disparagement, or inequality between them. And that there are three persons, each of which are that one true God, creator of all things, is proved, first, by testimonies of Scripture, which are taken partly out of the old Testament, and partly out of the new. The old Testament yieldeth us many testimonies. Gen. 1.2. The spirit of God moved upon the waters: Then God said, let there be light. Exod. 3.2. The Lord is said to have appeared unto Moses in a flame of fire, out of the midst of a bush. Steven, Acts. 7.30. calleth him the Angel of the Lord, which is Christ the Son of God, even that Angel of the great counsel. isaiah. 61.1. The spirit of the Lord God is upon me: therefore hath he anointed me, he that sent me to preach good tidings unto the poor, to bind up the broken hearted. Hear the spirit is discerned both from him that anointeth, and from him that is anointed. He is discerned also by his gifts, because he saith, Upon me, that is, dwelling in me, sanctifying me. Therefore these be three diverse persons subsisting. But yet there are both more, and more clear testimonies in the new Testament. Mat. 28.19. Teach all nations, baptising them in the name of the father, and the Son, and the holy Ghost. john. 14.26. The comforter which is the holy Ghost, whom the father will send in my name. joh. 15.26. When the Comforter shall come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth of the Father. 2. Cor. 13.13. The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you al. In this saying of the Apostle invocation is joined with an application & distinction of the 3 persons. By grace he meaneth the benefits of Christ: by Love, the acceptation, whereby GOD, for his sons sake, doth receive us into favour: by the communion of the holy ghost, his gifts which are common unto the godly. 1. john. 5.7. There are three in heaven which bear record Tit. 3 5 God saved us by the washing of the new birth, and the renewing of the holy ghost, which he shed on us abundantly through jesus Christ our Saviour. Hear he maketh three authors of our salvation. Ephes. 2.18. Through him we have an entrance unto the father by one spirit. Gal. 4.6. God hath sent forth the spirit of his son into your hearts. Therefore it is one spirit, which the father & the Son sendeth. Secondly, The same is proved by those places of Scripture, which give unto these three, the Father, the Son and the holy Ghost, the name of jehova and true God. In like manner those places wherein those things which are spoken of jehova in the old Testament, are in the new referred expressly and most plainly to the Son and the holy Ghost. thirdly, those places which attribute the same whole divine essence to the three; and show that the Son is the proper Son of the father, most truly begotten of him: and that the holy ghost is the spirit of the father and the Son, and that so proper and peculiar as that he is, and proceedeth of God, which is the father and the son. The son therefore and the holy Ghost have the same, and that whole essence of the Deity, which the Father hath: The Son hath it communicated of the father by being borne of him, and the holy Ghost of the father and the son, by proceeding from them. Fourthly, those places, which give unto the three the same attributes or properties and perfections of the divine nature: namely, eternity, immensity, omnipotency, etc. Fiftly, those places, which attribute to the three the same effects or works proper unto the Deity, namely, creation, preservation, and government of the world, as also miracles, and the salvation of the Church. sixtly, those places, which yield to the three equal honour and worship, and such as agreeth to the true god alone. By this consent therefore of the old and new Testament it is confirmed, that one GOD is three persons truly distinct, and those three persons are one God. By this also we understand, that it is truly said, that the father is other from the son and the holy ghost, and the holy Ghost other from both: but not truly, that the father is another thing from the son, the son another thing, and the holy ghost another thing. For to be another thing, betokeneth a diversity of essence; to be other, a diverse manner of existing, or a distinction of person. Now the three distinct persons have not a diverse Deity, but one and the same in number. 8 How the three persons of the godhead are distinguished. THese persons are distinguished two ways: The three persons distinguished by their inward works mutually directed towards one another. by their inward works: and by their outward works. Their inward works are those which the persons have and exercise one towards another. By these than they are distinguished, in that the father is and existeth of himself, not from another. He begot the Son, & inspired the holy Ghost, by communicating his essence unto them after an unspeakable manner. The son hath his being from the father, beggotten of him from everlasting, that is, he hath the same essence with the father, but communicated unto him from the father. The holy ghost proceedeth from everlasting from the father and the Son, that is, hath the same essence, but communicated unto him from the father and the Son. Objection. That which is not understood cannot be discerned or distinguished: the manner of the begetting and generating of the Son, and of the proceeding of the holy ghost is not understood. Therefore they cannot be discerned or distinguished. Answer. Those things cannot be discerned, which are not at all understood, neither in respect of the proper causes thereof, nor in respect of the effects. But that the son is begotten of the father, and the holy ghost proceedeth from the father and the son, we know out of the holy Scriptures. We understand also in some sort, what this is, namely, the son to be begotten of the father: For to be borne or to be begotten, is to be produced out of his essence who begetteth to have his essence communicated unto him of him who begetteth. Albeit the manner, whereby the eternal father communicated his essence, the same whole and entire unto his son, we conceive not. The like also is to be understood concerning the proceeding of the holy ghost. Here is to be observed also, that it is truly said, The son is begotten: The holy ghost proceedeth. Likewise, The divine person is produced, begotten, proceedeth of the essence of the father, or of the father and the son. But not truly: The divine essence is produred, or begotten, or proceedeth. Yet truly it is said, The divine essence is given, communicated to another, received of another. The reason hereof is, for that to be given, communicated, received, The person, not the essence, of the Son is begotten. stretcheth further than to be produced, begotten, or to proceed. For not whatsoever is given, communicated, received, is also begotten. Further, that is said to be begotten, not which is communicated to the thing begotten, but that, unto which the substance of him that begetteth is communicated: So the essence of GOD the father, is not begotten, or produced from another, and yet the self same essence of itself subsisting, is given and communicated to the Son and the holy Ghost, and received of the Son and the holy GHOST. john 5.26. The father likewise hath given to the Son to have life in himself. Neither doth it follow: The person is begotten: therefore the Essence is begotten. For that which is affirmed truly of a thing respective, is not necessarily to be affirmed of a thing absolute in his own nature. For although every father hath a Son: yet not every thing, of which it may be truly affirmed, that it is a father, may be said to have a Son. Albeit then the person of the Son is begotten: yet whatsoever is the Son is not begotten. The persons distinguished by their outward works extended unto the creatures. Another difference of the persons is, in the order of their outward actions, which they exercise towards the creatures, in them, and by them. The Father woorcketh, createth, sanctifieth of himself, by the Son and the holy Ghost. He sendeth them, and is not sent. The Son worketh from the Father by the holy Ghost: he is sent of the Father: he sendeth the holy Ghost: The holy Ghost worketh and is sent from both. His working is said to be from another, who worketh another's will and pleasure going before, his own accompanieng and following it, not in time, but in the order of working. The persons therefore differ not in the works themselves, but in the manner only and order of working. The work is not distinct: the manner of working is distinct. The father is called the first person, because the Deity is communicated unto him from none. The Son, the second person: because the Deity is communicated unto him from the Father. The holy Ghost, the third: because the essence of the father and the son is communicated unto him from the father and the son. Now the first and last are here said, not as in degree, or dignity, or time, but only in order of existing and working. This eight question together with the former shall be more at large explicated in the Articles of the son and the holy Ghost. 9 Wherefore this doctrine is to be held and maintained in the Church. THis doctrine of the Trinity is to be learned and held in the Church. 1. In respect of the glory of God, The doctrine of the Trinity to be tuaght in the Church. 1 In respect of God's glory. 2 In regard of our salvation. that God may be discerned and distinguished from Idols. For God will not be matched with Idols: but will have himself to be worshipped, and celebrated, and therefore known and agnised for such a one, as he hath declared himself to be. 2. In regard of our own salvation and comfort. No man is saved, who knoweth not the father; and the father is not known without the son. 1. john. 2.23. Whosoever denieth the son, the same hath not the father. Again, no man is freed and saved from sin and death, without believing the Mediator Christ. But no man reposeth trust and confidence in the son, when as yet he is not known unto him. Therefore we must first know the son, and then for the son we must know the father, that we may believe in him. Likewise no man is sanctified and saved by the holy Ghost who knoweth not the holy Ghost. For he who receiveth not the holy Ghost is not saved. But no man receiveth him, whom he knoweth not. Therefore who knoweth him not is not saved. That no man receiveth him, whom he knoweth not, is proved by those words of Christ. john 14.17. The spirit of truth the world cannot receive, because it seethe him not, neither knoweth him. joh. 3.5. Except a man be borne again of water and the spirit, he cannot enter into the kingdom of heaven. Hence it manifestly appeareth, that they which will be saved must necessarily know the father, the son, and the holy ghost. And they must know, that the son and the holy ghost are distinct from the father, but yet consubstantial with the father, & equal in perfections, honour, worship, & therefore the same true God which is the father. For except God be known of us to be such, as he hath declared himself to be; he doth not communicate himself to us, neither may we look or hope for everlasting life from him. And what he hath showed himself to be, we have heard, namely, that he is the eternal Father, coeternal Son, and coeternal holy Ghost. But among all points there is none more sharply oppugned by the adversaries of the truth, than this doctrine of the three persons in one godhead, 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 man's reason: as also for that the devil in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Son of God incarnate. Certain objections against the Trinity answered. 1 Objection. One Essence is not three persons: jehova is one essence. Therefore he is not three persons. Answer. One finite essence, is not three persons: But God is infinite. Objection 2. That which hath a beginning is not eternal. But the son and the holy Ghost have a beginning: Therefore they are not eternal. Answer. That which hath a beginning of essence and time is not eternal: But the son and the holy ghost have only a beginning of person, or order, or manner of being: and so the Scripture teacheth, Christ both to be jehova, and to have a beginning, namely as touching his manner of being. He gave unto the son to have life in himself. Objection. 3. Our unity with God is a consent. But the unity of the son with the father is like to ours. Therefore it is the unity, not of essence, but of consent, which the son hath with the father. Answer. The conclusion of this reason hath more in it, than was in the former propositions. For the conclusion is general of all kind of unity, whereas the Minor was particular of the unity of consent. For there is another unity of the Son with the Father, namely of essence. Object. 4. In whom the whole Deity is, besides him there it no other, in whom the whole Deity is. But the whole Deity is in the father. Therefore not in another. Answer. The Mayor is false: because the same Deity which is in the Father is whole also in the Son, and whole in the holy Ghost. Objection. 5. The divine essence is not begotten: But the Son is begotten. Therefore he is not the divine Essence. Answer. Where all be particulars nothing can be concluded. And the first proposition or Mayor cannot be expounded universally: For it is false, That whatsoever is the divine Essence is not begotten. Objection. 6. Where are distinct operations, at leastwise internal, there also are distinct essences. But the internal operations of the father, and the son, and the holy Ghost are distinct. Therefore also their essences are distinct. Answer. The Mayor is true of finite persons, but not of infinite. Object. 7. The divine Essence is incarnate. The three persons are the divine Essence. Therefore the three persons are incarnate. Answer. Here also are mere particulars, whereof nothing can be concluded. For the Mayor speaketh not of the Divine Essence generally, but particularly as it is the Son. Objection. 8. The Son is Mediator unto jehova. But the Son is jehova. Therefore he is Mediator to himself. Answer. Here also are mere particulars, and therefore nothing concluded. For not all that is jehova, is Mediator. Object. 9 Christ hath a head above him: Therefore he is inferior to GOD, and by a consequent he is not of one and the same essence with GOD. Answer. He hath indeed a Head, but that first, in respect of his Mediatourshippe, secondly in respect of his manhood. Objection. 10. This is (saith Christ) life everlasting, that they do know thee to be the only very God. Therefore the Son and the holy Ghost are not true God. Answer. In this place is opposed, not the father to the son and the holy ghost, but God to Idols and creatures. Moreover the particle, only, doth not belong to the subject, thee, but to the predicate God, which the greek Article showeth. Objection. 11. jehova is the Trinity. The father is jehova. Therefore he is the trinity. Answer. jehova is not taken for the same, but varieth in this Syllogism. For jehova in the Mayor is meant of all three persons, in the Minor of one only. Reply. The father is jehova, one in number: Therefore the father is the Trinity. Hear those diverse manners of being are of no force. Answer. He is one in number of essence, not of persons. Objection. 12. Where are three & one, there are four. But in god are three & one, namely three persons, and one essence. Therefore there are four in God. Answer. Where there are three and one really distinct, there are four. But in God the persons are not really distinct from the essence: for the three persons of the Divinity are one and the same essence: Objection 13. The same works are attributed to the Father, and the Son, and the holy Ghost, in the Scripture. Answer. This hindereth not the distinction of persons. For more persons may concur to one action, the distinct order of working being observed. Objection. 14. Christ saith, john. 14. He that seethe me, seethe the father. Answer. Christ meaneth not hereby, that he is the father, but that he showeth and resembleth the person, wisdom, omnipotency, goodness and will of the father in his doctrine and works: as it is said: The Son, which is in the bosom of the father, he hath showed. Again, Who is the invisible image of GOD. And as himself addeth here, The father in me, and I in the father. Objection 15. The wisdom and power of the father are not distinct persons from the father, but are the father himself, as also mercy, goodness, chastity, truth and other properties of God. But the Son and the holy Ghost are the wisdom and power of GOD: Therefore they are not persons distinct from the father, but the father himself wise and powerful. Answer. There is an ambiguity in the words, wisdom and power, which in the Mayor signify the wisdom and power, whereby not only the father, but the Son also and holy Ghost is wise and forcible or effectual, that is, the common nature or essence of the father, and the Son, and the holy Ghost. But in the Minor they signify the persons of the Son and the holy Ghost, the Son being called the wisdom, and the holy Ghost the power of GOD, because by them the Deity showeth forth, and declareth the wisdom and power thereof. OF CREATION. NEXT unto the Doctrine concerning God, the Doctrine of the works of GOD is most fitly placed: as we see to be done also in the Creed. The works of God are of two sorts. General and Special. The general are divided into the works 1. Of creation, (the works whereof are read in Genesis to have been accomplished in 6. days, & are by daily increase furthered and multiplied in the world) 2. Of preservation, (whereby God still sustaineth the heavens and earth, and the things, that in them are, that they fall not to ruin and decay) 3. Of administration, whereby through his immense and great wisdom he administereth and governeth all things. These two latter are comprehended under the name of his providence. And therefore next unto creation is annexed the place concerning God's providence. The Special works of GOD, are those which are wrought in the Church and company of his elect and chosen, to justify, sanctify, and glorify them, and are either works of Reparation or restoring (whereby he repaireth all things which for the sin of man are subject to corruption) or of perfection and accomplishment, whereby he bringeth all things to their certain appointed end. The principal questions of creation are these, 1 Whether the world were created of God. 2 How it was created. 3 For what cause it was created. 1 WHETHER THE WORLD WERE CREATED OF GOD. THE name of the world is diversly used in the Scripture. 1. It signifieth the universal frame of all things, namely, Heaven and Earth, and all things which are them, visible and invisible, besides God himself. 2. Woorldlie concupiscences. 3. All mankind. 4. The wicked or those that are not regenerate in the world. 5. The elect. Here we consider it in the first sense. To create signifieth, 1 to ordain or constitute; as the latins used it, creare Consulem, to create a Consul. 2 To make something of nothing, without any motion, with a beck or word only. So is it taken in this place. 3 The continuating of creation: or creation continued: Which is the providence of God. That the world hath not been from everlasting, but had, when it seemed best to the creator, according to his eternal counsel and will, a beginning once, and was created of that only true God, who hath manifested himself in the Church, that he is the eternal Father, and Son, and Holy Ghost, we know: First by testimonies of holy scripture, as by the whole history of the creation set down by Moses. Likewise out of other testimonies of Scripture very many. Psalms, 33 6.9. By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. Ps. 104.113.124.136.146. & isaiah. 44. Act. 4. & 17. He spoke and it was done, he commanded and it stood, or was created. There are other places also in the Psalms, where more largely and amply the wonderful works of God, and the principal parts of the world created by God are proposed to be considered of us, that through the consideration thereof we may learn to put our trust and confidence in God. For to this purpose did the Lord himself propose unto job his marvelous and incomprehensible works conspicuous in heaven, job. 38. & 39 and earth; & other things also created by him, to declare his justice, power, and providence. The creation of the world proved by reason: not only by testimonies of the sacred word Furthermore, besides testimonies of Scripture almost innumerable, it is confirmed also by firm and true reasons, that the world was created of God. First, The authority of God himself avouching the same in his word. Secondly, The originals and beginnings of nations and peoples show it, which could not be feigned of Moses, whenas some remembrance and memorial of them was then extant amongst many: which yet in process of time perished. Thirdly, The novelty and lateness of all other histories compared with the antiquity & ancientness of the sacred story. Fourthly, The age of men decreasing; which showeth that there was greater strength in nature at the first, and that not without some first cause it hath decreased hitherto. Fiftly, The certain course & race of times, even from the beginning of the world, unto the exhibiting of the Messiah. Unto Testimonies of scripture come also arguments drawn out of nature itself. First, The order of things instituted in nature, which must needs have been produced and framed by some intelligent mind, far superior to all things. Secondly, The excellency of the mind of men, and Angels. These intelligent minds have a beginning: therefore they have it from some intelligent cause. Thirdly, The principles or general rules, and natural notions ingenerated in our minds. Fourthly, The tremblings of conscience in the wicked. Fifthly, The constitution and founding of common weals. Sixtly, The ends of all things profitably and wisely ordained. Therefore by some cause understanding & ordaining them. seventhly, The very order of causes and effects, which cannot be carried backward or forward infinitely: for than never should the end be come unto, or the effect produced. Lastly those other arguments and reasons also, which prove that there is a God, prove in like manner that the world was created of God. And although out of Philosophy, or those general principles, which are naturally known, it cannot be known or showed, Whether the world was created from everlasting, or in time: and also, Whether it was to have been created, or no: Likewise Whether it shall endure for ever or no: and whether it shall remain the same, or is to be changed: (for these things depend only upon the will of God, which is only declared to the Church in his word:) yet notwithstanding it may be known by the light of nature; sithence the world was, that it was by God alone produced out of nothing. For even the sounder philosophers are enforced to acknowledge, that GOD is the cause efficient, or maker of all other things which are: Therefore he was the maker both of the first matter of all things, and of those celestial and heavenly spirits, and of the soul of man. But these things are not produced by GOD out of any matter; Therefore out of nothing. Wherefore, whatsoever arguments are brought of Philosophers against the creation of the world, it is easy to perceive that those were not framed out of true philosophy, but by the imaginations of men; if the order of the generation and mutation of things instituted in nature, which was created of God, be discerned from creation. God not idle before the world, but contemplating from everlasting his own wisdom. 1 Objection. God, say the Philosophers, could not be from everlasting idle. But the world not being created, he should have been idle. Therefore the world is eternal. Answer. First, the Mayor is false; If it be all one with them, to be idle, and not to administer and rule the world. For GOD created the world most freely, which being not created, he should nevertheless have been no less perfect, than he is, now when it is created: as who for ever is most perfect of himself and in himself. Secondly, the Minor is also false, If they mean by idle, him who doth nothing at all. For God before the creation of the world did contemplate and behold from everlasting his own wisdom; he begot the Son; from him flowed the holy Ghost: he chose us to everlasting life; he decreed to produce & create the world in time. Thirdly, It is impiety to rush and break in into the secrets of god, who hath provided and prepared hell for curious seekers or searchers, what God did before the creation of things. Motion goeth before any movable thing which is generated: but not before that which is created. 2 Ob. They collect arguments also, whereby to prove, that this motion or mutation of things which now is, hath been from everlasting. Whatsoever can any way be moved or changed, say they, that either having been such from everlasting, hath admitted no change or motion, which were absurd, & is also denied of us: or hath been made such by some generation & motion. But there is no motion or change, except there be some thing before, which can be moved and changed. Wherefore no motion of any thing can be brought, which some other motion hath not gone before; and so there shall be no beginning of changes & mutations. But there is an untruth, & an unsufficient enumeration in the Mayor, for that they imagining that things could never be produced out of other but by generation, take away from god the power of creating what he will, even out of no matter pre-existent or being before. Wherefore our answer is, that Motion goeth before a movable thing which is generated, but not which is created. There went not any motion before the first beginning of motions in nature, but only the creating will of God. 3 Object. All motion, before which was quietness or a ceasing of mutation, hath another motion going before it, whereby is removed the cause of that quietness, or let of mutation. But they say that according to our assertion there is put a quietness before the first motion that ever was in the nature of things. Therefore there must be some motion or mutation, whereby the cause of that quietness was taken away: & so there shall be no mutation which may be said to be the first. Auns. The mayor is true of the mutation & intercourse of things now begun after the creation, but not of the first original of these mutations, & changes, which we now see in the world. For the let & stay of them was then the will of God only; which is not taken away, but being the same, & standing immovable from everlasting to everlasting, beginneth & effecteth the beginnings & ends, & mutations, or motions of things, and also quietness or cessation, & a continuance in the same state, most freely, & without any mutation or change of himself. Seeing then this his divine will alone beginneth the motion & mutation of things without second causes, as he did in the creation of the world; it was not only not necessary, but not so much as possible, by reason of the eternity and immutability of the divine will, that there should be any other mutation before that original & beginning of the motions & mutations of nature. For god will from everlasting to everlasting, that all should then begin, have their moving, mutation, & being, when this beginning was made. There is therefore an ambiguity in the word, quietness. For we grant the Mayor, as concerning that quietness, which signifieth a privation in the subject; that is taken away by motion: But the mayor is false if it mean such a quietness as is an absolute denial of the being of motion. This is taken away, not by motion, but by the will of god, which alone, without second causes & any motion, beginneth motion. 4 Ob. If time be eternal, than motion also is eternal: for time is the measure of motion, Time, as it is taken for the measure of motion, is not eternal. whereby we judge how long or short all motion is. But time is eternal; because every instant or point of time is the end of that time which went before, & the beginning of that which followeth. Therefore also motion is from everlasting. Auns. The appellation of time here is ambiguous or doubtful, and therefore causeth a double answer. For if time be taken only for the measure of some motion, the Mayor is true, but if it be taken for the during of any thing, the Mayor is false: as it is manifest in the during of quietness, which during also is time. So also eternity is time without any mutation of the thing which is eternal. So the Minor also is true as concerning duration; but as concerning the measuring of motion, it is false. Neither is it furthered by the argument which is adjoined concerning an instant. For the first instant or moment wherein any motion beginneth, may be also without any precedent motion (for otherwise we should be feign to say that all, even the shortest motions of all things, were from everlasting.) And that instant is only the beginning, or first point, or indivisible moment, wherein time, by the will of God, began to flow or multiply; but it is not the end of any time forepast. So the first point in a line hath only line after it, not also before it: that is, it is the beginning of the line, not also the end. Heaven is not corrupted naturally, but by the power of God. 5 Objection. Whatsoever hath a beginning hath also an ending. The celestial bodies have no ending. Therefore they had no beginning. Answer. The Mayor is to be distinguished. Whatsoever hath a beginning naturally, by motion or alteration of a pre-existent subject, hath an ending also and is corrupted, to wit, naturally, by motion. The celestial bodies are not corrupted, that is, naturally; for they have not a matter which is capable of another form. Therefore they had no beginning, that is by natural motion. For, by order of nature, corruption followeth the generation of one thing out of another. Now although heaven is not corrupted naturally; yet is it corruptible by the absolute power of GOD working without any motion. For the omnipotency of the Creator is able most freely either to preserve in the same state, or to change, or to bring to nothing as well those things which he formeth out of other things, as which he produceth out of nothing. 6 Objection. God is eternal. Heaven is the palace and seat of god. Therefore heaven is eternal. Answer. It doth not follow. For first there are four terms in this Syllogism. For God is one thing, and the palace and seat of god another thing, which is not god. In like manner the body is the seat of the soul. But it followeth not hereof, that the body is a spiritual, intelligent, immortal essence, because the soul is. Secondly, heaven is the seat of God, not properly, nor necessarily: because God, as being an infinite essence, is in all things, and without allthings. Lib. 1. de Coelo cap. 9 And Aristotle himself witnesseth that he is without heaven. Therefore he can be, though heaven be not; neither needeth he this Tabernacle. But he is said to dwell in heaven, though he fill all things with his essence and power. 1. Because he is above all things, and the Lord and ruler of all. 2. Because he exhibiteth there his glory, majesty, and grace more clearly and fully to be beheld and enjoyed of the blessed Angels and men, than here on earth. Against the first answer the Vbiquetaries' reply in Aristotle's behalf, on this manner: Heaven is the place of the blessedness of the elect; but not god himself, or blessedness. The blessedness of GOD is not without GOD, but is GOD himself. Heaven is the blessedness of GOD, not any place: Therefore heaven is GOD himself. Answer. 1. Not only Aristotle, but the sacred scripture also doth everywhere distinguish heaven from god, as, the thing made, from the maker thereof: and also, opposeth heaven to earth, so that it affirmeth earth to be below, and heaven above us, where GOD communicateth himself and his blessedness unto the elect more clearly and fully, than on earth: Heaven, saith GOD himself, is my seat: and earth my footstool. Wherefore although heaven were somewhere taken for heavenly blessedness, yet might it not be hereof inferred, that heaven properly is not a place, wherein the elect enjoy and shall for ever enjoy that blessedness: For also hell sometimes signifieth hellish pains, yet so, that it excludeth not the place, where the wicked, being truly severed from the Godly, shall suffer those pains and torments. 2. The Minor is false, if heaven be taken for that blessedness, which is GOD himself, being sufficient unto himself in all things. For heaven is a thing created and finite: that blessedness is increate, and immense. And if it be understood of a created blessedness, which is in us communicated from GOD, there are four terms in the Syllogism. For the Mayor proposition speaketh of an increated blessedness, which is the very essence of GOD, neither is communicated at any time to any creature. The external respects and relations of God, are not the mutation or perfection of God, but of the creature. 7 Objection. He that is Lord in possession, is happier than he which is Lord only in possibility. But GOD before the creation was only in possibility Lord. Therefore he is made happier by the creation. But this is absurd. Therefore the world was from everlasting. Answer. He is happier, that is Lord in possession; true, if by the actual dominion and government there arise any more good unto him than he had before. But unto GOD by reason of his exceeding great perfection, simpleness, and immutability, there could or can nothing at all come by his creation and dominion over his creatures. For the respects and appellations of Creator, Lord, Saviour, Redeemer, Father of mankind, and the like, which GOD in time assumeth unto him, do not appertain to God's essence, but signify the beginnings and mutations of creatures; that is, GOD is termed creator, not of any new action or form, that is in him, but of the creatures, which once began to be from him, when they were not at all before. Wherefore these respects, creation, dominion, and the rest, are in the creatures real relations, but in GOD respects only of our consideration. And therefore the creator and the creature are relatives, not mutual, as the Schoolmen well speak and judge: because not both of them, but one only dependeth of the other, and is referred thereto really and formally, that is, the creature. For in the creator is nothing at all depending of the creature. For if the creator and the creature were relatives mutual, than these absurdities necessarily follow; 1. That god is not most perfect in himself. 2. That from everlasting both the creator was as he is creator, and the creature. 3. Or some real thing to have come in time to the divine essence: 4. and therefore the divine essence to be mutable and compound. Wherefore relations in god do not make mutation, but are attributed to god in respect of the creatures. 2 How God made the world. The world created. 1 By the Son and the holy Ghost. 1 THe world was created of God the father by the son, and the holy ghost. Of the son it is said, joh. 1.3. All things were made by this word of the holy Ghost. Gen. 1.2. And the spirit of GOD moved upon the waters. And job. 33.4. The spirit of GOD hath made me. 2. God created the world most freely, without any constraint, not by any absolute necessity, but by necessity of consequence, 2 It was created most freely, without constraint. that is by the decree of his will, which decree though it were eternal and unchangeable, yet was it most free. For neither was God tied to the creating and sustaining of things, neither if he had not at all created the world, or did annihilate it being created & bring it to nothing, were he therefore less good, or less happy. 3. God made the world with his beck only or will, without labour, wearisomeness, 3 Without motion. motion or any change of himself, that is, not by any new action of his, but by his forcible will only, which from everlasting would that things should on a sudden exist and be, at such a time as he had freely appointed and decreed. Isai. 40.28. The Lord hath created the ends of the earth; he neither fainteth nor is weary. Now to work any thing with his beck and word only, is the highest and chiefest manner of working. Five sorts of Agents. For there are five kinds of operations, and agents. 1. A natural agent. 2. That which worketh with an appetite. 3. Men and Devils. 4. Angels. 5. God; which three latter sorts are voluntary agents. 1 Natural. The first therefore is of those things which work according to the quality, and force of their own nature, not being guided by any proper understanding or will of their own: Such is the operation of fire, water, medicinable herbs, precious stones. The actions and operations of these are subject to the rule of those which are voluntary agents, and are by them moved and directed to certain uses, 2 Agents with an appetite; as are brute beasts. and to the performing of certain works. The second, is of those which follow also the lore of nature in working, but not without some proper appetite or desire of their own, though the rule of reason be wanting: But nevertheless their action and working is so ordered, that sometimes it is forced from them against their will. Of this sort are the operations & actions of brute beasts. But these also are subject to the rule & direction of god, Angels, & men; yet so, that no violence is offered unto them, but what they do moved by these superior agents, that they do of their own accord, according to their own nature & force given them of god. The third is, of men & Devils, 3 Men and Devils, working with reason, but corruptly. who also work according to the quality of their nature, namely by reason, & by deliberation, & freely, but corruptly. The fourth is of good spirits, which we call Angels, who likewise as men work by reason & will, but not corruptly: yet notwithstanding, both of them, both men & Angels, though they work according to their nature freely, 4 The blessed Angels, working with reason also, but not corruptly, & yet directed by a higher power. 5 God working most perfectly, and directed by none but by himself. are not exempted from the decree and direction of God. The fifth is, the highest and supreme kind of working, which according to the nature of the first agent floweth from an understanding and will, and that most pure, most perfect, and most right, neither is it subject to the pleasure and disposition of any higher cause. Therefore this agent, which is God himself, is most wise, most good, most free, and immense, which hath no need of any deliberation to go before, and doth without motion, at his beck and commandment only, work and guide all things, which he will, and as he will. Wherefore all things depend of his will, but he of none. Psal. 33.6.9. He spoke, and it was done: he commanded, and it was created. Rom. 4.17. Who quickeneth the dead, and calleth those things which be not as though they were. 4 God created all things of nothing, not of a pre-existent or forebeing matter: 4 The world was created of nothing. not of the Essence of god, nor of any matter coeternal with god. For if God created all things, nothing then is excepted besides the creator himself, no not the matter, whereof all the rest were framed. 1 Objection. That which is produced with some pre-existent thing is not created: All things created of nothing, either immediately or mediately. Man was produced out of a pre-existent thing, the earth, and the rib. Therefore he was not created. But this is false; for the scripture saith that god created man. Therefore creation is not a production of a thing out of nothing. Answer. The Mayor is not simply true. Because those things also are said to be created, whose matter, whereof they came, is of nothing. Man therefore was made of nothing, not immediately, but mediately by reason of his matter, not the last, but the first matter: for this at the beginning, had a beginning from nothing, & out of it afterward divers kinds of things were form. To this reason also, that may be added, namely, that that production also is called creation, whereby a thing, which was not before, is made suddenly, without any motion by the commandment of God only out of a matter indeed, but yet such, as hath no definite power in itself of producing any thing. Such a production, being no natural generation, and being after a sort not out of any matter, is rightly called in the scripture creation. Wherefore it followeth not: Some creation is not of nothing immediately, neither of that which is simply no matter: therefore no creation is of nothing. For creation properly so called is a production of a thing out of nothing. 2 Objection. Of nothing is made nothing. Answer. This principle and rule is true as concerning that order which was appointed by God in nature now created. Further by such an agent, as is created itself, nothing is made of nothing: but that which is impossible to a creature is possible to God the creator. And it appertaineth to our comfort, that God hath created all things of nothing. For if he hath created all things of nothing, he is able also to preserve us, and to hinder the attempts of the wicked, yea to bring them to nothing. 5 God created the world at a certain and definite time, 5 The world created at a certain time. and even in the beginning of times, not from everlasting. For first, all things were created of nothing, and therefore have a beginning. Secondly, it is to be known out of the sacred story, how long the world hath lasted. For according to the verity of the scripture, by Luther's account, they are from the creation of the world to the Nativity of Christ, years, 3960. and so to our time, namely to the year of Christ, 1579. there shall be years 5539. According to Melancthons' supputation, the years from the beginning of the world are 5541. For from the beginning of the world unto Christ he numbereth 3962. years. According to their supputation of Geneva, from the creation of the world unto Christ, are 3942. years and six months. There shall be then to the year of Christ, 1579. from the Creation of the world, 5521. years, and six months. According to the supputation of Beroaldus, from the creation of the world unto Christ, are 3928. years, and so then shall be to the year of Christ 1579. from the creation of the world, 5507. years. These supputations accord very well one with another, as concerning the grand number, though in the lesser number some years are either wanting or abounding. By these four supputations then, of the most learned of our time, compared together, this at the least shall be apparent, that God created not the world before these 5541. years past, and therefore it was not from everlasting. 6 The world created in a certain time. 6 God created not the world in one moment, but in the space of six days. In the seventh day god ended all his works. Object. He that liveth for ever (saith the son of Sirach, Eccle. 18.1.) made all things together. Therefore he made all in one moment. Ans. He speaketh not of a moment of time, but of the whole number of things: as if he should say, whatsoever are, they are all from god by creation. But the causes why god created not all in one moment, are these. 1. Because he would have the creation of the matter itself distinct and manifest from the forming, and fashioning of the bodies of the world, which consist of it. 2. Because he would show his power and liberty in producing and bringing forth whatsoever effects he could, & that without natural causes, while he yieldeth light to the woorld, maketh the earth fruitful, bringeth plants out of it, even before the Sun & Moon were made. 3. He would this way show his goodness and providence, whereby he cherisheth his creatures, and provideth for them not yet borne, bringing beasts into the earth full of plants and food, and men into the world most stored and fraught with all things appertaining to the necessity and delight of life. 4. He would by that order and course of creation hold us not in an idle, but diligent consideration of his works: which also by the consecration of a sabbaoth he hath consecrated to all mankind. 7 All things of the world created good. 7 God created all things most wisely, very good; that is, every thing in their kind and degree perfect. Gen 1.31. All things were very good. Wherefore god was not the cause of sin or deformity; but sin came into the world by man. Object. Death is evil. Likewise it is said, There is no evil which the Lord hath not done. Amos. 3.6. Ans. 1. God at the first creation made all things good; the evil both of crime or essence, & of pain or punishment, ensued upon man's disobedience. 2. Death & calamities are evil, in respect of the creature which suffereth them, and in the judgement of flesh: but they are good, in respect of god, who justly inflicteth them for sin, & doth purge out that sin in the godly by chastisements. Wherefore after the fall of man, god was the author of pains & punishments: because they are in a respect & consideration good: but sin he doth not cause, but only permit. 3 For what cause god created the world. THe ends of the creation of all things are some general, The ends of the creation of the world. 1 The glory of God. some special and subordinate. 1. The first and chief end is the glory of god. For he would have his goodness, wisdom, omnipotency, justice (which his properties he showeth in the creation of all things) be known & magnified of us. Prou. 16.4. The Lord made all things for himself. Psal. 103.22. Praise the Lord all ye his works. Rom. 11.36. Of him, & through him, and for him are all things. 2. The manifesting, knowledge, 2 The knowledge of God. & contemplation of his divine wisdom & goodness shining in the very creation of things. For that he might be celebrated & magnified for his works, he was to create those things which should know him, & should praise & magnify him, being known and manifested unto them in his works. And to this purpose created he natures both endued with reason & without reason, that there might be both those which should praise him, & the matter of his praise. Psalm. 19.1. The heavens declare the glory of god, & the firmament showeth the work of his hands. 3. The administration & governing of the world. 3 His providence. For therefore he created the world, that he might by his providence ever govern, rule, preserve it, & so might perpetually show forth his marvelous works, which he hath done from the beginning of the world, & now doth, & will do: but chief that he might administer the Church & congregation of elect Angels & men. Isai. 40.26. Lift up your eyes on high, & behold who hath created these things. This third end is subordinat & serveth for the second end. 4. 4 That he might gather a church. 5 That all things might serve for man. To gather a church of Angels & men, who should agnise & magnify this creator. 5. That all other things might serve for the safety both of the soul, & body of man: as also for the life, necessity, & delight of men: but especially that they might profit the elect, each thing in their due place, & might be to them as ministers & instruments, whereby god blessing & increasing them, might be lauded & praised of them. Gen. 1.28. Subdue the earth, & rule over the fish of the sea, & over the foul of the heaven, & over every beast that moveth upon the earth. Psal. 8.6. Thou hast made him to have dominion in the works of thine hands: thou hast put all things under his feet. Only man he created for himself: the rest for man, that by man they might serve god. Wherefore when we place creatures in the room of god, we cast ourselves 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 wisdom, power, and goodness therein acknowledged. 2. That neither the Son, nor the holy ghost should be excluded, but each should have their own parts yielded 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 we might know that by them mankind is restored. Colossians. 1. For by him were all things made: And he is the head of the body of the Church; for it pleased the father that in him should all fullness dwell. 4. That seeing god created all things of nothing, we may think that he is able to restore them being corrupted and ruinated, into their first state again. 2. Cor. 4.6. For god that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of the knowledge of the glory of god in the face of jesus Christ. 5. That we may not refer the original of corruption to god, but know, that it was purchased by the fault of Devils and men. john. 8. The Devil is a liar and a murderer from the beginning; & when he speaketh a lie, he speaketh of his own. Rom. 5.12. By one man sin entered into the world, & 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 settled in nature, but that he may either keep or alter it, we should with confidence and full persuasion look for and crave those things which he hath promised, yea those things, which in respect of second causes seem unpossible. Rom. 4. He calleth those things which are not, as if they were. 7. That we should celebrate for ever the known goodness of god, whereby he hath created all things, not for his own profit or happiness (for he wanteth nothing) but for ours: and seeing all other things were created for man's use, we above other creatures, especially being restored from sin and death to righteousness and life, should acknowledge that we own thankfulness unto god therefore. Psal. 8.4. What is man, that thou art mindful of him: and the son of man, that thou visitest him? Thou hast made him to have dominion in the works of thine hands. 8. That we knowing god (in as much as of nothing and through his mere goodness he created all things) to owe nothing to any; but all his creatures to owe themselves & all that they have to him their creator; should confess that to be most just, whatsoever he shall do concerning us and all his creatures; jerem. 45.4. Behold, that which I have built, will I destroy, and that which I have planted, will I pluck up, even this whole land. And seekest thou great things for thyself? seek them not. 9 That we should refer the use of all things to the glory of God, since that we have received all good things from him. Rom. 11. Of him, and through him, and for him are all things. 10 That seeing the works of god were therefore created and placed before our eyes, even for us to behold them; we do not idly, but earnestly, and as much as every man's ability, occasion, and vocation permitteth him, contemplate and consider them, and learning out of them the wisdom, power, and goodness of the Artificer, celebrate it both in this life and in the world to come. Acts. 17.26. He hath made of one blood all mankind to dwell on all the face of the earth, and hath assigned the times which were ordained before & the bounds of their habitation, that they should seek the Lord, if so be they might have groaped after him and found him, though doubtless he be not far off from every one of us. OF ANGELS. AMongst things created by GOD the chief and principal, are those natures which are endued with reason, Angels & men. For in these he imprinted the marks and image of his Divinity, and would have all other things to be the matter of his praise: but of these he would be known and praised, and unto them was his will to impart and communicate his blessedness and joy. The questions concerning Angels are two: the first whereof is, what description is set down in the Scripture, of good Angels: the other, what description is delivered of bad Angels. 1 WHAT GOOD ANGELS ARE. ANgels, both good and bad, as holy Scripture recordeth, 1 Angels, spirits or incorporeal substances. are spirits, by which name here a spiritual person is understood, that is, a substance incorporeal, invisible, individual, living, understanding, incommunicable, not sustained in another, neither the part of an other, as Luc. 24. it is taken. A spirit hath not flesh and bones. Colos. 1.16. All which are in heaven, and in earth, things visible and invisible. Heb. 1.14. They are all ministering spirits. 1. King. 22.21. There came forth a spirit and stood before the Lord. The Angels themselves are not seen, but the bodies or shapes which they take. That therefore both in times passed there appeared oftentimes good Angels, when as the gathering and establishing of the Church, the doctrine of god being not as yet plainly delivered, and the prophecies not fulfilled, needed more extraordinary and miraculous revelations than now; and now a days also not seldom appear bad Angels: this first doth not prove their nature to be visible or corporal. For those visible shapes or bodies, which may be seen or felt, are divers substances from the incorporeal Essence of spirits, being form either of nothing, or of some matter, and carried and moved by a spirit for a time for the working and performing of certain actions. For both they put them off and lay them away again, and also they take forms of divers sorts and kinds; as the Serpent by whom the Devil communed with Eve: men's bodies, whose feet Abraham washed. Gen. 17. A flame in the bush appearing to Moses. Exod. 3. A pillar of cloud and fire in the desert: Horses and Chariots of fire. 2. King. 2. and 6. The error of the Sadduces. And further this very thing refuteth the opinion of the Sadduces, Who, Acts. 23. said there was neither Angel nor spirit; but that good Angels are cogitations and motions raised by GOD in men, or happy events proceeding from GOD: and bad Angels, evil and wandering affections, or lusts, or purposes and devices, which come of the corruption of nature. For except they were living substances and forcible in working, they would not assume, carry, and move bodies and visible shapes. Moreover the Scripture attributeth many things to them every where, which agree not but to natures subsisting by themselves, living, and understanding. For the good Angels were those ministers, by whom the law was delivered in mount Sina. Acts 7. Galat. 3. They shall come with Christ when he shall judge the quick and the dead. Mat 25. They know not the day of judgement. Mat. 24. They always behold the face of the father which is in heaven. Math. 18.10. They rejoice for the salvation of men. Luke. 2. and 15.1. Pet. 1. The elect shall be like unto them. Math. 22. Christ is made more excellent than the Angels. Hebrews. 1. They defend the elect. Psalm. 34. But the evil Angels did not abide in the truth. john 8.44. They appear amongst the children of god. job. 1.6. They invade and possess the bodies of men and beasts. Math. 8. They shall be punished with everlasting torments. Math. 25. Angels are also finite, that is of a limited essence or nature, 2 Angels, finite both in nature, and in properties. and endued with a certain measure of strength and wisdom. For although spirits are not circumscribed in a certain compass of place, as bodies: yet their substance is neither infinitely extended, neither in more places than one at the same time, neither is able in wisdom or power, or other properties to match and equal the immensnes of the Creator. For they are said to go from one place to another, and to be absent from one place, when they are in another; as Luk. 1. Act. 10. & 12. & Dan. 10. They were created by god of nothing, 3 They were created. in the very beginning of the world. Psal. 148. Praise ye him, all ye his Angels; praise him all his army. For he commanded, and they were created. Col. 1.16. By him were all things created which are in heaven, and which are in earth, things visible and invisible: whether they be thrones, or dominions or principalities, or powers etc. Wherefore albeit in Moses there is no mention made, Moses made mention of the Angels in general, though not in particular. in the story of the creation, severally of Angels, as who applying himself to the common capacity of men especially recounteth the visible works of god: yet, whenas he saith that heaven, earth and all the host of them was created, he implieth also Angels, which both are these very heavenly hosts and ministers of god, and are often mentioned among them by Moses himself. And whereas they are called, job. 1. & 38. The children of god; it is not to be understood of any coeternity and propagation of their substance out of god, but of their creation and conformity with god, and of the mutual love between god and them, as in like sort also may be said of men. They were created all good and holy, that is, in their creation, 4 They were created in holiness. they were enriched with strength, wisdom, liberty of will, holiness and righteousness, whereby they might be conformed and like to god, as it is said: He saw all that he had made, and lo, it was very good. And of the good Angels it is said, Psal. 103.20. Ye his Angels, that excel in strength, that do his commandment, in obeying the voice of his word. Mat. 18.10. Their Angels always behold the face of my father which is in heaven. Mat. 22. The elect shall be in the resurrection as the Angels of god in heaven. Luc. 9 they are called holy. Likewise, Isai. 9 Seraphin, that is, flaming or shining, namely with purity and divine wisdom, and with the love of god. But of the bad Angels it is said, john. 8. He abode not in the truth. And in the epistle of juda, The Angels which kept not their first estate, but left their own habitation. 5 And confirmed therein. Now as these former, to be spirits, finite, created by God of nothing, and created good and holy, are in the Scripture delivered as common both to good and bad Angels: So also the Scripture delivereth those things, whereby a huge and exceeding difference appeareth between them. For the good Angels by the especial grace of their Creator were so confirmed and established in that sanctity and blessedness, wherein they were created, that albeit they serve their Creator with an exceeding and most free will, yet can they never revolt from him, or fall from that state of righteousness and felicity, wherein they stand. Wherefore 1. Tim. 5. They are called elect Angels. Mat. 18. They are said always to behold the face of the father: Of those who are elected to everlasting life, it is said, Math. 22. That they shallbe like the Angels. And this perseverance in their state they have, not by the peculiar excellency and virtue of their nature; as it is said, job. 4.18. He found no steadfastness in his servants, and laid folly upon his Angels: But of the mere and free bountifulness of God towards them, by the son of God keeping and guiding them, that they may be joined to him as to their head, and remain together with elect men the everlasting Church and Temple of God, magnifying and praising God for ever. Colos. 1. All things consist in him. Likewise, Ephes. 1. It hath pleased the father to gather together in one all things both which are in heaven, and which are in earth in Christ. 6 To worship and magnify God. The good Angels were both created and confirmed 1 Everlastingly to know and magnify God for his goodness, and bounty towards them and mankind. Psal. 103. Praise the Lord all ye his hosts. Isa. 6.5. They cry: Holy, holy, holy the Lord of hosts, the whole earth is full of his glory. And Luc. 2. They laud & praise God for the manifestation of the Messiah. 7 To be the ministers of God for the saving of his chosen. 2 To be the ministers of god for the accomplishing and maintaining of the safety and salvation of the chosen, when as God by them declareth his will, delivereth the godly out of dangers, defendeth them against the Devils and wicked men: Or also to punish the wicked, who oppugn the Church. Psalm. 34.7. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. Psalm. 91.11. He shall give his Angels charge over thee, to keep thee in all thy ways. They serve also for the wicked. Now although the wicked also and reprobate are defended by the Angels, and receive other benefits not seldom at the hands of God: as john. 5. When after the waters of Bethesda had been troubled by an Angel, whosoever then first stepped in was made whole of his disease: Yet these benefits stretch no further than the commodities of this life, and as other things which befall unto the wicked in this life, whether good or bad, are turned to their destruction, but serve for the defence & delivery of the chosen, for whose sakes, God oftentimes, like as he punisheth the wicked, so also enricheth them with his benefits. They are the ministers of the Elect, by Christ. The ministery then and guard of Angels properly belongeth to the Saints and chosen, unto whom that being lost by sin, is restored by the merit and benefit of Christ. For he is the head of the Church which consisteth of Angels and men, restoring that good will and conjunction (which is between the members of the same body) between men and Angels, and using at his good pleasure the ministery of Angels to safeguard and defend his. Eph. 1. That he might gather together in one all things which are in heaven and in earth, in Christ. Psalm. 97. and Hebrews. 1. Let all the Angels of god worship him. Math. 13. He shall send his Angels. Heb. 12.22. Ye are come unto the mount Zion, and to the City of the living god, the celestial jerusalem, and to the company of innumerable Angels. And Gen. 28.12. jacob saw a ladder which reached from earth to heaven, on which the Lord stood, and the Angels went up and down by it: which signified Christ, God & man, the Mediator. john. 1.51. Ye shall see heaven open, and the Angels of god ascending and descending upon the son of man. Now god doth many things by Angels, and sometimes by many together, which he could as well do either without them, Why God useth the ministry of Angels, being able to bring what he will to pass without them. or by any one of them: Partly in favour and regard of our infirmity; which unless it see itself environed with many succours, defences and instruments of his divine power and bountifulness, falleth presently to doubting of the providence, safeguard, and presence of god: as it is manifest by the example of Elisaeus servant. 2. Kings. 6. and by those consolations and incouragementes which promise unto the Church the aid of Angels: Partly to show his power also over his Angels, who useth their labour and ministery as his pleasure. Hereof, 2. Thes. 1. The Angels are called the powers of the lord jesus when he shall show himself from heaven, that is, by whom he exerciseth his power. Likewise, Ep. 1. & Colos. 1. They are called principalities, might, powers, dominions created by the son of God, subject unto him being exalted at the right hand of God: Because by them he showeth and exerciseth his principality or rule, might, power, and dominion. Likewise, Psalm. 103. & 148.1. King. 22. Apoc. 19 The host of the Lord, and the host of heaven: Because both the number of them is huge and great, and God ruleth over all of them, as a Captain over his soldiers, and doth by them whatsoever he will. Hereof also are they called Cherubins, that is, flying or winged, because they perform and execute, with all readiness and celerity the hosts and commandments of god, and do each their own parts and duties. Whereupon we pray, Let thy will be done in earth as it is in heaven. They are also called gods. Psal. 8. & Heb. 2. Because the nature, and Majesty of god shineth in their strength, virtues, functions, and marvelous works. Which is also signified both by the name of Gabriel, that is, the strength of god; & by the name of Raphael, that is, the medicine of god. For the same cause also the name of Michael, that is, who is like god, Dan. 10. & 12. in the Epistle of Jude, and in the Revelation, cap. 12. Is given to the son of God and an Angel, who is called the Archangel, either because the son of god is head of the Angels, or because god doth according to that measure, which seemeth best to him, distribute his gifts to the Angels, and show forth his powerful operation by them. Of evil spirits or Angels. THEY which now are evil spirits or Angels, although they also were at their creation good, and adorned by God with the same holiness, and righteousness, and blessedness, wherewith the rest were: yet notwithstanding by their own will, & that free, & therefore by their own fault, they averted themselves from GOD, and revolted from his love and from obedience due unto him, so that they left the habitation of God, and no longer continued their conformity with God, but ever burn with a horrible hatred of GOD and men, and, that they may despite GOD, force men to sin, and by force and sleights attempt to cast all down headlong into destruction. 2. Pet. 2.4. God spared not the Angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation. And jude. The Angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgement of the great day. joh 8.44. Ye are of your father the Devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth. When he speaketh a lie, then speaketh he of his own: for he is a liar, and the father thereof. 1. john 3.8. He that committeth sin, is of the Devil: for the Devil sinneth from the beginning. john 13. Satan entered into judas. Acts 5. Satan filled Ananias heart, that he should lie unto the holy Ghost, and keep away part of the price of the possession. Ephes. 2. According to the course of this world, and after the Prince that ruleth in the air, the spirit, that now worketh in the children of disobedience. 2. Thessal. 2. it is said of Antichrist: Whose coming is by the woorcking of Satan with all power and signs, and lying wonders, and in all deceiveableness of unrighteousness among them that perish, because they received not the love of the truth, that they might be saved. And therefore he is called the wicked, 1. john 3.12. Cain, which was of the wicked. Ephes. 6.16. That ye may quench all the fiery darts of the wicked. And every where in the Scripture he is called Satanas, that is, the adversary of god and men. 1. Chronic. 21.1. And Satan stood up against Israel, and provoked David to number Israel. And he is in like manner called, Diabolus, Devil) because he depraveth the word of God, and is a slanderer of men, as in Paradise, & job. 1. & 2. And the Dragon or old Serpent. Revel. 12. & 20. because speaking by a Serpent in Paradise he seduced mankind through his subtlety, neither ceaseth he to seduce them still: Gen. 3.2. Cor. 11. Apoc. 12. The great Dragon, that old Serpent, called the devil and satan, was cast out, which deceiveth all the world. Again, The accuser of our brethren which accused them before our GOD day and night. And Cap. 9 he is called Abaddon and Apollyon, that is, destroying. He is also called the God of this woorld, blinding the eyes of unbelievers. 2. Cor. 4. and the Prince of the world. john 12.14.16. both for his power and forcible working, which he showeth on the wicked, and for that tyranny which he exerciseth against the godly also by god's permission; as withal for that obsequy, homage and obedience, which is done him by the wicked, even those who profess the worship of the true God. Ephes. 6. 1. Pet. 5. 1. King 22. 1. Cor. 10. joh. 8. The refutation of the Manichees, who held two first causes. By these places is made manifest the impiety of the Manichees, who feigned two causes, or two Gods coeternal, the one good, whom they called the light and mind; the other evil, whom they termed the darkness and matter, the former whereof had created good natures, the latter bad: abusing those testimonies of Scripture, where the Devil is called the god and prince of the world, the father of the wicked, author of sin and death, the power of darkness. And standing most of all on this argument, that a good God should not make the cause of evil. For neither hath the Devil any more power either over the godly or over the wicked, or over other creatures, for which he is called the prince & god of the world, than is granted him of God, as appeareth by the first and second chapter of the story of job, and by the invasion of the swine, Mat. 8. Neither is the creation of the wicked, but the corrupting and enforcing of them to evil, attributed to the Devil. Neither is there any need, lest God should be made author of sin, to make another God of the Devil, seeing the Scripture teacheth of Devils and men, that both were created good and holy by God; but the Devil reuoulting from god and seducing men, corrupted both himself and men. And although of their own proper and free will they rush and bend themselves against God: The evil spirits are unchangeablely evil and damned. yet by the just iudegement of God they are so for saken and abjected of him, that they are without all change, or alteration unrecalabite evil, and subject to everlasting torments. Wherefore Jude saith, that they are reserved by GOD in everlasting chains under darekenesse. And Christ, Matth. 25. Go ye cursed from me into everlasting fire, which is prepared for the Devil and his Angels. For though doubtless these evil spirits, were even from their fall despoiled of the celestial habitation and blessedness: yet notwithstanding both they and reprobate men shall be at the last judgement adjudged to more grievous punishment: as contrariwise the felicity and glory of the Godly shall then at length, after the resurrection of their bodies, be in all respects consummated and made perfect. Therefore 2. Pet. 2. and in Jude, these spirits are said to be reserved unto damnation and the judgement of the great day. And Mat. 8. They complain that Christ came to trouble them before their time. Furthermore GOD permitted them to fall into this wickedness, The causes why God permitted them to fall. not only thereby to show his wrath against sin in their everlasting pains: but also to punish by them in this life the wicked, and also to chastise or try and exercise with temptations the elect. For fire is said to be prepared for them from everlasting. Matth. 25. And 1. Sam. 16. vers. 18. The evil spirit of GOD came upon Saul, and vexed him. Psalm. 78.49. He cast upon the Egyptians the fierceness of his anger, indignation and wrath, and vexation by the sending out of evil Angels. But job, cap. 1. vers. 2. is delivered to be afflicted of Satan, for the trial of his constancy. Luc. 22.31. Satan hath desired you to winnow you as wheat. 1. Thessaly. 2. We would have come unto you, but Satan hindered us. 2. Corint. 12.7. Lest I should be exalted above measure through the abundance of revelations, there was given unto me a prick in the flesh, the messenger of Satan to buffet me, because I should not be exalted out of measure. 1. Thessaly. 3. Lest the tempter had tempted you in any sort, and that our labour had been in vain. And Matth. 4. Christ himself is tempted of Satan: and therefore verily is he called the tempter, for that he soliciteth and inicteth men to sin and to reuoult from God, both by offering outward occasions of sins, as also by stirring up the cogitations and inward motions of the will and hart. OF GOD'S PROVIDENCE. The creation and preservation of things are the same in the thing itself, but diverse in consideration. THE Doctrine which entreateth of god's providence, is joined with the place which entreateth of the creation: Because the providence, that is, the preservation and government of things, doth not differ from creation in the thing itself: for that there is but one and the same will or power, or action of God, whereby things both begin to be, and continue: but they differ in consideration only. For the omnipotent will of GOD is called creation, in respect of the beginning, when things by the force and power of his will took their being: it is called providence, as by the selfsame power things are preserved. Wherefore providence is the continuance and accomplishment of creation, or creation itself continued and perpetuated. For as no things would ever have been except GOD had created them: so neither would they retain and keep their being, neither their force of working, neither the very operation itself or motion, if GOD did not preserve and move them effectually. And therefore the Scripture itself often joineth the preservation and continual administration of things with their creation, and from hence reasoneth for God's providence. And GOD is called jehova, not only because he once gave to every thing both small and great, their being, but also, because he maintaineth it in all, ruleth and moveth them so, as that he not only seethe, what is done in all things, but also causeth and inclineth them, to do this, which he from everlasting would every of them to do. And by this his providence he governeth, administereth, ruleth and preserveth all things, that they be not brought to confusion. But albeit there be more in number, and more evident arguments in nature of God's providence than of the creation of all things out of nothing, and therefore the Philosophers do more acknowledge that, than this: yet by reason of the pride of man's heart, which hardly suffereth all good to be ascribed unto God; by reason of the judgement of our sense, unto which most things seem to go by fortune, especially the wills of men: by reason of the knowledge of God's providence, darkened by the fall of man; by reas●n of our desire of avoiding and declining by any means gods fight and judgement; by reason of the small compass of man's mind, and understanding; whereby when men measure God, they cannot easily imagine in him, the government of all things in the world, as being partly hard or impossible, and partly as unworthy of God: and lastly by reason of confusions & sins, all which evils would seem to have God their author, if it should be granted that God governed all things; we find experience every one both in ourselves and others, how hardly the true Doctrine concerning God's providence getteth place in the mind; and that natural light sufficeth not to the right understanding thereof, so great variety of opinions and errors concerning this point of doctrine doth sufficiently declare. Now there are of these, three sorts especially. 1 The Epicures will have either no providence at all, Errors concerning God's providence. or only of those things which are, and are done in the lower parts of the world. 2 The Stoics have devised in steed of providence an absolute necessity and order of all things, being in the very nature of things, whereunto not only all other things, but god himself also is subject. 3 The Peripatetics did imagine, that God indeed doth behold and understand all things: but yet doth not order and rule all things, but moveth the celestial motions, and doth by them send down by way of influence some power and virtue unto the lower parts of nature: but the operations themselves or motions depend of the matter and of the wills of men: that is, they will have the providence of GOD to be a prescience or foreknowledge in god of all things, but not a will decreeing, causing, and ruling all things. Contrarily, The Church teacheth out of the word of God, that nothing is extant and cometh to pass in the whole world, but by the certain and definite, though yet most free and most good counsel and purpose of God. Which that it may the better be understood, these three questions are to be considered. 1 Whether there be any providence of God. 2 What the providence of God is. 3 Why the knowledge thereof is necessary. 1 WHETHER THERE BE ANY PROVIDENCE OF GOD. The providence of God certain and not to be doubted of. It is manifest that they who deny Providence, take away religion and the whole worship of God. For if God doth not respect and rule human affairs, than neither were good things to be desired of him, neither were he to be praised for them received, who doth not give them: neither his anger to be feared, who doth not punish: neither were we to live according to his will, who requireth not obedience, nor maketh or keepeth any difference between the good, and bad. These therefore are the first and most known, and most certain grounds and principles of all religion: That there is a God, and that there is providence: that is, that God knoweth and ruleth those things which are, and are done in the world, and especially mankind, as being the chief and principal part of the world. Neither yet doth the whole Scripture therefore so many ways inculcate God's government of all things, as if their own conscience did not convince every man of it: but that it might the more confirm in us the belief & persuasion of a thing most certain, and most necessary to be known, & teach us that which men know not of it, and correct that which they understand amiss. Testimonies of scripture, for God's providence. There are two sorts of arguments & proofs whereby is confirmed that there is a providence of God. First it is proved by testimonies of Scripture. Act. 17.21. He giveth to all life & breath, and all things: and a little after, In him we live and move and have our being. Matth. 10.29. Are not two Sparrows sold for a farthing, and one of them shall not fall on the ground without your father? Yea and all the hairs of your head are numbered: Like to these are found infinite testimonies in the Scripture, not only as concerning the general rule, but also as concerning particular examples. For there is almost no point of heavenly Doctrine, which is more diligently inculcated & urged in the old Testament, than the Doctrine of God's providence. So in jer. 27. God reasoneth from the general to the particular, that is, from the rule itself to the example. The general is, I have made the earth, the man, and the beast that are upon the ground, and have given it unto whom it pleased me. And presently he adjoineth the particular: Now have I given all these lands into the hands of Nabuchadnezzar the king of Babel my servant. Moreover the providence is confirmed by reasons: Reasons of philosophy for proof of the same. which are in such sort Philosophical, as that also the Scripture often useth the same. Of these there are two sorts, whereof one demonstrateth the thing that is in question, from the works or effects of GOD: the other from the attributes or properties or nature of God, whereon as their proper cause those effects depend. Yet more known proofs and more common and object are those which are drawn from the works or effects of god. For by these, as being more known unto us, we learn and know the cause itself, even the nature and properties of God: then after we know the cause, we return back again from it to the effects, and demonstrate them by this, and have distinct and perfect knowledge thereof. And both these proofs, and reasons are demonstrative, necessarily and irrefragably proving that which is in question, and common to Philosophy with Divinity. But the properties and works of God are better known of them which are in the Church, than of them which are without. And further the providence of God is proved almost by the same arguments, whereby it is showed that there is a God. The reasons drawn from the works or effects of God, for proof of his providence. 1 THE order which is in the nature of things, that is, 1 Order. the most apt disposing of all the parts, & the succession of motions and actions continuing by certain and perpetual Laws and courses, and serving for the preservation of the whole, and for those ends, whereunto things were ordained. This order proceedeth not from a mere sensible nature, neither cometh it by chance or fortune: but contrary, he must needs be most wise, who appointed and settled this order in the nature of things, and so he also, who by his providence governeth and ruleth nature. Psal. 8 19.135.147.148. 2 Th● mind. 2 The mind and understanding which is in Angels and men. Man, which is as it were a little world, is ruled by a mind and understanding: much more than is the great world governed by divine providence, as in the administering whereof more wisdom is required. Whence it is said, Psalm. 94.9. He that planted the ear, shall he not hear? Or he that formed the eye, shall he not see? 3 The natural knowledge of the law. 3 The natural notions of principles engrafted in our minds, o the Law of nature, or the difference between things honest and dishonest. He that hath engraved in the minds of men the rule of directing their life, he will have men to live according to that rule, and therefore respecteth & governeth their life, actions, and events. But God hath engraved in the minds of men such a rule, whereby to discern that which is honest from things dishonest. Therefore he is both the beholder and judge of man's life. Rom. 2.12.13.14.15. As many as have sinned without the Law, shall perish also without the Law: and as many as have sinned in the Law, shall be judged by the Law. (For the hearers of the Law are not righteous before God, but the doers of the Law shallbe justified etc. And PLAUTUS saith, There is verily a God, who both heareth and seethe what we do. 4 The terrors of conscience. 4 The terrors and torments of conscience in the wicked, which generally ensueth upon sin committed by them. These fears cannot be strooken into any without some intelligent and understanding nature, which beholdeth and respecteth all human affairs, especially seeing the wicked cannot escape. Therefore there is some revenger of sins and wickedness, who is God, and who inflicteth those horrors, and also who knoweth and regardeth all things, even the secrets of men. Rom. 1.18. The wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men. And Juvenal writing unto a friend of his some way to comfort him for the loss which he had suffered by trusting too much a cozening and perjured Merchant: Why, saith he, dost thou think such fellows to have escaped, whose mind being conscious and guilty of the deed possesseth them with astonishment, etc. 5 Rewards and punishments. 5 Rewards and punishments. He that at all times and in all places adorneth virtue with rewards, and draweth the wicked to punishment, he must needs rule all mankind by his providence. But God yieldeth more pleasant successes and events to the good, which live with moderation, and soberly, even to those that are without the Church, and punisheth heinous offences with grievous punishments in this life: yea when men wink at them: Therefore GOD ruleth and judgeth the whole world by his providence. Psalm. 58.10. The righteous shall rejoice, when he seethe the vengeance: he shall wash his feet in the blood of the wicked; And men shall say, verily, there is fruit for the righteous, doubtless there is a God that judgeth in the earth. 6 The order and preservation in commonweals. 6 The maintenance and preservation of commonweals. He that ordereth and settleth the Empiers and states of the whole world, preserveth and mantaineth them against the power, hatred, sleights, furies of Devils, tyrants, & wicked men, and at his pleasure altereth and translateth them; it must needs be that he taketh care of, and guideth the affairs, counsels, and actions of men. But it is God, who alone is able to perform, and doth perform these things: for none besides him is mightier than the Devil; and the order of commonweals & kingdoms doth always continue. Therefore god governeth all things by his providence. Proverb. 8.15. By me kings reign, and Princes decree justice. Dan. 4.14. That living men may know, that the most High hath power over the kingdom of men, and giveth to whomsoever he will, & appointeth over it the most abject among men. And Tully saith in a certain Oration, commonweals are governed far more by the aid and assistance of God, than by men's reason and counsel. 7 The virtues, & singular gifts, or heroical instinctes, 7 Heroical instincts. and the excellency of artificers, which God bestoweth for the good and preservation of man's society. And these things are far greater than that they can proceed from a thing mere sensible without understanding, and more excellent than that they should be given of nothing or gotten by men; Nay rather, when GOD will do things for the preserving of man's society, he giveth us men endued with heroical and noble virtues, inventors of arts and sciences, princes valiant, good, and wise, and other the like fit and able instruments: and contrary, when he will punish us for our deserts, he taketh away again such profitable and preserving instruments from us. Therefore there is some disposer of these good things, and so the governor of human affairs. Es●r. 1. The Lord stirred up the spirit of Cyrus. Isai. 3.2. The Lord taketh away the strong man, and the man of war, the judge, and the Prophet. 8 Foretelling of things to come. 8 The prediction and signification of events, or of things to come, and the execution or accomplishment thereof. He that of himself doth foreshow certainly unto men things to come, doth not only foresee those things, but also causeth them, and hath the whole nature of things so in his power, that nothing can be done without his will and pleasure. But God alone doth of himself certainly foreshow things to come. Therefore he doth not only foresee them, but also causeth them, and therefore governeth human affairs. Numb. 23.19. Hath he said, and shall he not do it? And Tully saith: De Djoin. Are there gods, and do they not signify or foretell things? 9 The Ends or fin●● causes of all things. 9 All things in the whole world, both great and small, are not only ordained, but are also done and tend to their certain and appointed end. Therefore it is God, who by his wisdom, and power as he destineth all things to their ends, so also doth bring them thereunto. Reasons drawn from the properties or nature of God. ●●ere is a God. 1 THere is a god. Therefore there is providence. For that God should not rule and govern the world created by him, hath flat repugnancy with the nature of God, (for the world can no more consist without God, than be created without him) and they who deny providence, deny God to be God, and take away all religion. 2 He is omnipotent, 2 His omnipotency. who hath all things so in his own power, that with every thing he may do what he will, and without his will nothing can be done. But God is omnipotent. Therefore he hath the whole nature of things in his power, and effectually moveth and governeth all things at his own pleasure. 3 It is the property of a wise governor, 3 His infinite wisdom. to let nothing of that, which he hath in his power, to be done without his will and counsel. God is most wise, and hath all things in his power, and is present with them. Nothing therefore is done in the world without God's providence. 4 God is most just, and judge of the world. 4 His exceeding justice. Therefore he, in ruling the woorld, giveth rewards unto the good, and inflicteth punishments upon the wicked. 5 God is most good. But that which is most good, 5 His perfect goodness. is most communicable: Therefore as GOD of his infinite goodness created the world, so by the same his goodness doth he preserve, administer, and rule the world created. 6 Every positive thing, and all good is from God, 6 Author of all good. as the first cause and chief good. But not only substances, but all their motions and actions are a certain positive thing & good. Therefore all motions also have God their first cause, and are done by his wil 7 He that will the end or consequent of any event, 7 God maker and disposer of the means which bring to every end. will also the mean or event which goeth before. But GOD will the ends of all things which are done. Therefore he will also all precedent events, either simply and absolutely, or in some sort and respect. 8 God is the first cause of all things. 8 He the first cause. Therefore all things depend on him. 9 An unchangeable prescience or foreknowledge dependeth of an unchangeable cause. 9 His unchangeable foreknowledge of all things. God foreknoweth all things unchangeably from everlasting. Therefore this his foreknowledge must depend of an unchangeable cause. But there is no unchangeable cause beside the will of God. Therefore all things depend and are governed of the will of God. 2 WHAT THE PROVIDENCE OF GOD IS. THe providence of god is the eternal, most free, unchangeable, The definition of God's providence. most just, wise, and good counsel of god, whereby he worketh all good things, and permitteth also evil things to be done, and directeth all things both evil and good to his glory, and the safety of his chosen. The explication of the parts of the definition severally. 1 Counsel. 1 By the name of counsel is comprehended, An understanding, or prescience and foreknowledge of things to come or to be done, & of the causes for which they are, or are not to be done: Likewise a will effecting or working a thing for certain causes, and that in due time and order. Providence therefore is the prescience, and forcible will of God. Psal. 33.11. The counsel of the Lord standeth for ever. isaiah 46.10. My counsel shall stand. Prescience is a knowledge, whereby God knew from everlasting not so much what himself was or is to do, as what not himself, but others, would and will do, as sins. And this prescience belongeth to understanding. Providence & Predestination, though they agree in this, that both are of those things only, which god himself purposed to do, yet they differ: because providence extendeth to all things and to all the works of god: but predestination is extended properly to those creatures only which are endued with reason. Predestination is the most wise, eternal & unchangeable decree of God, whereby he deputed & destined every man, before he was created, to his certain use and end. God predestinated no man to commit sin, though he foreknew sin before. 2 Eternal. 2 That this counsel is eternal cannot be denied: because seeing neither the ignorance of any thing, nor increase of knowledge, nor change of will falleth into God, it is certain that he knew and decreed all things from everlasting. Pro. 8.22. The Lord hath possessed me in the beginning of his way. Isa. 46.10. Which declare the last things from the beginning, & from old the things that were not done. Ephes. 1.4. He hath chosen us in Christ before the foundation of the world. 1. Corint. 2.7. We speak the wisdom of God, which he had determined before the world. 3 Most free. 3 Most free; that is, a decree which was made from everlasting of all things and events, as it pleased him of his great wisdom and goodness, when he had perfect power otherwise to have directed his counsel, or else to have omitted it, or to have done things otherwise, than he decreed to do them by his counsel. Psal. 115.3. He doth whatsoever he wil jer. 18.6. As the clay is in the potter's hand, so are you in mine hand. 4 unchangeable) Because neither error of counsel, 4 unchangeable. nor any change or mutation falleth into god: but what he hath once decreed from everlasting, that as being most good and right doth he bring to pass. 1. Sam. 15.29. The strength of Israel will not lie nor repent. Mal. 3.6. I am the Lord, I change not. 5 Most wise) This is showed both by the wonderful course of things and events in the world, 5 Most wise. and by the scripture itself. job. 12.13. With him is wisdom and strength, he hath counsel and understanding. 6 Most Just) Because the will of God is the only fountain and the chief rule of all justice manifested and declared in the Law. Whatsoever therefore GOD will, 6 Most Just. or hath decreed, or doth work, it is simply and in itself just, whether we know or not know the manner, how it is just. 2. Chro. 19.7. There is no iniquity with the Lord our God, neither respect of persons. Dan. 9.14. 7 Whereby god worketh) This is added, that we may know the counsel of God not to be idle, 7 Effectual in working. but effectual and forcible in working. For god not only once created things & bestowed on them a virtue and force whereby to work, but also doth preserve and move, by his presence and continual working, all things at his pleasure. No creature, whether great or small, can either be, or move, or do or suffer any thing, except God effectually preserve, move and govern it. Act. 17. In him we live, and move, & have our being. And God worketh all things by his sole and eternal will, without any labour or motion. For to will, in him, is both to be able, and to do: and contrary, his power and action is his very eternal and unchangeable wil For in god the will is not disjoined from his efficacy and working, as it cometh to pass in creatures. The working or operation of God is twofold. General, The general and special working of God. whereby he sustaineth and governeth all things especially mankind: special, whereby he beginneth the salvation of his choose in this life, and perfecteth it in the life to come. 1. Tim. 4.14. God is the saviour of all men, specially of those that believe. Ro. 8.14. As many as are led by the spirit of god, they are the sons of god. another division there is of gods working, whereby it is divided into immediate, The Immediate working of God. and mediate working. Immediate working is, when beside, or contrary to the means and order settled by him in nature he worketh what he will; as in all miracles which are described and declared to this end, that we might learn that God doth work most freely, either by means or without them. For that all those miracles are not wrought without divine power, both experience teacheth us (in as much as they cannot be wrought by the power of any creature) and the Scripture witnesseth, as Psalm. 136.4. Which only doth great wonders. Exod. 8.19. This is the finger of God. Gods Mediate working. Mediate working is, when God by creatures or second causes produceth those effects, to which those creatures, or causes, are by the accustomed and common order of nature fit, and so made of God, as when he sustaineth us by nourishments: Deutr. 8 3. and driveth away diseases by medicines. isaiah. 38.21. Take a lump of dry figs and lay it upon the boil, and he shall recover. So likewise God by his word written, read, heard, showeth unto us both his will & himself. Luk. 16.29. They have Moses and the Prophets: let them hear them. His mediate working, sometimes by good means; sometimes by bad. Moreover the mediate working or action of God is done sometimes by good, sometimes by vicious and sinful instruments, as well natural as voluntary: Yet in such wise, that the work of God in them and by them, is always most good, most just, and most holy. For the goodness of gods works depend not upon the goodness, wisdom, and rightness of the instrument, but of god. As touching good instruments, that by them God worketh very well, there is no controversy among the Godly: but of evil instruments, all think not the same. Nevertheless yet, except we will deny 1 the trials and chastisementes of the Godly, or 2 the punishments of the wicked, which are done by the wicked, both to be just, and to proceed from the will, power, and efficacy of God; as also 3 the virtues and such actions and deeds of the wicked as have been for the safety of mankind, to be the gifts and blessings of God; that is, except we will deny that God is a just judge of the world, and powerful in operation, and the efficient of all good things; we must needs doubtless confess that God doth also execute and accomplish his just and holy works and judgements by evil and sinful instruments. So God, Numb. 23.8. blesseth Israel by Balaam. Deutr 13.3. tempteth the people by false Prophets. 1. Sam. 16.14. vexeth Saul by Satan. 2. Sam. 15 12. punisheth David by Absalon. 8 He worketh all good things] Even in all creatures, 8 All good things done by the will of God. both great and small, he worketh good things, so that not only he doth engender and preserve in them a general power and force of working, but doth also effectually move them, so that, without his will being effectual and working, that power and force never in any thing showeth forth itself, or is brought into act, that is, not only all force of working, but also the act and operation itself is in all creatures from GOD as the efficient thereof and director. For by the name of good are understood, What things are said to be good. 1 The substances and natures of things. 2 Their quantities and qualities, forces or powers, or inclinations. 3 Habits and faculties of the mind conformed to the will of God. 4 Motions, actions, and events, as they are motions, and agree with the Law of God. 5 Punishments, as they are the execution of god's justice, and are inflicted by god the most just and righteous judge of the world. All these, since they are either things created of God, or some thing ordained by him and agreeing with his divine Law and justice, they must needs both partake of the nature of good, and proceed from god their efficient, and by his providence continue and be directed. further, 5 All things present, past, and to come, done by God. whereas all things are said to be done by the providence of God, we understand both things passed even from the beginning of the world, & things present and things to come even to all eternity. isaiah. 46.9. Remember the former things of old, for I am god, and there is no other god, and there is nothing like me, etc. 9 He permitteth also evil things to be done. 9 God permitteth evil things. ] evil is twofold, the one of crime or offence, which is sin; the other of pain or punishment, which is every destruction or affliction, or forsaking of the reasonable creature inflicted by God for sin. Example of each signification & meaning is. jer. 18. The evil of punishment is a Moral good, and is done by God. If this nation against whom I have pronounced, turn from their wickedness, I will repent of the plague that I thought to bring upon them. But now because the evil of pain or punishment, being the execution of the Law, and declaration of God's justice, is indeed a natural evil, as it is a destruction of the creature, but is in a consideration a moral good, as it is agreeing with the order of god's justice: this sort of evils also not only as it is an action or motion, but also as it is a destruction or affliction of sinners, is to be ascribed to God as author & efficient thereof: 1 Because he is the first cause & efficient of all good things (now all evil of punishment or pain, as it is a punishment, doth partake of the nature of moral good, because the law and order of God's justice requireth the punishment of sin) 2 Because it is the part of a just judge to punish sin: But God is judge of the world, & will be acknowledged the maintainer of his justice and glory. 2. Chron. 19.6. Ye execute not the judgements of man, but of the Lord. 3 Because the whole Scripture with great consent referreth both the punishments of the wicked, and the chastisements and exercises, & Martyrdoms of the godly, as also the passion and death of the Son of God himself, which is a sacrifice for the sins of men, to the effectual and forcible working of the will of God. As Amos. 3. There is no evil in the City which the Lord hath not done. isaiah. 47.5. I the Lord make peace and create evil. Wherefore we account in the number of good things the punishments of the wicked, and gods judgements: which God not only by his unchangeable decree will have done, but also doth them by his effectual power and will. For although destruction be evil in respect of the creature who suffereth it: yet is it good in respect of the Law and order of divine justice exacting it, and in respect of God most justly inflicting it, & executing as it were the proper and peculiar work of the judge of the world. 1 Objection. Wised. 1.13. God made not death. Answer. True, not before sin, when he created all things. 2 Object. Hose. 13.9. Thy destruction is of thyself Israel. Answer. True, as concerning the desert: but as concerning the effecting or inflicting of their punishments, it is from God. 3 Object. He will not death. Ezech. 18.23. & 33.11. Answer. He will not death with a desire of destroying, God will, and will not death. or that he delighteth in the destruction, vexation, or perdition of his creature: neither would he it, or would effect or cause it, if it were nothing else, but a destruction and perdition. But he will it, & worketh it, and delighteth in it, as it is the punishment of sin, and the execution of his justice, or the delivery of his Church, or a chastisement, or trial, or martyrdom, or ransom, isaiah. 1.24. Psalm. 2.4. Proverb. 1.26. 4 Objection. He will that all men shall be saved. 1. Tim. 2.4. 2. Pet. 3.9. Answer. All men, that is, all sorts of men. For out of all sorts of men he chooseth his chosen. Now of evil of crime or offence, Evil of crime, as it is such, God doth only permit and not wil there is another consideration. For these, as they are sins, or evils of crime, are not considered as good, & S. james saith of them, let no man when he is tempted (that is, when he is solicited to evil) say that he is tempted of God. Therefore God neither intendeth them in his counsel & purpose, neither alloweth, nor worketh, nor furthereth them: but only suffereth or permitteth them to be done of devils & men; that is, doth not hinder them from not being done, when yet he could hinder them: partly to show in punishing them his justice, & partly to show in pardoning them his mercy. Gal. 3.22. The scripture hath concluded all under sin, etc. And Rom. 9.17. For the same purpose have I stirred thee up, etc. But in the mean season the forsaking of his creature, or depriving him of divine light & rightness, & the action itself, which devils & men sinning, do against the Law & will of God, he notwithstanding by his general providence & efficacy will & moveth, but to such an end, as doth best agree with his nature, law, justice, & goodness, whether it be known or unknown to us. Therefore sins are truly said to be done, not by the will or working, but by the permission of God. The word permission, in this place is to be retained, because both it and others of the same force, are sometimes found in the Scripture. As Gen. 26. and 31.7. Psal. 105.14. But yet we must expound it aright out of the scriptures; For God neither will, nor will not sins simply, but in some respect he will, and in some respect he will not, but only permitteth them. Which that it may the better be understood, we must know, that in every sin or evil of crime are two things: namely, the material, or subject, and the formal, Sin is always both in a good subject, and to a good end directed by God. that is the corruption itself, or defect of rightness, sticking & inherent in the subject. The subject, is a thing positive, or a thing of nature, as an inclination, motion, action; & therefore doth it partake of the nature of good, & is wrought and moved by god, but corruption is not wrought by God, but came unto the subject by the will of devils and men forsaking God. Wherefore no sin can be, or be imagined, which is not in some good thing, and hath adjoined unto it some consideration, and respect of good. Otherwise God for his infinite goodness would not suffer it to be done, neither should it be desired of any, neither should at all be: so that it is truly said, that there cannot be put any thing which is the chief and extreme evil, that is, such, as doth take away good wholly: for it should not be desired under some show and apparency that it had of good, neither should it have a subject wherein in to be, Sin always is to be discerned from good. and so should destroy itself. But albeit evil is always joined with good, and doth concur with it in the same actions or inclinations: yet these two things are diligently to be severed and discerned, neither is the work of the Creator to be confounded with the work of the creature sinning least either God thereby be made the cause of sin, or the greatest part of the government of the world and human affairs be taken from him. Hereby we may understand, how far forth god will sin, In sin God effectually will, 1 The subject or matter. how he will not, but permitteth it. He will therefore sins, 1 As concerning their matter, that is, the actions themselves of men sinning, motions and inclinations to objects, as they are only such, God will, worketh and directeth. For both they partake of the nature of good: and if God simply would them not, they should not at all be done. 2. ● The ends. As concerning the ends whereunto God destineth those actions, which are sins: that is, he will the actions of sinners, as they are the punishments of the wicked, or chastisementes, or trials, or martyrdoms of the godly, or the Sacrifice of the Son of GOD for the sins of men. But these ends are most good, and most agreeing with the nature, justice, and goodness of GOD. Therefore GOD, the first cause of all good, will, intendeth, and worketh these in the sins or actions of the wicked: and by a consequent, also the actions themselves, which the wicked do in sinning, and by which as means GOD attaineth to those ends. 3. 3 The forsaking of his creatures. As concerning the withdrawing of his grace, that is, his divine light and rightness. This withdrawing is an action, proper to god, namely his eternal and forcible working will, destining whom it will, to be forsaken. It is also just and holy, because GOD is bound to none: and because it is either the exploration and trial of the creature, or the punishment of sin. And this withdrawing once being put, the inclinations, motions, actions of the creature cannot but err and serve from the Law of GOD, and be sins. Now as the inclinations, motions, and actions of sinners, The corruption of the action or inclination God will not, but permitteth. are sins, that is, are repugnant to order and nature; and serve from the Law of GOD, because they are done without the knowledge of God's will, and purpose of obeying him: So God neither will, nor ordaineth, nor alloweth, nor commandeth, nor worketh, nor furthereth them: but forbiddeth, condemneth, punisheth and suffereth them to be committed of his creatures, and to concur with his most just decrees, judgements, and works: thereby to show, how necessary and needful for the creature is the grace of the holy ghost to fly sin, and to manifest his justice and power in punishing sin. Wherefore the permission of sin, is no idle permission, or a cessation and ceasing of God's providence and working in the actions of the wicked, as if they did depend only upon the will of the creature: but this permission is of efficacy, and worketh. It is permission, as concerning the formal cause of sin, that is, corruption itself, which the creature hath of itself, not by any effection or working of GOD: but it is of efficacy, and worketh, as concerning the motions and actions of the creature sinning, which god effectually will, and moveth, as also concerning the withdrawing of his grace, & the ends, whereunto he destineth, directeth, and bringeth the actions of them that sin. GOD then is said to permit sin. 1. Because his will, Why God is said to permit sin. where-by he will have some one work done by a reasonable creature, he doth not make known unto him. 2. Because he doth not correct and incline the will of the creature to obey in that work his divine will, that is, to do it to that end which GOD will, by either general or special commandment. These two are signified, when GOD is said, to withdraw from his creature his grace, or special working: to forsake him: to deprive him of light and rightness, or of conformity with the Law: to leave him in natural blindness and corruption: to will and permit, that together with the action, which God woorcketh by his creatures, and is in respect of GOD most just, the sin of the creatures may concur, by the coming whereof that action, in respect of the creatures is made evil, and highly displeasing god. 3. Because notwithstanding god so moveth, inclineth, and ruleth by his secret and general providence the will and all the actions of the creature so forsaken, as that by the creatures sinning, himself doth execute the most just decrees of his own wil For such is the liberty, wisdom, goodness, and power of God, that no less by vicious than by good instruments, he most well, justly, and holily worketh what he wil Neither is God's work, by reason of either the goodness or badness of the instrument, more or less good: as neither the work of wicked men, is made good, for that God doth well use it. For God doing in all things what he will, will always and doth that which is right. Now that together with him working well the creature may also work well, it is necessary that the special working of God therein concur with his general working, that is, that he correct the creature by his spirit. Whenas therefore God doth move the creature only by a general working and not by a special, The creature worketh well together with god working well, if God correct him. the creature doth necessarily, though yet freely, serve & defect from rightness, god himself notwithstanding working holily and accomplishing by his creature the just and good work of his will and providence. God correcteth whom he wil If any man demand, why then God doth not correct vicious instruments, that god using them well, themselves also may work well? God himself answereth him, Exod. 33.19. and Rom. 9 15. I will have mercy on whom I will have mercy: And Ro. 9.20. O man, who art thou which pleadest against God? Hath not the potter power of the clay? Rom. 11.35. Who hath given unto him first, and it shall be recompensed? God performeth nothing of duty, but all of mercy unto his creatures. It is free therefore to him, to do what, and in what sort, & how far forth, and to whom he will, according as it is said, Mat. 20.15. Is it not lawful for me to do as I will with mine own? Permission therefore is the withdrawing of the grace of God, What permission is. whereby god 1. when he executeth the decrees of his will by reasonable creatures, 2. either doth not open his will, whereby he would have that work done, to the creature; 3. or doth not incline the will of the creature, to obey his will in that action. Or, permission, is the secret providence or will & power of god, 1. whereby he effectually will, moveth, and moderateth the motions and actions even of men sinning, as they are actions, and punishments both of them and others: 2. but sin itself he neither will nor worketh: neither yet hindereth it, but in his just judgement suffereth it to concur with their actions. 3. and this also he useth to the illustrating of his glory. This description of God's permission of sins is confirmed by many places of Scripture. Permission of sin confirmed by sundry places of scripture, according as it was before described. For first that God neither will nor worketh sins, as they are sins, is confessed by all the godly, and all such as are of sound judgement: seeing both the infinite goodness of god cannot be the cause of evil, which hath in it no respect and quality of good, and god himself doth often avouch this of himself. As Psalm. 5. Not a god that loveth wickedness. Neither are there fewer places of Scripture, which teach most clearly that the actions of the wicked, which they do when they sin, are done and ruled, though by the secret, yet by the good and just will of god: As Gen 45.8. joseph saith that he was sent of god into Egypt. Exod. 7. and 10. & 11. Deut. 2. Ios. 11. jud. 3. & 4. we learn, that the indurating and hardening of Pharaoh and other enemies of the Israelites, was wrought by the lord, & that to this end, as thereby to punish his enemies, and to show forth his glory. 2. Sam. 12.11. & 16.10. and 24. 1. job 12 25. Psalm. 119.10. isaiah. 10.6. and 63.17. Lament. 3.37. jer. 48.10. Acts 2.23. and. 4.28. Rom. 11.8. & 14.23. These and the like places of holy writ do show by two reasons or arguments, That god did not permit without some working also of his own, but did effectually will that working of Pharaos' will and others, whereby they opposed themselves against Israel: First, because these Scriptures refer the cause of their indurating wrought by themselves to an indurating wrought by GOD, that is, that therefore they would not the dimissing of the people, or the entering of a peace or league with them, because GOD did incline their wills to this, that they should not will. secondly, because these scriptures add further the final causes of this counsel and purpose of god; even that his enemies might be punished, and the glory of god magnified. For seeing God would the ends, he would also most justly the means, by which he would come unto them: the kings notwithstanding and people themselves neither respecting, nor knowing it, neither being enforced or constrained thereto, and therefore sinning, and perishing through their own fault and demerit. Moreover by these few and other infinite places of scripture, it is apparent, that God, though by his secret, yet effectual consent, motion, and instinct, doth most justly work those actions or works by his creatures, which they with sin perform: for because that they being destitute of the grace of the holy Ghost, either are ignorant of the will of God concerning those works: Or, when they do them, they respect not this, to execute the known will or commandments of God, but to fulfil their own lusts, against the law of God: Therefore they working together with God, work ill, when God worketh well by them. For neither do the creatures therefore sin, for that God doth by their will and actions execute his judgements: for then also should the good Angel's sin, by whom God sometimes punisheth the wickedness of men: but because in their action they have no respect of gods commandment, neither do it to that end, as thereby to obey god. Permission is the withdrawing of God's grace. Further, that God doth in such sort permit sin, as that he doth not illighten their minds with the knowledge of his will, or doth not bend their hearts and wills, which by his arcane and secret efficacy he inclineth whither himself listeth, unto this, as for the obeying of God to pursue or fly these or those objects, that is, doth not conform the wills of sinning creatures to his will; these sayings of scripture witness. Rom. 14. Whatsoever is not of faith, is sin. Deut. 13. If there arise among you a Prophet, or a dreamer of dreams, saying, let us go after other gods, thou shalt not hearken unto the words of the Prophet; for the Lord your god proveth you. Deut. 29.2. Ye have seen all that the Lord did before your eyes in the land of Egypt etc. Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. 1. Sam. 24.14. Wickedness proceedeth from the wicked; but mine hand be not upon thee. Lastly, in the description of providence it was said, God directeth all both good and evil unto his glory, and his chosens salvation. that it directeth all things both good and evil to god's glory, that is, to the manifesting and magnifying of his divine justice, power, wisdom, truth, mercy, and goodness: And to the safety of his chosen, that is, to the life, joy, wisdom, righteousness, glory and felicity everlasting of his Church. And that to these ends, even to the glory of god, & safety of his choose, all the counsels & works of God, & in them also the punishments of sin are referred of God, aught to be out of controversy: seeing in all of them is beheld the glory of god, & his fatherly care towards his Church. Psalm 19.1. The heavens declare the glory of god, and the firmament showeth the work of his hands, Isai. 48.9. For my name's sake will I differre my wrath. Rom 8.28. We know that all things work together for the best, unto them that love god. john. 9 3. Neither hath this man sinned nor his parents, but that the works of god should be showed on him. God useth also sin or corruption itself (which yet himself worketh not, but suffereth to concur with his own action in the wicked) 1. To show forth both his justice in punishing it, and his mercy in remitting it. 2. To work in us a hatred of sin, true humility, and an imploring of god's grace, and thankfulness of our delivery from sin and death. Prou. 16.4. The Lord hath made all things for his own sake: yea even the wicked (but not wickedness) for the day of evil. Exod. 9.16. Rom. 9.17.22.23. Ezech. 16.61.62.63. Gal. 3. We are further to consider the degrees of gods providence. The degrees of God's providence, whereby he tendereth the whole world, mankind, his chosen. For he respecteth indeed and governeth all his creatures, but especially mankind, as being the chief and principal amongst his works, and which being created according to his image, he hath adorned with very many benefits above all other creatures: And in mankind especially those whom he hath elected and chosen to eternal life, whom with the blessed Angels, he maketh one everlasting Church, that in them he may dwell, as in his Temple and habitation, and therefore doth so guide and rule them in the whole race of their life, as that all things must serve for their safety. Now have we explicated and made plain the definition of god's providence: The providence of God, is the governing and guiding of every particular thing. whereout ariseth a Question greatly to be considered, which is, whether gods providence extendeth itself to all things. Answer. Yea to every little thing doth the providence of GOD extend itself. And that all things, both the greatest, and the smallest of them are ruled by the providence of GOD, and that his providence is extended to all actions and motions of all creatures, even of those that sin, so that all things, whatsoever are done, come not to pass but by the eternal counsel and purpose of GOD, either working them, as they have a respect and quality of good in them, or permitting them, as they are sins, but moderating, and governing all things, even sin itself, and directing them to his glory, and the safety of his chosen; is confirmed both by very many testimonies of Scripture, and also by reasons drawn from the nature of God. Testimonies. Of the testimonies which may be alleged for confirmation hereof, there are certain orders and ranks. For, some are universal and general, which teach, that all events universally are subject to God's providence. Some are particular, which speak both of some particular, and certain events, as also of the whole specials and generals thereof. For the Scripture doth often transfer that to the whole specials & generals, which it speaketh of particular & singular examples. Wherefore it will have all the individuals & singulars of the whole specials & generals, to be subject to the divine providence of God. Of particular testimonies some belong to reasonable creatures, or such as have a will in working, be they good, or be they bad; some to those which are without reason, whether they be things living, or not living. Some likewise entreat of things contingent, fortuning, and casual, which sooth are such in respect of us: Some speak of necessary things. Now to all these heads as it were and principals, add we some such testimonies, as are most clear and famous: for there are infinite. God's general providence confirmed. The universal and general providence of God is witnessed by these, Eph. 1.11. He worketh all things after the counsel of his own will. Acts. 17.25. He giveth to all life and breath, and all things. Num. 23.19. Hath he said, and shall he not do it? And hath he spoken? And shall be not accomplish it? Nehem. 9.6. Thou hast made heaven and earth, and all things that are therein, the seas and all that are in them: And thou preservest them all. isaiah. 45.7. I form the light, and create darkness: I make peace, and create evil; I the Lord do all these things. Of the providence of God over reasonable creatures, the history of joseph yieldeth us notable testimonies. Gene. 45.18. God's particular providence over creatures endued with reason. You sent not me hither but God. Gene. 50.20. When ye thought evil against me, God disposed it to good. Likewise, the indurating and hardening of Pharaoh. Exodus. 3.4.7.8.9.10.14. Exodus. 4.11. Who hath given the mouth to man, or who hath made the dumb, or the deaf, or him that seethe? Have not I the Lord? Therefore go now, and I will be with thy mouth. john. 9.3. it is said, that GOD would that he should be borne blind, to whom CHRIST restored his sight. Ios. 11.6. The LORD said unto josua, be not afraid for them; for to morrow about this time will I deliver them all slain before Israel. josua. 21.45. There failed nothing of all the good things which the LORD said unto the house of Israel, but all came to pass. 2. Samuel. 16.10. The LORD hath bidden him curse David. 1. Kings 22.20. Who shall entice Ahab that he may go and fall at Ramoth Gilead, and so forth. Thou shalt entice and shalt also prevail. proverbs. 21.1. The kings heart is in the hand of the LORD: he turneth it whither soever it pleaseth him. Prou. 19.14. A prudent wife cometh of the LORD. Prou. 22.14. The mouth of strange women is as a deep pit. He with whom the LORD is angry shall fall therein. Esd. 10.5. The LORD calleth the king of Assyrians the rod of his fury. Lament. 3.37. Who is he then that saith, and it cometh to pass, and the LORD commandeth it not? Daniel. 4.32. 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 dost thou? Acts. 4.27. Herode and Pontius Pilate with the gentiles and the people of Israel gathered themselves together to do whatsoever thine hand and thy counsel had determined before to be done. Of his providence in creatures which are without reason whether they be living or not living, His providence over creatures void of reason. testimonies are extaunt every where in the sacred Scriptures. job. 37. Psalm. 34.20. The Lord keepeth all the just man's bones. Psalm. 104. throughout the whole Psalm. Likewise, Psalm. 134.7. He bringeth up the clouds from the ends of the earth, and makeeth the lightnings with the rain, he draweth forth the wind out of his treasures. Gen. 8.1. God remembered Noah, and made a wind to pass upon the earth. Psal. 147.8.9. Which giveth to beasts their food, and to the young Ravens that cry. Mat. 6 26.30. Your heavenly father feedeth the fowls of the Air. And a little after, If god so cloth the grass of the field, shall he not do much more unto you? His providence over things casual and fortuning. Of the providence of god governing things contingent, fortuning and casual, these places of scriptures speak, Exod. 21.13. If a man hath not laid wait, but God hath offered him into his hand, than I will appoint thee a place whither he shall flee. Math. 10.29.30. Are not two sparrows sold for a farthing, and one of them shall not fall on the ground without your father? Yea, and all the hairs of your head are numbered. job. 1.21. The Lord hath given, and the Lord hath taken it, blessed be the name of the Lord. Prou. 16.33. The lot is cast into the lap, but the whole disposition thereof is of the Lord. Ios. 7. God openeth the theft of Achan by lot. His providence in necessary events. Lastly, that necessary events (whether such come by a natural necessity, or by the order so settled of God in nature, or whether they be by a conditional necessity, as in respect of God's decree or other causes coming between) are wrought and ruled by the providence of God, these sayings do prove, job. 37.5. God thundereth marvelously with his voice: he saith to the snow, be thou upon the earth, likewise the small rain and to the great rain of his power. The whirl wind cometh out of the south, and the cold from the Northwind. At the breath of God the frost is given. job. 38.27. He causeth the bud of the herb to spring forth by rain: he begetteth the dew, the frost, the ice: he bringeth forth mazzareth in their time, he guideth Arcturus, he guideth the motions of heaven, & effectually worketh by them in these lower regions. Psal. 104.14. He causeth the grass to grow for the cattle, and herb for the use of man, that he may bring forth bread out of the earth, etc. Prou. 20.12. The Lord hath made both these, even the ear to hear, and the eye to see, that is, God made not only the power, but the very act also of hearing and seeing. So not one bone of Christ was broken, john. 19.36. Because that was decreed and foretold by God, Exod. 12.46. So Christ according to the determinate counsel of God was delivered up to be slain of the jews. Act. 3.23. Isai. 46.10. My counsel shall stand, and I will do whatsoever I will: I call a bird from the East, and the man of my counsel from far. As I have spoken it, so will I bring it to pass. I have purposed it, and I will do it. To these and the like testimonies of scriptures those places also may be added, which confirm the resurrection & raising again from the dead of those bodies which we carry about with us in this life, as Philip. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself. 1. Cor. 15.53. This corruptible must put on incorruption, & this mortal must put on immortality. For seeing we see the substance of our bodies to be so many ways changed & scattered after death, when as they are mouldered into dust, Gen. 3. job. 10. it followeth thereof necessarily that there is a providence of god which taketh a most straight and exact care even of the smallest dust, whereby the substance of our bodies so often altered & dissipated into infinite forms & parts is again in such wise to be recollected, gathered together, & reduced to their first mass & form, as that not other, but the self same bodies which we have in this life shall rise again. Against these places of scripture alleged some make exception, that the examples, whereof these places speak, are particular & prophetical events administered by the special counsel of god, and that therefore there may not be framed a general rule universally extending to all events. But against these we return a threefold answer. For first, The like causes are found in all events, for which the scripture affirmeth those events afore recited to have been done or to be done by the counsel & decree of god; namely the glory of god, and the safety of his chosen. The causes therefore of all events being like, we are to judge alike of all. For all wise men confess that a general is well gathered out of the enumeration or numbering of many singulars or particulars, then, when as there cannot be alleged any different or unlike example. Neither doth any of the godly & such as conceive aright of the immeasurable wisdom of god deny, that god hath most good reasons for all things which are done, albeit they are not known to us, whereby all things are referred to those two last ends. Wherefore those things which god hath not foretold or hath not by the special testimony of his word showed to be done by his will, are no less to be thought to depend of his secret government than those things which he hath by plain words expressed, that himself either would do hereafter, or before had done. Secondly, we see the scripture itself not only to attribute the particular events of all both specials and generals unto gods providence, but further to transfer & apply the same to all the specials & generals, which it speaketh of singular and particular examples. Wherefore the scripture will have the same also to be understood of all individuals & singulars. For as god brought the wind upon the earth, Gen. 8. so doth he bring the wind out of his treasures, Psal. 135. As he would that he, of whom it is spoken, joh. 9 should be borne blind, so doth he make the deaf and the dumb, him that seethe, and the blind. Exod 4. As he destroyeth the counsel of Achitophel. 2. Sam. 17. so he frustrateth the counsels of the gentiles, Psalm. 53. As he commanded the Ravens to feed Elias, 1. Kings. 17. so one sparrow falleth not to the ground without him. As Christ could not be taken before the time appointed by God: so can no evil happen to any of us, but at such time and place, and in such manner, as pleaseth God. For therefore doth the scripture, to teach us how to collect and gather, recount so many examples of God's providence. Thirdly, there are also places of Scripture, wherein the general referring of all things to the providence of God is plainly expressed, or is signified by a Synecdoche (which figure of speech we use when we signify the whole by a part, or a part by the whole) or by the comparing of lesser things with greater, or greater with lesser. Ezec. 12.25. The thing that I shall speak shall come to pass. And God speaketh, not only those things which he revealeth unto us, but whatsoever also from everlasting he hath decreed and purposed with himself. Infinite almost are the testimonies, which demonstrate that the providence of God extendeth itself to all things: but these now shall easily suffice. For by these verily it is apparent, that even every the least and smallest thing, both good, and bad, is ruled by the providence of God: yet in such wise, as that those things which partake of the nature of good, are not only done according to the providence of god (that is, god not willing, neither commanding, nor working them, but permitting by his providence, and directing them unto the ends by him appointed) but also by the providence of God, as the cause: but those things which are evil, are done according to the providence, but not by the providence of God, that is, God willing, commanding, and working them. For all good things are done, God willing them: evil, God permitting them. And God will those things, by his will, which he liketh, worketh and commandeth. He permitteth those things which he neither liketh, nor commandeth, nor worketh nor furthereth: but which he condemneth, forbiddeth, & punisheth. That appeareth especially out of those testimonies, which were alleged concerning reasonable creatures: For they show that all reasonable creatures, both Angels, and men, and those both good, and bad, are ruled and governed by God's providence: but so, that whatsoever good is in them, that is from god himself, who worketh this in reasonable creatures; but whatsoever ill is in them, is of themselves, being by nature evil, not of God who is most good. All good things god worketh himself in reasonable creatures, but evil things he permitteth in respect of other things that are good. The reasons, whereby is demonstrated, The reasons and arguments to prove all things to be done by the providence of God. 1 God's omnipotency. 2 His wisdom. that the providence of God extendeth itself to all things, are almost the same with those, which prove that there is a providence of god. 1 That which is not done if God no way will it, must needs be done god some way willing it. This is true by the rule of contradiction, where one of the two contradictory propositions must always be true. But nothing can be done, god no way willing it, that is, god simply not willing it because he is omnipotent. And it is proper to omnipotency, for one to be able to do what he will, and to forbid, what he will not have done. Therefore all things are done, god some way willing them, to wit, either simply, as good things; or after a sort, as evil things. For if he would & could not, he should not be omnipotent. Now concerning those, which after a sort he will, after a sort he will not, he decreeth of that part, whereof he hath weightier & better reasons, whether known or unknown unto us. 2 It is proper to him that is most wise, not to suffer any thing which is in his power, to be done without his will and counsel. And how much the wiser he is, so much the more largely doth his government extend itself. But god is a governor infinitely wise, and hath in his power all things. Therefore he suffereth nothing to come to pass without his certain and determined counsel. And further, if the number of things were infinite, yet were god sufficient for the administering of them: seeing he is of an exceeding and infinite wisdom. And therefore he easily taketh care of all things that are created; which although they be many, yet in themselves, and most of all in respect of Gods infinite wisdom, they are finite, and limited. 3 God will the ende● of all things. 3 He that will the end or consequent of any thing or event; he will also the means or antecedent, or that event, whereby the end is come unto. But God will the ends of all things and events, whether good or bad. Therefore he will universally all things which are, and are done, if not simply, yet in some sort and respect. For whatsoever things are, or are done in the world, either they are the end and consequent, or the antecedent and mean whereby to attain unto the end. The Mayor is manifest. The Minor is thus proved. God will all that is good. But of all things there are some ends most good; otherwise god by reason of his immense goodness would not permit them to be done. Prou. 16 4. The Lord hath made allthings for his own sake, yea even the wicked for the day of evil. Therefore the ends of all events are wrought by the will of God. 4 God is the first cause. 4 The first cause is that which doth not depend of any other, but whereof all second causes, and their actions and motions depend and are governed. But God is the first cause of all things. Therefore God and his counsels and works do not depend or are governed of any other, but all other things of him, neither according to others actions doth he determine of his, but himself decreeth all things so to be done: that is, God hath not therefore determined or decreed any thing, for that he foresaw that second causes would so do; but therefore all things shall be so, for that they are so determined or decreed by him. Now to depend of another is, upon consideration first had of another's action, whether present, or past, or to come, to be moved thereby to determine and do a thing. 5 The unchangeableness of God's foreknowledge. 5 What God unchangeably foreknoweth he also unchangeably will from everlasting. But God from everlasting foreknoweth unchangeably all things, even those which are most mutable. Therefore he would from everlasting unchangeably all things, either simply, or in some sort and respect. The Minor is manifest. The Mayor is thus proved. All certain and unchangeable prescience or foreknowledge, dependeth on an unchangeable cause: But there is no unchangeable cause besides the will of God. For all second causes are in themselves changeable, and might have not been. Therefore Gods will alone is the cause of his unchangeable prescience, that is, GOD therefore foreknoweth that a thing shall be so, because he will and decreeth it to be done so, either simply, or in some respect. For if he simply would it not, it could never have been done and foreknown of him. The sum is. God's will and decree is the cause both of the event and of the foreseeing or foreknowing of it: but the foreseeing, is not the cause of the effect. Moreover prescience in GOD is not severed from his will and working, as in creatures: but they are both but one thing differing in consideration only. Num. 23.19. Hath he said it, and shall he not do it? And hath he spoken, and shall he not accomplish it? 6 All natural good things are from GOD as the first cause. But all the faculties, motions, actions of all things, 6 God the cause of all good, as it is good. as they are merely such, are natural good things, that is, things made and ordained of GOD in nature. Therefore all are from GOD their author and effectour, and are wrought by GOD'S providence. Acts. 17.28. In him we live, and move, and have our being. A Confutation of certain Sophisms or cavils, which are wont to be objected against the providence of god moving and governing all and every particular, whether good or bad, great or small, most justly. The first, of confusions and things disordered in nature. No confused or disordered things have their being, Confusions, as they are such, are not from God as efficient of them, but directing them. or are governed by the providence of god. 1. Cor. 14.33. But whatsoever things are under the son, are confused, because all are vanity. Eccles. 1.14. Therefore they are not ruled and governed by divine providence. Answer. The Mayor proposition consisting of doubtful terms is to be distinguished. No confuse things, true, if they be simply confuse, are governed by the providence of god, that is, the providence of god working them, as they are confuse. All things that are under the Son, that is, human things, are confuse and vain: true, but not simply, so that no order and good at all lieth hid and is found in that confusion. For if they were such, god for his great goodness and justice, would not permit them to be done. Wherefore if by the confusions of the would they collect and conclude that there is no providence, there is more avouched in the conclusion, than was contained in the premises; or they proceed from that which is in some respect so, to conclude the same to be simply and absolutely so. For whereas many things in the world are well ordered, as the celestial motions, the preservation of the kinds of all things, commonweals, the punishments of wicked men, & many more: it may not by this argument be concluded of all things, but of those only which are done against the order by god appointed, that they are not governed by his providence: but those things, in which a most manifest order doth appear, shallbe an evident testimony of god's wisdom & effectual working But if then they conclude that those disordered things are not ruled and governed of god; so also shall there be more said in the conclusion, than was in the premises. For it followeth thereof, not that the things confuse & troubled, but that the confusion or troubling of order, which is in them, is not of god: As the wicked were created of god: albeit their wickedness proceeded not from god but from themselves. For every thing is not necessarily avouched of the concrete, or subject so qualified, which is affirmed of the abstract or quality itself. Wherefore if it be again replied, putting this Mayor, That disordered things are not, or are not ruled of god, and therefore many things in the world not done by his providence; even thus too is the Mayor diversly faulty For first that it be granted, that things disordered, if they be simply such, are not, or are not ruled of god: yet cannot this be granted of them, if both confusion & order in divers respects be found in them. There is order even in disordered things. Now neither devils nor men commit any thing so repugnant to the order settled by god, wherein, albeit in respect of their corrupt will it be most disordered, there is not yet the most wise order of divine justice, power and goodness lying hid under that confusion, which themselves have caused: and for the most part also the same doth manifestly appear, the event, or god himself by his word declaring it. Great confusion was there in the jews detestable murder, when they crucified the son of god: and yet notwithstanding the hand and counsel of god hath defined & determined nothing with more wonderful order and wisdom than the death of the son for our sins. All human things therefore are vain, not in respect of the will and decree, or providence of god: for if we respect it, they are most well ordered, even such as in men's judgements seem most disordered: but in respect of men, as concerning both the fault, and the punishment. For first, all our things, GOD not illightening, correcting, and directing us by his spirit, are evil, and displeasing GOD. Secondly, they obtain not their expected and hoped events, or those at leastwise not firm and stable, neither such, wherein sound and solid felicity and blessedness doth consist. Thirdly, That wisdom also, which is the knowledge of God's will, and a true desire to be obedient thereunto, in this life is joined with manifold errors, sins, and calamities. Therefore human matters are not ruled of GOD, that is, working them, as they are confuse and sins: but are ruled of GOD permitting sins, even as they are sins, and directing them to most good ends; but woorcking all that is good, even those things which lie did in things disordered and confuse. Moreover, the evils which just men suffer, and the good which the unjust enjoy, seem disordered to men's judgements, but according to the judgement of GOD there is a most just order in them, for those causes which are uttered in the word of GOD. And those things are to be removed from the will and working of GOD, not which in our judgement, but which in the judgement of God are disordered. The wicked are not ruled of God so manifestly as the godly; and they withstand gods re●e●● will but not his secret will. 2 Objection. They who are against God, are not ruled and guided by GOD. Devils and wicked men are against GOD. Therefore they are not ruled and guided by his divine providence. Answer. We grant the whole reason in some respect, namely, that Devils and wicked men are not ruled of God by his special providence, that is, by his holy spiritual lightning their minds with the knowledge of God's will, and inclining their hearts, not to respect and execute in their actions their own lusts, but the known will of God, and so themselves to work well together with God, who by them worketh well. But they are ruled and governed of GOD by his general and secret providence or government, so that they cannot do any thing, but what GOD hath decreed to do by them, and are the instruments of his punishments and benefits, though themselves think and respect some other thing. Dan. 4.32. According to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can stay his hard, nor say unto him, what dost thou? prover. 21.1. The King's heart is in the hand of the Lord, us the rivers of waters: he turneth it whithersoever it pleaseth him. Gen. 45. God moveth, inclineth, and ruleth the wicked will of joseph's brethren in such wise, as not to kill joseph, but freely to sell him to the Ismalites, that by this means he might transport the family of jacob into Egypt, nourish, and multiply them, and being oppressed by long servitude and boundage, gloriously deliver them. Isai. 10. Assur, though a wicked and proud King, yet is called the rod of the Lords wrath. Likewise, the Assyrians are called, the sanctified of GOD, his hired soldiers, doing service to God: whom yet their own ambition, cruelty, and covetousness carried, to take weapons against the jews. Likewise every where in Scripture God is said to infatuate, & besot the wicked, to strike them with a giddiness, to mad and amaze them, to effeminate them, to fill them full of fear, so that their spirits fail them at the ●oice of the falling of a leaf: to rule the swords of the wicked with his hand: to obdurate and harden their hearts. By those and the like it is manifest, that even the deliberations, counsels, actions of the wicked, are subject to his divine providence and government, and that it is not an idle permission in them, but an effectual working of God, inclining their wills, and guiding their actions at his good pleasure. The second sophism, of the cause of sin. 1 Objection. All the actions and motions of all creatures are done by the will and working of God. Many actions (as the selling of joseph, the Assyrians warring against the jews) are sins. Therefore sins are done by the will and working of god. Actions are not sins in themselves, but by an accident. Answer. There is a fallacy of the accident in the Minor proposition. Actions are sins, not in themselves, and as they are actions, but by an accident, by reason of the corruption of the instrument, in those actions, which God worketh most justly by him, he not respecting this, as to obey therein the known will of God. This corruption or defect of the creature, & the action, which god worketh by the creature concur together by an accident. For neither is essential to other, neither the cause of other, but each is to other accidentary. For both god could have wrought that selfsame punishment, which he inflicted justly on the jews by the Assyrian sinning, by an instrument not sinning: and the Assyrian, if it had pleased god to correct his will, might have been notwithstanding the instrument of gods wrath, and yet good, how great soever severity he had exercised toward the jews: As when GOD by his good Angel slayeth the wicked host of the Assyrians. Sin therefore, which is in the actions of the creature, is not done by the will and working of GOD, but by an accident, to wit, as God will and worketh those actions, which are sins by the fault of the creature. The sum of all cometh to this: The most good action of GOD exercised by an evil and corrupt instrument, is no otherwise the sin of the bad instrument, than water which cometh pure out of the fountain, is made impure, running through unclean places: or the best wine coming out of a good vessel waxeth sour and eager, being put in a corrupt vessel, according to that of Horace, Lib. 1 Epist. 2. Unless the vessel be pure, whatsoever thou pourest in, soureth: or further than the good work of a good judge is the evil work of an evil servant or minister: or the riding of a good horse man is the halting of a lame horse. In all these is a Paralogism or fallacy of the accident, that is, there is a proceeding from the essence or thing itself, to that, which is but an accident to the thing, and doth but by an accident concur with it: after this manner. The going of a lame horse is a plain halting. The horseman will and worketh the going of the lame horse. Therefore he will and worketh the halting. In like sort, the Devil is created and sustained by God. The Devil is wicked. Therefore the wickedness of the Devil is from God as the author and effector thereof. Both which reasons are a like sophistical & false. Many things in respect of the creatures are sins in themselves. 1 Reply. Those things which are in their own kind sins, or unto which the definition of sin agreeth, they are in themselves sins. Many actions are in their own kind sins, as theft, lying, adultery, murder. Therefore they are sins in themselves. Answer. It is a fallacy, reasoning from that which is in some respect so, to that which is simply so. For the whole argument is granted concerning actions prohibited by God, in respect of the creature, as they are committed by them against the will of God, known unto them either by general or special commandment; or as they are not done to that end principally, as thereby to do and execute the known will of God. The reason thereof is certain, and express in the Scriptures; because the will of God, revealed in his word, is the only and surest rule of goodness & rightness in the creatures. Wherefore whose motion's and actions accord with the will of god, they are in themselves good & pleasing to God; but those actions which disagree from his will, are in themselves sins, which God abhorreth and punisheth. Rom. 14.23. Whatsoever is not of faith is sin, that is, whatsoever resteth not upon the certain commandment of God, neither is done to that end, as thereby to obey the known will of God. No action evil in itself, in respect of God. But the argument on the other side is false, if we respect the will of god moving and working all the motions and actions of all creatures. The reason is; for that God alone by his own nature can will, appoint or do nothing that is unjust, whether he work by the good, or by the wicked: Because seeing he is most good, his will only is the rule of justice: and seeing be oweth nothing to any man, he cannot to any man be injurious. Wherefore to spoil another, against the law & commandment of God, is sin in itself and theft. But god commanding, Exo. 11.2. by an especial commandment the Israelits, to spoil the Egyptians, it was not theft, but a work good in itself, both in respect of God, by this means punishing the injustice of the Egyptians: as also of the Israelits doing to this end, that they might obey therein the special will & commandment of god, which if they had done without this commandment, they had committed th●ir. 2 Reply. He that will and worketh an action, which is in itself sin, will and worketh sins: God will those actions, God will those thing, which are sins in themselves in respect of man's will, but not in respect of his will which in themselves are horrible sins, as are the heinous offences of Absalon, 2. Sam. 12. The lying of the Prophets, 1. Kings. 22.23. The cruelty of the Assyrians making waste of jury, isaiah. 10. Therefore God will & worketh sin. Answer. The Mayor is true of one who worketh an action, which is sin, & disagreeth from the law of God in respect of his will who worketh it, and not of others: But the actions of the Assyrians, and of others sinning, which God effectually would, were sins not in respect of the will of god, but of the will of the men themselves sinning: For though god would the same thing, yet would he it not in the same sort that they. A rule to be observed of good and evil causes of one and the same effect. But that this answer, as also the former, may be the better understood, & may be with greater certainty opposed against the like sophisms, which human reason in great number frowardly wresteth against god's providence, this general rule is to be observed, the truth whereof is manifest, and the use great in Philosophy both Natural, and Moral, as also in Divinity. One & the same work, or action, or effect in subject or matter, is in consideration, manner, & form made most diverse, good and bad, according to the diversity of the causes both efficient, and final. For in consideration and respect of a good cause, it is good: & in respect of a bad cause, bad: & a good cause is in itself a cause of good, by an accident a cause of an evil & bad effect or of vice, which is inherent and remaining in the effect, by reason of a bad & vicious cause, concurring in the producing of that effect: & contrary: a bad & evil cause is in itself a cause of evil but by an accident, of good, which good is in the effect, by reason of a good cause concurring therewith to the producing of that effect. Now then, whatsoever God doth, cannot be but most good, & most just: seeing both himself is most good, & hath no scope or ends of his counsels & works, but such as are most good, always agreeing with his nature & law, namely his glory, & the safety and salvation of his chosen. But the creatures action is then good, when both themselves are good, & have a good end proposed unto them of their action: which end they have, when as they execute the commandment of God either general or special, being moved by the cogitation of this commandment, whether they have or have not any knowledge of the counsel and purpose of God, why he commandeth this or that thing to be done. And the action of creatures is evil, when both themselves are evil, as also when being forsaken and not corrected by God, they do a thing without his commandment, or not to that end, as thereby to obey him. Wherefore that work, the working and doing whereof is ascribed by the Scripture both to God and to a corrupt & evil creature, must needs be good in respect of God, & evil in respect of the creature: neither what is evil in that work, may be attributed to God, neither what is good, unto the corrupt creature, but by an accident. So the afflicting or wasting of the jews was in subject and matter one and the same work, which both God would, ordained, and wrought, & the Assyrians: yet in consideration and respect it was not the same, but most diverse. For in respect of God, purposing by this means to punish the sins of the jews, it was the proper and most holy work of God: in respect of the Assyrians, who were both wicked, cruel, ravenous, and bent not upon the will of God, which they were ignorant of, but on the fulfilling of their own rapacity & hatred, against the Law of God, it was wicked robbery, the proper work of the Assyrians (as it is expressly showed, Jsay. 10.7. etc.) which God neither would, nor intended, nor wrought in the Assyrians. Wherefore neither the proper work of the Assyrians can be attributed to God, nor the proper work of God unto the Assyrians, but by an accident, because namely in one and the same loss and waste, which God brought upon the jews by the Assyrians, the unjust work of the Assyrians did, by an accident, concur with the most just work of God. Even as a judge is not therefore made a thief, nor a thief made a judge, because a just judge putteth to death a robber, by an evil executioner & a thief; but one and the same slaughter is a just punishment, in respect of the judge, and murder in respect of the executioner being a thief. So a Captain lawfully waging war, and laying waste the country of his enemies, doth well: but the wicked soldiers, who fulfil therein and follow their own lusts, sin. So God afflicting job thereby to try him, doth justly: Satan and the Chaldeans, spoiling & vexing him for to fulfil their own lusts, & to destroy him, do wickedly. Wherefore it is a most true rule: The end maketh the kind of action either the same or diverse. 3 Reply. That which is done, God simply not willing it, God doth not will or work sin itself, but only permitteth it. is done, God willing it. But sin, is it is sin, can not be done, god simply not willing it: Because God is omnipotent. Therefore sin must needs be done, God willing it. And so it followeth, that not only evils of pain and punishment, but evils of crime and offence also are done by the providence of God. Answer. The consequence of this argument is to be denied: because the Mayor hath not a sufficient enumeration: for this member is wanting, namely, God permitting it. For that which is not done, God not willing it, may be done, God either willing it, or permitting it. Or we may answer, that the Mayor hath an ambiguity and doubtful meaning in it. For, God to will a thing, is taken sometimes, as for him to approve and work it: sometimes, for his permitting, or not hindering a thing from being done. This, to permit, is in some sort to will, as that he will not inhibit it, although he dislike and punish it. Sin then is said to be done, GOD willing it, not as if he doth intend, like, and work sin, as it is sin, but because he doth permit it: that is, he by his just judgement suffereth sin, which riseth from the corruption of his instruments, to concur in the action, which he exerciseth by vicious & corrupt creatures, with his holy work, while he indeed moveth and bendeth them by objects whither himself will, but doth not correct them by his spirit, that so with God working well, they also may work well, that is, according to the knowledge of his divine will, and with purpose of being obedient thereunto. 4 Reply The privation or bereaving of the knowledge of gods will, & of rightness, is from god, Not to bereave but to be bereaved of God's knowledge is sin. as worker and effect or thereof. This privation is sin. Therefore sin is from god as efficient thereof. Answer. There are four terms in this Syllogism. For privation in the Mayor is taken actively, to deprive, bereave, forsake, to withdraw the grace of his spirit, not to keep the creature in that goodness, wherein he was created, nor to restore him to it, being lost. This work of GOD is most just, nothing repugnant to his nature and Law: either because it is the most just punishment of sin, or because God oweth nothing to any creature, and therefore cannot be injurious to any or an accepter of persons, whatsoever he doth determine of his creatures. In the Minor privation is taken passively, and signifieth as much as to want, or the want of rightness, which ought by the right of their creation to be in reasonable creatures. This want, because it is received & is in the creatures, they themselves willing & procuring it, against the law of god, it is sin in them, and is not wrought by god, but, God not continually ruling these reasonable creatures by his holy spirit, it is in them voluntarily without god either furthering or enforcing it. To rule sins, is not to work them. 2 Objection. When a creature is said to be ruled of God, it is meant that his actions are from God, and are directed to the glory of God, and the safety of his chosen. But the creatures, even when they sin, are ruled of God. Therefore sins are wrought by god. Answer. The conclusion pulleth in more, than was in the premises. For this only followeth of them: therefore the actions also of sinners, as they are actions, that is, as they are not sins, but motions wrought by god, are from god, & are ruled of him: for he will the action, but the pravity & naughtiness of the action, which is from men, he will not. Moreover, God through his great goodness ruleth & guideth sins also, as they are sins, yet not by working them, but by permitting them, and destining and directing them to certain ends, and those most good, 3 Objection. Of those things which are done by God's providence, God himself is author and efficient. But all evils, even of crim●●ded offence are done by the providence of God. Therefore God 〈◊〉 author of all that is evil. Answer. The Mayor is to be distinguished: Those things which are done by God's providence, that is, God's providence working them, or are done a● proceeding from it, God worketh them. But all evil things are done by god's providence; yet not all alike. Evils of punishment, because they have in them a respect and consideration of good, are done as proceeding from the providence of god: for god hath from everlasting decreed them, and in time, order, and manner determined by him, worketh them. Evils of crime or sins, as they are such, are not done as from or of the providence of God, but according unto the providence of god, that is, they are done by the providence of god, not working them, but permitting, determining and directing them to most good ends, and most agreeable to his nature and Law. For god did not decree or will work them, but he decreed to permit them, and not to hinder them from being done by others, & from concurring in actions with the holy and sacred word of god. The third sophism, of contradictory wills. HE that will that to be done, which he forbiddeth, hath in him contradictory and flat repugnant wills: But God will that to be done which he forbiddeth in his law, as robberies, spoils, rapes, murders. Therefore he hath contradictory wills. Answer The Mayor is to be distinguished. He contradicteth, or is contrary to himself, who will and will not the same work, that is, in the same manner and respect: GOD will and will not the same, but in a diverse manner and respect. He will and worketh it, as it is a motion and action, and also a punishment of sin, or any thing agreeing with his Law and justice, as a trial, or exercise, or martyrdom of the godly. He will not, neither alloweth, nor commandeth, nor worketh any thing, as, by reason of the corruption of the instrument, by which he exerciseth his work, it swerveth from his divine justice and Law. Now in a diverse manner and respect to will, and not to will the same, and yet to determine on that part, whereof the reasons seem strongest, is not in us, much less in GOD absurd or repugnant. The waste of Israel, which the Assyrians wrought, GOD will as a punishment, which his justice of right did require: he will not, but condemneth, and afterwards most grievously revengeth in the Assyrians, in as much as it was not the execution of God's wrath, God will the obedience of all, as concerning his commanding it unto all, but not as concerning his secret working of it in whom he will. but a fulfilling of their own wrath and lusts against his Law. So God will, that all should obey his word and be saved. 1. In respect of his love towards al. for he is delighted with the death of no man. 2. In respect of his commandment, and inviting of all to repentance. But he will not that all be converted & so be saved, in respect of his working or efficacy: that is, he commandeth all men indeed to repent and believe, and promiseth life to all that believe; but he doth not any where promise that he will work by his spirit in all, that they should believe and be saved. For if he would this, it must needs be that either all should obey God's commandments and be saved, or that God should not be omnipotent Reply. If god will one thing in signification or by his commandment, and will effectually or by his efficacy and working another, God no dissembler. he shall be changeable and dissembler. Answer. This doth not thereof follow. For even when he will effectually those actions which are sins, he doth indeed detest them, as they are sins: and when he commandeth obedience, he doth in earnest exact it of al. But this will of signification, or commandment of God, doth not testify, or declare, what he will work in all: but what agreeth with his mind, what he alloweth, what he requireth, & what every one oweth unto him. God therefore dissembleth not, neither is contrary to himself: because he doth not in all places nor at all times manifest his will unto his creatures: and his will of punishing is not disagreeing from his Law. The fourth Sophism, of Contingency and liberty or freeness. God's government doth not take away, but establish the liberty of the creatures will. THat which is done by the unchangeable decree of god, is not done contingentlie and freely. But all things are done by the unchangeable decree, or counsel, or providence of god. Therefore nothing is done contingently and freely. Answer. The Mayor is either particular, and so concludeth nothing: or being generally understood is most false. For an effect which is the some in subject and matter, is changeable and unchangeable, necessary and contingent, in respect not of the same cause, but of diverse, of which together it is produced & doth depend, and whereof some are changeable, some unchangeable. In respect therefore of second and nearest causes, some effects are necessary and certain, which are produced out of causes always working after one sort, some are changeable. which have a changeable cause, that is, such as is not always working after one sort, and producing the same effects. In respect of the first cause, namely the decree of god, which is unchangeable, all effects are unchangeable and most certain, even those, which in respect of second causes, are most uncertain. As, that the bones of Christ should not be broken, it was a thing contingent in respect both of the bones, which in their own nature might as well have been broken, as not broken, as also of the soldiers, who as concerning the nature of their will, might have chosen to do either; but in respect of the decree of god it was necessary: for by his decree were the wills of the soldiers so ruled, that they could not then neither would choose the contrary. Wherefore the unchangeableness of the decree of God, which is a necessity by supposition, or conditional, doth not take away either the contingency of events, or the liberty and freeness of a created will, but rather maintaineth and confirmeth it. For GOD accomplisheth his decrees by reasonable creatures, according to the condition of their nature, when as by objects represented and showed to their understanding he inclineth and bendeth their will, that it should with free and inward motion choose or refuse that, which seemed good from everlasting to GOD, and was decreed of him. For if, when God worketh well by evil creatures, there is not taken away in them, through the decree or providence of God, and his good working, that which is accidental to them, that is, corruption: how much less shall that be taken away which is essential unto them, even to work freely? So the blessed Angels are chaungeably good, as concerning their nature: but they are unconstantly and necessarily only good, according to God's decree and directing of them, and yet freely, so that how much the more effectually they are moved by the spirit of God, so much the more freely, and with greater alacrity and propension they will and do only that which is good. judas, the jews, Herode, Pilate, the soldiers delivered and crucified Christ freely & with great willingness & pleasure, & yet they did whatsoever the hand & counsel of god had determined before to be done. Acts. 4 28. 2. Ob. That which is done by the unchangeable decree of god, is not done contingently, but necessarily: All things are done by the unchangeable decree of god: nothing therefore is done contingently, neither by fortune or chance, but all necessarily: which is the Stoics doctrine of fate or destiny. Here before we answer to this objection, we must know the signification of the words, & the difference between the opinion of the Stoics and Christians. NECESSARY is that which cannot be otherwise, than it is. CONTINGENT is that, The difference between necessary and contingent things. which is indeed, or is done, but might notwithstanding not have been, or have been done otherwise. Necessity therefore and contingency is the order which is between the cause and the effect, unchangeable or changeable. And because the effects follow of their causes unconstantly, either in respect of the nature itself of the causes, or in respect of some external cause, which designeth and appointeth another cause to a certain effect: and because also the effects themselves cannot be more unchangeable, than are their causes: therefore there is said to be a double necessity; The difference between absolute necessity, and necessity of consequence or supposition. One absolute or simple, which is of them, whose opposites or contraries are simply unpossible, in respect of the nature of the cause or subject whereof it is affirmed. As are the essential & personal properties of god, to wit, god is, god liveth, god is just wise, etc. God is the eternal father, son, & holy ghost. The other is necessity of consequence or by supposition, which is the immutability and unchangeableness of those effects which follow of causes: which causes being supposed or put, the effect must necessarily follow, but the causes notwithstanding themselves might either not have been, or might have been changed. So are those things necessary which god hath decreed that they should be done, in respect of the unchangeableness of his decree, which decree yet god most freely made, that is, he might from everlasting either not have decreed it at all, or have decreed it otherwise, according to those words, Mat. 26.53. Thinkest thou that I cannot now pray to my father, & he will give me more than twelve legions of Angels? How then should the scriptures be fulfilled? Likewse those things are said to be necessary, which are done indeed by such second causes, as are so made of god, that by their own nature they cannot do otherwise than they do, but yet they may be by God himself either taken away, or hindered, or altered and changed. As the Sun and the shadow going forward, in consequence or order of nature, with the Sun, and yet consisting and standing still in that battle of josua, and returning backwards in the days of Ezechias: the fire burning bodies within the reach thereof which are capable of burning, & yet not burning the three children in the furnace of Babylon: or those things which are indeed in their own nature apt to produce a contrary or diverse thing, or to forbear producing of their effect: and yet notwithstanding cannot do otherwise, because they are so moved by god, or by other causes, which although they be not changed, yet might have been changed, or when they work so, cannot withal not work, or work otherwise, because two contradictories cannot be both at one time true. FORTUNE and CHANCE are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident, by reason of such causes, Fortune and chance. as are causes by and in themselves, but not known to us: as when we say, good or evil fortune, happy or unhappy chance: sometimes they signify the causes of such events, either the manifest causes, which are causes but by an accident (as when any thing is said to be done by fortune or by chance) or the hidden and unknown causes, which are causes by and in themselves: As it is said in the Poet: Omnipotent fortune and fate inevitable. And they are wont to call that fortune which is a cause by an accident in voluntary agents, whose actions have some event, that seldom happeneth, besides their appointment: As he that digging with purpose to build, findeth treasure. Chance they call an accidental cause in natural agentes, whose motions have effects neither proper to them, neither always happening, & that without any manifest cause directing it, as if a tile falling from a house kill one that passeth by. By the name of FATE or destiny, Fate or destiny. The difference between the stoics and th● churches doctrine concerning God's providence. sometimes is understood the decree & providence of God: As that of the Poet, Leave off to hope that the fates of the gods are moved with entreaty. But the Stoics by this word understood the immutable connexion and knitting of all causes & effects, depending of the nature of the causes themselves, so that neither the second causes are able to work otherwise than they work, neither the first cause can work otherwise, than do the second, and therefore all effects of all causes are absolutely necessary. This opinion of the Stoics, because it spoileth God of his liberty and omnipotency, and abolisheth the order and manner of working in second causes disposed by God's divine wisdom, not only founder Philosophy, but the Church also rejecteth and contemneth, and doth openly profess her dissenting from the Stoics. First, because the Stoics tie god to second causes, as if it should be necessary for him so to work by them, as their nature doth bear and suffer. But the Church teacheth, that God worketh not according to the rule or lore of second causes, but second causes according to the prescript of GOD as being the chief and most free governor and lord, and therefore are subject and tied to his will & pleasure. Secondly, the stoics were of opinion, that neither God nor second causes can do any thing of their own nature otherwise than they do. The church affirmeth, that not only second causes are made & ordained by god, some to bring forth certain & definite effects, some variable and contrary; but God himself also could from everlasting either not have decreed, or have decreed & wrought otherwise, either by second causes, or without them, and by them either changeable in their own nature, or unchangeable, all things whose contrary are not repugnant to his nature: & that he hath so decreed them, and doth so work them, not because he could not otherwise, but because it so pleased him, as it is said Ps. 115.3. Our god is in heaven, he doth whatsoever he wil And Luk. 1.37. With god shall nothing be impossible: that is, which is not against his nature, or whereby his nature is not overthrown, as it is said 2. Tim. 2. Out of this than which hath been spoken we answer unto the argument which was, That which is done by the unchangeable decree of God, is not done contingently but necessarily. All things are done by the unchangeable decree of God; nothing therefore is done contingently, neither by fortune, or chance, but all necessarily. First we say, there is more in the conclusion than in the premises, when the opinion of the Stoics is objected to the Church. For albeit the church confesseth all events, in respect of gods providence, to be necessary; yet this necessity is not a Stoical fate & destiny, because the church defendeth against the stoics both liberty in god governing things at his pleasure, & a changeablenes in second causes, & showeth out of god's word that god could both now do, and from everlasting have decreed many things, which neither he doth, nor hath decreed. And therefore the church also hath abstained from the name of fate, Necessity of consequence or supposition doth not take away contingency. lest any should suspect her to maintain with the Stoics an absolute necessity of all things. Secondly if removing stoicism, yet notwithstanding the necessity of all things & the abolishing of contingency, fortune, & chance, be objected: we make answer to the Mayor by distinguishing the words, For those things that are done by the providence & decree of god, are done indeed necessarily, but by that necessity which is by supposition, or of consequence, not by simple necessity or absolute. Wherefore it followeth that all things come to pass, not by simple & absolute necessity, but by that of supposition or consequence. And necessity of consequence doth not at all take away contingency. The reason hereof is this: Because the same effect may have causes whereof some may produce it by an order changeable, some by unchangeable order, & therefore in respect of some it is contingent, & 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 readiness or inclination thereof to divers motions and forms: 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 own nature mutable, & also the nature of things created, which is framed and ordained of god to certain effects, and yet subject to the most free will & government of god, either according, or beside, or contrary to this order which himself hath made. In respect therefore of second causes, some things are necessary, which are done by causes working always after one sort, as the motion of the son, the burning of any matter put unto 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 forbear producing diverse & contrary effects: as the blasts of winds, the local motions of living creatures, the actions of men's wills. But in respect of the first cause: that is, of the will of god, all things which are, or are done in Gods external and outward works, are partly necessary, partly contingent: necessary, as even those things which have second causes most changeable: as that the bones of Christ on the cross were not broken by the soldiers, by reason of the unchangeableness of the decree & providence of God: contingent, (by reason of the liberty of his eternal 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 & shadows. What contingency is denied. If therefore by contingency they mean the changeableness of effects, which they have by the nature of second causes, or by the power and liberty of God; it doth not follow that things are not 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, & manner of working in second causes ordained by God. But if by contingency they mean the changeableness of second causes and effects, so floating and wavering, that they are not ruled and governed by God's 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 & effects of creatures, whether they are to be termed necessary or contingent, that some verily are more rightly & properly called contingent than necessary, though both contingent & necessary are wrought by divine providence. For they are rather to be called such as they are of their own nature & by the nature of their nearest causes, than as they are in respect of God's providence, which is a cause more removed, & 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 & 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 itself a cause, they ought to be far abandoned from the church of Christ. But if we understand thereby a cause which is by itself a cause & proper, though unknown to our senses and reason, or such causes by accident which have notwithstanding some secret proper cause adjoined, nothing hindereth (in respect of second causes, which are causes by accident, & in respect of our judgement whereby we attain not to the proper, & that which is by itself 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 pass by his most accurate and unchangeable counsel & decree; according to those sayings, Matth. 10.29. One sparrow shall not fall on the ground without your father. And Pro. 16 33. The lot is cast into the lap, etc. The fifth Sophism, of the mutility or unprofitableness of means. THat which shall be unconstantly and necessarily, God is effectual in working by means which himself hath freely ordained. by the will & providence of god; in vain to the furdering or hindering of that are means applied, as the use of the ministry, the magistrate, laws, exhortations, promises, threatenings, punishments, prayer, our study & endeavours. But all things are done by the decree of god unchangeably, neither can they which work by the providence of God, work otherwise than they do. Therefore all those means are vain & fruitless. Ans. It is not necessary, that, the first & principal cause being put, the second & instrumental cause should be removed and taken away. In vain are second causes & means applied, 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 & conversion, some to bridle & keep under, & some to leave excuseless; & hath for that cause commanded us in his word to use them; they are not in vain used and applied. Yea when there cometh no profit by these means, 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, or watered with the rain, neither bodies in vain with food refreshed, though God createth light and darkness, bringeth forth the corn out of the earth, and is the life & length of our days: so neither are men in vain taught, or study to conform their life unto doctrine, though all available actions and events proceed not from any but 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 do well, and obtain profitable and fruitful events: but if we neglect them; either by our fault we deprive ourselves or others of those blessings offered by God; or if God even in this contempt of his word have mercy of us or others, yet our conscience accuseth us of open and grievous sin. Wherefore we must use means, Why we must use means. first, that we may obey God therein, who both hath decreed ends, and ordained means to those ends, and prescribed them unto us; neither tempt him, by contemning these, to our own peril and danger. Secondly, that we may obtain those blessings decreed for us, according to his promise, and that to our salvation. Thirdly, that we may retain a good conscience in using the means, although the expected event do not always follow, either in ourselves, or others. The sixth Sophism, of the merit of good & evil. Whatsoever is necessary, doth not merit rewards or punishments. But all moral good and evil is done necessarily. Therefore neither the good meriteth reward, nor the evil punishment. Answer. This argument is handled by Aristotle in his Ethics, Lib. 3. Cap. 5. But the answer thereto is easy. No good work of the creature meriteth reward. First, the mayor is either particular, and so there is no consequence or sequel; or being generally taken, is false, and that even in moral or civil consideration, to wit, in respect of those things, which are necessary by supposition, and yet are done freely, as, the actions of men. Secondly, we grant the reason, in respect of the judgement of god, concerning good works. For the creature cannot merit any thing, no not by his best works, of God: Because both they are due; and are the effects of God in us. And therefore the more good things God worketh in us, so much the more he bindeth and endebteth us to him. Wherefore in the godly, Eu●● works merit punishment justly. God crowneth and rewardeth of his free bountifulness not their merits, but his own gifts. But as touching evil works, we deny the reason: for they merit punishment, and that most justly. For although men forsaken of God cannot but sin: yet the necessity of sinning, both was purchased by their own fault, as who freely and willingly departed from God, and remaineth in them joined and accompanied with great desire & delight. Wherefore to this, that they should merit punishment, their own will sufficeth, whereas especially the punishment was before denounced. This solution or answer Aristotle himself in the same fifth Chapter giveth us, when as he showeth that men are diseruedly reprehended and punished for vices, either of mind or body, though they can not avoid them or leave them: because themselves are the cause of their own vices, and have purchased them unto themselves of their own accord and voluntarily. Lastly of all they wrist also certain places of Scripture, by false interpretations, Certain places of scripture wrested against God's providence. against gods universal providence. As john 8.44. When the Devil speaketh a lie, than he speaketh of his own: and jam. 1. God tempteth no man. Eccles. 15.20. He hath commanded no man to do ungodly, as also other the like places, which deny God to be the author of sin. But those places attribute unto the wicked and remove from GOD the sins, as lies, and temptations to sin; but the actions themselves of the wicked, as they are not sins, but operations and motions serving for the exercising and manifesting of God's goodness or justice, the whole Scripture showeth to be done by the will of God, and also, as they are sins, by his just permission: As of satan deceiving the Prophets of Achab: of the false Prophets by whom god trieth and openeth the hypocrisy or constancy of men in true religion. Acts 5. Satan filled the hart of Ananias. 2. Cor. 4. The god of this world hath blinded the hearts of unbelievers. In these & the like saiengs also is discerned the work of the devil unjustly blinding men, to destroy them; and of God, justly blinding them by the devil, to punish them. Act. 5.38. If this counsel be of men, it will come to nought. And Isa. 30. Woe to the rebellious children, that take counsel, but not of me. The counsels of men are said to be not of God, but of themselves, in respect of the ends, which men, letting pass the will of God revealed unto them, respect and attain not unto: but not in respect of the ends which god doth respect, & attaineth unto, as well by the wicked, not knowing, or contemning his will, as by the godly: or, which is in effect the same, the counsels of men are said to be of them, not of God, as they are sins, that is, as they serve from the known will of god, but not as they are the execution of Gods either secret or known wil 1. Cor. 9 God doth not take care for Oxen: Not principally, or not in such sort as for men. For he giveth also to beasts their meat. Those words them, Thou shalt not mussel the mouth of the Ox that treadeth out the Corn, was therefore spoken especially, that God might thereby show, what he would have by men unto men to be performed. So the wicked are often said to be cast out of the sight of God. not that the providence of God is not extended to them, but that he doth not tender them with his mercy & bounty, as he doth the godly. For the godly also complain, that they are neglected of god, when they are afflicted: not that god is not present with them in affliction, but that human sense & judgement suggesteth this unto us. And God is said to set his face against the wicked, to cut them off, Leu. 20.5. 3 Why the knowledge of this doctrine concerning God's providence is necessary. The causes why this doctrine is to be known. 1 The Glory of God. THis doctrine is necessarily to be known, 1 For the glory of god. For he will have us to ascribe unto him most great liberty, goodness, wisdom, power & justice: & this he will have us to acknowledge & profess against the dreams & dotings of Epicures, Manichees, and Stoics. But if the providence of god in moving & guiding all things, even the least, both good & bad, be denied, these also his properties are denied. And if these be denied, god is not worshipped and magnified of us, but denied. 2 Our comfort and salvation. 2 For our own comfort & salvation, that by this means there may be stirred up in us, First, patience in adversity: because all things come to pass by the most wise, just, and most available counsel and will of our heavenly father. And whatsoever either good or bad god sendeth us, in them we consider the fatherly will of god towards us. Whatsoever cometh unto us by the counsel and will of god, and is profitable for us: that we ought to bear patiently: but all evils come unto us by the counsel and will of god, and are profitable for us: Therefore we ought to bear all evils patiently. Secondly, That we may be thankful for benefits received of god. We ought to be thankful, because of whom we receive all good things both corporal and spiritual, great and small, to him we ought to be thankful, and to serve and worship him: But from god the author of all good things we have all things. Therefore we ought to be thankful unto god, and to worship him. Now thankfulness hath two parts. 1. Truth, to acknowledge his benefit, and to be thankful both in word and mind unto him. 2. justice, to remunerate and make recompense. Or, Thankfulness consisteth. 1. In acknowledging of the benefit. 2. In celebrating it. 3 In remunerating it. Thirdly, That we may conceive a good hope and confidence of things to come, when as god by his providence delivereth us out of evils: He that hath decreed unchangeably to save & is able & will save believers, doth never suffer them to perish. Hope here signifieth such a hope, as resolveth all things so to be governed of god, as that also they shall hence forward be profitable for our safety, & that he will never suffer us to be pulled away or withdrawn from his love; nor will ever so forsake us, that we perish: Because his will and power in preserving & saving us is unchangeable & far above the forces of all his enemies. Fourthly, the desire & study of godliness, prayer, and labour, because although god indeed alone giveth all good things, yet he giveth them with this rule and order, that they be desired, and expected from him, and sought by our labour and study, which must be guided by his word. By this it appeareth, All the grounds of religion shaken in pieces, if the providence of God be denied. that all the grounds and foundations of godliness or religion are pulled asunder, if the providence of god be once denied, such as before it hath been described out of the scripture. For, 1. We shall never be patiented in adversity, except we know it to come from God our Father, unto us. 2 We shall never be thankful for his benefits, except we acknowledge them to be given unto us from above. 3 We shall never have certain hope of our future delivery from all evil both of crime and pain to be perfected and accomplished, except we resolve, that the will of God, of certainly saving all the elect, is unchangeable. 4 We shall never with assured confidence crave of God his blessings promised us, especially those which are necessary to salvation, neither shall we strive thereto with right endeavours and agreeable to God's word, except we be assured that God both hath from everlasting decreed for us those blessings themselves, and hath destined and appointed the means, whereby they are received, and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawful use of them. THE SECOND PART OF THE CREED, OF THE SON THE REDEEMER. IN the Second part of the Apostolic Creed, is entreated of the Mediator. The doctrine concerning the Mediator, consisteth of two parts: The first is, The person of the Mediator: The second, Of his office. Of his person the two former Articles speak. And in jesus CHRIST his only son our Lord; which was conceived by the holy Ghost, borne of the Virgin Marie. His office is summarily expounded in the same two articles: but particularly in those which follow, even unto the third part of the Creed, wherein is entreated concerning the holy Ghost. There are two parts of his office: humiliation, or merit: and glorification, or efficacy. Of his humiliation, whereby Christ hath promerited and deserved for us his benefices, namely, remission of sins, and reconciliation and atonement with God, the holy Ghost, and life everlasting, these articles speak; He suffered under Pontius Pilate, was crucified, dead, buried, descended into hell. Of his glorification, in respect whereof Christ is effectual and worketh forcibly in us, The great wisdom and order in disposing the articles of our Creed. in applying his merited blessings and benefits unto us by his spirit, these articles speak; The third day he rose again from the dead; he ascended into heaven; Sitteth on the right hand of God the father almighty; From thence shall he come to judge the quick and the dead. Hence it appeareth with how great wisdom the articles were written, and applied to the question of the Mediator, For as it descendeth in order from the first to the last step and degree of Christ's humiliation, which is signified by his descension into hell, and is the feeling of the horrible judgement, and wrath of God against the sins of mankind: so it ascendeth from the lesser glory, which began from his resurrection, to the highest and greatest, which is betokened by his sitting at the right hand of GOD the Father. The same order and the same wisdom is seen in the first part of the Creed. It is also apparent in the third part, which is as it were the fruit of the articles going before, wherein are recited in most notable order the benefits which Christ promeriting by his passion, apply to us by his spirit. For the benefits of Christ are different from his office. His benefits are the things themselves, which Christ hath purchased for us and bestoweth on us, to wit, remission of sins, or our reconciliation with God, the giving of his holy spirit, and life everlasting. His office is, to promerit in those things for us by his obedience, and to bestow them on us by his own power and efficacy. Moreover the 29. 30. 31. Questions of the Catechism, which are concerning the son, belong unto the common place of the office of the Mediator, in respect of which office, the son of God our Mediator, beareth the name both of jesus, and of Christ. And he is called jesus, that is, Our Saviour, 1. Why Christ i● called jesus. Because he delivereth and saveth us from both evils, both of crime, and pain. 2. He doth it alone. 3. He doth it fully and perfectly. 4. He doth it by his merit and efficacy. What is to believe in jesus. Where fore to believe in jesus, is certainly to think and be persuaded, 1. That there is a Saviour of mankind. 2 That the son of God borne of the Virgin Marie is this jesus the Saviour, whom God will have us acknowledge, harken unto, and worship: Mat. 1.22. & 17.5. john. 5.23. & 37.3. 3. That he alone doth fully and perfectly deliver us from the evils of pain and crime. 4. That he is not only the Saviour of other the chosen of God, but mine also. 5. And that he is not our Saviour by his merit only, but by his efficacy also and effectual working, while by the imputation of his satisfaction he justifieth us, and regenerateth us by his holy spirit, and restoreth the righteousness or image of God in us, which restoring being here begun, he finisheth and accomplisheth in the life to come. OF THE NAME JESUS. BUT, that it may the better be understood, that by the name, jesus, the office of the Son of GOD the Mediator is designed, these four questions are to be considered. 1 What is signified by the word jesus. 2 From what evils he saith or delivereth. 3 How he saveth. 4 Whom he saveth. 1 WHAT THE NAME JESUS SIGNIFIETH. JESUS is an Hebrew word, which signifieth a Saviour and author of safety. This etymon or original signication of this word is assigned by the Angel, Mat. 1.21. Luc. 1.31. The Son of God therefore is called JESUS in respect of his office, by an excellency. For he alone saveth from evils most perfectly, whether we respect the number, or the degree. For he performeth our delivery from all evils, and that such as is not only begun, but also consummated. 1 The Son only is our ●●uiour. 1 Now that the Soon of GOD only is that Saviour, is showed by the places of Scripture following, john. 3.18. He that believeth not in the Son is already condemned. Acts, 4.12. There is not salvation in any other, for among men there is given no other name under heaven, whereby we must be saved. Romans. 5.19. By the obedience of one shall many be made righteous. 1. Tim. 2.5. There is one God, and one Mediator between God and man, which is the man Christ jesus. 1. john. 5.11. God hath given unto us eternal life, and this life is in his Son. Objection. The Father and the holy GHOST also are saviours: Therefore not the Son alone. And so contrary; The Son alone is Saviour: Therefore not the Father, nor the holy GHOST. Answer, It is a fallacy affirming that to be simply so, which is in some respect so. For first, The Son alone saveth, namely, as Mediator, by his merit and efficacy. The Father saveth, as the fountain of our delivery: Because he sendeth the Son into flesh, by him to deliver us; but the Father himself is not sent. The holy Ghost saveth; as an immediate effectour or worker of regeneration sent from the Father by the Son into the hearts of the chosen. Wherefore this efficacy or effectual working itself, is common to all three persons: yet the order and manner of working is different, and appropriate to each. But the Ransom, the Son only hath paid. Secondly, The Son is called the only Saviour, in respect of the creature, to whom he is opposed, and from whom he is discerned; that is, from the work of salvation, not the Father and the holy Ghost, but the creatures only are excluded. For no creature delivereth from sin and death. So 1. Corinth. 2.16. it is said, The things of god knoweth no man, but the Spirit of god: But it followeth not hereof, that the Father and the Son know not themselves. For the Spirit in that place is compared with the creature, not with the Father and the Son. Reply. But there have been many saviours of the people, and some of them also called by the same name, as josua. Therefore not CHRIST only is Saviour. Answer. Other were termed saviours, but in a most divers respect. First, Because they carried a type of this JESUS as our true, only, and designed Saviour by GOD. Now albeit the Patents of josua when they gave him this name, could not so much as suspect, that by him should come the delivery of the people of Israel: yet was it decreed with GOD from everlasting that he, as also others, should be a type of the only Mediator and Saviour. Wherefore by his secret and unknown providence he so moved and ruled his Parents wills, that they should call him josua. secondly, GOD by them bestowed only corporal, and temporal benefits, upon the Israelites. But by this jesus he saveth all the chosen dispersed through the whole world, from all evils both of body and soul, from sin and death everlasting. Thirdly, Christ is the author of all good things both temporal and eternal, and these he by his own efficacy bestoweth on whom he will: They were only instruments and ministers, by whom Christ gave safety and benefits temporal to the people. 2 jesus is the perfect saviour. 2 Moreover that this jesus is the perfect Saviour, and doth most perfectly deliver us from all evils, these places testify. Col. 2.9. In him dwelleth all the fullness of the godhead bodily: And verse 10. Ye are complete in him: that is, Christ is that one and perfect God, the fountain of all knowledge and good: therefore he is sufficient for your salvation; he who hath Christ, cannot be ignorant or want any of those things which are necessary to eternal blessedness, neither hath any need to ask them elsewhere. 1. john. 1.7. The blood of jesus Christ cleanseth us from all sin. Hebr. 7.25. Christ is able perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. Against the Papists merits, and intercessions of saints. Hereof in the 3●. question of the Catechism, is inferred a notable consequence against the Papists, who couple their own works and the intercessions of Saints with Christ's merit and intercession: namely, that they indeed spoil and rob jesus of this glory, whereby he is the perfect and only Saviour. Which is also true of them, who seek for but the least jot of salvation or felicity in themselves, or other things without Christ. The collection is this. He is the perfect and only Saviour, who bestoweth salvation neither jointly with others, nor in part only, but full, entire, and whole. But this jesus, the son of Marie, is that Saviour, which is the only and perfect Saviour, whereof demonstration hath been made a little before. Wherefore he bestoweth salvation neither jointly with others, neither part thereof only, but he alone performs the whole: and by a consequent, they who join more intercessors with jesus, or crave and expect any part of salvation elsewhere, do indeed deny the only Saviour jesus. Objection. To pray for others is to make intercession. God will that one should pray for another, as the Saints, for Saints; Therefore he will that one make intercession for another. And by a consequent, the glory of Christ is not impeached, if the intercessions of Saints be adjoined unto his intercession. Answer. There is an ambiguity, both in the word Prayer, and in the word Intercession. God will that one pray and make intercession for an other: But this they must do, not standing on the worthiness of their own intercession and merits: but on the worthiness of the intercession and merits of the only Mediator Christ. Christ maketh intercession for us, because he prayeth, will, and obtaineth, and effectuateth it himself, that for his own sacrifice and prayers we may be received of God the father into favour, and be reform according to his image. Christ therefore maketh intercession for us by the vigour and virtue of his own proper worthiness and merit; for his own worthiness be is heard, and obtaineth what be desireth. After this sort do not the Saints make intercession one for another. Wherefore seeing the Papists feign that the Saints do by their own merits and prayers, obtain for others grace and certain good things at God's hands, they manifestly derogate from the glory of Christ, and deny him to be the only Saviour. 2 From what evils he saveth us. HE delivereth us from all, evils of all both crime, Christ saveth us from all evils both of crime and pain. and pain, most fully and perfectly. Math 1.21. He shall save his people from their sins. 1. john. 1.7. The blood of jesus Christ cleanseth us from all sin, that is, that it may not be imputed unto us, and that it may not reign in us, but be abolished, and so we at length leave off to sin. Wherefore also he delivereth us from all pain, and punishment. For the cause being taken away, which is sin, the effect is taken away, which is punishment. Rom. 8.1. Now then there is no condemnation to them that are in Christ jesus. john. 10.28. I give unto them eternal life. The salvation then, which this our Saviour jesus Christ bringeth us, is righteousness and life everlasting. Dan 9 24. seventy weeks are determined to finish the wickedness, and to seal up the sins. and to reconcile the iniquity, and to bring in everlasting righteousness. 1. Cor. 1.30. He is made unto us wisdom, righteousness, sanctification, and redemption. 3 How he saveth. HE saveth us after two sorts: First, by his merit, that is, yielding a sufficient punishment or satisfaction for our sins, Christ saveth us ● By his merit. whereby he hath merited for us remission of sins, reconciliation with God, the holy Ghost, salvation and life everlasting. Unto this bear many places of holy Scripture witness in plentiful sort. 1. john. 2.2. If any man sin, we have an Advocate with the Father, jesus Christ, the just. And he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole woorld. Rom. 3.25. Whom God hath set forth to be a reconciliation through faith in his blood, to declare his righteousness by the forgiveness of sins. Rom 5 19 By the obedience of one many shall be made righteous. isaiah. 53.5. He was wounded for our transgressions, he was broken for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray, we have turned every one to his own way; and The Lord hath laid upon him the iniquity of us all. 2. Cor. 5.21. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. Gal. 3.13. Christ hath redeemed us from the curse of the law; when he was made a curse for us; that the blessing of Abraham might come on the Gentiles through Christ jesus, that we might receive the promise of the spirit through faith. Gal. 4 4. God sent forth his son made of a woman and made under the law, (that is, made an execration or curse, Gal. 3.13. For we are delivered not from the obedience, but from the curse of the law) that he might redeem them which were under the law, that we might receive the adoption of the sons. Heb. 9.14. How much more shall the blood of christ, which through the eternal spirit offered himself without spot to god, purge your conscience from dead works to serve the living god? Heb. 10.10. 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 Christ's 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 heirs of everlasting life. Now this so great force and power fully and perfectly to deliver us, Why Christ's death was of such force, as fully and perfectly to save us. and further to bestow most perfectly salvation on us, the death and punishment of Christ (which is a most perfect merit) hath, first by the worthiness of the person: because he that suffered it, is God, Acts. 20.28. God hath purchased the church with his own blood. Hebrews 9.14 which through the eternal spirit offered himself. Hereof therefore is it, that the obedience of the Son in punishment, or satisfaction, surpasseth the righteousness and punishment or satisfaction of all the Angels, and is a sufficient price, and merit for so many and so great blessings. Again, it hath this force by the greetiousnesse of the punishment: because he sustained the torments and feeling of GOD'S wrath for all the sins of the whole world. He descended into hell. For he suffered so great torments, th●t even those who are everlastingly damned, cannot sustain so great and so sufficient afflictions, and torments, and therefore cannot satisfy the wrath and justice of God. Objection. The sufficient punishment for sin must needs be eternal. But the punishment of CHRIST for our sins was not eternal. Therefore was it not sufficient, neither doth it merit. Answer. The Mayor hath not a sufficient enumeration: either it must be eternal, as the reprobates punishment; or equivalent to eternal, as was the punishment of Christ, for the causes even now specified. Secondly, Christ saveth us by his efficacy, power, 2 Christ saveth us by his efficacy, and powerful working. & operation, whereby he effectually apply unto us his merited & deserved benefits, that is, 1. He justifieth us by imputing unto us that satisfaction, which he performed unto the law for our sins. 2. He giveth us by the ministery of his word the holy ghost, by whom he worketh in us both faith, whereby we appling Christ's merit unto ourselves may be assured of our justification in the sight of god through the force thereof; & also conversion, or the desire & love of new obedience, and so by his word & spirit he gathereth his Church. 3. He confirmeth this his collected & gathered Church, defendeth and preserveth it in this life against the force of Devils and the world, and against all the corporal and spiritual assaults of all enemies, even to the end, so that not one of those, which are converted, perisheth. 4. And at length, their bodies being raised from the dead, he fully delivereth his church, advanced unto everlasting life and glory, from all sin and evil. The efficacy therefore, whereby the son saveth us, compriseth the whole benefit of our redemption, which he bestowed on us by faith through the virtue and working of his spirit. For what benefits he merited by his death, he doth not retain them unto himself, but beestoweth them on us. For salvation and life everlasting (which himself had before) he purchased, not for himself, but for us, as being our Mediator. The gift of the holy Ghost is part of our salvation. Hereby we may understand, that the giving of the holy Ghost is a part of our salvation or delivery by Christ jesus our Mediator. For the holy Ghost is he, by whom Christ effectually performeth this, which he, being our intercessor with his Father, hath promised his Father in our behalf, 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 establisheth us, that we may begin the study of holiness, persist and profit therein, until sin be fully abolished in us; and sin being abolished, death must also needs be abolished; which that he might together with death destroy, Christ was sent of his Father into the world. Of this efficacy or effectual operation speak these places, Colos. 1.14. In the Son we have redemption through his blood, the forgiveness of sins. Isai. 53.11. By his knowledge shall my righteous servant justify many. john. 1.9. That was the true light, which lighteth every man that cometh into the world; that is, he is the author and fountain of all light, both natural in all Angels and men, and spiritual in his elect and chosen. john. 5.21. As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will. john. 15.26. I will send unto you from the Father the spirit of truth. Matthew. 3.11. He that cometh after me, will baptise you with the holy Ghost, and with fire. Ephes. 4.8. When he ascended up on high, he gave gifts unto men. He ascended that he might fill all things. Luc. 10.22. No man knoweth who the Father is, save the Son, and he to whom the Son will reveal him. john. 1.18. No man hath seen GOD at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him. Matthew. 28 2. I am with you always, until the end of the woorld. john. 14.18. I will not leave you comfortless. john. 10.28. My sheep shall never perish, neither shall any pluck them out of mine hand. 1. john. 3.8. For this purpose app●●●ed the Son of God, that he might lose the works of the Devil. john. 16.54 I will raise him up at the last day. Eph. 5.27. That he might make it unto himself a glorious Church, not having spot or wrinkle, or any such thing. 4 Whom he saveth. HE saveth all and only the elect and believers, He saveth the elect and believers only. which have been, are, or shall be, even from the beeginning to the end of the world; and that both by his merit, and by his efficacy. For in them only, which embrace the benefit of Redemption with a true faith, hath GOD his end, even his worship and glory. Therefore unto them only it doth befall. john. 3.16. GOD so loved the woorld, that he hath given his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. john. 17.20. I pray not for these alone, but for them also which shall believe in me through their word, that they all may be one etc. john. 6.51. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever. Ephesians. 1.4.12. He hath chosen us in CHRIST, that we should be holy and without blame before him in love; and that we should be unto the praise of his glory. I BELIEVE IN CHRIST. THe name of jesus doth rather summarily than expressly note the office of the Mediator: What is signified by the name of Christ. and is as it were a proper name designing rather a certain person. But the word, Messiah, or Christ, or Anointed, is properly an epitheton of the office, which being adjoined to the former, doth more significantly declare the proper and certain office of the Mediator: For it expresseth metonymicallie the three parts thereof, namely, to be a Prophet, a Priest, and a King. For these three were wont to be anointed, and so to be designed to these functions. Objection, But it may be that CHRIST was anointed but to one of these functions only. Answer. He is called in the Scripture a Prophet, a King, and a Priest: And further CHRIST was signified by anointed persons, whereof those three sorts were in the old Testament. And hence it cometh to pass that these two names JESUS CHRIST are often joined. For it is not enough to believe, that there is a Saviour, and that he is exhibited, but we must further also certainly be persuaded, that this JESUS, borne of the Virgin Marie, is that Saviour and CHRIST, promised in the old Testament. Furtherermore, concerning the office of the Mediator, as it is designed by this name CHRIST, which signifieth Anointed, four things especially offer themselves to be considered. 1 What the unction or anointing of Christ is, or in what sense he is called Anointed. 2 What is Christ's prophetical function. 3 What his Priesthood. 4 What his Kingdom. 1 WHAT CHRIST'S UNCTION OR ANOINTING IS. What was betokened by anointing, in the old Testament. Anointing in the old testament was a ceremony, whereby according to gods ordinance Prophets, Priests, and Kings were anointed either with some special, or with common oil: that it might stand for a testimony, to those who were rightly anointed, that they were called of god to the administering of one of these functions, and that they should be furnished from god with gifts necessary for the performing of that whereunto they were called. For Anointing signified, 1. The calling and ordaining of any to the office either of a Prophet, or of a Priest, or of a King. 2. It signified the promise and bestowing of gifts necessary thereto. For to whom GOD committed any office, and whom he caused to be anointed, to these also he subministered the gifts of the holy GHOST necessary for the discharging of it, as knowledge, wisdom, strength, fortitude, industry, authority, and such other. 3. It signified the fragrantnesse or sweet savour of the labours employed in that vocation, that is, it was a testimony that the labours were grateful and acceptable to GOD, and that he would prosper such labours, as the Anointed should with a true faith and cheerfully undergo in executing the function committed unto them of GOD. 2. Corinth. 2.15. We are unto GOD the sweet favour of Christ in them that are saved. 1. Corinth. 15.58. Your labour is not vain in the Lord. Further, the outward anointing did as a sign represent the inward, that is, the gifts of the holy GHOST, as the things signified, by reason of a correspondent Analogy and proportion. For as oil maketh the dry parts, being anointed therewith, lively, agile, and able and fit to do their duty, and beside to send forth a sweet favour: So the holy Ghost furnishing them with necessary gifts, which are ordained to a function, giveth them strength and power, whereby they being of themselves unfit to do any good, are made fit and able to work and accomplish things grateful unto God: that is, the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is enjoined them, and to do things acceptable to GOD, and available for the preservation of the Church. Now the anointing of jesus Christ is, First the ordaining of the son of God to the office of the chief Prophet, Priest, and King of the Church. secondly, The especial communicating of the gifts of the holy Ghost necessary for this office. thirdly, God's approbation and prospering of this office. isaiah 53.10. The LORD would break him, and make him subject to infirmities: when he shalt make his soul an offering for sin, he shall see his seed, and shall prolong his days, and the will of the Lord shall prosper in his hand: He shall see of the ●auell of his soul, and shall be satisfied, by his knowledge shall my righteous servant justify many, for he sha● bear their iniquities. Therefore will I give him a portion with the great, and he shall divide the spoil. jesus then, the son of God and Mary, is called Messiah, or Christ, or anointed: First, because he was appointed of his father from everlasting the Mediator, that is, the chief Prophet, Priest, & King of the Church. This is confirmed by this reason. He that is to be a Prophet, a Priest, and a King, and is called anointed, he is in respect of those three called anointed. But the Mediator which was called Messiah or anointed, was to be the chief Prophet, Priest and King of the Church. Therefore he is in respect of those three called anointed or Christ. Again the same is showed by many places of Scripture. joh. 7.28. I came not of myself etc. john 6.38. I came down from heaven, not to do mine own will, but his will, which hath sent me. Heb. 5.5. Christ took not unto himself this honour to be made the Highpriest, but he that said unto him, Thou art my son, this day begat I thee. Psalm. 110.4. The Lord swore, thou art a Priest for ever, after the order of Melchisedeck. Hebr. 13.8. jesus Christ yesterday, and to day, the same is also for ever. revel. 13.8. The Lamb slain from the beginning of the world. 1. Corinth. 130. CHRIST is made of God unto us wisdom, and righteousness, and sanctification, and redemption. So is he often called the Angel of the covenant sent of old unto the Church. 2. He is called anointed in respect of the gifts of the holy GHOST which were poured on him thick, abundantly, and most perfectly; that is, all the gifts and graces whatsoever are in all the blessed Angels and men, and those in the most excellent and high degree, that he might be sufficient for the restoring, ruling, preserving of his Church, and for administering the government of the whole world, and for the directing thereof to the safety and salvation of his Church. john 3.34. God giveth him not the spirit by measure. Hebr. 1.9. Wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. isaiah 61.1. The spirit of the Lord is upon me, therefore hath the Lord anointed me. The anointing therefore is of the whole person, yet with this difference, that it is so applied to both natures, as it signifieth the ordaining of him to the Mediatourshippe. For he is Mediator according to both natures, who was always present with his Church, even before his flesh was borne: Christ anointed in respect of his humanity, not of his Godhead, in respect whereof he is annointer. But as his anointing designeth the communicating of the gifts of the holy GHOST, so his human nature only is meant to be anointed. For his Godhead, because it is always in itself goodness most perfect, and passing measure, is not anointed, but anointeth & filleth with gifts and graces both his own humanity, which his Godhead doth personally inhabit, as also all the elect and chosen. Wherefore one and the same Christ, in respect of his diverse natures, is both anointed and annointer, as raiser and raised. For the father anointeth with the holy Ghost, but by the Lord: so that Ireneus said prettily, that by the name of anointing was comprised and understood the three persons of the godhead, The annointer, the anointed, and the anointing. Objection. But it is no where read, Christ anointed spiritually. that Christ was anointed. Answer. Christ was not anointed, typically, ceremonially, or sacramentally; but really, and spiritually, that is, he received the thing itself, which was prefigured and signified by the ceremonial anointing; which was the holy Ghost; as it is said, Psalm. 43.97. and Heb. 1.9 Wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. isaiah 61.1. The spirit of the Lord is upon me, therefore hath the Lord anointed me. As therefore it was meet that Christ should be a Prophet, a Priest, and a King, not typical, but the very signified and true, that is, the great and high Prophet, Priest, and King; so it was necessary that he should be anointed not with typical oil, but with the signified and true oil, which was the holy Ghost. For such as the office was, such should the anointing be. But the office was not typical, but the very thing itself. Therefore such also should the anointing be. Hence we learn and understand these two things. The first is, That Christ hath this name, not from the ceremonial anointing, but from the thing itself which was thereby signified: because he is that chief and high Prophet, Christ hath his name, not from the ceremonial anointing, but from the thing thereby signified. Priest and King, whom, as types, the Prophets, Priests, and Kings of the old Testament, which were wont to be anointed with external oil, did represent. The name therefore of the sign or type, that is, Anointed, is transferred to the thing itself, even to the Highpriest, Prophet & King, jesus. Another thing that we learn is, The difference between Christ Anointed, and the Anointed of the old Testament. That there is a great difference between this jesus Anointed, and the Anointed of the old testament. For 1. There were only certain types and shadows of this only chief and true Christ, that is, of this King, Prophet, & Priest. Wherefore necessary was it that they should yield & give place to him being once exhibited. For the thing itself being come & exhibited, the types cease. 2. The anointing, that is, the communicating of the gifts of the Holy Ghost in the typical Anointed was imperfect & weak. But in jesus christ it is perfect & exceeding great. For in him dwelleth the fullness of the Godhead personally, so that he is both the Anointed & the Annointer. 3. He only hath received all the gifts of the holy Ghost, and those many ways more excellent than they are to be found in all the Angels and men: Because he had them in the highest both number and degree. 1. john 1.16. Of his fullness have all we received. But the Anointed of the old testament received neither all the gifts, neither in the highest degree, but divided, and according to the measure of the gift of christ, some more, some fewer, & some greater gifts than some, 1. Cor. 12.11. Ep. 4.7. Much less were they able by their own power and virtue to work the same in others. Reply 1. GOD cannot be anointed: christ is GOD. Therefore he could not be anointed, no not with the prefigured or signified oil. Answer. In some respect we grant this whole reason. For Christ as touching his Godhead, cannot be anointed with the gifts of the holy GHOST. First, because not one jot of the gifts of the holy Ghost can be added to the Godhead, because of the exceeding perfection thereof. And further, because the holy Ghost, by whom the anointing is immediately administered, is the proper spirit of christ, no less proceeding from him, than from the father. Wherefore he, as he is God, hath not any thing from the holy Ghost, neither doth he receive him, which is already his own from any other, but giveth him unto others whom it pleaseth him: As also no man can give thee thy spirit which is in thee, because that which thou already haste cannot be given unto thee. Reply 2. According to which nature christ is anointed, according to the same he is Mediator, that is, the Prophet, Priest, and King of the church. But according to his human nature only he is anointed: Therefore according to that only he is Mediator. The Minor is thus proved. To be anointed, is, to receive the gifts of the holy Ghost: But according to his human nature only he received these gifts: In what sense Christ may be said to be anointed according to his Godhead. therefore according to that only he is anointed. Answer. The Mayor of the former reason is made of a bad and faulty definition: because the definition is of too straight and narrow a compass. For to be anointed is not only to receive the gifts: but also to be designed to some certain office. In the former sense Christ is anointed according to his humanity only: in the later, according to both natures. Or, we may answer that the whole reason is faulty, because of an ambiguity in the word anointing. For in the Mayor, it is taken either for the whole anointing, or for that part, which is an ordaining to an office: but in the Minor it is taken for the other part only, which is the participation of the gifts of the holy Ghost. Now then, according to which nature christ is not anointed, that is, neither severally by a designment to an office: neither by both a designment to an office & a receiving of the gifts of the holy Ghost: according to that nature he is not Mediator. Christ according to his godhead is not anointed, both with a designment to an office, and a receiving of gifts: yet is he according to his godhead anointed by an ordaining or designment to an office. Therefore he is Mediator also according to his Godhead. Christ therefore is Mediator, that is, the Prophet, Priest, Christ Mediator according to both natures. and King of the church in respect of both natures. For unto the office of a Mediator do more actions concur, whereof some he executeth by his Godhead, some by his flesh; yet so, that they are done & performed together, the properties of both natures being as it were communicated. Wherefore that we er not here, nor conceive amiss, these two rules are to be observed. The first: the properties of the one nature in the mediator, are attributed to the other in the concrete, that is, to the person, yet still in respect of that nature whose properties they are. This is called the communicating of the properties, & it is a certain kind of Synecdoche. The second. The names of the mediatorship are attributed to the whole person, in respect of both natures, yet reserving still the properties of each nature, and the differences of actions. For to the performing of the Mediatorship, the properties of faculties and operations both of the divine and of the human nature are required. 2 WHAT IS CHRIST'S PROPHETICAL FUNCTION. The signification of the name Prophet. THE word Prophet cometh from the Grecke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to publish abroad things either present, or to come. A Prophet in general, is a person called of god, who publisheth and expoundeth unto men the will of God concerning things either present or to come; which without some revelation from God, remain unknown to us; as being such, to the knowledge whereof men were not able by themselves to come. A Prophet is either a minister, or the head and chief of the Prophets, which is Christ. Of Ministerial Prophets, some are of the old, some of the new Testament. Of the new Testament, some are specially so called, some only in general. What the Prophets of the old Testament were. The Prophets of the old Testament were persons immediately called and instructed of God himself either by instinct, or by dreams, or by divine visions, or by speeches had by God with them, that they should declare to men, to whom they were sent, the true doctrine concerning God and his worship, and cleanse and clear it from errors and corruption; that they should recount & illustrate the promise of the Messiah to come, and his kingdom and benefits, of remission of sins and eternal life, by and for him, to be given to all believers; that they should foretell future events, good and bad, and rewards and punishments; that they should guide & administer and order many counsels and offices politic, or civil, having divine and certain testimonies to warrant them, that they could not err in such Doctrine, precepts, and counsels, as they propounded in the name of God. Those testimonies were especially these. 1 The continual consent of the Prophets in Israel, of Moses, and the patriarchs, both one with another, and with those first divine revelations, which were given at the creation in Paradise. 2 Miracles certainly coming from God. 3 The events of things exactly answering to the sacred oracles and predictions of the Prophets 4. The Testimony of the holy Ghost thoroughly persuading and convincing men's minds concerning the truth of Prophetical doctrine. Such Prophets were, Adam, Seth, Noa, Abraham, Isaac, jacob, joseph, and other, and afterwards Moses, & they who succeeded him among the people of Israel. A Prophet of the new testament, specially so called, What a Prophet of the new Testament is both in general and in special. is a person, who by divine instinct, and through special revelation of the holy ghost, doth certainly foresee and foreshow things to come; As were the Apostles & Agabus, Acts. 11.28. & cap. 21.11. and the Disciples, telling Paul through the spirit, that he should not go up to jerusalem, Acts. 21.4. etc. A Prophet of the new Testament, in general, is called any, whosoever hath the gift of understanding, expounding and applying the Prophecies and writings of the Prophets, who are properly so called, to the present use of the church. So is this word used. 1. Cor. 14.3.4.5.29. This function & gift of prophesying, that is, of expounding & applying the Scriptures of the Prophets and Apostles to the use of the Church, is at all times necessary: That other, of foretelling things to come, not so: and therefore is it but temporary, and for a time. The great and chief Prophet, which is Christ, Christ a Prophet from the beginning of the church to all eternity. is a person immediately ordained of god even from the beginning and cradle of the Church in paradise to all eternity, sent of the father to declare the will of god towards mankind, to institute and appoint a ministery, to teach by the word and Sacraments, the holy ghost working together with him: and lastly in the flesh; to preach the gospel, and to make known that he is the Son consubstantial and of the same substance with the father, and author of the Euangelique doctrine, kindling it in the hearts of men, and not only preaching it; as a Minister: And therefore Christ is called the word, not only in respect of the father, of whom in cogitation beholding himself, and considering the image of himself not vanishing, but subsisting, consubstantial, coequal, coeternal to the father himself, he was begotten: but also in respect of us, because he is that person, which spoke to the fathers, and brought forth the living and quickening word, or Gospel, out of the bosom of the Father. What Christ according to his prophetical function was to do. Wherefore the prophetical function of Christ is, 1 To open & declare unto men God & his secret will, of saving believers by and for him, showed unto him immediately from God himself. 2 To refine and purify the Law and worship of God, from corruptions, Mat. 5.67. he interpreteth the Law. joh. 1.18. The son which is in the bosom of the Father, he hath declared him. john. 8.26. The things that I have heard of the Father, those speak I to the woorld. 3 To open the promises of the gospel concerning himself to be borne, to suffer, and to die concerning remission of sins, our reconciliation unto God, and of salvation and everlasting life. 4 At length also assuming & taking unto him human nature, to teach as by his voice the will of god, concerning us, and towards us, and to confirm this doctrine by Miracles. 5 Not only to give oracles and prophecies, to open the will of god by prophets, and to teach & expound it himself present in human nature; but also to ordain & institute the ministry of the word and sacraments, that is, to call and send Prophets, Apostles, and other ministers of the Church, and to furnish them with gifts necessary to this ministery. john. 20.21. As the Father hath sent me, so send I you. Ephes. 4.11. He (Christ) hath given some Apostles, and some Prophets, some Doctors. Luk. 21.15. I will give you a mouth, and wisdom, where-against all your adversaries shall not be able to speak, nor resist. So 1. Pet. 1.10. The spirit of Christ is said to have spoken by the prophets. 6. To give the holy Ghost. Mat. 3.11. He will baptise you with the holy Ghost, and with fire. 7. To be through his own and others ministery effectual in the hearts of the hearers, that is, by his spirit to lighten our minds, that we may understand those things which he teacheth us of God and his will, either by his own voice, or by the voice of others: Luk. 24 45. Then opened he their understanding, that they might understand the scriptures. 8. To effectuate also that which by the efficacy of his spirit he speaketh in our hearts, that, is to move our will, that we may yield our assent and obedience to those things, which by his teaching we learn and know. Eph. 5.25. Christ gave himself for the Church, that he might sanctify it and cleanse it, by the washing of water through the word. And these things Christ did & doth perform even from the beginning of the church, to the end of the world, and that by his own authority and power: and for this very cause is he called the Word. Mat. 11.27. No man knoweth the Father, but the Son, and he to whom the son will reveal him. joh. 5 21. As the Father, so the Son quickeneth whom he will. By these things which have been now spoken, is also understood, what difference there is between Christ, & other Prophets, both of the old and new testament; & why he is the chief prophet & doctor. The difference & eminency consisteth in his nature & office. 1 Christ is the very son of God & god and lord of all, & doth immediately utter the word of the Father, & is the ambassador and mediator sent of the father. Other prophets are only men & his servants, called & sent by him. 2 Christ is author & reveiler of the doctrine, & therefore the Prince of all Prophets. Others are s gnifiers of that which they have received from Christ. For whatsoever knowledge and Prophetical spirit is in them, all that they have from Christ revealing and giving it to them. Therefore is the spirit of christ said to have spoken in the prophets. Neither hath he opened only to the prophets the doctrine which he teacheth, but also to all the godly. joh. 1.16. Of his fullness have we all received, that is, all the Elect, even from the beginning of the world unto the end, joh. 1.18. No man hath seen god at any time, the only begotten son, which is in the bosom of the father, he hath declared him. 3 His Prophetical wisdom is infinite, and perfect, & therefore in all gifts he excelleth others. 4 This Prophet christ, appointeth the ministry, sendeth & ordaineth Prophets, and Apostles: he giveth the holy Ghost & gifts necessary for the prophets, Apostles, & all ministers of the word, to the performing of their duty. joh. 16.14. He shall receive of mine, & shall show it unto you. He will lead you into all truth. 5 Christ himself is not only author of the doctrine, & erectour & maintainer of the external Ministry, but also by his own & other Prophet's voice & outward ministery he preacheth effectually to men inwardly through the virtue and working of the holy ghost. Others are only the instruments of Christ and that arbitrary, and at his disposition and direction. 6 The Doctrine of christ, which being made man he uttered by his own and his Apostles mouths, is much more clear & full than the doctrine of Moses, & the Prophets of the old Testament. Christ therefore hath authority of himself; others from him: if Christ speak, we must believe him for himself: others, because Christ speaketh in them. These things are expressly proved by these places of holy writ. Hebr. 1.1. At sundry times and in diverse manners god spoke in the old time to our Fathers, by the Prophets: In these last days he hath spoken unto us by his Son. And, cap. 3.3. This man is counted worthy of more glory than Moses; in as much as he which hath builded the house, hath more honour than the house. joh. 16.14. The spirit of truth, which I will send you, shall receive of mine, and shall show it unto you. Mat. 17.5. This is my beloved son, in whom I am well pleased: Hear him. Luc. 10.16. He that heareth you, heareth me; and he that despiseth you, despiseth me, and him that sent me. 3 WHAT CHRIST'S PRIESTHOOD IS. A priest in general. A Priest, in general, is a person ordained by god to offer for himself and others oblations & sacrifices: to pray for others, and to instruct. Under prayer is comprehended blessing, which is to wish them good from God. A typical priest. There is one Priest which is signifying or typical, another signified. The typical Priest was a person appointed by God, 1. to offer typical Sacrifices, 2. to make intercession for himself and others, 3. to declare to the people the doctrine of the Law, and the promise of the Messiah, and true Sacrifice which was to come. Such were all the Priests of the old Testament. For these three properties which we have reckoned, were common to the Highpriest with other inferior Priests. The High priest. But some things the Highpriest had proper & peculiar to himself. 1. That he alone entered into the Tabernacle, called the Holiest of all, or Sanctuary, & that but once every ●eare, not without blood, which he offered for himself and the people burning incense there, and making intercession for the people. 2. That his raiment was more gorgeous. 3. That he was set over the rest. 4. That he only was consulted of questions or matters doubtful, weighty and obscure, whether appertaining to religion or to the commonwealth, and did return the answers of God for the Princes and the people, 5. and therefore did govern and order some counsels and offices of the state and kingdom, & did see, that all things were lawfully administered. The inferiors were all the other priests of the old Testament, whose office it was, to sacrifice, to pray, to teach the doctrine of the Law, and the promise of the Messiah to come, and to make intercession for themselves and others. Wherefore though all the Levitical priests were a type of Christ: yet the most notable type was the Highpriest, for that he in more things represented Christ our very true, celestial, & perpetual high-Priest. Objection. But it was the Prophet's office to teach. The difference between the Priests and prophets in the old Testament, Therefore the Priests differed nothing from the Prophets. Answer. Both of them, both the Prophets and the Priests did teach the people: and it might so fall out also, that the same was both a Priest and a Prophet; as it is read of jeremy. But this was not perpetual, but accidentary; Because 1. the Priests were ordained out of one certain tribe, namely the levitical; but God raised up Prophets out of any tribe. 2. There is a great difference found betwixt them, as touching their function of teaching. For the Prophets were called extraordinarily and and immediately by God himself, and so received from him the doctrine, which they were to declare unto men. 3. They were so guided by the special motion of the holy ghost, that they could not ere in that doctrine, which they uttered unto men in the name of god. But the Priests, as Priests, 1. were ordinary ministers of the old Church. 2. were appointed by men. 3. were tied to the doctrine of Moses and the Prophets, which they learned, not from GOD immediately, but mediately by men. 4. They might err in doctrine and counsels, and did err often, when they departed from the rule of the Prophets. Wherefore as touching their function of teaching, the Prophets differed from the Priests of the old Testament, after the same sort, as in the new Testament the Apostles from other ministers and teachers of the Church. The signified, and true, and only Highpriest, Christ the true and prefigured high priest. Christ's Intercession. is the Son of GOD, immediately ordained by GOD the Father himself, and anointed by the holy GHOST, to reveal unto us the secret will of GOD & his counsel towards us, & by assuming human nature to offer himself a Sacrifice propitiatory for the sins of all mankind, to obtain for us by his intercession unto the Father remission of sins and eternal life: and lastly to apply effectually his Sacrifice unto us, both by imputing it, and also by illightening and moving the elect by his word and spirit to receive it with a true faith, having this testimony, that he is certainly heard of his heavenly father, for all those for whom he maketh intercession: and withal having power to collect and gather his Church. Wherefore there are four principal parts of Christ's Priesthood. First, To teach men both outwardly by his voice, and the voice of his ministers, and inwardly by the efficacy of his spirit. Secondly, To offer himself a sacrifice and ransom, full-sufficient and acceptable unto GOD for the sins of the world. Christ's Intercession. Thirdly, To make continually intercession for us unto the father. For this intercession is proper unto the Son: First, not only because himself living on earth in the time of his flesh was made a suppliant and a Sacrifice for us unto his Father. Secondly, but also because he earnestly and desirously will according to both natures, that the Father for his sacrifice once accomplished on the Cross, remit unto us our sins, and restore unto us righteousness and life. Thirdly, that the Father, looking upon the sacrifice and will of his only beloved Son receiveth all believers into his grace and favour. Wherefore the Son in respect both of his merit & will to save us, & of his father's continual beholding & looking thereon, hath from everlasting made intercession, and also doth now and for ever in heaven appearing before his Father, make intercession for all the elect & chosen. To pray for the people, is a thing common to all priests: but, to make intercession both in heaven and earth unto the Father for us, that our sins may be pardoned us, is only belonging to this high and only Priest. Fourthly, to apply his sacrifice unto all those for whom he prayeth. Christ's applying of his merit unto us. And he apply it, First, when he procureth by prayer, the Father to impute it unto us, that is, to receive us for it into favour, and for it to love us: Secondly, when himself also for the same his sacrifice sake, doth receive us into favour. john. 17.19. Father, for their sakes sanctify I myself: Thirdly, he endueth us with true faith, whereby we also may apply his satisfaction unto ourselves, that is, may be assured and think that it is our righteousness, whereby we may stand in the presence of the Lord. Hereby also it is clear, in what other Priests differ from Christ. 1 These te●ch only by their outward voice, ●n difference ●e●●een Christ and ●ther Priests. and not by the inward working also of the holy Ghost 2. They do not make continual intercession, neither do they always obtain what they ask 3. These apply their benefits unto no man. 4. They offer not themselves a Sacrifice for the sins of others. For all these things, can be and are performed by CHRIST alone. WHAT IS CHRIST'S KINGDOM. A King is a person ordained by God, A King in general. to govern in a people and bear rule alone according to honest Laws, and to have power to reward the good, and punish the bad, & to defend his subjects against their enemies, having no superior governuor above him. The King of Kings, CHRIST, Christ a King. is a person immediately ordained of GOD, to gather and rule by his word and spirit his church, purchased by his blood; and to defend her being subject unto him and serving him, against all her enemies both corporal and spiritual, and to reward her with eternal rewards, but to cast her enemies into everlasting pains and torments. Wherefore CHRIST'S royal office is, First, Christ's Kingdom. to rule by his word and spirit his Church gathered out of all nations from the beginning of the world. For that it may go ●ell with us under this King, it is not enough, if he outwardly teach us, what he w●uld have us, his subjects, to perform, unless also by his spirit he move our hearts, and cause us to be obedient to his commandments. Secondly, To defend and preserve this his Church in this life against all both inward and outward, domestical and foreign foes, which also he doth perform, while not only by his power-ful hand he is ever present with us, but furnisheth us also with those weapons, wherewith ourselves also may constantly and happily enter the combat against our most mighty foes, and utterly vanquish and discomfit them. This sacred harness and warlike furniture is described, Ephese. 6.13. Thirdly, To make his church partaker of the blessings of his kingdom, and to adorn her raised up from dead with everlasting glory, & bliss. Fourthly, To overcome & rule his enemies by his might & power, and at length to thrust them down being falsely overcome and conquered into eternal torments. We are in this place to observe the difference of the Prophetical, Priestly, and royal office, both of them who were in the old Testament, and of Christ, and of ourselves. In the old Testament, they were types, or typical Prophets, Priests, and Kings. Christ is indeed the true Prophet, King, and Priest which they prefigured: we are Prophets, Kings, and Priests, by participation, as having Christ's dignities communicated with us. Now then, let us see what is our prophetical, Priestly, and royal office. OF THE COMMUNION OF THE FAITHFUL, OR CHRISTIANS, WITH CHRIST. IN the 32. Question we are instructed, concerning the inunction or anointing of the faithful, namely, when they are called Christians or anointed: and, what is the duty of Christians, and what their comfort; whereof this name doth advertise them. Hear than is discoursed the common place, concerning the communion of Christ the head with the faithful, his members: and of the functions of these his members. Hereof four things come to be considered. 1 What is the anointing of Christians, or whence believers have the name of Christians or Anointed. 2 What is the Prophetical function of Christians. 3 What their Priesthood. 4 What their kingdom. 1 WHAT IS THE ANOINTING OF CHRISTIANS. LUKE Act. 11.26. testifieth, that the name of Christians first began to be used in Antioch, in the Apostles time, whenas before time they had been termed by the names of brethren & Disciples. Who is called a christian. The name Christian is derived from Christ: & in general he is called a Christian, who is a Disciple of Christ, & followeth his doctrine or life: &, who being inserted into Christ, hath communion and fellowship with him, whether he be such indeed, or only carrieth a face or show before him of being such. For there are two sorts of Christians: some seeming or counterfeit, Seeming & false hearted christians. and outward, but not true, that is, hypocrites: others seeming and true. For not every seeming christian, that is, who is in outward conversation, a Christian, is an hypocrite: though every hypocrite is a seeming Christian. They are called seeming, but not true Christians, who being baptised profess in word & life or outward conversation the Doctrine and faith of christ, and are in the company of those which are called, but are not partakers of Christ's benefits, being destitute of true faith and conversion. Therefore they are not the true & lively members of the Church. Mat. 20.16. Many are called, but few chosen. Seeming & true hearted christians. They are both seeming and true christians, who being received by baptism into the Church, acknowledge and profess Christ's doctrine; and being engrafted into Christ by a true faith, are made partakers of all his benefits; and being regenerated by the holy ghost, led a life worthy of true Christians. Furthermore, of hypocrites we are not here to speak, but of those, who are both without and within, that is, are truly Christians, and anointed of Christ by the holy ghost. The anointing of these therefore, The anointing of christians 1 Is an ordaining of them to an office. 2 A bestowing of gifts on them. whereof they take the appellation of Christians and Anointed, is, that being through a true faith engrafted by Baptism into christ as members into their head, they are made true partakers of his anointing. For first he communicateth with them his Prophetical, Priestly, & royal function; that is, he ordaineth & maketh them Prophets, Priests, and Kings. Secondly he anointeth them with the true oil, that is, he poureth into them the gifts of the holy ghost, wherewith they being furnished may easily and rightly discharge that their function. For the holy Ghost is not idle in us, but worketh the same in us, which he doth in Christ: albeit those graces and gifts in Christ are far more excellent both in number and degree. These things are expressly showed by these places of Scripture. 1. Corin. 6 15. Know ye not, that your bodies are the members of christ? 1. john 2.20. Ye have an ointment from him that is Holy, and ye have known all things. Acts 2.33. This jesus by the right hand of God hath been exalted, and hath received of his Father the promise of the holy ghost, and hath shed forth this which ye now see and hear. 1 Pet 2.9. Ye are a chosen generation, a royal Priesthood. revel. 1.6. and 5.9. Thou wast killed, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God Kings, and Priests, and we shall reign on the earth. By these places are these two things manifest: What is to be Christ's member. one is, that our anointing is bestowed of Christ: the other, that it is bestowed only upon those, who are the members of Christ. And to be the member of Christ is nothing else, than to be conjoined and united to Christ by the same spirit dwelling both in him and us: and by this spirit to be enriched with such righteousness and life, as is in CHRIST; to be conformed unto CHRIST: and seeing this righteousness, so long as we remain in this mortal body, is unperfect, to be acceptable unto GOD for the righteousness of Christ which is imputed unto us. Rom. 8 11. 1. Corinth. 6.7 Eph. 4.15.16. 1. Corint. 12.13. Rom 8.1. etc. The similitude of man's body, to declare our union with 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 first, As all the members of the body are knit to one and the same head, and consequently to one another, by sinews and fleshly ligamentes, and draw their life, sense, and all their motion, by the ministery of the spirits from that one head, so long as they remain united to their head, and among themselves: so Christ is that one and quickening head, to whom all the elect who are the living members the church, being united by the holy Ghost, received through faith, are quickened and are knit also among themselves by the means of mutual charity. Which charity and dilection must needs be there; if we be joined unto the head. For the connexion of the members with the head is the original and cause of the conjunction of the members among themselves. For the quickening 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. joh. 15.26. I will send unto you, from the father, the comforter, the spirit of truth. Secondly, As in man's body are diverse gifts and functions of the members, and yet but one life and soul quickening and moving all the members: So in the body of the church are diverse gifts and functions, and yet but one spirit, by the benefit whereof each member may do this function. Thirdly, as the head is placed in the highest place, and therefore is of more worthiness, and the fountain 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 fullness 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 fountain christ. Christ is our head in three respects. First, Christ is our Head in three respects. In respect of his perfection: because he is both God and man; and in gifts, as touching his human nature, excelleth all creatures. Coloss. 2.9. In him dwelleth all the fullness of the Godhead bodily, etc. He alone giveth the holy Ghost. Matth. 3. This is he who baptizeth with the holy Ghost. Secondly. In dignity, or order, glory, majesty, power, authority, which in his human nature glorified, he now openly showeth forth and declareth. For as GOD created all things by him, so hath he made him heir of all things. Hebr. 1.2. and the ruler of his house, Heb. 3.6. Thirdly, In respect of his office. For he is over every member of the Church, he ruleth, governeth, quickeneth, nourisheth, and confirmeth them, so as they continue joined in him with the rest of the members. We are also in three respects the members of christ. First, We are in three respects Christ members because by faith and the holy Ghost we are joined unto him, and also are knit together amongst ourselves, as the members to the head, and one with another. And this coiunction of the members of this body, amongst themselves, is no less requisite and behoveful for the safety of the Church, than the conjunction of the whole body with Christ the head. For if thou separate the arm from the hand, thou shalt separate it also from the head, and so it shall no more have life. Secondly, Because we are quickened & guided of him, & from him as the fountain we draw all good things: so that, except we continue in him, we have not eternal life in us: as neither the members sundered from the body retain life any longer. thirdly, Because as in man's body are diverse faculties and functions of the members: so are the gifts and functions diverse of the members of CHRIST in the church: And as all the actions of the parts of the body are employed and referred to the preservation thereof; so all the members of Christ, whatsoever they purpose or do, that ought they to employ and refer to the profit and utility of the Church. 2 WHAT IS THE PROPHETICAL FUNCTION OF CHRISTIANS, that is, in what sense they are, and are called Prophets. Christians are prophets in knowledge. In confession. CHRIST maketh us partakers of his Prophetical honour or office, not only in this, that himself prophesieth unto us, that is, effectually instructeth us by his word and spirit, but also, because he will and bringeth to pass, that we may also prophesy, by professing and celebrating God: According as it is said, Act. 2.17. I will pour out of my spirit upon all flesh, and your Sons and your Daughters shall prophecy. Mat. 10.32. whosoever shall confess me before men, him will I confess also before my father, which is in heaven. Our Prophetical office therefore is, 1. rightly to understand and embrace the doctrine, perfect and necessary to salvation, concerning god and his wil 2. That every one in his place and degree profess the same being understood faithfully, boldly, constantly, in word and life, thereby both to celebrate god, and to bring many scholars and disciples unto Christ. The difference between Christ's Prophetical function and our is, 1. That Christ hath the spirit without measure, we by measure. For it is the proper spirit of Christ, which floweth from him, and is powered 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 far inferior. 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 only strike the ears, neither pierceth it unto the hart. 3 WHAT IS THE PRIESTHOOD OF CHRISTIANS. Christians are pric●●es. CHRIST maketh us partakers of his Priesthood, not only, because he sanctifieth himself for us. john 17.19. & imputeth, & giveth his sacrifice unto us, ●●y the imputation of Christ's merit. that for it we may be received of him, & God the Father into favour, and may be endowed with the holy Ghost and eternal life, even as if in ourselves that Sacrifice were accomplished: and satisfaction made for our sins: but furthermore, because he maketh us also Priests unto GOD. Which he doth after a double manner. 1. When by the efficacy of his spirit he worketh in us those things, which we may offer unto god for a Sacrifice. 2. 2 By offering the sacrifice of thanks giving. When by his merit and intercession unto his father, he causeth our Sacrifices, albeit unperfect & stained with our sins, to be notwithstanding pleasing and acceptable unto him. Wherefore the Priesthood of Christians is to invocate on GOD known aright, to offer unto GOD all our life certain Sacrifices, namely Eucharistical, even Sacrifices of thanksgiving, sanctified by the Sacrifice of CHRISTT. These Sacrifices of praise, or thanksgiving are, 1. That we offer up ourselves wholly unto GOD to obey him, that is, that we mortify the old man in us, and begin new obedience, both inward and outward, according to all the commandments of the Law. 2. Every one to do the duties of his own vocation. 3. To instruct others. 4. To pray for themselves and others. 5. To give alms to others. 6. To undergo and suffer cheerfully, manfully, and constantly the cross, that is, calamities, persecution, contempt, banishmentes, and even death itself, for the confession of the truth, and the glory of god. In sum: The Priesthood and Sacrifices of Christians are, the worship of God, commanded in his Law, or all good works, done of those who are reconciled to God, to this end, as thereby to obey God, and do him honour. Wherefore the Priests of the new Testament are all Christians, both teachers and hearers, as they begin new obedience in the knowledge, and faith of the son of GOD. Roman. 6.13. Give your members as instruments of righteousness unto god. Again, 12.1. I beseech you, that ye give up your bodies a living Sacrifice, holy, acceptable unto god, which is your reasonable serving of GOD. Again, 15.16. Grace is given me of god, that I should be the Minister of jesus christ towards the Gentiles, ministering the gospel of god, that the offering up of the Gentiles might be acceptable. Luke. 22.32. When thou art converted strengthen thy brethren. Phil. 2.17. Though I be offered up upon the Sacrifice and service of your faith, I am glad. 2. Timot. 4.6. I am now ready to be offered Coloss. 1.24. Now rejoice I in my sufferings for you, and fulfil the rest of the afflictions of christ in my flesh, for his body's sake, which is the church. Our sacrifices different from Christ's sacrifice. Now our Sacrifices differ, as well as the Sacrifices of the old Priests from Christ's Sacrifice. First, Christ offered up together a Sacrifice both of thanksgiving and propitiatory: We offer up only Sacrifices of thanksgiving. 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 beside, were only typical. But no Sacrifices of the new Testament are typical, but either eucharistical and of thankfulness, as are ours; or propitiatotie, as if the obedience of CHRIST only, performed for us in suffering our punishment. For he offered not a typical or figurative, but the real or figured and signified Sacrifice; as being not a typical, but the signified Priest. secondly, The Sacrifices of Christ are both perfect: ours unperfect and defiled with many sins. Thirdly, The Sacrifice of christ pleaseth God for itself, and for the worthiness that is proper in itself, and meriteth remission of sins and eternal 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 Christ's Sacrifice, wherewith they are sanctified. 4 WHAT IS THE KINGDOM OF CHRISTIANS. Christians are Kings. 1 By partaking of his victory and royalty. 2 By having in themselves through him a power to overcome and overrule both their enemies and all creatures. WE are made partakers of Christ's of kingdom, First, 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 kingdom, the Sons of God, his brethren and coheirs. Secondly, Because by the virtue 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 bliss and glory. john. 16 33. Be of good comfort, I have overcome the world. revel. 3.21. To him that overcometh will I grant to sit with me in my throne. Luc. 22.30. That ye may sit on seats and judge the twelve tribes of Israel. 1. Corinthians, 3.21. All are yours. Our royal office therefore is, 1. That we are Lords over all creatures: 2. That by the virtue of christs spirit (who hath restored unto us our lost ●oyal and heavenly dignity, over all our enemies) we fight continually against sin, the world, the Devil, and the flesh, and overcome. Which we 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 repress sin even in this life, as touching the beginning of our conquest. 3. That at length all our enemies being by the grace of CHRIST fully brought under, we enjoy eternal bliss and glory, that is, the heavenly kingdom, which by the working of the holy GHOST is begun in us in this life, and which we now possess in hope, but then shall in full possession inherit. 1. Timothy, 1.18. Fight a good fight, having faith and a good conscience. 2. Timothy. 2.12. If we suffer, we shall also reign with him. Matthew, 25.34. Inherit ye the kingdom prepared for you from the foundations of the world. There is notwithstanding a difference between the kingdom of CHRIST, and ours. For, 1. The difference between Christ's kingdom and ours. The kingdom is hereditary unto Christ. For he is the natural son, and therefore by nature King: but ours is by right of adoption. Christ as the natural son, is ruler over his house. Hebrews, 3.6. We are by and for him, the adopted sons of God. 2 He alone by full right is King over all the creatures simply, but especially over the whole Church of the holy Angels and men. But we neither are, nor ever shall be the Kings and head of this Church; but only over other creatures, which are compiled to serve us, we are LORDS. adorned with glory, majesty, and no common excellency of gifts: and over all wicked men and Devils, whom we shall judge, subscribing, and yielding our consents to the judgement of CHRIST in condemning, and destroying them. Matthew, 19 28. Ye shall sit upon twelve scates, judging the twelve tribes of Israel. Wherefore the Pope of Rome lieth, when he avoucheth himself to be the head of the Church. 3. He conquereth his enemies by his own power: we in him, and by him. joh. 16.33. Be of good comfort, I have overcome the world. 4. He alone ruleth the Church, with the sceptre of his spirit and word, moving our hearts, and restoring in us the lost image of God: we are ministers and administrators of the outward word and rites: we cannot give the holy Ghost, as it is said, Mat. 3.11. I baptise you with water, but he that cometh after me, he will baptise you with the holy Ghost and with fire. The sum of all is: In the old Testament were Prophets, Priests, and Kings, typical: Christ is those three in signification, and in truth; To believe in Christ. we by participation from him. Wherefore to believe in Christ, is not only to know, that jesus is the anointed, that is the chief Prophet, Priest, and king; but to be persuaded, that he is such also unto me, and maketh me also partaker of his unction or anointing, that by the working of the holy Ghost I may also be a Prophet, a Priest, and a King, that is, confess and celebrate God known unto me; offer up unto him all my life long the sacrifice of praise and thankfulness; fight and war manfully against sin, the world, and the Devil, and at length bear rule over all mine enemies and the creatures, being adorned with everlasting bliss and glory. I BELIEVE IN HIS ONLY SON. TO believe in the only, or only begotten son of God, is to believe, 1. That this jesus is the natural and only son of the eternal Father, begotten of his substance from everlasting, and therefore God by nature, neither having as touching his godhead any brethren. 2. To believe that by and for this his natural son I have also obtained the grace, right, and name of the son of GOD, or am adopted by GOD to be his son. john. 1.12. As many as received him, to them he gave power to be the sons of God. And Ephes. 1.6. God with the glory of his grace hath made us accepted in his beloved. Because Christ is the natural son of God, therefore he is able to make us the adopted sons of God: yet so, that the assumption and taking of our nature was to come between. Hither appertaineth the common place concerning the son of GOD: wherein these four questions are to be considered. 1 How many ways men are called sons. 2 How Christ is, and is called the son of God. 3 Why his only begotten, and first begotten. 4 Whether the son be coeternal with god the father. 1 HOW MANY WAYS MEN ARE CALLED SONS. EVery son is a son either by nature, or by grace. A natural son. A son by nature or a natural and proper son is he, who is partaker of his father's nature and essence: or, who hath the essence or nature of him, whose son he is, communicated unto him; and that either wholly, as Christ in respect of his Godhead: for unto him the father by begetting him communicated his essence whole and the same: or in part, as men, unto whom is communicated some little severed portion of their father's essence. Wherefore a natural son beginneth at one and the same time both to be, and to be a son. A son by grace is he, who hath the right and name of a son, A son by grace. not by nature, that is, not that he was procreated out of his substance, whose son he is called, but only by a free gift of his and by favour. So is he said the son of God by grace, who not by nature, but by God's gift, is called his son. Now the sons of god by grace are of three sorts: some by grace of creation: The sons of God by grace of creation some by grace of adoption: some by grace of union. The sons of God by grace of creation are Angels, and our first Parents before their fall. For that God should create them, and conform them unto himself, that is, make them righteous and blessed, and that now also he maintaineth those blessings in them, it is his benefit and gift proceeding of his grace. And therefore God created them, that he might account them for his sons, and they again acknowledge and magnify him as their bountiful and benign father. And although they were not borne of the substance of God: yet neither were these at any time, not his sons, but at one and the same time began both to be, and to be the sons of GOD. A son by grace of adoption, or an adopted son is he, Sons by grace or adoption. who not by birth, but only by the law and will of the adopter receiveth the right and name of a son, so that he is in the same place with him, as if he had been borne of him, whereas before he had been no son. Wherefore an adopted son beginneth not at the same time to be, & to be a son, but he sometime was, when yet he was not a son. After this sort, that is, by adoption, are our first Parents, after their fall, & so also are all the regenerate the sons of god. For these by nature are the children of wrath, but are adopted to be the sons of god, & are made Christ's brethren, not by any merit of their own, Our fraternity and brotherhood with Christ. but freely by & for Christ. Eph. 2. Furthermore, our fraternity & brotherhood with Christ consisteth in these four things. 1. In the likeness and similitude of our human nature. For he is true man, procreated of the blood of Adam, the common father of us all. 2. In the fatherly love and bountifulness of god towards us, who for Christ's sake embraceth us as his sons, & heapeth upon us his benefits. 3 In our conformity & correspondence with Christ, which is wrought by the holy Ghost, whom he bestoweth on us. 4. In the consummation and accomplishment of his benefits, that is, in perfect & eternal righteousness, blessedness, and glory. In respect of the three latter we are the sons of God by adoption. The son of God by grace of conception or union is Christ alone, The son of God by grace of union. in respect of his human nature, which by the special working of the holy ghost, being conceived, form, and sanctified in the Virgin's womb, was personally united unto the word. A TYPE OR FIGURE OF THE SONS OF GOD. Every Son of God is either By nature, and proper: as is the WORD only, who hath by birth his father's nature and substance communicated unto him whole and the same. By Grace, either of Creation, as Angels, and Adam before his fall. Conception and union, as Christ according to his humanity. Adoption, as Adam after his fall, and all the regenerate. 2 HOW CHRIST IS THE SON OF GOD. CHrist is the son of God according to both natures, Christ is the son of God by nature, according to his Godhead. but in divers respects. According to his Godhead he is the son by nature, and his natural, or proper and only begotten son: because according to this nature he alone was from everlasting begotten of the substance of his father, after a manner altogether ineffable, being of the same nature and essence with him. joh. 5.26. As the father hath life in himself, so likewise hath he given to the son to have life in himself. The eternal father therefore hath communicated unto his son the life, whereby both himself by himself necessarily is, and maketh all other things to be: which life is that one & eternal Deity creatresse and defendresse of all things. Christ is the son of God by grace of union according to his manhood. According to his humanity he is not the natural and proper son of god; because his humanity as touching itself, is not the person, and it issued from the substance of his mother, not from the substance of GOD: But he is the son of god by grace, not of adoption, because he was at no time not his son, as that he should be made of no son, or of the son of wrath, the son of God; but by grace of conception by the holy ghost, and of union with the word. For his humanity was from the very womb sanctified, and united to the Godhead of the Word, which Godhead is the son by nature. That Christ according to his flesh was a son by grace, not by merit of his human nature. And that a mass of flesh in so marvelous manner, by the power of the holy Ghost, should be severed out of the flesh of the Virgin, and that thereof being sanctified should be form a true human body, that is, quickened with a human soul, & the same to be united to the very son of god into one person & subsistence, was not the merit of his human nature, as which had not as yet any being, & is in itself but a creature; but the special & free gift or benefit of God, as Paul in plain words declareth, Colos. 1.19. It pleased (saith he) the Father, that in him should all fullness dwell. And Phil. 2.9. God hath given him a name above every name. Christ therefore as touching his human nature was as the Son of GOD by grace, even presently from that very moment when he began to be borne man, and that therefore, because by the virtue of the holy Ghost he was borne, of the substance of the Virgin, pure from all stain or corruption, and so was personally united with the Word. Objection. Every son is either natural, or adopted: Christ according to his humanity is not the natural son of god: he is therefore the son of god by adoption. Answer. The Mayor of this reason, albeit it may be granted according to civil constitutions, yet is it false in divinity; because it compriseth not a perfect and sufficient enumeration of the sons of God. For there are sons of God by grace, as the Angels, job. 1.6. likewise Christ, according to his humanity, which yet are not adopted sons. Reply. Grace is adoption: Christ according to his humanity is the son of GOD by grace: therefore he is the son of GOD by adoption. Answer. The Mayor of this reason either is particular, and so nothing is inferred thereby: or if it be generally taken, it is a fallacy. For grace is more large in signification then is adoption, and is in respect of adoption, as a general in respect of a special. For besides the grace of adoption, there is also the grace of creation, in respect of God creating and conforming Angels and men unto himself: the grace of conception and union, in respect of God the Father, the son and the holy Ghost, forming and fashioning after a singular manner the flesh of CHRIST in the womb of the Virgin, and uniting it unto the son. 3 Why Christ is called the only begotten and first begotten son of God. Christ is the only begotten son of God according to his Godhead only. CHrist is called the only begotten son of God according to his divine nature: Because according to this he alone & only was from everlasting begotten of the substance of his father, and therefore hath no brethren of this generation and nature. For of no other it is said, that the father giveth him to have life in himself: and again, that in him dwelleth all the fullness of the godhead bodily. Object. He that hath brethren, is not the only begotten. Christ hath brethren. Therefore he is not the only begotten son of god. Aunsw. The Mayor is to be distinguisted. He that hath brethren, to wit, of the same generation and nature, he is not the only begotten. Christ hath brethren, but not of the same generation and nature: because not any have been begotten from everlasting of the substance of God the father. Therefore he is the only begotten son of God in respect of his Godhead. Reply. He that hath a generation or begetting unlike to the generation of other sons, is in respect thereof said to be the only begotten: Christ according to his humanity hath a generation unlike to the generation of other sons of God. Therefore Christ is called, not in respect of any eternal, but of this temporal and miraculous generation, the only begotten. Answer. The Mayor is true of such a son, as hath a generation unlike in the whole kind, that is, both in nature, and in the manner of the generation. But Christ according to his humanity hath a generation divers from us, not as concerning his nature, the term or end of his generation, but only in respect of the manner. For he is true man, Why Christ according to his manhood cannot be called the only begotten. having a human nature the same altogether with ours in kind, but borne after a singular manner of the virgin, by the operation of the holy Ghost. Wherefore according to his humanity he cannot be called the only begotten son of GOD. 1. Because according to this nature he hath brethren of the same generation and nature. Heb. 2.11.14. 2. Because neither the scripture, neither the Church useth any such form of speech. 3. Because the word, only begotten, doth not design the peculiar manner of his conception and generation, but the very nature or essence itself, which by generating, that is, by begetting and by way of birth is produced. The first begotten (not the first created) he is called according to both natures. Christ called the first begotten according to both natures. According to his godhead both in respect of time, and of worthiness: because he, before all, was begotten from everlasting of the father; and is perfect God; and all were made by him; and by, and for him are delivered, and receive the right of sons. According to his humanity also he is called the first begotten in respect of his worthiness only and right, 1. Because he was begotten after a singular manner. 2 Because he hath his subsistence in the person of the Word, to the unity whereof the humanity was assumed. 3. Because he hath by his merit purchased the right of sons for others. 4. Because in gifts, works, majesty, authority, he unspeakably excelleth all the sons of God, even Angels themselves, and it Lord and head of them all. Unto Christ therefore in respect of his humanity agreeth this which of old was signified by the type of the first born. For after the decease of the father, the first-born took two portions of his father's goods, when as the rest had each but one. Now the cause of that right was his office and function: For he succeeded into the room of his father, so that he had authority over his family and the rest of his brethren, and did bear rule over them. Gen. 27. & 29. & 37. So Christ the son of GOD hath also right according to his humanity, over the rest of his brethren, and all the sons of God, and he but one hath received more and more excellent gifts than have all the rest: because he is the Lord of his father's house, the rest are his ministers. Now because we cannot believe, that Christ is the only begotten son of God, and much less can believe in this only begotten son of God, unless withal we believe that Christ is true God, even that everlasting Word of the same substance, dignity, power, and nature with the father; it remaineth therefore that herein briefly we deal against the heretics who impugn it. 4. WHETHER CHRIST BE THE SON COETERNAL WITH GOD THE FATHER: OR, OF CHRIST'S DIVINITY. WHen the question is made, whether Christ be the eternal son of god, or, Whether he be that one true and eternal god; these sour things are demanded. The first is, whether the son of god or the Word be a subsistent, or hipostasis, or person, in the flesh, & before the flesh that is, whether in christ, man, there be beside his soul and body a spiritual nature or substance, which was also existing before Christ, borne of the Virgin, and wrought and accomplished the works of god, and is the son of god, and is so called in scripture. That he is a subsistent, the church believeth and proveth against Samosatenus, Photinus, servetus, and others. The second is, whether he be a person truly distinct from the father. We are to hold that the Word is a person distinct from the father, against Noetus and Sabellius, who would have the same to be the person of the father and the son, & the holy ghost, which in respect of divers functions & actions is now called the Father, now the Son, & now the holy ghost: And therefore were they called Patripassians: also against servetus, who co●foundeth the son and the holy ghost. The third is, whether he be equal unto the father. The fourth is, whether he be consubstantial, that is, of one and the same substance and essence with the father. Those two, namely equal and consubstantial, are truly and justly maintained against Arius, Eunomius, Macedonius, etc. and the Tritheits of our time, who make either the father alone to be eternal, and the son to have been created of the father before other things: or make the son also coeternal with the father, but inferior unto the father. Wherefore by these men's opinion, the father and the son are two essences, and two spirits, & by a consequent two gods; according to Arius, neither eternal nor coequal; according to the Tritheites, coeternal indeed, but unequal. A double way of gathering Testimonies of scripture. Moreover there is a double manner of gathering arguments out of the scriptures, whereby the divinity of the son and the holy Ghost, as also other things questioned in divinity are confirmed. One is, when the testimonies of scripture are gathered according to the order of the books of the Bible. The other, when as certain orders or sorts of arguments or proofs are set, unto which the Testimonies of scripture thereto belonging are referred. Both ways are good, and both very often necessary for a Divine, when he privately considereth & examineth or discusseth controversies and disputes of Divinity, and searcheth what is true in them. The first way is more laborious, and repeating of the same things: the latter is more short and compendious, and more fit and appliable both for teaching, and also that the grounds of the points and opinions of Christian religion may the more easily be conceived of the mind, and more firmly stick and abide in the memory, for whatsoever need or use thereof to come. THE FIRST CONCLUSION. The son of God is a subsistent in the flesh borne of the Virgin, and before the flesh. THE orders or sorts of Arguments which confirm this Conclusion, are eight in number. To the first belong those testimonies, which expressly teach and distinguish two natures in Christ, as that the human nature was taken by the divine nature. The argument is framed thus: He that assumed the flesh, is other from the flesh, and a subsistent, even before the flesh. The word took flesh. Again; That which cometh into the flesh, is other from the flesh into which it cometh: but the son of God, or the Word, is even the very same, who assumed and took the flesh, and came in it, john 1.14 Heb. 2.14.16.1. john. 4.2. Therefore, the son of necessity is another nature from the flesh taken, and a subsistent, even before the flesh borne of the Virgin. For that which is the son, and putteth on and carrieth flesh, it must needs be that the same is a person, and was subsisting before the flesh was taken. Hither also beelong all those testimonies, which oppose in Christ his divine nature to his human nature, or flesh, and distinguish that from this, as Rom. 1.3. His son made of the seed of David according to the flesh. Rom. 9.5. Of the fathers, concerning the flesh, Christ came. Therefore there is another thing in Christ besides his flesh, according to which he is not of the fathers, nor of the seed of David. Phil. 2.6. Who being in the form of God, took on him the form of a servant. Wherefore the form of God in Christ is one thing, namely his divinity most perfect; and the form of a servant another thing, even his humanity weak, base, and servile. Mat. 22.44. Christ is called the son and Lord of David. Therefore there be divers natures in him. john. 2.19. Destroy this temple, and in three days I will raise it up again. Wherefore there is one thing in Christ which is destroyed, even his body; and another thing likewise which raiseth up his destroyed body, which is the Word, who joh. 1. is called the only begotten son. 1 Objection. The Word, in john, doth not signify any person, which was subsisting before the flesh borne of the Virgin, but only that visible Preacher or teacher jesus who was made flesh, That john meaneth by the Word, a person subsisting before the flesh. that is, was a man weak, miserable, and abject. Ans. This is a notorious, manifest, & impudent corrupting of this place. For it is easy for any man to show out of the very narration of john that the Word signifieth an hypostasis or person, which was existing before jesus borne of the Virgin. For the Word, 1. was in the beginning, that is, was now before existing, when things were created. 2. And that Word was God. 3. By whom all things were made. 4. Who is the author of all life and light. Therefore he is a person existing before all things. 5. Which lighteth every man that cometh into the world, that is, all, if not with spiritual, yet with natural light therefore he is their illuminatour, who were before the flesh which was born of the Virgin. 6. Who being in the world and not known, 7. Yet came unto his own, 8. being made flesh, that is, The word was made flesh by taking flesh, not by any conversion into flesh. assuming and taking human nature of the Virgin Mary. For that these words, the Word was made flesh, have this meaning namely, that he who now from the beginning was in the world, was made flesh, that is man (which before he was not) not by any changing or mutation of himself, but by assuming and taking human nature; other places of Scripture do demonstrate, Heb. 2.14.16. He was partaker of the flesh: he took the seed of Abraham. 1. Tim. 3.16. God was manifested in the flesh. The Word therefore assumed and took flesh, but was not converted into flesh: that is, the divine nature was distinct from the flesh taken and assumpted. Moreover, that Christ, man, was such a teacher, The word was a Teacher from the beginning of the world. who not only in the time of his flesh, but also before that was borne, even from the beginning of the world preached the will of his father unto men and quickened them: both this very narration of john, and other very many places do plainly show. He was the life, and the true light which lighteth every man. john. 1. No man hath seen God at any time: the only begotten son, which is in the bosom of the Father, he hath declared him. john. 6.51. I am the living bread which came down from heaven and giveth life unto the woorld. 1. Pet. 3.19. Christ went by the spirit, in the days of Noah, and preached unto the spirits that are in prison, which were in time passed disobedient. 2 Objection. Christ, man, is, and is called God in the new testament. Therefore they corrupt the Scripture, who say that in this visible man jesus, is beside the flesh, an invisible nature, which was existing also in the old people's time without flesh. For to say this, is as if a man, in steed of this, Thou art a Scholar, should say, In thee is a scholar. Answer. That Christ, man, is true and by nature God, in respect of the nature or Essence of the Godhead in him personally united to his manhood, is no corruption but the very voice, mind, and meaning and interpretation of the scripture. Colos. 2.9. 1 Proved by testimonies. In him, that is, in Christ jesus, dwelleth all the fullness of the Godhead, that is, the very full and perfect Godhead, which is but one, bodily, that is personally or substantially, so that it is of the substance of the visible man Christ. In Christ therefore there is one thing which dwelleth, namely the godhead, another thing in which it dwelleth, even the manhood which is the temple of the godhead, john. 2.19.21. and was shadowed and figured by the Mosaical tabernacle, Heb. 9.11. Again, Rom. 1.3. Made of the seed of David according to the flesh: and declared mightily to be the son of God, touching the spirit of sanctification. Again, Phillip 2.6. Being in the form of GOD and equal with GOD, he took on him the form of a servant. By him all things were made and do consist, both visible, and invisible: he giveth the holy Ghost, lighteth every man that cometh into the world, he alone knoweth the father, and he to whom he revealeth him etc. Isa. 7.14. Isa. 9.6. jere. 23.6. Isa. 25.6.7.8. etc. 2 By contrary properties. Lastly, that there is a double nature or substance in Christ, both a finite, and an infinite, is convinced and proved by the diversity and repugauncie of those properties, which are attributed to the same Christ, but cannot possibly be together in one and the same nature. Wherefore CHRIST, man, is GOD, not created and made in time, by reason of the fullness and excellency of his gifts, but eternal, subsisting before the flesh, borne of the Virgin, and before all worlds, by reason of the eternal Godhead of the Word dwelling in his Majesty personally. Christ the proper son of God. To the second class or order of Reasons are referred those testimonies, which show CHRIST to be the proper or natural son of GOD. The Argument or proof is this: The natural or proper son of GOD, is of necessity partaker of the divine nature or essence, or substance. But Christ, man, is the proper son of GOD. Therefore there is in CHRIST, besides his human nature, which he took of our kind, a nature or substance Divine, in respect whereof he is, and is called the Son of GOD, that is, CHRIST is by nature the son of GOD, and therefore subsisting, and that before the flesh from everlasting: because he is the son of the eternal father, having the essence of the Father in number the same and whole communicated unto him from the father. john. 5. The place is necessarily to be understood, and so was taken of the jew, of a natural son. The Mayor is manifest by the definition of a proper or natural son. For a proper son is he, who is procreated out of his substance whose son he is, or he, who is partaker of his Father's nature or substance. The Minor is proved by these testimonies of holy Scripture. john. 5.17.18. My Father worketh hitherto, and I work. Therefore the jews sought the more to kill him; not only because he had broken the Sabbath; but said also that GOD was his Father, and made himself equal with God. Because CHRIST called himself the Son of GOD, not adopted, or by grace only, but natural, begotten of the substance of the Father, and therefore equal with GOD, the jews did thereof gather: First, That he challenged unto himself the works of God the Father. And therefore because they deemed him to be a mere man, they would have him slain, as a blasphemer and robber of God's glory, both in this place, and john. 19 7. And if Christ had meant, that he was the Son of God by grace only, as are the Angels and men elected, the jews verily would not have reprehended that as blasphemy and treason against the majesty of God: for than they should have condemned themselves of the same crime: because john. 8.41. they say unto CHRIST, we have one father, which is GOD. Secondly, Christ also doth not reprehend this collection of the jews, or repel it as a slander, but defendeth it as being good and necessarily true, in his answer presently following, wherein he avoucheth, that whatsoever things the Father doth, the same doth he also together with him, as being his Son: that by the same authority, liberty, power, he raiseth the dead, and quickeneth them who believe in him, by which the Father doth: that as the father hath life in himself, so also hath he given unto him, as being his Son to have life in himself, etc. Wherefore the man jesus affirmeth that, which of itself and demonstratively doth thereof follow, and the jews called blasphemy, namely, that he is the Son of God, not by grace only, but proper and equal with God, that is, that there is in him besides his human nature a divine also, which is the Son, communicated unto him by an unspeakable generation or begetting from the Father, and according to which he is equal with the Father, and the same God which the Father is. For where the same power, operations, and works are, there also is necessarily inferred the same nature, or substance to be, and that equal. So Christ is called the proper Son of God. Rom. 8.3. God sending his own Son, that is, borne of his own substance. For we are otherwise also of God, being renewed by his spirit. And in the same Chapter ver. 32. who spared not his own Son. Christ the natural and coeternal son of God; which is expressed in scripture. 1 Objection. It is not found any where in Scriptures, that Christ is the natural and coeternal Son of God. Therefore it is but an invention of men, imagining in him besides his flesh another substance, according to which he should be the eternal son of God. Answer Although these very words are not, in the very same Syllables, extant in the Scripture: yet there are found the like, and equivalent, or such as signify the same which these do. For, the wisdom of God which is Christ and the Son, Prou. 8.22. is described to be such, as was with GOD from everlasting before his works were made. And further, john saith, that the Word, whom he called the Son, was even then in the beginning of the world, and was God, creating and preserving all things. But God is eternal and before things were created, together with which also time began, eternity only existeth, and may be imagined in mind. Moreover, he is expressly called the proper son of God Therefore he is the natural son of God: who hath the nature and essence of his father, and that the same with his father: because the Deity is but one in number, creatresse of all things; also he hath the same whole & entire, because it is indivisible. Wherefore the man christ is the same eternal god with the Father, Ch●ist i● the p●o●er son of God by nature, not by grace. by reason of the Deity, which he hath simply all one, & the same with the father: for there are not two eternals: he is also the natural & coeternal Son of the father, because he is another from the father as touching his person. Reply 1 Christ is called the proper Son of God, because he was made by God: as also the church is called the proper people of god. Answer. This is a corruption of a place of Paul. For Paul, Rom. 8.3. and 32. opposeth the proper Son of God to us, and also to the Angels. For both the Angels and we are made the Sons of God, in respect either of our creation, adoption, and regeneration by the holy Ghost, or also in respect of both, as the regenerate. Therefore we being compared with Christ, are not the proper Sons of God. For so he could not be called the proper and only begotten Son. Wherefore he is, and is called the proper Son of God, in that he alone was begotten of the substance of God the Father. Reply 2. The word, saith servetus, was indeed always in god, but it was not the son, but in respect of the filiation or Sonne-hoode which was to come in the womb of the Virgin, or in respect of man to be borne of the Virgin: that is, The Word, in itself, was not any invisible hypostasis and substance, which being begotten of the substance of the Father and distinct from him, was truly subsisting before the flesh borne of the Virgin, but was a certain relucencie or reflexed shining in God, that is, that visible image or shape, which appeared unto the fathers in the old Testament, & afterwards passed into the flesh, or into that visible man jesus, who alone is the son, in respect of whom also The Word, or that visible shape, which alone he will have to be the person, is called the son. Answer. 1. By this is denied, that Christ is the proper Son of God: Because his humanity issued not from the substance of god. 2. The word is such a son, as unto whom the father gave to have life in himself, as he himself hath it in himself who when things were created, was even then god; by whom all things were made; who was the life & the light of men etc. The word therefore was, and that before jesus borne of the Virgin, a living, intelligent, working hypostasis or substance. 3. There should have been no hypostatical or personal difference between the Father and the Son: because the Word, according to servetus doctrine, had not his proper hypostasis, whereby he should differ from the Father. 2 Objection. He, who is not named in the Scripture, before the taking of flesh, the son of god, was not the son of god before the flesh was borne. But Christ is not called in the Scripture the son of god before his nativity of the Virgin. Wherefore he was not the son of god before. To this our answer is double: First, we deny the Mayor. For we know that God's revelation and manifesting in the new Testament is clearer than in the old. And therefore albeit it were true, which these would, That the son of God is not called the Son, but after the assumption of the flesh; yet notwithstanding seeing in many places it is showed most clearly that the Son who took flesh, was before he took flesh; as The word, who is the only begotten of the Father, was in the beginning. By the Son all things were made. My Father worketh hitherto, and I work: it may not be said that therefore the Son was not before he took flesh, because he was not called before by this name. And Secondly the Minor is not true. Christ named in the scripture the son of God, before he took flesh. For how ever the old Testament be more obscure and dark than the new: yet is he called by Solomon the coeternal wisdom of God, begotten of God. Likewise it was foretold that the Messiah should be God and the son of God, and after an other manner than other sons. isaiah. 7. His name shallbe called immanuel. isaiah. 9.6. He shall call his name wonderful, counsellor, The mighty God, The everlasting father, jermie. 23.6. This is the name whereby they shall call him, The LORD our righteousness. Psalm. 27. The Lord hath said unto me: Thou art my Son, this day have I begotten thee. Again, Kiss the Son. 2. Sam. 7. I will be his Father, and he shall be my Son. Wherefore long before was he signified both to be, and to be the Son of GOD, who afterwards was to be man. 3 Objection. If the divine nature of Christ was without his human nature the Son of god, Christ but one son, though consisting of two natures. there shall be made thereby three sons, namely his Divinity, his humanity, and whole Christ consisting of both natures. Wherefore there was not any Son before jesus was borne. To this we answer, that the Antecedent is most false. For seeing the Word did take, join, and unite personally unto himself not another person or Son of God, but another nature, this assumption or taking maketh not more persons or sons: but it is one & the same person, or one Son, having in him two natures. 4 Objection. If the godhead of old without the flesh was the Son, and now two natures are one Son: there shall be nevertheless two Sons, one incorporeal, the other corporeal. Wherefore there was not any son before the flesh. Answer. Neither is this Antecedent true. For one and the self same Son is, of old incorporeal, of one only nature, and only God; but now corporeal of two natures, and existing both God and man. 5 Objection. The humanity by itself is not the Son. Therefore neither the Divinity by itself is the Son. Answer. This reason doth not follow: because there is great dissimilitude of the natures, which are compared. The Word existed and was a person and the Son, before the flesh was taken and assumpted. But the humanity was neither before the assumption, neither being assumpted did it make the person by itself. And therefore the humanity severally is not the Son, but is in the Son, or is the other nature of the Son: but the Word both separate and knitted to the flesh is the same Son: as touching itself it is the Son of GOD by nature, but as touching the assumpted nature or humanity the natural Son of of man, and the Son of GOD by grace of personal union. To the second class of arguments also belong those sayings, which teach, the man Christ to be the only begotten Son of god. john 3.16. So god loved the woorld, that he gave his only begotten Son. joh 1.14. We saw the glory thereof, that is, of the word incarnate, as the glory of the only begotten Son of the Father. For the only begotten is he, who hath not any brethren of the same generation and nature. But Christ as touching his human nature hath brethren, Heb. 2.14. For as much as the children were partakers of the flesh and blood, he also himself likewise took part with them. And a little after: He in no sort took the Angels, but he took the seed of Abraham: Wherefore in all things it became him to be made like unto his brethren. And a little before: He that sanctifieth, & they which are sanctified, are all of one, that is, of the same nature human. Wherefore he is not ashamed to call them brethren. Wherefore there is in CHRIST another nature, according to which he is the only begotten Son of the Father, besides his humanity, according to which both he hath many brethren, and is sprung not of God, but of the seed of David. Christ is called the only begotten, by nature, not in respect of the manner of his generation. Object. The man jesus is called the only begotten, because he only was begotten of the Virgin by the Holy Ghost. Answer. It is a misconstring and corrupt interpretation of the word. 1. For he is so the only begotten, that he is also the proper or natural son. Now such a one is said to be the only begotten, not for the special manner only of begetting, but because he only was begotten of his substance, whose son he is called, or because he only hath his essence issuing from the substance of the Father. 2 Because he the very same, by whom all things were made and are preserved, who is in the bosom of the Father, even from the beginning of the world revealing God unto the chosen: who being sent from heaven into the woorld took flesh, came in the flesh etc. he is called the only begotten son of the father. joh. 1.18. 1. joh. 4.9. john. 1.14. We saw the glory thereof, that is, of the word, but not of the man jesus, as heretics would have it. For there is no other antecedent in that place, but the Word. For these words go before; The Word was made flesh, and dwelled among us: than it followeth, and we saw the glory thereof. If then the Word itself be called and is the only begotten: then Christ is called the only begotten in this place not in respect of the manner of his generation of the virgin, but in respect of his generation from everlasting of the Father. 3 The Words generation, of the father, is often in scripture discerned and distinguished from Christ's generation of the virgin. The Evangelist, as we see, calleth the Word the only begotten of the Father. Of wisdom it is said, Proverb. 8.25. that before the mountains, that is, from the beginning, it was form, or (as the Chaldee paraphrast interpreteth it) begotten: but we read in Matthew, that jesus, who is called Christ, was borne of Marie. 4 The only begotten is opposed to Angels & men. But Angels and men are the Sons of God, either by creation, or by adoption, or by sanctification, after what sort soever this be wrought by the holy ghost. Therefore Christ must needs be called the only begotten for this cause, even for that he is his Son by nature. For after this manner he is the Son of God only, and truly and simply severed from other Sons. Wherefore to this second rank or class those places also should be referred, which show, that we are the Sons of God by adoption, by and for that only begotten Son. For seeing grace is opposed to nature, and we are Sons by Grace: it must needs be that Christ is the Son by nature. To the third class belong those testimonies of Scripture, God is, and is called the son. which attribute the name of son manifestly to the other nature also in christ, which subsisted by itself before and beside the flesh assumpted, and did work all things. And seeing servetus & others are here●n an uproar as it were and fight for this, that only the man jesus borne of the Virgin, but not God or the Godhead is called the Son in Scriptures, and that therefore before jesus was borne, there was not any Son of God subsisting: we are diligently to gather and collect those testimonies, wherein the name of Son is not attributed to the human nature only, but also to the divine. The third argument therefore is this: That which subsisting before the flesh borne of Marie, created the woorld, and from the first beginning hitherto worketh the same things with the Father, the same is a person, and that without the flesh and before it. But the son of god is called that, which subsisting before the flesh, created the woorld, and from the first beginning hitherto worketh the same things with the father. Therefore the son is a person, and subsisting, even without the flesh, and before it: that is, Christ jesus borne of Marie hath another nature besides his human nature, in respect whereof Christ, even before his human nature was, truly existed, & is, & is called the Son of God. The Mayor of this reason is manifest. For that which worketh all works, and that with the same authority, liberty, and power, wherewith the Father doth, must needs be a living, and understanding substance, that is, a person. Now the Minor is proved by testimonies of Scripture. For the very same, who is before all things, for whom, and by whom, all things were created, and do consist, who doth all things likewise himself, which the Father doth; is called the beloved son of God, the first begotten of all creatures, by whom god spoke unto us in the last days. Coloss. 1.16. Hebr. 1.1.2. Hebr. 2.10. john 5.19. etc. But the flesh or humanity of CHRST is not before all things, is not creatresse, but created in the last times, doth not uphold or sustain all things with his word, beck, and effectual will, but is itself sustained and upheld by the Word, who did assume and take it. Therefore in Christ besides his flesh is another nature, which also, before the flesh was miraculously conceived in the Virgin's womb, was subsisting, did work, and is the Son of God. Again, John 3.17. God sent not his Son into the world to condemn it: The Father sent the Son into the world, but the humanity of the Son was borne in the world: Therefore he was his Son before he was sent into the world, joh. 5.21. The son quickeneth whom he wil Matth. 11.27. No man knoweth the Father, but the Son, and he to whom the Son will reveal him. But in the old Testament, before jesus was borne of the Virgin, some were raised from the dead, and quickened: for there were some from the beginning of the world who knew GOD aright. Therefore in jesus the Son of Marie, is another nature besides his flesh, which is the Son of GOD, and subsisted from the beginning of the world revealing GOD unto men; not only to those of the godly who lived since he took flesh, but to those also who lived before it. Again, john 3.13.17.19.31. john 16.28. etc. He is called the son, who came from heaven, who being in earth is in heaven, who came into the world, not as other men, from the earth, but from above out of heaven, from the Father. So that then he was, before he came into the world. But the flesh of CHRIST is not of heaven, neither came it from heaven: Therefore there must needs be another nature in him, in respect whereof he is the only begotten Son of GOD, even before he took flesh of the Virgin. Again, He that was manifested in the flesh, is GOD, 1. Timot. 3. and therefore another nature from the flesh. For God is one thing, who is manifested, and the flesh another thing, wherein he is manifested. The Son of God is he that was manifested in the flesh. 1. john. 3.5. For this purpose appeared the Son of GOD, that he might take away our sins, and that he might lose the works of the Devil. Therefore the Son is God, and another nature from the flesh; that is, the man jesus is the son of God in respect not only of his humanity, but also of his divinity, which beside and before the flesh, existed in him, and by the assumption of the flesh was made as it were visible and conspicuous. Wherefore it followeth also, and that necessarily, that that was a subsistent and a person. For that which is by nature a son, is also a person. But Christ's divinity or nature which was also before his flesh, is the Son of God by nature. Therefore it is a subsistent and a person in the flesh taken or assumpted, and before it. To the fourth class belong those places of Scripture, The Word is a person before jesus borne of the Virgin: and he is the son. which affirm Christ, man, to be the word incarnate. The Argument is this: The word is a person, which both existed before jesus was borne, and now dwelleth personally in the flesh taken of the Virgin. But that word is the Son. Therefore the son is a person. The Mayor is proved; because those things are attributed unto the Word, joh. 1.1. joh. 1 & 5. Reu. 19 which only agreeth to a thing subsistent, living, intelligent, working, that is, to a person. For the Word was before all creatures; with the father; God; by him were all things made, he was author of all life and light in men: he was in the world from the beginning, and not known: he hath his own country and nation: he came unto it: in his name men believe: he giveth power to be the sons of god to others, by his own authority & power: he doth assume & take flesh, & is therein manifested, seen, handled, converseth and dwelleth amongst men. The Minor is proved: Because the Word is called the only begotten Son of GOD, john 1.14.18.34. revelat. 2.18. etc. And because the same properties are attributed to the Word and the Son. For the Son is in the bosom of the Father, revealing GOD unto men. By him the world was created. In him is life: he was sent and came from Heaven, into the world. He took the seed of Abraham. Likewise the life, which is the word, was with the Father before the incarnation and manifestation of Christ. Therefore god was even then the father of the Word, and the Word the son of god. But, seeing the new Arrians do marvellously deprave by their new and crafty devised Sophisms this notable place of john, concerning the Word, subsisting before the flesh borne of the virgin, and creating and preserving all things, that thereby they might rob and despoil the Son of GOD of his true and eternal deity; it seemed good here to adjoin those things, which Zacharias Vrsinus some years since noted & drew out as to be opposed against these corruptions and forgeries, briefly indeed and barely, after the manner of Logicians, yet such as are learned and sound, whereby also the like corruptions and wrestings of places of holy Scripture may easily be observed, discerned, and refuted. JOHN purposing to write the Gospel of Christ in the first entrance proposeth the sum of that Doctrine, which he purposed to deliver and confirm out of the story and Sermons of Christ. And seeing the knowledge of Christ consisteth in his person and office, The argument of john's gospel. he describeth both: and showeth, that Christ is the eternal Son and Word of God the Father, who taking flesh was made man, that he might be made a sacrifice for our sins, and might make us through faith in him, the Sons of God, and heirs of eternal life. This Word then, whom afterwards he calleth the only begotten Son of the Father, he saith now to have been in the beginning: which showeth his eternity. These words of the holy Evangelist they corrupt and deprave, who raise again Samosatenus blasphemies from the pit of hell, expounding this beginning of the beginning of the gospels preaching, done by Christ. In the beginning, was But contrary, S. john and the Church, even from the Apostles and their scholars time, do understand that beginning of the world, wherein all things to have been first created by GOD, Moses in the first Chapter of Genesis recounteth. For john saith, that the World was made by him: and further, that even then in that beginning he was God, and that the true God creator, which is only one, and was in the beginning of the world. Reply 1. Beginning doth not signify eternity. Therefore we deprave it who so expound it. Answer. We do not so expound it: but that even then in the beginning of the world was the Word; and therefore was before the creation of the world: and whatsoever was before this, was from everlasting: And so is the scripture wont to speak. Eph. 1.4.1. Pet. 1.20. Pro. 8 22 23. etc. where we may see a large place concerning wisdom; whose eternity is there signified in this, that it is said to have been before the creation of the world. Reply 2. Beginning, often signifieth the beginning of the gospels preaching. Ye were with me from the beginning. I said not to you from the beginning. Answer. This showeth that sometimes it so signifieth, but not always. And we are still to construe it of that beginning which the text showeth. As also in other places, revel. 1.8. I am α & ω, the beginning and the end, the first and the last. The word] The corrupters say; The man jesus Christ is called the Word: because he speaketh and teacheth the will of the father. We say, that he is called indeed the Word for this cause, because he declareth God & his will; but yet in respect of his divinity, not of his humanity. The reasons hereof, 1. Because his humanity was not from the beginning of the world. 2 Because this Word was made flesh; that is, took on human nature. 3. Because this Word did lighten all men from the beginning of the world, whosoever had the knowledge of God, and how much soever they had. He was the life and the light of men: lightning every man, which cometh into the world. Again. NO MAN hath known the Father but the son, and he to whom the son will reveal him. Again, NO MAN hath seen God AT ANY TIME, The son which is in the bosom of the Father, he hath declared him. Reply. 1. Heb. 1. It is said, Now God hath spoken unto us by his son. Answer. That is, by his son made man. Reply. 2. He is not said any where in the old Testament to have spoken. Aunsw. Yes, by the Angel of the lord, who also himself is Lord. Likewise isaiah. 6.9. The Lord appeared speaking, whom S. joh chap. 12.40. affirmeth to have been Christ. Reply. 3. The Word is said 1. john. 1.1. to have been palpable, visible and so forth. Answer. That is, by reason of the flesh which he took. Reply. 4. But he is no where said invisible. Answer. john 1.5.10. he is said to have been in the world unknown: and this john speaketh of him as he was before his incarnation. And then he was in the world invisible. Likewise john. 14 23. I and the Father will come unto him. And in the same place: I will not leave you comfortless. I will come unto you. Mat. 28 20. I am with you always until the end of the world: that is, invisibly, as is the Father. And if they will deny him to be with us, because he is not seen, they shall also exclude the father, Reply. 5. He is with us in power, and virtue: not in essence. Answer. This objection were rather to be hissed our, than to be refuted: because he hath not an infinite power and virtue, who hath a finite essence. jere. 10.11. The gods that have not made the heavens and the earth shall perish from the earth, how much more than the makers of such Gods? And the word was with God in the beginning] We interpret this: that the son was coeternal with the Father, and so joined with him, that notwithstanding he was distinct in person from him. 1. They say: That this Doctor and teacher, the man jesus, was known of GOD alone, and not of men, but he was the Messiah. Unto whom we answer, 1. To be, or not to be with one, when it is spoken of a person, is never read in this sense, as to signify, to be known, or not known of one. It is therefore an impudent forgery. 2. john himself expoundeth it: The Son which is in the bosom of the Father: This doth not only signify, to be known; but also to be indeed in the Father, to be entirely loved of him, and to be fellow and compartner of the secret and hidden counsels of the Father. 3. He saith of himself that he came down from Heaven: That he came from the Father, and came into the world: that he returneth to the Father, with whom he was before. This doth not signify a knowing, or a not knowing, but an existence and being. 4. By him all creatures were made of the Father: Therefore he was present with the Father. 5. He was in the woorld, before he being made man came unto his own: and yet not known. Therefore, to be in the world, and to be known of the world, are not all one: And by a consequent, neither is it all one, to be with God, and to be known of God. 6. Christ himself expoundeth it: I in the Father, and the Father in me: This signifieth not only a knowledge, but a coexistence and joint being mutual. And that Word was God] We interpret: That the Word is true god, eternal, creator of heaven and earth: the same god with the Father, and therefore diverse from him, as the Word from him that speaketh by him, and the Son from the Father; but having the same nature and essence of the godhead in him, which the Father hath: as CHRIST himself saith: I in the Father; and the Father in me: He is every wherein the Father; as the Father every where in him. But they say: that he is GOD in respect of his gifts, worthiness, excellency, and office: but not by nature. Which they prove: because others also are in this sense and respect called god: which have not any Divinity of themselves. therefore Christ also after the same manner; seeing he also hath his Divinity from the Father. Further they add, That we make two gods, and deal contumeliously with the Father: We answer, That we make not two Gods, because The Son is one with the Father, as god, that is, having the same essence in him which the Father hath: but is diverse and distinct from him, as the Son, and having in him the same Deity, which the Father hath, communicated. But they are blasphemous and contumelious against the Father and the Son; because they honour not the Son as they honour the Father. joh. 5.23. Now that S. john understandeth a Son, not a made, created and inferior god to the Father, and a diverse god from him, is proved and confirmed by many reasons, but some few shall now suffice. 1. Simply and absolutely, without restraint to any certain circumstance, none is called god in the Scripture, besides the only true god, eternal, creator of the world. 2. That the word was god before things were created, and is the creator of all things, Saint john doth teach. 3. He showeth, That he is the author and fountain of life and knowledge in men, even from the beginning. For this signifieth the true light, that is, which is properly & by itself, light itself, & the original of light in others. 4. This Word giveth power to be the Sons of God. This none can do but the true God alone. 5. We are to believe in his name. But we must believe in none, but GOD only, as himself proveth, that therefore they must believe in him, because they believe in God, john 14.1.6. And john 1.23. john Baptist saith, that he baptizeth with the holy Ghost: And CHRIST himself often saith, that he will send the holy GHOST from the Father. But no man can send the spirit of GOD, and work by him in the hearts of men, but only he, whose proper spirit this is, namely GOD. 7. John Baptist is called the forerunner of CHRIST, who should prepare his way. But he prepareth the way of the LORD. isaiah 40.3. john 1. verse 23. and Chapter 3. verse 28. Luk. 3.4.8. Christ himself, john. 5.23. saith, That the Father will, that all should honour the Son, as they honour the Father. But no creature, albeit excellent, can be equalled in honour with the creator 9 Every where, he is called the true God, and the Lord. 1. john 5.20. This is the true God and eternal life. Rom. 9.5. Who is God over all, blessed for ever, Amen. Acts 20.28. God hath purchased his Church with his own blood. Hebr. 1.8. The Sceptre of thy kingdom, is a Sceptre of righteousness: and verse 10. Thou, Lord, in the beginning hast established the earth, and the heavens are the works of thine hands: And cap. 3.3. Christ is counted worthy of more glory, than Moses, in as much as he which hath builded the house, hath more honour than the house: and he that hath built all things is God. 10. He is said, to have come down from heaven; yet so that he remaineth in heaven: to come unto his together with his Father, to be with them unto the end of the world. Therefore he is of an infinite essence, every where present, and working both in heaven and earth. But his human nature is finite: Therefore he is God in respect of another nature. The Godhead is after another sort communicated unto Christ, than unto Creatures. Now to that which hath been objected concerning the communicating of the Deity unto others, whereby they are called gods, we answer by distinguishing the diversity thereof. For unto others it is communicated by a created similitude of the Deity, either of nature; that is, by divine properties created, which are not equal with the creator (so are the Angels,) or of office: So Moses is called God, and all Magistrates. But unto the Son Christ it is communicated by the nature or essence itself, so that the very Deity is his substance. Which we thus prove. 1. He is the only begotten, and proper Son of God: the Son of the most High, who also is himself the most High, Luk. 1.32. But he is the proper Son, to whom the substance of the father is communicated. 2. john 5.26. As the father hath life in himself, 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 equal with God, and THE SAME God with the Father: so far off is it from proving the contrary. Reply. 1. Power was given to him being man, john 5.27. Therefore it was not given him by eternal generation. Answer. It was given to the Word by generation: to man by union of the Word. Reply. 2. It was given him after his resurrection. Answer. Then was given him the full authority and liberty of using that power, which he had always. All things were made by it, All things made by the Word. and without it was made nothing] We 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. Unto which our answer is, 1. by granting this point, (by granting, I mean, 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. The first reason, which we yield hereof is, Because to work the first and second creation by his own virtue, power and operation, is the proper work of one & the same very God. 1. Cor. 3.6. GOD gave the increase. So then is neither he that planteth, any thing, neither he that watereth, but god that giveth the increase. And in the same Chapter v. 9 Ye are God's husbandry, and gods building, Heb. 3.4. He that hath built all things is god. And Christ worketh this new creation not as an instrument, but by his own proper virtue. Heb. 3.6. Eph. 1.23. which is his body, even the fullness of him that filleth all in all things Eph. 4.8. He ascended up on high, he gave gifts unto men; he ascended far above all heavens, that he might fill all things. He gave some Apostles, and some Prophets: and vers. 16. By whom all the body receiveth increase. john 10.28. I give unto them eternal life. Ephes. 5.29. He sanctifieth the Church and cleanseth it by the washing of water through the word. The second reason is: Because no man can give the holy ghost, but he 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 & effectour of this creation sendeth. Therefore he is very god and Lord. The third reason: Because the new creation, is the regeneration of the elect to eternal life. This began even from Adam, albeit it was wrought in regard of the Mediator which was to come. And it was wrought by the same Mediator the Son, 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 virtue, is Saviour not only of a part, but also of his whole Church and body, which consisteth of all the elect and sanctified even from ADAM'S time. Ephes. 4.16. By whom all the body receiveth increase. isaiah. 9.6. The everlasting Father, author, preserver, propagatour, and amplifier of his Church through all ages of the world. Mich. 5.2. The ruler that should come forth out of Bethelem was given from everlasting to be the head and saviour of the Church. He shall be peace, even before he came out of Bethelem, and the saviour of his Church against the Assyrians, and all her enemies. Gen. 3.15. The seed of the woman shall bruise the Serpent's head. This victory and conquest over the Devil began even from the beginning of the world. Psalm. 110. David acknowledgeth the Messiah also to be his LORD, a Priest, and a King, not only that was to come in the flesh, but even now present, to whom now long before GOD had said, Thou art a Priest, that is, whom he had already ordained to this office, living, woorcking, and preserving the elect. 1. Timoth. 2.5. There is one GOD, and one Mediator between GOD and Man, which is the man Christ I s●s. Therefore this man is the Mediator of all from the very beginning, he is the Mediator, obtaining, & giving the blessings, which he hath obtained, unto all. I give unto them eternal life. Ephes. 1.22. He hath appointed him over all things to be the head to the church. 1. Pet. 1.11. The spirit of Christ in the Prophets. 1. Pet. 3.19. By the spirit he went and preached unto the spirits that now are in prison, which were in time passed disobedient. Ephes. 2.20. Ye are built upon the foundation of the Apostles and Prophets, JESUS CHRIST himself being the chief corner 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 only, which is most absurd: or he was this from the beginning of the world. Heb. 3. He is made the builder of the house, whereof Moses also was a part. Hebr. 13. jesus Christ yesterday, and to day, and the same for ever. Our Second answer is, by denying their interpretation. For Saint john there speaketh of the first creation. Which we show; First, Because he speaketh of the second afterwards. As many as received him, to them he gave power to be the Sennes of God: Likewise, Of his fullness have all we received: and again, Grace and truth came by jesus Christ. Now he therefore setteth down the first creation before, because both creations are the work of the same. That therefore he might show, 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 Creator and repairer of the world. Secondly. Because he saith, the world was made by him. Reply. The world here is taken for the Church. Answer. 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. Thirdly, other places demonstrate the same. john. 5.17. My Father worketh hitherto, and I work. Wherefore both of them from the beginning of the world, work the works of both creations. In the same place, verse 19 Whatsoever things the Father doth, the same things doth the Son also. And vers. 20. The Father showeth him all things, whatsoever he himself doth. Therefore not only the works of the second creation, but also of the first creation, preservation, and administration of the world. In the same place it is said; As the Father quickeneth, so the Son quickeneth whom he wil But the Father was from the very beginning the giver of corporal & spiritual life. Col. 1.16.17. By him were all things created which are in heaven, and which are on earth, things visible and invisible, whether they be thrones, or dominions, or principalities, or powers, all things were created by him and for him. And he is before all things, and in him all things consist. Thus far of the first creation, that which followeth, speaketh of the second creation. Reply 1. All these speak of the instauration of the Church. Answer. No. Because that comprehendeth also the Angels. Reply 2. The Angels also were restored by Christ, and joined to their head. Auns. But the new creation, is called a restoring from sin & death to righteousness and life: this agreeth not to the Angels. Reply. Heb. 1.2. By whom also he made the worlds; The worlds, that is, the new Church. Answer. 1 God made the old also by him: because it is one Church having one head, and foundation. 2 The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in that place, signifieth in Scripture the world, not the Church. And fa●der when it is there added, Bearing up all things by his mighty word those words speak of the preservation not only of the Church, but of all things. And moreover he rendereth a cause, why he is the heir not only of the Church, but of all Creatures, namely, because he is the creator & preserver of all things. Heb. 1.10. Thou, Lord, in the beginning hast established the earth, & the heavens are the works of thine hands. Reply. In these words he converteth his speech to the Father, to prove, that he was able by his power to lift up the Son to divine majesty. Answer. This is ●●●mpudent shift and elusion. 1 Because it is said before; But unto the Son, which appertaineth to both places of the Psalm cited by the Apostle. 2 Because the Psalm doth entreat of Christ's kingdom: and therefore those words which there are spoken of the Lord, are to be understood next & immediately of his person, secondarily and mediately of the father. Reply 1. If he made all things, than then father made them not by him. Answer. Both he made them, and they were made by him. joh. 5. Whatsoever things the Father doth, the same doth the Son also. And yet the father doth them by him. Reply 2. The creator cannot be compared with the creatures. But Christ is there compared with the Angels. Therefore creation of thinge●●s not attributed unto Christ. Answer. He is not compared with the creatures in any proportion, but without proportion. This the place itself of the Psalm proveth. ●he heavens shall perish, but thou dost remain. Reply. 3 I● he were creator and equal with the Father, he could not sitt● at his right hand. Answer. We may invert this, and sa● of the contrary rather; if he were not equal, he could not sit at his right hand. Because none but the omnipotent and true God is able to administer the kingdom of heaven & earth, Phil. 2.6. who being in the form of god, thought it no robbery to be equal with God. isaiah. 45.23. Thus saith the Lord that created heaven, Every knee shall bow unto me. This is said of Christ, Rom. 14.11. Phil. 2 10. Again, isaiah. 48.12. I am, I am the first, and I am the last. My hand hath laid the foundation of the earth, and my right hand hath spanned the heavens: when I call them they stand up together. These words Christ apply unto himself, revelat. 1.18. and 22.23. In it was life, In the word was life. and the life was the light of men] We interpret: That the son of God is by himself the life, as is the Father and the fountain, giver and maintainer of all life as well corporal and temporal, as spiritual and eternal, in all, from the very beginning of the world. john. 5. He hath given to the Son to have life in himself, as the father hath life in himself. They construe it: That the man jesus is the quickener or giver of life, because in him is the life of all, that no man without him, and all by him are saved. These are their words. Unto which we reply: If he give eternal life to all, so that no man hath is without him. Therefore either no man was quickened before he was borne of Mary (which were absurd) or he was the quickener & giver of life from the beginning: Even as joh. affirmeth this of him, as being verified in him also before he was made flesh. Neither can this be understood only of his merit, whereby he deserved this life for men. For, that life is in him, signifieth, that he is by his efficacy and effectual working the quickener and reviuer, as himself expoundeth it, john 5. and 10. and the adversaries themselves confess. So are we also to understand his illightening of men, that is the knowledge of God, the author whereof he was in all, even from the beginning, as himself saith, No man knoweth the Father, but the Son, and he to whom the Son will reveal him. And john Baptist saith, No man hath seen God at ANY TIME: the Son hath declared him. And the light shineth in the darkness, The light shineth in darkness. & the darkness comprehendeth it not] We interpret it: That this word, even from the beginning hath both by natural light, & by the voice of heavenly doctrine showed god unto men: but those who were not regenerated by his spirit have not known this light. They say, That he shined not before he began to preach. Unto which we answer, 1. That so he should not have been the true light, that is, the author of light, & the knowledge of God, but only a minister thereof, as was john Baptist: but the Evangelist in this respect maketh john Baptist diverse from CHRIST. 2. He should not have been the illuminatour of all men: which yet themselves are feign to confess. CHRIST himself saith of himself, and S. john here of him. He lighteth every man that cometh into the world: that is, either with natural light, or spiritual. He was in the world. He was in the world, and the world was made by him: And the world knew him not] We, as touching the time hereof, say it was from the beginning of the world unto his incarnation: all which time the Son of god hath in the world, which was created by him, showed god unto men, but is not known of men. They construe it of the time if his preaching, when he was not heard, but despised and persecuted. Unto which we answer 1. that S. john teacheth the plain contrary: He was, saith he, the life and the light of all men: And again, He lighteth every man that cometh into the woorld. Therefore, before his preaching and his nativity of the Virgin. 2. john saith, That he was in the whole world, meaning thereby all mankind: because he opposeth to this world his own nation & country, to which he came. 3. He saith, That Christ was not known of that world, which before was made of him. Now the new world are the elect regenerated, who after they are created, that is, regenerated of him, know him. 4. After that being in the world he was known of it, than lastly he came unto his own, that is, unto the jews, being borne of them, and manifesting himself unto them in the flesh which he took: but he was no less despised of these. If then he was first despised of the world, and afterwards of his own (for this the order of the Prophecy requireth) he was despised before his preaching and incarnation, because in his flesh he manifested himself to none before the jews. Other places also show, that he existed before his incarnation. Pro. 8.30. I was daily his delight rejoicing always before him: And took my solace in the compass of his earth, and my delight is with the children of men. 1. Pet. 3.18. He was quickened in the spirit, by the which he also went & preached unto the spirits which were in time passed disobedient, that now are in prison. He came unto his own. He came unto his own, and his own received him not] Hear John beginneth to speak of his coming into the flesh which he took of the Jews, unto whom he was promised, and of his ministery among the Jews, and of their contempt towards him. They confound this part with the former; as if it were spoken of the same time. But the course of his speech showeth that his meaning is, that Christ was before in the world not known, and afterwards came unto his own, and was not received. Because, although he was now already in the world, yet than he came unto his own. Therefore here is understood a new coming, a new manifestation, whereby after a singular and new manner he began to be in his own country and people, which was then done, when he was borne of Mary, and from thence forward. But as many as received him, to them he gave power to be the sons of god, The Godhead of the son. even to them that believe in his name] Here is a triple Argument or proof of his Divinity. First, None can give the power to be the sons of god by his own power, & authority, but god himself. But Christ not only as a minister and messenger, but in his own name and of his own authority giveth this power and right. Therefore he is god himself. Secondly, He that maketh other the sons of god, must needs regenerate them by the spirit of god, and make them partakers of the father's nature. This none can do but god himself. Therefore Christ is by nature god, who is able to work by the proper spirit of god. Thirdly, He gave this power to them that believe in his name. But faith ought not to rest or depend on any creature, but on god only. Therefore christ is not a made or created, but the true & eternal god. And the Word was made flesh] S. john declareth the manner how that Word came unto his own; namely, The Word was made flesh. that he was made man, and that weak, mortal, like unto us in all things, except sin. Therefore he saith, he was made Flesh, and conversed among men for a season. Now he was made man, not by any mutation or change. but by taking the human nature unto his godhead. They construe it, That this Doctor or teacher was (not was made) a man weak, & base. Which they will prove: because, say they, the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, greek word signifieth oftentimes not to be made, but to be, as John was a man, where the same greek word is used. Ans. 1. The word signifieth more commonly to be made, as, All things were made by him; The world was made by him. In both which places, as in others also, the same greek word is used. 2. It signifieth in this place also that he was made. The proofs that it doth so signify, are, 1. Because it was showed before, that the Word signifieth a subsistence or person, which was from the beginning of the world. 2. Because he began to be flesh when he came unto his own. Now he teacheth that Christ did before time lighten all men that came into the world, and was in the world not known when he came unto his own. Therefore he not only was, but was made flesh, which before he was not. 3. Other places of Scripture which teach the same in other words, do not admit any other sentence or meaning. Hebrews. 2.16. He took the seed of Abraham. Again, vers. 14. He took part of their flesh and blood. Phil. 2.6. He took on him the form of a servant, when as he was before in the form of God. Likewise, 2. Cor. 8.9. He being rich, for your sakes became poor. 1. Tim. 3.16. God is manifested in the flesh. 1. john. 4.2.3. jesus Christ is come in the flesh. There is one thing therefore in Christ which came in the flesh; & another thing, which was the flesh itself wherein that came. Reply. The place, Heb. 2. meaneth his delivering of us. Answer. First, the words which go before. Secondly, the sense showeth, that he speaketh not there of any qualities, but of the very human nature; when as he showeth that therefore Christ was necessarily to have been true man, because men were to be delivered by him through his sacrifice. The word full of grace and truth. And the word dwelled among us full of grace and truth] Christ fulfilled all the promises, and types, and figures of the law, and did truly perform the office of a redeemer and Mediator, not only by his merit, but also by his power and efficacy, as afterwards is added out of john Baptists sermon: That this truth and grace befell unto us through Christ, and of his fullness all, who ever are saved, have received. Which S. Paul saith, even that we are consummated and made perfect in him: which would not be, except the fullness of the Godhead did dwell in him personally. And we saw the glory thereof, as the glory of the only begotten son of the father] This glory is the divine power, which he showed in his miracles, in his transfiguration upon the mount, in his resurrection from death, his ascension into heaven, his sending of the holy Ghost, his power and efficacy by his ministery. Now thus far they also agree & confess the same. But when we say further: The glory of the only begotten. This glory testifieth him to be the only begotten son of God, that is, the son of God by nature, begotten of the substance of the father, who is also himself the true eternal God, maker of all things; here they shake hands with us, and dissent. For they say, that he is called the only begotten, not because he is the son of God by nature, but because he was borne after a singular manner, namely of a Virgin, conceived by the holy Ghost. But this reason is not sufficient. First, because if he be not a son of the substance of the father, but either by creation, or by adoption, or by conformation with God, either from the womb, as in Christ conceived by the holy Ghost, or afterwards as in other men; he shall not be the only begotten: For so are others also the sons of God, both Angels & men, though not in that degree of gifts, yet in the manner of generation. Wherefore it remaineth, that he be the only begotten son by nature, after which manner no other is the son of God. Secondly, because for that which he is here said, the only begotten, he is otherwhere said to be the proper son of God. john. 5.18. Rom 8.32. And he is the proper son, who is of the substance of his father: he that is of an other substance, is no proper son. Thirdly, he is said to be such a son of the Lord, who is also himself the Lord: which as it is manifest by other places of both Testaments, so namely by Mat. 4. and Luke. 1. where of john Baptist it is said, that he shall go before Christ who is called of the Angel Gabriel the son of the most high, and the Lord God of the children of Israel, whose hearts john Baptist should turn unto him, and should go before his face: And of Zacharie, he is called the most high, whose Prophet and forerunner john Baptist should be, whose ways he should prepare, and unto whose people he should give knowledge of salvation. NOw let us return unto those orders & classes of arguments & reasons whereby we prove the eternal subsistence of christ. The wisdom of God is a subsistent, or person; And Christ is that wisdom. Unto the fift class whereof are referred those testimonies, which testify Christ to be the wisdom of God. The argument is this, The wisdom of god Prou. 8.22. is eternal, and subsisting before jesus was borne. But the son is that wisdom of god. Therefore the son is eternal and subsisting before jesus borne of the Virgin. The Mayor of this reason Solomon confirmeth in the place afore signified, where he ascribeth those things to wisdom, which fall not into any, but which is subsisting, living, and working; as, that it subsisted in God before things were created, that it was begotten, and so forth. The Minor we prove. 1. because Solomon saith, that that wisdom was begotten of God. And to be begotten, when it is spoken of such a nature as is intelligent and understanding, is nothing else, than to be a son. For although it be true that there is made an exhortation there to the study of heavenly Doctrine: yet notwithstanding, the name of wisdom to be doublie there used, and a transition to be made from the doctrine which is the wisdom or light created in the minds of men (that thereby authority might be gotten to this wisdom with them) to the uncreated wisdom, that is to God himself, the author and fountain of the other, those things which are there attributed unto it, do manifestly convince. 2. Christ the son of god is called Wisdom and the person which teacheth us wisdom. Luke. 11.49. Therefore said the wisdom of god, I will send them Prophets & Apostles. 1. Cor. 1.24. But unto them which are called we preach Christ, the power of god, and the wisdom of god. 3. The same proper functions are attributed by Solomon to wisdom, which elsewhere are attributed to the Word, and are more at large declared in the book of Wisdom, cap. 7.8.9.10. To the sixth class, belong those places of Scripture, which speak of the of the of the Mediator. The Argument is this. The Mediator, without whose merit and present efficacy, there could be no friendship or amity joined between God and sinfullmen, The Mediator hath always been. must needs have been always in the Church from the very beginning of the world. This proposition those things confirm which have been before spoken of the Mediator and his office. But the son of God only (not the Father, nor the holy ghost) is that Mediator, by and for whom the faithful also of the old Church were reconciled unto god. Therefore the son of god was subsisting from the very beginning of the world. The old Church might have been received into favour for Christ to come, but by him it could not, except he was then being: for there can be no efficacy or force of him that is not. Whence it is necessarily proved that Christ was before his incarnation: for there cannot be friendship between God and men without a Mediator now existing or being. But in the old Testament there was friendship between God & men, that is, believers. Therefore either he, or some other was Mediator of that Church: there was no other, but he only, because there is but one Mediator between God and man, the man Christ Jesus. 1. Tim. 2.5. But that there cannot be any amity between God and men without a Mediator now already being, shall also appear by that which followeth. For it is the office and function of the Mediator, not only by deprecation or entreaty, & sacrifice to appease & pacify the father, but also to confer & bestow all the benefits, which he obtaineth, by his power & efficacy, upon believers, to make the will of god known unto men, to institute a ministery, to collect, gather, & preserve the church, & that wholly. Mat. 11.27. No man hath known the father, but the son, & he to whom the son will reveil him. Therefore neither did Adam know god but by the son, & by a consequent the son existed at that time. Hither are referred the testimonies, not only which speak of Christ's merit to come, but of his efficacy also and power. Eph. 1.22. He hath made all things subject under his feet, and hath appointed him over all things to be the head to the Church. Eph. 2.20 Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. Christ therefore is the the foundation, head, upholder, & governor of the Church: & therefore also he was before the Church was. John. 14.6. I am the way, the truth and the life. joh. 10.28. I give unto them eternal life. joh. 1.4. In it was life, & the life was the light of men. And a little after. That was the true light which lighteth every man that cometh into the world. Eph. 2.18. Through him we both have an entrance unto the father by one spirit. Eph. 4.11. He gave some to be Apostles, & some Prophets, and some Evangelists, & some Pastors, & teachers. 1. Pet. 1.11. The spirit of Christ is said to have been in the Prophets, foretelling the sufferings that should come unto Christ. Hebr. 3.5.6. Moses verily was faithful in all his house, as a servant, for a witness of the things which should be spoken after. But christ is as the son over his own house. john. 17.2. As thou hast given him power over all flesh, that he should give eternal life to all them that thou hast given him. Therefore it is Christ, who from the beginning of the world did reveal the will of God unto men, appoint and ordain a ministery, collect, govern and save his Church, whereof he is the builder: which seeing it is apparent that he hath done from the beginning of the Church's birth, it is not to be doubted of, that he hath always been subsisting. joh. 6.39. This is the father's will, that of all which he hath given me, I should lose nothing. Wherefore he saveth his Church, and therefore hath always been, because the Church hath always been saved and preserved. To the seventh class are those places referred, in which both the name and property of jehova are attributed unto the Angel, who appeared in the old Testament unto the Fathers, and was the leader of the people: whom to have been the Son of God Christ, both the Church hath always confessed, and the scripture doth witness it. The Prophet Malachi hath a notable testimony, cap. 3.1. Behold I will send my messenger, and he shall prepare the way before me, and the Lord, whom ye seek, shall speedily come to his Temple: even the messenger of the covenant whom ye desire. This speaketh Christ himself by the Prophet, which is also confirmed by this Argument: Whose way is prepared, he is Christ: but he that promiseth, is he whose way is prepared. Therefore he that promiseth is Christ. The Mayor is manifest: for not the Father, but Christ was looked for, and he followed john Baptist. The Minor is proved out of the text itself. Behold I will send my messenger, and he shall prepare the way before me. Wherefore Christ was before he took flesh, because he sent his messenger, and was also before he took flesh, very God. For he calleth it his Temple, to which he saith he will come. But none hath a Temple builded in worship of him but god: therefore it is blasphemous to say, that Christ was not before he took flesh. Neither doth that hinder, because he speaketh in the third person. The Lord will come to his Temple. For he sufficiently showeth who that Lord is, namely not the Father, but the son. I the Lord who send john before me, and who am the messenger of the covenant. And further it may be that the prophet doth not continue in making Christ speak, but representeth the Father himself, speaking of sending the son. Psal. 45.6. and Heb. 1.8. Unto the son he saith, O God, thy throne is for ever and ever. Heb. 3. Christ jesus is the Apostle, and high Priest, the builder, heir and Lord of his Church. Heb. 13.8. jesus Christ yesterday, and to day, the same is also for ever. The Argument therefore is this. The messenger or Angel sent of old unto the Church, was a subsistent, or person. That messenger is the son of God Christ. Therefore the son of God was, before jesus was borne of the Virgin, truly existing, did work, and was ruler over his church. The Minor is proved; First, because to be God, and to be sent of God, for to teach, collect, govern and save the church, that is, to be the Mediator, are things proper unto the son of God Christ, not to the Father, or the holy Ghost. But these properties of the son are attributed to this messenger or Angel, as author and effectour, Exo. 3. and 4. Gen. 32.28.30. Gen. 48.15.16. Secondly, the Apostle Paul, 1. Cor. 10. teacheth Christ to have been present with the people of Israel in the desert, and to have been tempted and provoked by them. Therefore the Messenger or Angel, GOD, and CHRIST, are one and the same person. In the eight Class, The divine Nature in Christ both was before the flesh, and is the son of God. are contained those testimonies of Scripture, which affirm Christ Jesus to be by nature god, and the son of god. The Argument is this: Christ's Divinity existed before Jesus borne of the Virgin. Christ's Divinity is the son of god. Therefore the son of god existed before Jesus was borne. The Mayor of this Argument is confirmed by the reasons already alleged. For first, God is manifested in the flesh which he took. Secondly, Christ is the proper or natural son of god, and not man only. Thirdly, Christ is the word. Fourthly, Christ is that wisdom subsisting. Fiftly, CHRIST is the Mediator. Sixtly, CHRIST is that Messenger or Angel sent of old to his Church. And to these reasons cometh the seventh: That in Christ is not any created godhead, but that eternal Deity, which alone is true god. For unto Christ not only the name, but all the properties also and perfections of the true god are every where ascribed in scripture: as omnipotency, infinite wisdom, omniscience, or all knowledge, immensity, the creation and governance of things, the salvation of the Church, the working of miracles, Romans, 9.5.1. Timothy. 3.16. Isai. 9.6. jeremy, 23.6. and elsewhere. And the attributing and giving unto him of the properties of the true God yieldeth us a more firm proof of his Divinity, than doth the attributing of the name of the true God, or of the Lord. For the names of God may after a sort be expounded metaphorically: but the Divine property attributed unto Christ can not be wrested to any other meaning. If therefore we fence and guard ourselves with such testimonies; the adversaries of this Doctrine cannot consist, or stand; but, will they, nill they, they shall be forced to confess that Christ was before he took flesh. And if he were before he took flesh; he was either the Creator, or a creature. But he was no creature: both because he created all things: and because also he is called creator. Wherefore seeing the true GOD hath been from everlasting, his Godhead also, which is true God, must needs be subsisting from everlasting. The Minor is likewise confirmed by the former Argument. 1. The nature which took flesh is GOD, and the Son of GOD. For neither the Father nor the Holy Ghost took flesh: Therefore the Son; otherwise the Son of God is not by nature GOD. 2. The human nature in Christ is not the natural son of GOD. Therefore the Divine nature must be that son. 3. The Divine nature in Christ is the word. 4. It is Wisdom. 5. According to it Christ is Mediator. 6. The Deity of Christ is the Angel and messenger of the Lord, sent of old unto the Church. Therefore the Deity of Christ, is the son of God. THE SECOND CONCLUSION. The son of God Christ, is a person really distinct from the Father and the holy Ghost. THat the word or son of GOD is divers and distinct from the Father and the Holy Ghost, not in office only, but also in subsistence and Person, is proved by four Arguments. No one person can be both Father and son in respect of himself. 1 None is the same person with him whose son he is, or with him who proceedeth or floweth from him. Otherwise, the same thing, in one respect, should be relative and correlative. But the Word is the son of the Father, and from the Word the Holy Ghost proceedeth and is given: therefore the Word is neither the Father nor the Holy Ghost. 2 Christ himself expressly calleth himself another from the Father and the Holy Ghost. john. 5.32. Christ another from his Father. There is another that beareth witness of me, namely, the Father, in the same Chapter, vers. 37. And John. 7.16. My Doctrine is not mine, but his that sent me. john. 14.16. I will pray the Father, and he shall give you another comforter. 3 The scripture doth plainly affirm that the Father, Three persons expressed in scripture. the son and the holy Ghost are three, 1. john. 5.7. There are three, which bear witness in heaven, the Father, the Word, and the Spirit, and these three are one, Gen. 1.26. Let us make man in our image. job. 10.30. I and my father are one: he doth not say am, but are. john. 14.26. The comforter which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. joh. 15.26. When the comforter shall come, whom I will send unto you from the father, even the spirit of truth, which proceedeth of the Father, he shall testify of me. Matthew. 28.19. Teach all Nations, baptizing them in the name of the Father, the son, and the Holy Ghost. 4 The attributes or properties of the Persons, namely, The properties of the persons are distinct and divers. sending, revealing, and their offices are divers. The Argument is this. Whose properties are distinct, they are in themselves distinct. But the properties of the Father, the son, and the Holy Ghost are distinct: therefore the son is neither the father nor the Holy Ghost. The Minor is proved: because the son only, and not the father or the Holy Ghost, was begotten of the Father, conceived by the Holy Ghost, made flesh; sent into flesh: manifested in the flesh; made Mediator; baptised; did suffer, and died. The Father of himself worketh by the Son: The Son not of himself, but of the Father by the Holy Ghost; the Holy Ghost of the father and of the son. Matthew, 11.27. No man knoweth the son, but the father, neither knoweth any man the father but the son. These words cannot be expounded after this sort. No man knoweth me, but I; and no man knoweth me, but I. john. 10.15. As the father knoweth me, so know I the Father. The sense of these words cannot be this, As I know me, so I know me: The son of GOD therefore, Christ, is another from the father and the holy Ghost. THE THIRD CONCLUSION. The Word is equal with the Father. THat the Word or the son of God Christ, is no made god; or inferior to the father, but by nature, true & eternal God, and equal unto the father in Godhead and in all essential perfections of the Godhead, is confirmed, first, by testimonies of scripture. 1. john. 5.20. We are in him that is true, that is, in his son jesus Christ: This same is very God and eternal life. john. 16.15. All things that the father hath are mine. Colos. 2.9. In him dwelleth all the fullness of the godhead bodily. john. 5.26. As the father hath life in himself, so hath he also given unto the son to have life in himself. Phil. 2.6. Who being in the form of god, thought it no robbery to be equal with god. john. 5.19. Whatsoever things the Father doth, the same things doth the son also, that all men should honour the son as they honour the father. But the father is to be honoured as God. Therefore Christ is God equal in honour with the father. Christ hath the whole Godhead entirely communicated. 2 He that hath the whole Essence of the godhead, is necessarily equal with the father. But the son of god hath the whole Essence of the godhead communicated unto him. For this, because it is infinite, is indivisible. Therefore the whole must needs be communicated, unto whomsoever it is communicated. Therefore the Word or the son of god is equal in all things with the eternal father in the godhead. The minor is proved. Generation or begetting is a communicating of the Essence: the Word was generated or begotten of the Essence of the eternal father; because he is his son, proper, natural, and only begotten. Therefore the whole Deity was communicated unto the Word. 3 The Scripture giveth the same proprieties and perfections of Divine nature unto the Son, which it doth unto the Father, He hath the same properties of the godhead. as namely eternity, omnipotency, immensity, omniscience, the searching of the hearts and reins. 4 The same works are attributed to the father, He worketh the same divine works. and to the son, as that he is creator, preserver, governor of all things: that he sustaineth all things by his powerful word. Heb. 1.3. that he is the author and worker of miracles: Lastly, that he is the giver of the holy ghost, and that he saveth his Church, that is, he ordaineth and maintaineth his ministery, and by it through the virtue of the holy ghost is effectual and forcible in moving the hearts of men. These divine works attributed unto the son differ so from the divine properties which are attributed unto him, as the effects from their causes; so that than his properties work them. 5 The equality of honour and worship, He hath equal honour given him. dependeth of the equality of Essence, properties, and works. Isai. 42.8. I will not give my glory to any other. But the Scripture giveth equal honour and worship to the Father and the Son: therefore they are truly equal in Godhead and in all the perfections thereof. The Minor is confirmed: first, by Testimonies. Psalm. 97. & Heb. 16. Let all the Angels of god worship him. john. 5.23. That all should honour the son, as they honour the father. reve. 5.13. etc. Secondly, He is called God absolutely and simply: as is the Father, Psalm. 45.7. and Hebrews, 1.8. Acts. 20.28. 1. Timothy, 3.16. Thirdly, the Epithets or titles of Divine honour, which are every where in the scriptures attributed unto the son: As, God blessed for ever: The great god and Saviour: The Lord himself from heaven: The Lord of glory: The Lord of Lords, and King of Kings: Power and eternal kingdom: Sitting at the right hand of the Father: The Bridegroom, husband, head of the Church: god of the temple, which are all the elect: Trust, and Belief in him: Invocation: for he is worshipped of the Church as GOD and Bride groom of the Church, at all times, and in all places: Thanksgiving for his Divine benefits. Furthermore, albeit the name of GOD especially being put absolutely and without restraint, doth evidently prove the sons equality with the Father as it hath been said: yet seeing that signifieth more things, and is also applied to others, who are not by nature God: we are diligently to collect and have in a readiness those Testimonies, in which things proper to the true God only, are attributed to the son, which agree to none else, who are called Gods, and whereby God himself discerneth himself and will have himself discerned from other creatures and forged Gods. For unto whom the essential properties of any nature or essence do truly and really agree, unto him the essence itself must needs be given. The son hath all things from the Father, not by grace, but by nature. 1. Objection. He that hath all things of another, is inferior to him, of whom he hath them: The son hath all things of the Father. Therefore he is inferior unto the Father. Answer. The Mayor holdeth and is true of such a one as hath any thing by the grace and favour of the giver: for he might not have it, and therefore is by nature inferior: but it is false, of him, who hath all those things by his own nature, which he himself hath, of whom he receiveth them. For seeing he can not not have them, it can not be, that he should be inferior or should have less than he of whom he receiveth them. But the son hath all things of the Father, which the Father hath, and that by nature and absolute necessity, that is, in such sort, as that the Father can not but communicate unto him all things which himself hath belonging to his divine nature and majesty. Therefore he is equal unto the Father in all things. The son doth all things with the consent of the Father, in like manner as the Father doth. 1. Objection. He that doth whatsoever he doth by the will of another, interposed and going before, is inferior unto him. The son will and doth all things by the will of his Father going before. Therefore he is not equal unto the Father in virtue, dignity and essence. Answer. The son doth all things, his Fathers will going before, not in time and nature, but in order of persons, so that he will or doth nothing, which the Father also will not and doth; and whatsoever the Father will and doth, the same also the son will and doth likewise, that is, with equal authority and power. Wherefore the society & order of the divine operations doth not take away, but doth most of all settle & establish the equality of the Father and the son, as also of the holy Ghost. THE FOURTH CONCLUSION. The word is con-substantial with the Father. THE words consubstantial, and like-substantiall differ. For * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like-substantiall signifieth more persons and like essences, as three men are like-substantial. For they are both three persons, and three essences of like nature, that is, agree in human nature. But * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 con-substantial signifieth one essence & more persons. In the godhead is not like-substantial, because there are not three gods; but con-substantial; because there are three persons of one and the same divine essence. For there is but one jehova, that is, one divine essence, which is the same, & is wholly in every of the three persons, & therefore every of them are that one God: besides which essence whatsoever is, it is a creature, not God. The Latin church turneth the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, con-substantial, taking substance for essence. It is therefore the same, that coessential, that is, of one and the same essence. Furthermore, these three things being declared and set down, namely, that the Son is subsisting, or a person, that he is distinct from the Father; that he is equal with the Father; the fourth is easily gotten and obtained against the new Arrians, to wit, that he is con-substantial with the Father, which is also in like manner to be understood concerning the holy Ghost For either this must be granted, or of necessity there are made three gods, which they, though in words they deny it, yet in very deed affirm, when they frame and feign three essences and spirits. The Arguments which show, The Father & the Son to be of one & the same essence, are these. 1. jehova is but one essence, The English translations retain not the word itself, jehovah, but use (the Lord) in steed thereof, which is the signification of jehovah; and therefore in effectual one. or one god, Deut. 6.4. But the eternal Father and the Son coeternal with the father are that jehova. Therefore these two are one essence and one God. The Minor is proved, first, by those places of Scripture which call the son jehova. jer. 23.6. This is the name whereby they shall call him jehova, (or, the Lord) our righteousness. Isai. 25.6. The expected God and Saviour is called jehova. But Messiah is the expected god & Saviour: Therefore Messiah is that jehova, whereof the Prophet speaketh. Za. 2.8. The deliverer of the Church sent from jehova, which is the Messiah only, is called jehova. Mal. 3.1. He is called Jehova, whose forerunner was john Baptist. But john Baptist was the forerunner of the Messiah or the Son of God, Christ. He therefore is called jehova. Hither belong all the places, in which are given to the Angel or messenger of jehova, both the name of jehova, & the divine properties and honours. But that Angel was the Son of God, not the Father. Therefore the Son is jehova. Again, the Minor is also hereof manifest, for that what things in the old Testament are spoken of jehova, those in the New are referred unto Christ, as Psal. 68.18. and Ephes. 4.8. He that ascended on high and gave gifts, is jehova: and the same is Christ. As Psal. 95.9. & 1. Cor. 10.9. jehova was tempted in the desert, and the same is Christ. Psal 97.7. Heb. 1.6. Likewise, Psalm. 102 and Heb. 1.10. He that is to be worshipped and is creator of things, is jehova: and the same is Christ, Isai. 8.14. and 28.16. Luk. 2.34. The stone of offence. Isa. 41.4. and Reu. 1.17. and 21.6. The first and the last is jehova, and the same is Christ. Lastly the same is proved by those testimonies which attribute things, that are proper unto jehova, unto Christ also as author and effectour or worker of them. 2 The true God is but one. The Son is the true God, equal with the eternal Father in Godhead, properties, works, & honour, as hath been before declared. Therefore the Son is that one and the same god, or that selfsame divine essence which is God. 3 Whose essence is distinct, their spirit is not one in essence, which proceedeth of both, and is proper unto both; but is either of a diverse essence, or compound: whether he be of a part or of the whole essence of them of whom he proceedeth. But one & the same is the spirit of the Father & the son, proceeding of both, proper unto both, & by him both work effectually. Gal. 4.6. God hath sent the spirit of his Son into our hearts. Therefore the father and the son are one essence, and the same god: Otherwise each essence should have his proper spirit and divers. 4 Unto whom the eternal Father communicateth the same essence which himself hath, & that whole, he is of the same essence with him. Unto the eternal son, the eternal father communicateth his essence the same and whole. Therefore the Son is of the same essence with the father. The Minor is proved because Christ is the only begotten and proper Son of the Father: begotten therefore of the essence of the Father. But the divine essence, or Godhead, by reason of the immensity and great simpleness thereof, can neither be multiplied nor divided: Therefore the Father communicateth the same, and that whole unto the Son. Wherefore as in respect that it is the whole essence of the Godhead, which is communicated unto him of the Father, he is coequal with the Father; so in respect that it is the same, which the father hath and retaineth, he is coessential and consubstantial with the father. Now it shall be expedient to set down the general heads of those reasons, wherewith the heretics both old and new oppugn this opinion and doctrine, that there is both an equal, and one and the same Godhead of the Father and the Son, and also of the holy Ghost, and to adjoin those rules, whereby answer may be easily and soundly made unto their objections. 1 The heretics build on most false principles & grounds: such as is this: If the father begot one Son of his substance, he could also have begotten more. For answer, this rule is to be held. We are to judge of God according to his own word, not according to heretical brains: and he is to be acknowledged such, as he revealeth himself in his word, as being the eternal Father with the only begotten Son, and the holy GHOST. For GOD hath so revealed himself, that he begot the Son, and that one Son only. Therefore we ought to rest here, and not to imagine false conceits of our own. 2 They reason out of natural principles or grounds: which are such, as are true in things created and finite, but false in GOD, who is an essence infinite: as, Three cannot be one. Three persons really distinct cannot be one essence. That which begetteth, and that which is begotten, are not one and the same essence: Likewise, He that communicateth his whole essence to another, doth not himself remain the same which he was. To this we answer by another rule. Those principles which are true of a finite nature, are foolishly and impiously translated to the infinite essence of GOD. And arguments of this sort are refuted not by a simple denial of them, but by distinguishing between natures capable and uncapable of those principles whereon they ground. 3 Of the properties of the human nature in Christ, they infer the inequality and diversity of his godhead. As, Christ suffered, died, and so forth; Therefore he is not God. The rule whereby we answer to this, is: Those things which are proper to the human nature, are not to be drawn to the divine nature. For Christ died not as God, but as man. 4 They confound the office of the Mediator with the nature or person, that is, they go from the office to the nature. As, Christ is sent of the Father: therefore he is inferior to the Father. The rule to answer this, is: The inequality of office doth not infer inequality of nature or persons. Or, as cyril saith; The sending and obedience, take not away the equality of power or essence. So the father is said to be greater than the Son, not in nature or godhead, but in manifestation. For not the Father but the Son was made base and miserable in the human nature assumpted. Where therefore Christ saith that his Father is greater than he, it is meant in respect of his human nature, and in respect of his office of the Mediatourshippe. 5 They exclude and shut out the Son & the Holy Ghost from those things which are attributed unto the Father, as the fountain of all divine operations: As, The Son saith that his works are the works of the Father. Therefore he is not author of them, neither doth he those works by his own power, but only is the instrument whereby God the Father doth them. The rule and answer hereto is, those things which are ascribed unto the Father as fountain, are not removed from the Son or the holy Ghost, to whom they are communicated, that they may have them their own, and proper. For the Son worketh * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 likewise, and in like manner: Unto whom the father likewise did give to have life in himself. joh. 5.26. 6 They detract those things from the Son and the Holy Ghost, whereby the Divinity in the person of the Father is discerned from creatures or false Gods. To which this rule answereth. As often as in Scripture one person of the Godhead is opposed to creatures or false Gods, and is discerned from them; the other persons are not excluded from the Godhead, but only those things are excluded against which the comparison is made. Or, the Divine properties, operations, and honour are so attributed to one of the persons, as that notwithstanding they are not taken away from the other persons of the godhead, but only from creatures. Again, A superlative or exclusive speech used of one person, doth not exclude the other person of the godhead, but creatures and feigned gods, unto whom the true god, either in one or in more persons is opposed. The Father is greater than all, that is, than all creatures, not than the Son, or the holy Ghost. I give eternal life unto them; that is, no creature doth give it. For both the Father also and the holy Ghost do quicken and give life. The father only knoweth the day of judgement, that is, no creature, and so forth. 7 They wrist the phrase of Scripture to another sense: as, The Son shall deliver up the kingdom unto the Father. 1. Cor. 15.24. The rule for answer to this, is: Of the phrase of Scripture we must judge according to the whole Scripture, that is, by marking circumstances of the text alleged, and by conference of other places with it. The Son shall deliver the kingdom unto the Father, not by laying it down, but by manifesting it, or changing the form thereof. For the Father also reigneth now: neither shall the Son ever cease to reign. Likewise, he shall deliver it, by subjecting all things under him. So the Father also delivereth the kingdom unto the Son, neither yet doth he forego it. Other Rules, whereby the objections of the Arrians are dissolved. 1 NOthing hindereth, why they, who are equal in nature, may not be in degree of office unequal. 2 That which the father hath given unto the Son, that he should ever have it, he will never demand of him again: but that which was but for a certain time given & committed unto him, the same he must needs departed from and resign. 3 That consequence doth not hold in reason, which is brought from a thing that is respective, to a thing that is absolute. 4 ●hat is said of the person in the concrete, which is proper only to one nature, but no otherwise than in respect of that nature, unto which it is proper. 6 There is a double wisdom: one existing in the creatures, which is the order of things in nature wisely disposed, and the doctrine or knowledge aswell of nature and the Law, as also of the Gospel. Another wisdom is subsisting in God, which, when it is opposed unto the creatures, is the very divine mind, or eternal decree as touching this order of things, in the Father, the Son, and the holy Ghost, that is, it signifieth the three persons: but when it is distinguished from God, then is it taken for the Son of God the second person only. The former wisdom existing in the creatures is created: the other subsisting in god is uncreate. 7 God absolutely named in the scripture is never meant but of very God himself. 8 Whereas the son and the holy ghost are of the Father; and the Father worketh by the son and the holy ghost, neither was humbled as the son: the scripture doth oftentimes, especially in Christ's speeches, understand by the name of the father, the son also and the holy ghost. 9 When god is considered absolutely or by himself, or is opposed to the creatures, the three persons are comprehended: but when he is opposed to his son, the first person of the godhead, is understood, which is the Father. 10 The name of God being put simply or absolutely, is essentially taken, that is, for the godhead itself, and compriseth all three persons: but when the property of any person is joined therewith, it is taken personally. 11 The Scripture distinguisheth the persons, when it opposeth or compareth them among themselves, or expresseth their personal properties, whereby it restraineth the name of God, common to them all, to one certain person: & it meaneth them all together, when it opposeth the true God to creatures or false gods, or considereth him absolutely according to his own nature. 12 That which began at some certain time to be manifested, may not thence be concluded never to have been before. 13 The son is wont to refer that to the Father, which yet he hath common with the Father, not making any mention of himself, when he speaketh in the Mediators person. 14 The son is said to see, learn, hear, and work, as from the Father, in respect of both natures, yet not without a difference still remaining. For unto his human understanding the will of God is made known by revelation: But his godhead doth by itself & of his own nature know and behold from everlasting most perfectly the Fathers will. 15 The external operations of the three persons, if they were distinct, they should make verily distinct essences: because, one working, & another ceasing, there would be diverse essences: but the internal operations, because they are the communicating of one & the same whole essence, make not a diversity, but an unity of essence. 16 When God is called the Father of Christ & the faithful, it doth not hereof follow, that he is after the same manner their father and his. 17 The Father was never without the son, nor the father & the son without their spirit, in as much as the godhead can neither be augmented, nor lessened, nor changed. The principal arguments against the Divinity of the Son and the holy Ghost, together with the Answer unto them. 1 ONE essence is not three persons, for, one to be three, doth imply a contradiction. God is one essence. Therefore there cannot be three persons of the godhead. Answer. The Mayor is true of an essence created & finite; that can not, being one, be the same and whole substance of three, or be three: but it is false, of the infinite, most simple, and individual essence of the Godhead. For this as it existeth one and whole together in many, nay in infinite places and things, so may it be, remaining one, the same and whole essence of more: yea and moreover it is necessary so to be: seeing the generation of the Son, and the proceeding of the holy ghost, is the communicating of the essence of the Father. 2 Whose operations are distinct, their essences also must needs be distinct. The internal operations of the father, the son, and holy ghost are distinct. Therefore they have also distinct essences. Answer. The Mayor of this reason is true of persons having a finite essence: but being understood of the divine persons it is false, if it be meant of those internal operations, whereof the Minor speaketh. Wherefore inverting the Mayor, we return it back upon the adversaries themselves. For whereas the internal operations, namely the generation of the son, & the proceeding of the holy ghost, are the communicating of the father's essence whole & the same in number: it must needs be that there is not a diverse or distinct, but one divine essence of all three persons. 3 That which hath a beginning is not eternal: But the son and the holy ghost have their beginning or original from the father, therefore they are not eternal. Answer. That is not eternal which hath a beginning of essence or nature and time. But the son and the holy ghost have a beginning or original of person or order, or of the manner of existing, but not of essence. For this they have one & the same in number with the father from everlasting: & that is void of all beginning and original, and existeth necessarily from no other but of itself. Reply. But he who hath his original of person from another, is not jehova. But the son and the holy ghost have their original of person from the father. Therefore they are not jehova. Answer. The Mayor is a false ground. For the scripture doth plainly teach both of them, namely, both the son & the holy ghost to be jehova. joh. 5.26. As the father hath life in himself, so hath he given likewise to the son to have life in himself: & yet the scripture withal affirmeth, that both have their original of person from the Father. For the Father begot not the essence, but the person by communicating unto him his own essence the same and whole. 4 The faithful are one with God, not in essence, but in consent of wills. But the Father and the Son are in such sort one, as the faithful are one with god, john 17.11.21. Therefore the Son is one with the Father in conjunction of wills only, & not in unity of essence. Answer. There is more in the conclusion than in the premises. For the particle ONLY, which is stitched to the conclusion, is not in the Minor proposition. Wherefore of a Minor which is but particular, an universal conclusion is ill inferred, after this manner. There is a certain unity between the father & the son, such, as is between god and the faithful. Therefore all unity which is betwixt them is such. Wherefore we say, That the faithful are one with God & among themselves, in will only, or conformity, or conjunction of minds. The Father & the Son are one both in will, & furthermore in unity of essence. Wherefore if a wider and more ample conjunction be put, a streiter conjunction is not thereby excluded. 5 He that is the whole Godhead, is not any one person of the Godhead, or there is not any one besides him, in whom likewise the whole godhead is. But the Father is the whole godhead. Therefore the Father is not any one, but even all the person that is of the godhead, neither are there more persons, wherein that godhead is. Answer. We deny the Mayor: Because the same godhead which is in the father, is whole also in the son & the holy ghost. For by reason of the immensity and undividablenes thereof, that is communicated of the father even the same entire and whole both to the son & to the holy ghost, so that there is neither more nor less of the godhead in every person, than either in two or in all three. 6 The divine essence is neither begotten nor proceeding of another. But the Son is begotten and the Holy ghost proceedeth. Therefore they are not the same divine essence, which the Father is. Answer. Of mere particulars nothing can follow or be concluded. The Mayor cannot be expounded generally. For it is false, that whatsoever is the divine essence, he is not begotten or proceeding. 7 The Divine essence is incarnate. The three persons are the Divine essence, therefore the three persons are incarnate. Answer. Of mere particulars there followeth nothing. The Mayor speaketh only of the son: For it is false being taken generally, as, Whatsoever is the divine essence, is incarnate: This general proposition is false. For the divine essence is incarnate only in one of the persons, which is the son: not in all three. 8 The son is Mediator with jehova. But the son is jehova. Therefore jehova is Mediator with himself. Answer. Nothing followeth of mere particulars. For the Son is not Mediator with all that is jehova, but the father. Reply. Therefore the Father only is pacified towards us: and by a consequent, he alone is true GOD, not the Son or the Holy Ghost. For he is the true GOD, who is pacified by the Mediator. Aunwere. We deny this Sequel: For there is but one will of the three persons, and that agreeing in all things. Wherefore the father being pleased & pacified for the son's satisfaction in our behalf, the son also and the holy ghost are pacified, and receive us into favour, for the same satisfaction. 9 Christ doth every where discern and sever himself from the father: he hath a Head, he hath a God: he is less than the Father. Therefore he is not the same God which the Father: or, he is not equal and consubstantial with the Father. Answer. He discerneth and distinguisheth himself from the Father, 1. in person. 2. in office, as he is Mediator: but not in Godhead. So he hath a Head, and a God, and is less than the Father: First as touching his humanity, in nature and office; then as touching his Godhead, not in nature, but in office only, and in the manifestation of his godhead. For they which are in nature equal, may be unequal in degree of office. 10 This is (saith Christ. joh. 17.3.) life eternal, that they know thee to be the only very god. Therefore the son and the holy ghost, are not very god. Answer. First in this place are opposed, not the Father, and the Son or the holy Ghost, but God and Idols and creatures. Therefore these are excluded, not the Son or the holy Ghost. And secondly, there is a fallacy in transferring the particle ONLY unto the subject THEE, unto which it doth not belong, but unto the predicate God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which the Greek Article in the original doth show. For the sense is, that they know thee the Father, to be that God, who only is very God. Reply. But this Argument followeth: Maximilian is Emperor: ●herefore Rodulph is not. Why then doth not this follow, The father is God. Therefore the Son is not god? Ans. These persons are finite, and their essence cannot belong to more: but the Father and the Son are persons infinite, and their essence may be of more, namely of three persons. 11 Jehova or the true God is the Trinity. The Father is Jehova: Therefore the Father is the trinity, that is, all three persons. Answer. Mere particular propositions conclude nothing. And, if the Mayor be expounded generally, after this manner, Whatsoever is jehova, is the Trinity, it is false: For that, which is jehova, may be some one person of the trinity. The whole Syllogism therefore is faulty, because jehova is not taken in the same signification in both the premises. For the name jehova in the Mayor is taken absolutely & essentially, for the three persons: For one and the same jehova or true God is The Father, and son, and holy Ghost jointly: But in the minor it is taken personally, for one person of the Godhead, that is, the Father, who is jehova of himself. Reply: jehova is one in number. Therefore it is always taken in scripture after the same manner. Answer. jehova is one in number of essence, not of persons. 12 Where are three and one, there are four. But in God are three & one, to wit, three persons, and one essence. Therefore there are four in God. Answer. The Mayor is to be distinguished. Where are three and one really distinct, there are four. But these three in God are not another thing distinct in the thing itself from the essence, but each is that one essence, the same and whole, and they differ from their essence only in their manner of subsisting or being. The manner of existing is not a divers substance from the existence, being, or essence. 13 Christ according to that nature, according to which in scripture he is called Son, is the Son of god. But according to his human nature only he is called Son. Therefore according to that only, and not according to his divine also, he is the son of god: and so by a consequent, the son is not very god. Answer. The minor is false. For Christ is called the only begotten and proper son of the Father, and equal with the Father, john. 3.16. john. 5.18. Rom. 8.32. The father hath created all things by the son. The son from the very beginning worketh all things likewise, which the Father doth, john. 5.17.19. The son revealed the Father's will, of receiving mankind into favour, unto the Church, before his flesh was borne, john. 1.18. The son was sent into the world, descended from heaven, and took flesh, Heb. 2.16. john. 3.13.17. But the Word, which is God, is the only begotten and proper son of God, and took flesh, john. 1.14. And not the human but the divine nature of Christ is creatres and worketh with equal authority and power with the Father, and descended from heaven. Therefore God, or the Godhead, or divine nature of Christ is both called in the scripture, and is the son: and by a consequent, the son is that one true and very God. I BELIEVE IN CHRIST OUR LORD. THree diverse speeches are here to be observed. 1. To believe that Christ is Lord. To believe this is not sufficient: for we believe also that the devil is Lord, but not of all, nor ours, as we do believe Christ to be Lord of us all. 2. To believe that Christ is Lord, and that of all, and also ours. Neither is it enough to believe this. For the Devils believe 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 believe in Christ our Lord, that is, so to believe Christ to be our Lord, that in him we place our trust and confidence, and be thoroughly persuaded, that by him we are wholly freed and delivered from all evil, and are defended and safegarded against all our enemies: and this is it, which we especially aught to believe. Whenas therefore we say, that we believe in our Lord, we believe, 1. That the Son of GOD Christ is Lord of all creatures: 2. But especially of his Church, which being purchased with his own blood 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 Devil he mightily preserveth, ruleth, maketh obedient unto him, and at length enricheth with eternal glory: that is, I believe that hitherto I have been by and for Christ preserved, and shall hereafter be preserved of him through all eternity; & lastly that he useth & will use his dominion & power, which he hath as over all other creatures, so over me, unto my salvation and his own glory. But for the better understanding of this that hath been spoken, we are to observe these two things. 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD. TO be a Lord, is, to have right and power granted by Law, either divine or human, over some thing or person, as to use and enjoy it, and to dispose thereof at thy own will and pleasure. Christ therefore is our Lord: First, because he hath care of us, that is, ruleth, preserveth, and keepeth us as his own to eternal life and glory, as being bought with his precious blood. john 17.12. None of them is lost, whom thou gavest me. joh. 10.28. None shall pluck them out of my hand. secondly, because we are bound to serve him both in body and soul, that he may be glorified by us. 1. Cor. 6 20. Ye are bought with a price, therefore glorify God in your body and in your spirit: for they are Gods. Hereof also we may understand, that the word, Lord, in the Creed, is not a name of the divine essence, but of his office, and is referred to both natures of Christ, like as the names of Priest, King, and Prophet. Christ then is our Lord, not only in respect of his Divinity which created us, but also in respect of his humanity which redeemed us. For the human nature of Christ is the price of our redemption: his divine nature doth give and offer that price unto the Father, and doth by the virtue of his spirit effectually apply it unto us, sanctify, rule, save, and defend us against our enemies, and doth all these things, the human nature being privy thereunto, and most earnestly willing it. Yea further, as he is man also, he hath power not only over men, but also over all creatures, and therefore over the Angels themselves. For the names of the office, benefits, & dignity of christ are affirmed of his whole person, to speak simply & properly, by communicating, but not by confounding the properties of both natures. 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation & government. Christ our Lord 1 By right of creation. Of this rule and dominion it is said, All things that the father hath, are mine. joh. 16.15. For by him, & in him are all things created, and by his mighty word, that is, by his forcible pleasure and will, or providence they are sustained and governed, and whatsoever good is in all the creatures, that wholly proceedeth from him. And this is a most general dominion which extendeth itself unto all creatures, even unto devils & wicked men, albeit not altogether after the same manner to us, & to all the wicked, & devils. For. 1. he created us to eternal life: but them to destruction. 2. The dominion which christ hath over the wicked & devils, consists in the right of requiring & commanding of exercising his power, & bridling his enemies: that is, he hath right & power over the devils and the wicked, to do with them what him listeth, so that without his will and pleasure they cannot so much as move themselves: And he permitteth them, by bereaving and destituting them of the grace of his spirit, to run headlong into sin and eternal destruction. He hath also over us right and power to do with us what him listeth: but he furthermore keepeth and guardeth us as his own flock and proper people, whom he hath purchased with his blood; he governeth us also and guideth us by his spirit: he woorcketh in our hearts faith and obedience that we may do things acceptable unto him, and so fenceth us against all the temptations of the Devil and the flesh, that we may never fall from him. Therefore he is our Lord after a far other sort, than the Devils and the reprobates. 2 By right of redemption. 2 He is our Lord by right of redemption. For he alone, paying the ransom for us, delivereth us from the power of the Devil: by his spirit regenerateth us, and causeth us to begin to serve him: and in this liberty, whereunto he hath brought us by his merit and power, he also preserveth us, against all both outward and inward enemies, even to the end: and being raised from the dead he fully enfreeeth and delivereth us from all sin and misery, and endoweth us with eternal bliss and glory. And seeing he hath delivered & freed us, it is manifest that we were Servants; and truly so we were, and are by nature Servants and boundslaves of the Devil, from whose tyranny Christ hath delivered us, and hereupon now are we the Servants of Christ: because us, who were by nature his enemies and deserved to be destroyed of him, he notwithstanding preserved and delivered. For * The reason of this derivation of the name Servant could not be expressed in English as it is in latin, from whence our English word cometh. servi (which signifieth, servants) cometh from Seruando, that is, saved or preserved. servi, or servants, were first so named by the Romans from seruando, which is in signification preserved, because, when in the wars they might have been slain of their enemies, they were preserved. But this dominion of Christ over us is special, that is, extendeth itself only to the Church. Objection. If we be redeemed from the power of the Devil: therefore a ransom hath been paid him for our redemption: For from whose power we are redeemed, unto him is the price and ransom due: But God gave not him the ransom: Therefore we are not redeemed from the power of the Devil. Answer. From whose power we are redeemed as having been supreme Lord over us, and holding rightly his dominion over us: unto him the price & ransom is due. But the devil is no supreme Lord, but the executioner of the supreme lord, We are said to be redeemed in respect of god; we are delivered, in respect of the Devil. which is God, who alone hath and holdeth by right dominion over us. Wherefore in respect of God Christ redeemed us; for unto him he hath paid the price: But he hath delivered us or set us at liberty in respect of the Devil. For we are given unto Christ our redeemer to be his own, neither hath the Devil now any more right or power over us. And this christs dominion and power over us cost him enough, who therefore also hath care of it, and preserveth it. Of that Dominion we dispute especially in this place. For the Devil doth not acknowledge Christ to be such a Lord unto him, as we confess him to be unto us, because he hath redeemed us, and because he guideth us with his spirit. 3 In respect of our preservation Christ is our Lord, 3 By right of preservation. because he defendeth us unto the end, & keepeth & safegardeth us to eternal life: not only by defending our bodies from enemies, but our souls also from sins. Of this Dominion himself speaketh: None of them are lost, which thou gavest me. No man shall pluck my sheep out of my hands. He keepeth the wicked to destruction, and defendeth their bodies only. 4 In respect of God's ordinance: 4 In respect of God's ordinance. because the Father ordained the word and this person Christ, unto this, that by him he might work all things in heaven and in earth: The Father gave us unto him, manifested him unto us, to be our Prince, King, & Head, & hath made him heir of al. Now whereas he is our Lord after a far more excellent manner than others; we also are far more bound to his allegiance & 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 more, and by infinite parts more excellent benefits, than do any other throughout the whole world. And therefore we ought always to acknowledge the dominion and power, 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, & to set free us his enemies into this so fruitful & glorious a liberty: 2. A confession of our bond & duty. For christ being so merciful a Lord unto us, we ought both in word and life to profess ourselves as his servants to be bound to faithful subjection and obedience unto him in all things, that he may be magnified of us for ever. WHICH WAS CONCEIVED BY THE HOLY GHOST, BORNE OF THE virgin Mary. In the conception three things to be observed. 1 The forming of Christ's flesh. First christ is said here to have been conceived by the holy ghost. Whereby three things are signified. 1. That the mass of his human nature was created or form, in the womb of the Virgin, miraculously, and beside the order of things disposed of God in nature, by the immediate working & operation of the holy Ghost; without the seed and substance of man. Objection. But we are also form and made of God. Answer. We mediately, Christ immediately. 2 The sanctifying of his flesh. 2. That the Holy Ghost did in the same moment and by the same operation cleanse this mass, and from the very point of the conception sanctify it; that is, he caused, that original sin should not issue into it: and that for these causes. First, that he might be a pure sacrifice and a sufficient ransom for our redemption, 2. Cor. 5.12. He hath made him to be sin for us, which knew no sin, that we should be made the righteousness of god in him. Secondly, That he might also sanctify us by his sanctity and holiness. For if Christ had been a sinner, he could not have satisfied for us, but himself should have remained in death. Therefore could he not have been our sanctifier, neither by merit, nor by his power and efficacy. Heb. 2.11. For he that sanstifieth, and they that are sanctified, are all of one. Heb. 7.26. Such an high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners. Thirdly, john was not agreeable unto the Word the eternal son of god, to unite personally unto him human nature being stained & defiled, where in he dwelleth as in his own temple. For God is a consuming fire. Fourthly. That we might know, that whatsoever this son speaketh, it is the will of God, and the truth. For whatsoever is borne of flesh, which is sinful, and not sanctified, is flesh, falsehood and vanity. Objection. But he was borne of a Mother which was a sinner. Why then should not Christ have sin? Answer. The Holy Ghost doth best know how to sever sin from man's nature, for sin is not of the nature of man, but came else-whence, even from the Devil. Marry therefore was a sinner, but that mass of flesh which was taken out of her substance, was by the operation of the Holy Ghost at the same instant sanctified when it was taken. The third thing which is signified, 3 The uniting of his flesh unto his Godhead. in that Christ is said to be conceived by the holy Ghost, is the union of the human nature with the Word. For the flesh of Christ was together both created or form, and also sanctified and united to the Son, of the holy Ghost immediately, but of the Father and the Son by the spirit. It is added further in the Creed, Born of the Virgin. that he was borne of the Virgin Mary, that is, of the Virgin's substance: and that chiefly for these causes. 1 That we might know, 1 The seed of David. Christ our Mediator to be the true seed of David, that is, to be true man, and our brother, who hath human flesh, made not of nothing, neither else-whence, but issued from the seed of David, Isaac, and Abraham, of whom also the virgin Mary herself came, yea of the self same mass of Adam, whereof both they and we are. 2 That it may certainly appear unto us, 2 Messiah. That this jesus borne of the Virgin, is that Messiah promised unto the Fathers. For it was foretold by the Prophets, that the Messiah, the redeemer of mankind, should be born of the stock of David, and that by a miraculous conception & birth, having a Virgin for his Mother. Wherefore seeing both, that is, both the prophecies and the miracles are in this jesus fulfilled, there can be no doubt but that this is the Messiah, true Man, and true God, the reconciler of GOD and man. 3 That this Christ's birth of a Virgin might be a testimony that he is pure and without sin, 3 Without sin. sanctified in the womb of the Virgin, by the virtue of the holy Ghost. 4 That it might be a figure of our regeneration, 4 A figure of our new birth. which is not of blood, nor of the will of the flesh, nor of the will of man, but of God, john. 1.13. Wherefore to believe in Christ which was conceived by the Holy Ghost, ●●d borne of the Virgin Mary, is to believe, That this natural Son of God, conceived and borne after this manner, is made true man after a marvelous order, and the same to be one Christ having two natures united by personal union one to another; which are his divinity and his humanity; and to believe farther, that he was holy from his mother's womb, to redeem & sanctify me, and that I for this sons sake so conceived and born have the right of the adoption of the Sons of God. For he cannot be Mediator between God & men, who is not himself man, who is not righteous, who is not united with the Word, that is, true, and by nature God & man, & of sufficiency and ability to bestow his purchased salvation for us, on us. Next after this article of the conception and Nativity of Christ, for the better understanding thereof, followeth not unfitly the common place, Of the incarnation of the Son of God, or, Of the two natures in Christ. THE COMMON PLACE OF THE TWO NATURES IN CHRIST. The Questions here to be observed. 1 Whether there be two natures in the Mediator. 2 Whether they be one, or two persons. 3 If they be one person, what manner of union that is of them, and how made. 4 Why this personal union was necessary to be made. 1 WHETHER THERE BE TWO NATURES IN CHRIST OUR MEDIATOR. Two natures in Christ. WHAT there are two natures in Christ, this one reason doth show by good demonstrance: Essential properties, which are opposite, cannot be in the same, nor be affirmed of the same thing, in respect of the same nature or cause. Vigilius, lib. 4. One nature doth not receive in itself a thing contrary & diverse. But in one and the same Christ are, & are affirmed of him, properties diverse & contrary, divine and human, finite infinite, passable impassable, and such like: Therefore there must needs be diverse natures in him, human and divine. And that the very divine nature, creatresse of all things, is in Christ, Christ true man and of our kind and nature. hath been already proved. It remaineth that we show, a true human nature to be in him, & that such as ours is, and perfect, consisting of a body, and a reasonable soul, of which as of essential parts is made a third substance, to wit, this particular humanity, which the Word having taken once into the unity of person, doth never lay away again. Which we are to hold against heretics both old and new, whereof some deny Christ's flesh to have been form of the Virgin's substance, but will have it brought down from Heaven into the Virgin, or begotten in her of the substance of the holy Ghost. Others fancy, Christ to have, in steed of true flesh the likeness, semblance, and appearancie of a man's body. Others acknowledge indeed, that he hath a true body, but not a human soul, the room whereof is supplied by the Word united unto the body. Against these & the like errors, the sentence & doctrine of the church is confirmed. First, by plain places of scripture, which testify, christ Mary's son, to have been made like unto us in all things, that is, in essence, in properties, in infirmities, sin only excepted. Lu. 1.31. Lo, thou shalt conceive in thy womb & bear a son. Seeing then the Virgin conceived this her son in her womb, bore it until the usual time of delivery, and was delivered of it, as other women use to be of their children: it followeth, that his flesh was not brought from heaven, or elsewhere taken, which should but pass only through the womb of the Virgin: but was form in the Virgin's womb, of her seed & substance. Heb. 2.11. He that sanctifieth, and they which are sanctified, are all of one: wherefore he is not ashamed to call them brethren. And a little after: For as much as the children were partakers of the flesh and blood, he also himself likewise took part with them: Again, In all things it became him to be like to his brethren. Therefore he hath a human nature of the same kind wholly with ours. Hereof he is called the fruit of Mary's womb. Luk. 1.42. the first begotten son of Mary, Luk. 2.7. made of a woman, Gal. 4.4. The seed of Abraham, Gal. 3.16. Heb. 2.16. made of the seed of David, Rom. 1.3. Born of the jews, concerning the flesh, Rom. 9.5. & every where, the son of Abraham, of David, and the son of man: And also Luk. 3. his pedigree & stock, concerning the flesh, is deduced unto Adam. Therefore he was begotten of the substance of his mother Mary, and issued from the same seed of Adam, from which we did. Luk. 24.39. Christ proveth himself to be a true man, and not a spirit, by this, that a spirit hath not flesh and bones, as he hath and retaineth, even after his resurrection. Apollinaris the heretic said, that Christ's body indeed was a true body; but instead of a soul he had the Word only. But this man is easily refuted, because Christ should not then have been like unto his brethren in all things, except sin. And Christ himself doth plainly confess, My soul is very heavy even unto the death, Mat. 26.38. And, Luke 2.52. he is said to have increased in wisdom, and stature, and in favour with God and men. And john 10.18. To lay down his soul, and to take it again. But to increase in wisdom, and to be heavy and sad do neither agree unto a body, which is reasonless: neither unto the godhead which is not obnoxious to changes and passions. Hither belongeth also that, Luk. 23.46. Father, into thine hands I commend my spirit. And when he thus had said, He gave up the Ghost. This cannot be said of christs godhead. For that being immense & infinite is every where, neither doth a removing from one place to another agree unto it; it is not laid down, and taken up again, that is, it never departed or was severed from the body, but remaineth always united unto it. Wherefore there must needs be in Christ, besides his body & his Godhead, a true human soul, which did truly suffer and abide in Christ these changes and the like. Secondly, it is confirmed by divine promises and prophecies. For the Messiah in the old Testament was promised to be such a one, as should be the seed of the woman, of Abraham, Isaac, jacob, etc. But this jesus, the Son of the Virgin Mary, is that promised Messiah. Therefore he must needs be true man, issuing of the blood and posterity of the woman and the Fathers, and therefore to have been indeed begotten of the substance of Marie, and to have taken true flesh. Thirdly, The office of the Mediator confirmeth the same. The sin of men in respect of gods truth and justice, could not be punished in any other nature, than in a human nature, which should be of the same kind with ours. But in the Mediator which is Jesus Christ alone, our sins were to be punished. Therefore he must needs be true man, who hath human flesh, not created of nothing, or borne else-whence, but sprung from the blood of Adam, as well as ours. Moreover, It was necessary for Christ not only to take, but also to retain our nature for ever: Because GOD hath decreed to bestow, and doth bestow the benefits, which Christ by his death hath purchased for us, by this man CHRIST upon them only, who are and remain engrafted into his mass and flesh, as members into their head, or branches into their vine. 1. Cor. 15.21. For since by man came death, by man came also the resurrection of the dead. john. 15.6. If a man abide not in me, he is cast forth as a branch and withereth Lastly, It behoved Christ to be made and to continue our brother for ever, that as he is flesh of our flesh, so we also of the otherside might be flesh & bones of his flesh and bones, by the same spirit dwelling in us. Eph. 5.30. We are members of his body, of his flesh, and of his bones. john. 5.56. Eph. 4.12.16. Rom. 8.11. etc. Wherefore except Christ had indeed taken our nature, without which he cannot be our brother, we should lose that comfort ever needful and necessary for us, which consisteth in the Brotherhood only of Christ with us: I am of his flesh and of his bones. 1 Objection. The flesh of Adam (that is, human flesh issuing from Adam by generation unto his posterity) is sinful. The flesh of Christ is not sinful, therefore the flesh of Christ, is not the flesh of Adam. Answer. The Mayor proposition hath a fallacy of the accident. For it is not necessary, that of whatsoever the accident of a thing is denied, of the same the thing also or subject of the accident should be denied: because an accident doth so cleave to the thing wherein it is, as it may be separated from it. Sin is not of the essence and nature of human flesh: for that was created pure of God: but sin came otherwise, by the defection & falling of our first parents from god. Seeing then the flesh of Adam is sinful only by an accident, it followeth that the flesh of Christ is only in respect of that accident not the flesh of Adam, but is as touching the substance the same flesh with the flesh of Adam. Wherefore they deal like Sophisters, who deny the flesh of CHRIST, for that it is void of sin, to be the same in substance, or Essence, or kind, with the flesh of Adam. For he that could in the beginning create human flesh pure of nothing, is able also by his omnipotent power, and special working so to form it of the substance of the Virgin being a sinner, as withal to let and stop any issuing of sin thereunto, that is, to make it pure and holy. There is no new or strange thing therefore, if the omnipotent Lord hath took human substance, without the accident, sin, into the unity of his person. Wherefore this their Argument shallbe rather thus inverted: The flesh of Adam is true flesh. Christ's flesh is the flesh of Adam: therefore Christ's flesh is true flesh: and by a consequent, Christ is true man: as also the office of the Mediator did require, that he should both be and continue true man. For seeing true men had sinned, he was to be true man that should make satisfaction. Because it must be one and the same Mediator, who must always make intercession unto the father for us, and he must ever continue such, that is, true and very man. 2 Objection. That which is conceived and begotten of another, is of the same substance with him. The flesh of Christ was conceived of the holy Ghost. Therefore the flesh of Christ is no creature, but came down from heaven, issuing from the substance of God. Answer. There is a fallacy in the divers understanding of the particle OF. For that in the Mayor signifieth the matter or material cause, in the Minor the efficient cause only, that is: That which is conceived or begotten of another, transfusing or passing his substance, or part of his substance into the thing begotten: this is of the same essence with him who begot it: CHRIST'S flesh was conceived by the Holy GHOST, not that he transfused or passed his substance into the flesh begotten, but because in miraculous sort, he formed in the Virgin's womb of her substance the body of Christ, so that it should not be contaminated or polluted with original sin. For neither could Christ be in that sort conceived by the holy Ghost, as that his flesh should issue from the spirits substance: and that for these causes. 1. Because if this were granted, then were he not borne man of the Virgin, or propagated of the Virgin's substance. 2. Because God is not changed into flesh. 3. Because the Word took the flesh, but was not changed into it. 3 Objection. In God are not two natures. Christ is God. Therefore there are not two natures in him. Answer. Mere particulars do enforce nothing. For if the Mayor be taken universally, it is false: whosoever is God, in him are not two natures: this general proposition is false. The Mayor therefore is true, as touching God the father, and God the holy Ghost, but not as touching God the son incarnate. Reply 1. But nothing can be added unto God, by reason of the great perfection and simplicity of his nature. Christ is God; therefore the humanity could not be added unto his divine nature. Answer. Nothing can be added to God, whereby his essence may be changed and perfected. But in that God the Word, joined the human nature unto him personally, there came no change or great perfection thereby to the Word which took it, but to the nature which was taken. Reply 2. human nature cannot come unto him who dwelleth in the light that none can come unto. 1. Tim. 6.16. Answer. This is true, if so God doth not assume and take it unto him. Reply 3. But it is ignominious for God to be a creature. Christ, man, is God. Answer. The changing of the Godhead into a creature, would have been ignominious and reproachful unto the Word: but that the godhead should be united unto a creature is is most glorious unto god, as who by that means hath demonstrated and made known his infinite both goodness, and wisdom, and justice, and power, to the whole world. 2 Whether Christ be one person, or more. IN Christ are two perfect natures, whole, and distinct: and double properties also and operations natural: but one person, which subsisting in both these natures, divine and human, is truly designed by the concrete terms or voices of both natures. For it was requisite that one & the same should be Mediator both by merit, & by power. But they who make two persons, make also two Christ's with Nestorius, the one a man passive and crucified; the other God, not crucified, and only assisting the man Christ by his grace. 1 Objection. In whom are two things which in themselves make two whole persons, in him also are two persons. But in Christ are two things which make two whole persons; namely the Word, which is by itself a person, subsisting from all eternity, and the body and soul, which being united make likewise a person. Therefore in Christ are two persons. Answer. We deny that part of the Mayor, to wit, That the body and human soul do, as in other men, so also in Christ concur to make a created person of the human nature, and divers from the person increate and eternal of the Woordc. For albeit the human nature in Christ compounded of a body and a reasonable soul, is an individual and particular or singular substance, as being from other individuals of the same nature distinguished by certain properties and accidents: yet neither was it or is it a person or subsistence. For first, A person is that which is not only a particular or singular thing, but also itself consisteth and subsisteth in itself, and by itself, not sustained in or of any other. But CHRIST'S human nature, now from the very first beginning thereof dependeth and is sustained by the person of the Word. For it was at once both form and assumed of the Word into unity of person, and made proper unto the Word: before and without which assumption or personal Union, it neither was, nor had been, nor should be, so that this Union being dissolved and loosed, it must needs follow that that this flesh and this soul should be brought to nothing. Therefore Christ's human nature hath not any subsistence or person proper unto itself. Secondly, It belongeth to the nature or definition of a person, that it be an individual incommunicable, and also no part of another. But the nature which the Word took and assumed belongeth to the substance of one Christ, a part also of whom it is after a sort. Therefore in itself and by itself it is no person. Reply. That which appertaineth to the substance of a person, and is a part thereof, cannot be a person. The word appertaineth and belongeth to the substance of Christ, and is after a sort a part of him, as well as the humanity. Therefore neither shall the word be by this reason a person. Ans. The Mayor proposition, if it be understood simply or universally, is false. For a reasonable soul, existing in the body, is not a person, but a part of an human person, which the soul together with the body doth make: yet notwithstanding the same soul, being loosed from the body, is a person by itself, not that compound and mortal person, whereof it was a part, that is, an human person, but a person most simple and immortal, such as are the Angels: because it subsisteth out of the body by itself, neither is part of another. So may it be said of the Word, if it be construed aright & with indifferency, that the Word in itself, and by itself is not the whole person of Christ or the Mediator, as he is Christ and Mediator; that is, is not that whole thing, which is Christ, who is not only God, but also man; and yet is in itself and by itself the perfect and whole person of the Godhead, truly subsisting before the flesh was, that is, the only begotten son of God. For this self same person existing in itself from everlasting, and remaining for ever most simple and uncompound, is, by the assuming of human nature, made in time after a sort compound, that is, the Word incarnate. Wherefore in respect of the person considered in Union, or incarnate, the Word is rather considered as a nature, and both itself, and the human nature may be called as it were the parts of whole Christ, & are so called also of many of the ancient Fathers which were sound in faith, not that the flesh assumpted did add any part to the subsistence of the Word: or as if of the Persons of the Word, and the human nature, as being unperfect parts, was made another perfect person of a certain third Essence, consubstantial with neither of those natures of which it is compounded: but because the person of the Word altogether one and the same, which before the flesh was taken consisted in the divine nature only, doth now after the taking of the flesh, subsist in two perfect natures, divine and human, suffering no commixtion, confusion, or mutation: that is, The person of the Mediator is said to be constituted of two natures, divine and human, as it were of parts, because those two are necessarily required, and do concur to the absolving and accomplishing of the work of our redemption. In this sense therefore both by ancient, and latter Divines, and also by Schoolmen are used well and without danger these Phrases and speeches: Christ's person is compounded: The two nature are, as it were the parts of Christ: The person of Christ is, consisteth, is constituted, is made of or in the two natures of God and man: the two natures concur, come together into one person and subsistence: they make one hypostasis or subsistence: Both natures belong, and concur to the substance of one Christ: Both are of the substance of Christ: the humanity with the word, or contrary, the divine person or subsistence with the human nature doth constitute or make the substance of one Christ. Of the word and the flesh assumpted, as of substantial parts doth one Christ consist. By these and the like phrases of speech, used of this mystery singular, and surpassing all capacity of man's wit, the Orthodoxal, that is, men of a right and sound judgement in points of faith will signify and some way express this only: that the two natures are so united and linked in that one person of Christ, as that they exist wholly in the same person or subsistence, which is, perfect and whole, proper unto the word from everlasting by nature, and is, whole, made in time the person of the humanity also now assumpted and destitute of the proper personality thereof: and this it is made by grace of union, so that the divine subsistence or person of the Word, being in itself most simple and most perfect, doth notwithstanding subsist truly and individuallie in the two natures. Wherefore seeing the thing itself is clear & agreed upon among them who are of right judgement and sound in faith, we are not odiously to jar about words, especially since that concerning these supernatural things, no words of human speech can be found, which way at all suffice for the expressing of them. But as it is not well said, the person took the person, or the nature took the person: So these speeches are true & agreeable to faith, The person took the nature: Likewise, the Nature took the Nature. For the divine Nature is not here considered absolutely or essentially, but in the person of the word, or personally. 2 Objection. That which subsisteth not by itself is more unperfect than that which subsisteth by itself. Christ's Humanity doth not subsist by itself: and ours doth subsist by itself: therefore Christ's humanity is more unperfect than ours. Answer. First, if, that which subsisteth by itself, be opposed to an accident, which existeth by being in another: this part of the Minor Proposition is false, that Christ's humanity doth not subsist by itself: because that also is a substance. But in this disputation, Subsisting by itself, is opposed to that, which is indeed substance, but yet dependeth of another, and consisteth in another. So we say that mankind, and the universal or general kinds of all things do not subsist in themselves, but in their singulars, as the common nature of all men consisteth not by itself, but in particular men. Wherefore for further answer we say, that the Mayor proposition, being simply, and generally taken, is false. For the soul of man being loosed from the body, doth subsist by itself; the same, while it remaineth in the body, consisteth not by itself, but united with the body: Neither yet is it therefore to be thought more unperfect, when this rather doth most make to the perfection thereof. For it is created of GOD to this purpose, that it should together with the body constistute and absolve the Essence of man, and should be a part thereof. So the soul and body of CHRIST were created to that end, as to be the proper soul and body of the son of GOD, and to depend personally of him. That therefore CHRIST'S humanity hath his subsistence not in a created person proper unto it by nature, but in the eternal hypostasis and person of the word: it is so far from bringing any imperfection thereunto (for the subsistence or manner of subsisting doth not change the nature or essence of a thing) that rather the greatest ornament, glory, and eminency cometh thereby unto it: and this is the chief and principal difference, whereby it differeth and is discerned from all men, and also from the blessed Angels. 3 Objection. A dead and an everliving thing are not the same subsistent or person. Christ was dead, and yet everliving. Therefore he is not one person. Answer. The Mayor is either particular, or being taken generally it is false. For one and the same subsistent, truly and individually subsisting in divers natures, even as Christ is, may be said dead and everliving: as one and the same man is both mortal and immortal in respect of divers natures whereof he is made and doth consist. 3 What manner of Union this is of the two natures in Christ: and how made. THE Union of the flesh with the word was not made in the Essence or nature, or in any essential property, but in the person of the Word. That this may be the better understood we must observe: 1 What is to be united in nature, or into nature. 2 What likewise to be united in person, or into, or unto one person, or according to subsistence. 1. WHAT IS, TO BE UNITED IN NATURE. FIRST, Those things are said to be united in nature or Essence, which as essential parts are coupled to the full perfection or constitution of one nature or essence, or kind, that is, which make a perfect and whole essence or kind, and are one essence or substance. So the soul and body are united to constitute or make the kind or essence, or nature of man: that is, are some one and perfect man. Whatsoever things then are essential parts of a perfect thing, they are said to be united in nature, and unto or into one nature. Secondly, those things also are said to be united in nature or essence, which are one in nature, essence, or kind, or which are one essence, or of one essence and nature, or have one common-essence, or unity of nature, or are joined and agree in one essence. So two men are said to be united in nature, that is, are one in kind, or of the same human nature. The three persons of the Godhead are united in essence, that is, are one in Essence, or are of one and the same divine essence, in number, or have the same Godhead in common. So likewise, To be united in properties or perfections natural or essential, is to get or have the same, or like equal properties essential. Which is indeed nothing else than to be made, and be one nature, or more substances of the same nature and essence. So two men are united in natural properties and perfections, because they have the same in kind, or the like, and therefore are of the same human nature. The Air in the Chimney, which getteth the perfections or qualities of the fire, as being now become a flame; and the fire of the burning coals which fiereth and inflameth the Air next unto it, are two substances of the same properties and fiery nature, and therefore are said to be united in nature and essential properties, that is, they are two fires in number, but in kind and nature they are one. Likewise the three divine persons are united in essential properties, that is, have the same essential properties: which is nothing else, but that they are one essence, one and the same God. 2 WHAT IS TO BE UNITED IN PERSON. THOSE things are said to be united in person, which are one person, that is, which although they differ in natural properties, yet exist in one and the same individual subsistence: or have altogether the same subsistence. So the soul and body of man are united and concur unto one person, because they being united do make one person, or one subsistent, incommunicable, not sustained in another, or of another. The Father, the Son, and the holy Ghost are not united in person, or personal properties: because they have these not the same, but distinct. By this which hath been said, it is manifest, That the Union in nature and natural perfections, is an equality of properties and nature: but the personal Union is, when two unlike natures are coupled, so that each retaineth his natural properties and operations whole and distinct, but yet have both one and the same subsistence wholly: or, it is the joining of two natures different in properties, to constitute the substance of one individual, or person, that is, such a connexion and knitting of them together, as that they are one individual subsisting by itself, or the substance of one individual. But that in Christ the Union of the flesh with the Word is not essential, made in the nature, or any essential property of the Godhead, is showed by these reasons. First, Of the Godhead and the flesh assumpted, there ariseth not any third Essence: but each is and abideth an Essence so perfect and whole, as neither (especially the Divine, as being in itself a person and simply void of all change) cometh into the composition or compounding (as we properly take this Word) of the other, Secondly, If the Union of the flesh with the Word were essential; it would follow, that the humanity once assumpted and taken was equalled with the Godhead, in essential properties, and so by a consequent, to be made of the same nature & essence with the Word. So Vigilius in his fourth book showeth, that the Eutychians held two substances to be in Christ of the same nature. Wherefore they who will have the essential properties of the Godhead to be really communicated and common with the flesh, so that the flesh should truly and really be, and be called omnipotent, omniscient, and whatsoever else the Godhead is: they indeed, howsoever in words they mightily stand against it, hold this Union to be made in essential properties and in nature, and both with Eutyches and Schwenckfield, they confound both natures, and take away the difference between the creature and the Creator; and also with Nestorius they frame and make two persons, and so bring in a quaternity. For albeit they say, that they in that their confusion, or as themselves call it with their Master Schwenkfield, deifying and Majestical exaltation of the flesh, do retain the substance of the flesh: yet two substances having really the same and like perfections are two Subsistents or persons of one nature, as are two men, and whatsoever other individuals of the same kind or nature. Lastly with Sabellius and the Patripassians they incarnate the whole Trinity. For there is one and the same Essence in number of the divine persons, and the same essential properties. Wherefore that which is united, and equalled with one of these three according to essence, must needs be also united and equalled with the rest. Wherefore the Union of both natures in Christ is personal, or according to the subsistence proper unto the Word, both natures keeping and retaining, in that union, their properties whole and unconfounded. For the Word did not, by uniting human nature unto it, make the same the Godhead, or GOD, and omnipotent, immense, and infinite: but it took the manhood which retaineth still the properties belonging unto it, and so did join and knit it unto itself, as to be one person with it, and the substance of one Christ. Neither is it absurd, that a thing which neither is made or is one with another in kind, neither any Homogeneal part thereof, should yet exist in the same subsistence with it, or should subsist in itself, wherewith it is united. For a graff hath his subsisting in a tree of another nature or kind. The same is the subsistence both of the sprig, engrafted, and of the tree sustaining the sprig: that is, they are one and the same individual tree, yet have they and so do retain natures in properties most divers. The like reason is there in the two natures of Christ both subsisting in or of the same person of the son. Objection. The human nature is united with the Word in person, but not in nature. Therefore the person is divorced and sundered from the nature. Again, The person only of the son is united with the human nature: therefore not the divine nature itself of the Word. Answer. In both these Arguments is a fallacy from that which is no cause, as if it were a cause, and both offend in this: for that they who so reason against the maintainers of true doctrine, and men sound in faith, either know not, or are not willing to distinguish between these two Phrases of speech, To be united in nature, and, to be united too or with a nature: when notwithstanding the difference is very great, and most familiar, and known unto the schoolmen. For to be united in nature, is to be equalled, that is, to be made one essence or nature with another: To be united too or with a nature, is to be coupled and joined therewith to one subsistence or personality. Wherefore the flesh is united to or with the the Word, not in nature, or in Essential property, that is, it is not made with the Word one essence, neither made equal unto it in omnipotency, wisdom, and nature: for so should the whole Trinity be incarnate: Yet is it united to the omnipotency, wisdom, nature and essence of God, not simply, but of god the word. Now this is nothing else, than the flesh to be united to the person of the son, or to the word in person, which person is the very divine nature or essence, omnipotent, wise, and whatsoever else is proper to the Godhead. But albeit the flesh taken or assumpted is truly united both to the person and to the nature of the Word: For the person is not any several thing, or really differing from the essence, but is the essence itself: yet is it well said, that the flesh is united to the Word in person only: and Likewise, that the person only of the Word is incarnate. The reasons hereof are, 1. Because not the Father nor the Holy Ghost were incarnate but the son only. 2. Because the first and nearest term of this union is the person only of the Word assuming and taking the flesh, but not the Godhead. For the person only is proper unto the Word: the essence of the Godhead is common to him and the same with the Father and the Holy Ghost. This is plainly taught by the 6. Toledan Council, Cap. 1. in these words: The son only took the humanity in singularity of person, not in unity of divine nature, that is, in that, which is proper unto the son, not which is common to the Trinity. And Rusticus in his dialog against the Acephalists: Not god the Word by the divine nature, but the divine nature by the person of god the Word is said to be united to the flesh. And a little after: Wherefore both God the Word and his nature is incarnate: he by himself, & in that he is himself: his nature not so, but by the person. God the Word then as touching himself is united to the flesh, for he is made one person and one subsistence with the flesh; but as touching his nature he is conjoined rather than united: because there remain still two natures. Wherefore either foul & shameful is the folly, or notorious the malice and slander of certain smatterers, that of this very orthodoxal and sound position not of the schoolmen only, but of Counsels also and ancient Fathers, The flesh is united to the Word, in person only, or according to subsistence; and this only maketh the proper difference of personal union: they inffer, that by this means the divine nature of the Word is drawn away from the personal union. But let them again and again look unto it, least by that their real communicating of the essential properties of the Godhead (which are the very divine essence common to the son with the Father and the holy Ghost) which communication they will have to be the personal union which they define by it, they overthrow as well the eternal Godhead of Christ man, as also the manhood itself; and withal plainly incarnate the whole Trinity. That then one and the same Christ is, and is called truly and really the very eternal God, immense, omnipotent▪ creator; and true natural man, finite, weak, subject to passions and sufferings, and a creature: the only cause is the unity of person subsisting in two natures perfect, whole, and really distinct, divine and human. For every individual and person is denominated or named of the natures or forms, and their properties and operations, concurring or subsisting in it. Wherefore seeing in the same individual person of the Word do truly subsist, and belong to the substance of one Christ, these two most divers natures: unto one and the same Christ, of which soever nature he be called, do agree, & are affirmed of him all the attributes and properties both divine and human, but after a diverse manner. For the attributes which agree to Christ in respect of the personal union, are of two sorts: some are attributes or properties of the natures: others, of his office. The natural attributes are those which are proper to each nature: whether the same be essential, belonging to the essence of the thing, or which necessarily follow & accompany it, without which the nature can not consist: or accidental, which may be away and wanting, without the destruction of the nature. The essential properties and perfections of the Godhead are, to be eternal, uncreate, immense, every where present, not to be circumscribed in place, omnipotent, omniscient, and the like, which are the very essence of the Godhead, as also to create, to give the Holy Ghost, to regenerate. The essential attributes of the humanity are, to have a soul understanding, immortal; and a body compounded of elements, consisting of skin, blood, flesh, bones, veins and sinews, having a certain and definite greatness, figure, proportion and collocation or localnes of parts: and therefore to be circumscried in one place, to be solid, visible, palpable and such like. These Christ retaineth for ever, because without these nothing can be a human nature. The accidental properties of the humanity are those infirmities which ensued upon sin, which infirmities Christ together with the human nature itself assumed and took without sin. For he took the form of a servant, which by his resurrection and ascension he laid down again. The attributes of his office are called those, which agree not to one nature only, but to both together, that is, it agreeth to the whole person, according to both natures, as being the compound of both. A rule to be observed as touching the attributes or properties of both natures in Christ. BOTH natures, and their properties are truly and really affirmed of the person and of themselves interchangeably, in concrete terms or voices: yet so, that the proper predicate which is proper unto one nature is attributed to the person, not according to both natures, but according to that only, to which it is proper. The reason is, for that one and the same person subsisting in two natures, hath and retaineth for ever really the properties of both natures: and also because one and the same person is signified by the concrete voices of both natures. As therefore one & the same man is living and corporeal according to diverse natures: and the corporeal is living by the soul only, and contrarily, the living is corporeal by the body only: For both soul and body are of the substance and essence of the same man: So likewise one & the same Christ, is God, eternal, immense, omnipotent, according to the Godhead only: is man, the Virgin's son, created, finite infirm, and did suffer, according to his humanity only: So likewise God is man, borne of a Virgin, anointed with the holy Ghost, and suffered, according to the flesh; And man is God, eternal, creator, omnipotent, giveth the holy Ghost, not according to the human nature, but according to the divine. For the sense and meaning of these speeches is: The person which is God, creator of things omnipotent by reason of the Godhead, the selfsame person is man, a creature, infirm, by reason of the flesh subsisting in it. But notwithstanding one nature, and the properties thereof, whether they be uttered in abstract or in concrete voices, cannot be affirmed of the other nature or form truly and really. The reason is: Because the union is not made in the nature, that is, two natures are not made one nature: and because in neither nature the properties of the other do really exist, neither can exist. For the natures do not communicate each to other their essential properties, as neither do these impart their essence, that is, one nature doth not receive the properties of both natures. Wherefore these kinds of speeches are false: The Godhead is the manhood or man; was conceived, borne, did suffer, was dead: and again these: The Manhood is the Godhead or God; is eternal, immense, uncircumscribed in place, omnipotent, giveth the holy Ghost, doth regenerate. For all these are no more true and to be admitted, than those: A soul is a body, or corporeal, mortal, visible; and, a body is a soul, or a spirit, invisible, immortal. 1 Objection. The whole person of Christ is really omnipotent, every where, eternal etc. The humanity and the Godhead are the whole person of Christ. Therefore both are really omnipotent, every where, eternal etc. Answer. This argument the ubiquitaries who most of all ground upon it, and often use it, have borrowed from Schwenkefieldeans, who commonly in their books reason thus. Whole Christ is the natural & only begotten Son of God, is the true and the same GOD, of the same infinite power and majesty, with the eternal Father, conceived, borne of the Virgin, suffered, was dead, rose again, ascended into heaven, sendeth the Holy Ghost: But both natures belong to the whole person of Christ. Therefore Christ according to his humanity also is the natural Son of god, begotten of the substance of the Father from everlasting, and consubstantial with the Father, and the same GOD with the Father, who is Creator of all. If then the Vbiquetaries' collection be lawful and sound: this doubtless of the Swenkefieldeans is lawful also and sound: but if the Swenkefieldeans collection be corrupt and smelling of Eutyches heresy, then that of the ubiquitaries cannot be at all good and sound. But indeed both collections are Eutychian and Sophistical; they are Eutychian, because two natures, which are made equal in properties essential, or which get and have the same or equal essential properties, are indeed made one nature and substance, or are two substances of one nature. Both opinions take clean away the nature of the humanity & transform it into the Godhead: but the latter doth further make two persons in Christ of the same nature. It is also Sophistical: because whether the person of Christ be considered in itself, as it was a person being but one and perfect, & that before the incarnation, subsisting in one nature only: or whether it be considered, as it is incarnate, and now subsisting in two natures: yet still the transition and passing from the person to the natures is faulty and Sophistical. For neither is it necessary that, what is truly in, and attributed unto a person, the same also should be really in all things concurring in that person, and be affirmed of all. The reason is, because the parts or natures, though united in the same person, yet retain their properties & operations unconfounded. Wherefore that which is proper unto the godhead cannot agree unto the person, in respect of the flesh also, but only in respect of the godhead. Whole man understandeth, discourseth and hath motion of will, ye● he doth not this by his finger or body, but by his mind only: whole man is mortal, and doth go, eat, and drink: yet none, but a mad man or an epicure will therefore say, that the soul also is mortal, or doth go, eat, and drink. So not half, but the whole person of Christ was before Abraham, and from everlasting did create and doth preserve all things, and took flesh: But the flesh neither was from everlasting, neither did create, nor doth preserve all things; nor took flesh, but was created, and being assumpted and taken is sustained of the Word, and in it. So whole christ was wounded, & dead, yet not his Godhead nor his soul. This is well & learnedly declared & explicated by Damascene lib. 3. ca 7. in these words. Whole christ is perfect GOD, but not THE WHOLE of Christ, that is, not both natures, are God. For he is not god only, but also man. And WHOLE christ is perfect man, but not THE WHOLE of christ is man. For he is not man only, but god too. For THE WHOLE, signifieth the nature; WHOLE, the person. Wherefore if the ubiquitaries will at all have the illation & enforcing of their conclusion on these premises to be necessary: The Mayor proposition must be expounded after this sort. The person is god, creator, omnipotent, everywhere whole, that is, as concerning all that, which it is, or in which it doth subsist, or which doth belong unto it. But the Mayor taken in this sense is false & most absurd, as was showed a little before. For the true sense thereof is this: The person is every where whole, that is, without division or sundering of natures, or subsisting undividably in two natures. But the humanity is not that whole subsisting in two natures. Not every thing then that agreeth really to the person, agreeth also really to the flesh. And albeit the person doth subsist in the humanity & the Godhead mutually united one to the other, yet, as it hath been said, it is not hereof enforced, that because the person is every where, therefore the humanity should be in proper substance present every where. For this is proper to the godhead, neither is it really communicated to any creature or is in any. Reply. The divinity is one present in all piece, but especially with the church. The divinity is but half christ. Therefore only half christ is present with the church. Answer. 1. there is an ambiguity & doubtfulness in the words, half christ. For if by half christ, they understand one nature which is united to the other in the same person, the whole reason may be granted: namely, that not both, but one nature only of christ, though united to th'other, that is, his godhead is present with us & all things in his proper substance, in all places & at all times. But they by, half christ, understand craftily & sophistically the one nature, separated from the other: as if the godhead were made to be with us bare & naked, & not incarnate. But in this sense the Minor is false, & the ubiquitaries own invention. For the same Word, by reason of the immensnes & infinity of his essence is whole everywhere, without his manhood: yet so that he withal is & abideth whole in his manhood personally united thereunto. Wherefore the Word neither is nor worketh any where not united to the flesh: albeit the flesh, because it hath not an infinite essence, but retaineth it circumscribed in place, is not made to be present substantially in all those places, in which the word incarnate, or the word, man is. 2. There is an ambiguity also & double signification in the word present. For the presence, whereby christ is present with his church, is not of one kind. Wherefore if the Mayor be understood of the presence of his substance in all places, & of his being amongst us & all other things, it is true. For the substance or essence of the Godhead only, & not of the manhood to, is immense & exceeding all measure, always existing and being the same and whole in all things. But it is false, if it be understood of the presence of his virtue or efficacy. For according to this, not only whole Christ, but also the whole of Christ is present with his Church only, that is, not only his divinity but his humanity also, but so, as the difference notwithstanding is kept of both natures & operations. The humanity therefore of Christ is present with all the elect, in whatsoever places they be dispersed through the whole world, not by any presence substantial of the flesh in the bread, and within their bodies, but 1 By the efficacy and perpetual value of his merit. For God the Father doth even now behold the Sacrifice of his Son, once accomplished on the Cross, and receiveth us for that, as a sufficient ransom and merit, into his favour. 1. Joh. 1.7. The blood of Jesus Christ his Son purgeth us from all sin▪ that is, both by his merit, & the efficacy or virtue of his merit. 2 By the efficacy also of his human will; because Christ according to his humanity also earnestly both would & will, that we be of god received into favour, quickened, & glorified through that his one only Sacrifice. Psal. 110.4. Heb. 5.6. Thou art a Priest for ever: and also whatsoever he will, yea with his human will, that he powerfully effecteth and worketh, not by the power of his flesh, but of his Godhead or spirit omnipotent, whom not the flesh, but the Godhead of Christ only sendeth into the hearts of the elect and chosen. Joh. 6.63. It is the spirit that quickeneth, the flesh profiteth nothing. Rom. 8.11. God shall quicken your mortal bodies by his spirit dwelling in you. 3 He is present with us by conjunction and union: Because all those that are to be saved must needs be engrafted and knit together even into Christ's human nature, that being engrafted into his human mass, they may be quickened, as branches live fastened to the vine, & members coupled and joined to the head: which joining yet of us with the flesh of Christ is not made by any natural connexion of Christ and our flesh, or by any existence of Christ's flesh within our substance, or of ours within his, but by faith and the holy ghost, in Christ our head, & dwelling in us his members. Ephes. 3.17. That Christ may dwell in your hearts by faith. Rom 8.9. If any man hath not the spirit of Christ, the same is not his. Ephes. 5.30. We are members of his body, of his flesh, and of his bones; and they twain shallbe one flesh; This is a great secret, & so forth. 2 Objection Whatsoever is to be worshipped and adored is omniscient, omnipotent, and every where present, that is, hath the essential properties of the Godhead really communicated with it. Christ's flesh is to be adored or is adorable: because whole Christ is adored. Therefore Christ's flesh is really omniscient & omnipotent, and present everywhere. Answer. This very same reason is among the principal arguments, whereby the Schwenfieldeans endeavour to frame after Eutyches manner a Majesty and Deifying of the flesh of Christ: But both these & the ubiquitaries are deceived & deceive by the ambiguity and divers taking of the word, adored. That is omnipotent & omniscient which is adored, that is which is adored in respect of itself, or for itself. The human nature is adored, not for itself, or according to the proper nature of itself: for that were idolatrous: but it is adored for the Godhead united therewith personally. Wherefore of the adoration of whole Christ, is but ill inferred the omnipotence also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the nature's Reply. That which is adored by reason of another, is also really omnipotent, & omniscient by reason of another. Christ's flesh is adored by reason of the godhead, in whose person his flesh subsisteth. Therefore Christ's flesh is also really ommniscient, & omnipotent, by reason of the Godhead. Answer. The Mayor is false, as is this: That which is made base and humiliated by reason of another thing, is also by reason of another thing obnoxious & subject to alteration. For the Word was made base or humiliated by reason of the flesh and in the flesh, neither yet the word itself or the Godhead felt any change or alteration: but is humiliated and so said to be after another manner, because the Word doth not show his Godhead in the flesh, which we took in the form of a servant. So than albeit the adoration of Christ God and man doth presuppose in him omnipotency, omnisciency, presence every where, and the searching of hearts and ●eines: yet is it not of necessity, that the human nature also, which by reason of the Godhead united to it in the same person is adored, should be really omnipotent, omniscient, & everywhere. For the adoration of christ is the honour & worship which agreeth & is yielded one & the same to whole christman & god, keeping notwithstanding the differences in natures, of the properties & operations, whereon Christ's office & honour doth depend. For to adore, & worship christ, is, by the agnising & knowledge of his person & office, to crave of him with a true trust & confidence, that those blessings which he hath promerited & promised, he will, as our mediator, perform & give to us, according to the proper will & operation of each nature. This adoration consists of diverse parts: compriseth both natures; & keepeth their properties & operations, though united, yet still distinct, & craveth, that whole Christ in performing his promised benefits, will work those things by his Godhead, which are proper to his Godhead, & by his flesh those things, which are proper to his flesh. For his benefits are no otherwise to be craved & asked of him, than as himself will & doth perform them to us: & he performeth them, still keeping the difference of both natures. Wherefore they who crave of christ the Mediator the benefits promised in the Word, do necessarily acknowledge him omniscient, the searcher of hearts, omnipotent, present every where, of himself beholding & hearing our necessities & complaints. This agnising, & this honour is proper to God, and agreeth & is yielded to Christ, man, in respect of his Godhead only, & not of his humanity. For in one act, or view unchangeable, to behold, know, & understand, from everlasting, of himself, all things past, present & to come, but chief the needs, wants, necessities & desires of his whole church; again, to send the holy ghost into the hearts of all the elect & chosen, who have been even since the beginning of the world, & by this spirit to teach them with in, to justify, regenerate, comfort them, & to give to them eternal life: these, I say, are not proper to flesh created & finite, but to a nature infinite, omnipotent, & existing from everlasting. Therefore christ promiseth the holy ghost to his disciples, which is the spirit of truth, wisdom, fear, prayer, grace, etc. But although after that manner which hath been spoken of, the godhead only, & christ by reason of his godhead, doth behold & do all things, & is adored of us: yet his humanity also doth behold, understand & hear our necessities, desires complaints & prayers; yet after another sort, that is, not of itself, but by the godhead revealing & showing our desires to the human understanding which is united to it▪ And fu●der it performeth those things which we crave, both by the efficacy of his merit, & by intercession made incessantly to the father for us, whereby he will & obtaineth of his father all blessings for us: & by the force and omnipotency, not of his flesh, but of his godhead united thereunto, by which christ, man, doth effectually apply to us those benefits which he hath obtained for us of his father. Now to acknowledge, when we worship Christ the Mediator, these things in him, & to profess the same both in words, gestures, & actions, is the honour which is du & is exhibited by us to his humanity by reason of the godhead united thereto, yet so, that this veneration of the humanity is not separated from the honour, which agreeth to Christ according to his Godhead. For with one & the same particular & individual invocation & worship we speak to & honour whole christ, god & man, according to the properties of both natures, which he retaineth, & will have also now in his glory & for ever to be attributed to him, unitedly, but yet distinctly, that is, As the person & office of the mediator, so the adoration or worship is compound, having parts, whereof some agree to the godhead, some to the flesh: & as in the office, so also in the honour of the person, the properties & operations of the natures are not separated, neither yet confounded, but being united, are distinguished. Wherefore as it doth not follow, The godhead in Christ is redemptres by reason of the flesh assumpted: Therefore it is also subject to sufferings, & mortal, did suffer, & was dead: So is there no necessity in this Ubiquitary argument: Christ's humanity is adored by reason of his godhead: Therefore the same is also really omniscient, omnipotent, & after the same manner to be adored, as is the godhead. The reason is, because of the fellowship or conjunction of office & honour in the person, the same properties & operations in natures are wrongly & heretically inferred. The sum of all is: That christs humanity is adored by reason of his godhead, cometh not thereof, as if his humanity also were really omniscient and omnipotent, as is the Godhead: For by reason of these & other like properties, is the godhead only invocated: but because it doth truly know, understand, hear, our necessities, cogitations, desires, & prayers, the divine intelligence & understanding which is united to it re●●iling and opening them unto it: And also because what we crave a● Christ's hands, the same it effectually performeth, not by the bones, sinews, hands, fingers, feet, but by the force and power of the same Godhead. Furthermore that manner & form of speaking, whereby the properties of one nature are really attributed to the person denominated of the other nature, or of both natures, is usually called the communicating of the properties; Likewise, the communicating of names; because the names and attributes of both natures are affirmed of the same person, and of themselves interchangeably, by reason of the unity of person consisting of both natures. The communicating of properties hath some resemblance of the figure in speech called Synecdoche, and is termed by many Synecdoche, because that is affirmed of the whole person, which agreeth unto it only in respect of one of the natures as a part. It is also called a mutual and interchangeable attribution: because as human properties are attributed unto god, in respect of the humanity, so divine are attributed unto man, in respect of the Divinity. As, God suffered, man is omnipotent. So likewise, the communicating of names. For Man is God; and God is Man, by reason of the personal union of both natures. A rule to be observed concerning the attributes or properties of the office of Christ Mediator. THE names of office and honour agree unto the whole person, in respect of both natures; keeping still the differences in natures of properties and operations. These attributes are rightly affirmed of subjects both concrete, and abstract, that is, both of the person, and of the natures. For it is well said, The Godhead quickeneth, the Manhood quickeneth; And God or man quickeneth. The attributes of office are, to be Mediator, to make intercession, to redeem, to save, to justify, sanctify, purge from sins, to be Lord and Head of the Church, to be worshipped, to hear, and such like. These offices require the properties and operations of both natures, not separated, neither yet confounded, but conjoined and distinct. For even for this very cause was it necessary that the two natures should be united in Christ Mediator, that what neither nature could do being set a part, in the work of our redemption, that Christ subsisting in both joined together might do and accomplish by both. As therefore the natures themselves, so their properties also or faculties of working and operations are proper and remain diverse and distinct, yet so, that they concur to the effectuating and working of one effect or work, and benefit: as parts and communicated labours. For albeit the natures do always labour & work together in the office and benefits of the Mediator, & neither without other: yet doth not therefore one work the same which the other doth: But each worketh, according to his property & force of working, only that which is proper to each nature, & not that also which belongeth unto the other. As neither the soul doth that which is proper unto the body, neither the body that which is proper unto the soul, but the same man doth work some one work by his body and soul, each doing their proper function: So likewise the humanity doth never accomplish that which is proper unto the Godhead, nor the Godhead that which is proper unto the manhood, but the same Christ executeth and performeth one and the same office & benefit, by both natures, which he hath in him as parts of his person, the word working according to the property thereof, what belongeth to the word, and the flesh in like manner executing according to the peculiar and proper faculties thereof, & not according to others, that which belongeth to the flesh. For the properties & operations proper to each nature, are not common to both natures, but to the same person consisting of both natures. Wherefore in such like phrases of speech concerning Christ's office, which are called of the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, communicating, or such as make things common) the properties and operations of natures are to be distinguished from the office of the person, & from the honour which in respect of the office is due unto the person: Likewise one effect, or act theandrical, (that is, both of god and man) or work, or benefit, from one operation or action, as the whole from a part. The office is common to both natures: but the nature's proper faculties of working, and actions in executing that office, are not common to both natures. For that the same should be both proper and common, doth imply a manifest contradiction. So the work and benefit of whole Christ, is a certain whole thing, and is as it were compound, and common to both natures: but there are two parts hereof, and diverse operations, proper to each nature, which are wrought yet jointly, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to diverse causes and originals of working, or according to diverse natures, but not by one and the same nature. By these grounds it is easy to dissolve & assoil most of the Sophisms and cavils, with which at this time both the Schwenkefildians, and ubiquitaries are wont to gloze and blanch that their real communicating of essential properties in natures, and their Eutychian deifieng of Christ's flesh, & to thrust the same upon the simple for the true glory & majesty of Christ himself. For thus they reason. The offices & benefits of the Mediator, his redemption, intercession, purging from sins, quickening, sitting at the right hand of the Father, his dominion and Lordly power over all creatures, his presence with the church, beholding, ruling all things, raising the dead, judging both quick and dead, all these agree to Christ according to both natures. Therefore the humanity, as well as the divinity, is also itself really omniscient, searcher of hearts, omnipotent, present in the substance of his body, at the same moment, in all places, doth of itself know all things, hear our complaints & prayers, give the holy ghost, & work by him in the hearts of the chosen faith and conversion, & to conclude, in respect of these things the humanity itself also is for itself adorable & to be adored as well as the godhead. To these and the like there is one and a ready answer, namely: That it is ill going from the person, and from the office & honour of the person to the properties & operations of the natures: Or, The society and conjunction of the office and honour, doth not cause or infer the same properties or operations of both natures: Or, In the affirmation of the office & honour are not signified the same properties of both natures, nor the working of the same operations, but the conjunction or concurrence of distinct operations proceeding from distinct properties, to the same effect or action theandrical, that is, of god and man. The reason is, because of redemption, quickening, adoration & the like, which are the functions, benefits & worship of the whole person, there are more and diverse manners and parts, which all agree really to one & the same person, but not to one & the same nature, but some to the godhead only, some only to the manhood. Wherefore this Mayor of the reason is false: Whatsoever things agree unto Christ, god and man, according to both natures, the same also do agree after the same manner, and as touching all parts, to both natures. For it doth not follow, because the godhead is redemptresse, therefore also it suffered and was dead. Now that those things which in the person & office of the Mediator are and abide proper unto one nature, neither are made, nor are, by reason of the union, common to both natures; ma●● be showed at large, but now let these few suffice. First: Such as is the union of the natures, such is the communicating of the properties. But the union of the natures was not made in the natures, or into one nature, but in the person, or unto one person. Therefore the communicating of the properties was made in the person, not in the natures; that is, the union maketh the properties of both nature's common, not to one nature but to one person. For not one nature, but one person, hath truly, as two natures, so also double properties and operations, and those infinitely differing, created and increate, finite and infinite. Wherefore as by union the manhood was not made the Godhead or God, so neither is it immense, infinite, and omnipotent. But contrariwise, man nevertheless is truly and really as God eternal, so omnipotent also, and everywhere, and giver of the Holy Ghost. The reason is, Because not the manhood, but the Man Christ hath indeed in his substance the eternal and immense Godhead. Secondly, That which is proper to one can not be common to more, that is, can not exist or be found together in other subjects also of divers nature. For to be proper and to be common, are contradictory & therefore in farthest repugnancy. thirdly, There can not be made, one omnipotency, and one omnipotent operation to be of both natures, whereby as well the manhood, as the Godhead, should be really omnipotent and work divine things: but there must needs be also one essence of both, whereby the manhood also must be really God. For the omnipotency, which they will have one and the same to be communicated unto the flesh, is the Godhead itself. Fourthly, If Christ's humanity, in the office of the Mediator, doth itself really & effectually perform not only that which belongeth unto the flesh, but also those things which are proper unto the Godhead, then either his Godhead shall be idle and do nothing in the work of our redemption, or surely the flesh assumpted shall do more, and more shall be due and yielded unto, it, than to the Word which assumed and took it. Fiftly, If the flesh, because it is said to be quickening, is also omnipotent, and doth by proper virtue regenerate men's hearts: after the same sort also may it be said, that the Godhead also, because it is redemptresse, is subject to suffering and did suffer. For both quickening and redeeming, are properties of the office, common to both natures, but not after one and the same manner. Sixtly, The whole majesty of the Godhead is, that it is an essence, existing, not of another, but of itself, and subsisting by itself, spiritual or incorporeal, eternal, immense, unchangeable, of infinite power, wisdom, goodness etc. That is, the whole Majesty compriseth all the perfections and operations proper unto the Godhead. But omnipotency is the whole majesty of the Godhead, according to the supposition of the ubiquitaries: For so Schmideline writeth in the 142. conclusion of his disputation, of the Lords Supper, & of the communicating of the properties, had at Tubinge in the year M.D.LXXXII. In the word omnipotency I comprise the whole majesty of the godhead: And in his 143. conclusion, Omnipotency is the very essence itself of the Godhead. etc. Therefore if God's omnipotency be really communicated to Christ's humanity, so that this also is by reason of the omnipotency communicated unto it, really omnipotent▪ of necessity then by reason of the same omnipotency really communicated Christ's humanity shall be indeed an essence, subsisting of itself and by itself, incorporeal, eternal, immense, creatres of all things, that is, God himself blessed for ever, and so by consequent, the divine person. For an essence intelligent, subsisting by itself, & which also is God, must needs be the person. And these are the fruits of real communicating of properties in natures. The participation of the Godhead, exaltation and majesty of the flesh and such like, is not a real communicating of the essential properties of the godhead made into the human nature, or an omnipresence, omniscience, omnipotency, that is, a Godhead of the manhood: For such a communicating should not perfect but destroy the manhood, and convert it into the Godhead, and dissolve the personal union of distinct natures: but it is, First, the very union of the humanity with the Word in such sort, as it being created & finite, doth together with all the essential properties thereof subsist, not in a created person of the same human nature, but in the increate and eternal person of God the Word: by reason of which union, God the Word (but not the Godhead) is & is called truly man▪ and contrary, man (but not the manhood) is and is called truly eternal God. No dignity & eminence can be imagined greater than this, neither doth it agree to any but to the flesh of Christ only. Secondly, It is the excellency of gifts. For these christs humanity received without measure, that is, all whatsoever, and most great, and most perfect, that may fall into a created and finite nature. Thirdly, The office of the mediator, to the performing whereof the united but yet distinct properties and operations of both natures do necessarily concur. Fourthly, The honour and worship, which by reason of the Mediatorship, agreeth & is given to whole christ according to b●th natures, keeping still, as was before said, the difference of properties and operations in natures. Now whatsoever testimonies some bring either out of the Scriptures, or out of the Fathers which were sound in faith, thereby to prove that their Eutychian transmutation, and a third kind of communicating forged by themselves, that is, exequation or equalling of natures, all those testimonies indeed belong either to the grace of union of the natures, which is signified by the communicating of properties; or to the grace of Christ's Headship, which compriseth the office and honour of the Mediator, which are affirmed of whole Christ by way of communicating: or to the habitual grace, that is, the created gifts, which Christ received without measure, which are properly affirmed of the flesh or humanity. These gifts which are also called graces, are not properly effects of the personal union, as are the attributes or properties of the natures and office. First, because they are communicated to the manhood as well of the Father and the Holy Ghost, as of the Word or Son. For he is said to have received of the Father the spirit without measure, that is, abundantly: likewise to be anointed with the Holy Ghost. And, if the gifts were effects of the union, it would follow of necessity, that the flesh was united not to the Son only, but to the Father also and the holy Ghost. secondly, The union of the flesh with the Word, was from the very moment of the conception always most perfect: But the consummation and perfection of gifts was not until the accomplished time of his resurrection & ascension. For he was indeed humble, weak, and contemned: he was indeed ignorant of some things: he did indeed increase in wisdom, stature, and in favour not with men only, but also with God himself. Thirdly, The flesh, when it was in the state of humility, had not immortality or a nature not subject to sufferings or the like, and yet remained it always united with the Word. Wherefore the habitual gifts or graces of the humanity, for which it is also in itself really wise, mighty, just, holy, follow not the personal union in respect of dependency, as the effect followeth and dependeth of this cause, but only in respect of order: Because namely, the human nature was first to subsist and be, before it were enriched with gifts: and it subsisteth united to the Word in the very first moment of the conception. But after what manner the humanity is united unto the Son of God, hath been said before. For by the special and miraculous working of the holy Ghost, in the womb of the virgin, of her blood was the flesh of christ form, sanctified, and united according to subsistence, or personally unto the W●ord. 4 Why it was necessary, that the two natures should be united in the person or subsistence of the son of God. FOR what cause Christ our Mediator was to be together both a true and perfect just man, and true, that is, by nature GOD, hath been declared of us before in the common place of the Mediator, in the 4 question pag. 237. For the work of our redemption could not have been compassed and finished by the Mediator without the concurrence of divers natures & operations in the same person. For albeit he suffered & died in the flesh, yet his passion and suffering would not have that force and efficacy to redeem, justify, & sanctify us, neither could christ have applied those benefits unto us except he had been withal true and natural God. Of the Incarnation of the Word, the confession made by the Fathers of Antioch against Paulus Samosatenus, TAKEN OUT OF THE ACTS OF THE FIRST EPHESINE COUNCIL. WE confess our Lord jesus Christ begotten before all worlds of his Father, but in the last times borne according to the flesh of the Virgin by the holy Ghost, subsisting in one person only, made of the celestial Godhead and human flesh. Whole God, and whole man. Whole God also with his body but not according to his body, god. Whole man also with his God head, but not according to his God head, man. Again, whole adorable also with his body, but not according to his body, adorable. Whole adoring also with his Godhead, but not according to his godhead, adoring. Whole increat also with his body, but not according to his body, increated. Whole form also with his Godhead, but not according to his godhead, form. Whole consubstantial with god also with his body, but not according to his body, consubstantial: as neither also, according to his Godhead he is coessential with men: but he is according to the flesh consubstantial unto us existing also in his Godhead. For when we say he is according to the spirit consubstantial with God, we do not say he is according to the spirit coessential with men. And contrarily, when we affirm him to be according to the flesh consubstantial with men, we do not affirm him to be according to the flesh consubstantial with God. For as according to the spirit he is not consubstantial with us▪ (For according to this he is consubstantial with God:) So of the other side he is not according to the flesh coessential with god: but according to this he is consubstantial with us. And as we pronounce these to be distinct & diverse one from the other, not to bring in a division of one undivided person, but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh; so we affirm and worship those as united, which make to the manner of the undivided union or composition. Vigilius Lib. 4. against Eutyches. IF there be one nature of the Word & the flesh, how then, seeing the Word is every where, is not the flesh also found every where? For when it was in the earth, it was not verily in heaven: and now because it is in heaven, it is not verily in the earth: and in so much it is not, as that as touching it we look for Christ to come from heaven, whom as touching the Word we believe 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, where as one nature doth not receive any contrary or divers thing in itself, 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 Godhead, but is not everywhere as touching the nature of his manhood: 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 son of man, hath a beginning by the nature of his flesh, and hath no beginning by the nature of his Godhead: was created by the nature of his flesh, and was not created by the nature of his godhead: circumscribed in place by the nature of his flesh, and not contained in any place by the nature of his Godhead: is lower also than the Angels by the nature of his flesh, and is equal with the father according to the nature of his Godhead: died by the nature of his flesh, and never died by the nature of his Godhead. This is the Catholic faith and confession, which the Apostles delivered, the martyrs established, and the faithful hitherto hold and maintain. Now have we in few words expounded those articles of the Apostolic creed, which entreat of the person of Christ; and have withal declared in the exposition thereof; those things which are necessary for us to know, both of the divinity of Christ, and of his human nature, which was taken by the Word of the seed of David, united personally with the Word by the virtue of the holy ghost, and begotten in marvelous nanner of the Virgin's substance. And it was requisite not to suffer that any sin should pass or be derived into his substance, 1. Because he was to satisfy for sin. 2. Because it was not convenient or meet that the Word the son of God, should take a nature defiled with sin. To believe then in the son of God conceived by the holy ghost, is to believe 1. That he was made man after a marvelous manner, and that he was made one Christ of a divine and an human nature. 2. That he being so holily conceived and borne doth purchase for us the right and power to be the sons of God. Because this person is sufficient & able to recover for us our lost righteousness, and to bestow it on us. For he is united with the word, that is, he is true and natural God and man, such as the Mediator ought to be. He will also perform this, because he was borne to this end, even to sanctify us. Of all these every one of us may certainly collect and conclude, That this Christ is our Mediator. And the reason of this collection and consequence is: Because by this, that he is the only begotten Son of God, it is manifest that Christ is true God, consubstantial, coeternal, and equal with the Father. By his holy conception and nativity, it is also manifest that he is true man, and that perfectly just, and united with the godhead or Word: and such a one was it requisite our Mediator should be. OF CHRIST'S HUMILIATION. 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 Christ's office, whereunto belong these Articles, He suffered under Pontius Pilate, was crucified, dead, buried, 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 Christ's office. HE SUFFERED UNDER PONTIUS PILATE. I Believe in Christ which suffered, that is, I believe, 1. That Christ from the very moment of his conception sustained calamities & mes●ries of all sorts for my sake. 2. That at that his last time he suffered all the most bitter torments both of body and soul for my sake. 3. That he felt the horrible and dreadful wrath of God, thereby to make recompense for mine and others sins, and to appease his ire and wrath against mankind. These two are different, To believe that christ suffered, and to believe in Christ which suffered. For that is to have only an historical faith of Christ's passion, neither to repose any confidence in him: but this is to believe, not only that Christ suffered, but also to repose and place our trust and confidence in Christ's suffering and Passion. OF CHRIST'S PASSION. THE Passion of Christ only doth follow next his conception and nativity. 1. Because in his Passion consisteth our salvation. 2. Because his whole life was a Passion, suffering, and calamity. Yet notwithstanding many things may and ought to be observed out of the story of the whole race of his life on earth. For that 1. doth show This person to be the promised Messiah, seeing in him concur 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. The chief questions of Christ's Passion are these. 1 What Christ suffered. 2 Whether he suffered according to both natures. 3 What was the impellent cause of Christ's Passion. 4 What the final cause or end thereof. 1 WHAT CHRIST SUFFERED. BY the name of Passion is understood the whole humiliation, or the obedience of his whole humiliation, all the miseries, torments, ignominies, pains and griefs, unto all which Christ was subject, and obnoxious, as well in soul as in body, from the point of his nativity, until the hour of his death & resurrection. Mat. 26.38. My soul is very heavy even unto the death. Mat. 27.46. My God, my God, why hast thou forsaken me? Isa. 53.4. Surely he hath carried our sorrows. But principally by the name of Passion is signified the last act of the humiliation, and pains of Christ: the chief part of which his pains and dolours was in his soul, wherein he felt the ire and wrath of God against sin: which also was the cause why he so trembled and shook at death, & was so faint-hearted in his death, whereas other Martyrs of Christ have sustained stoutly and courageously extreme torments. For the torments & punishments of others have no proportion with the torments and punishments of Christ. For others, as Stephen, Laurence, and the like, sustained only corporal pains and torments: but were upheld within by the holy ghost. But Christ suffered the pains both of body & soul. For he suffered first our infirmity, that is, the infirmities of human nature: he hungered, thirsted, was weary, was strooken with sadness and grief. 2 He suffered poverty. Luke 9.58. The son of man hath not whereon to lay his head. 3 He suffered infinite injuries, contumelies, slanders, layings in wait for him, backbitings, reproaches, blasphemies, annihilating, and contempt. Psalm. 22.7. I am a worm, and not a man. isaiah. 53.2. He hath neither form nor beauty: when we shall see him, there shall be no form that we should desire him. 4 He suffered the temptations of the devil, Mat. 4.1. & Herald 4.15. He was in all things tempted in like sort. 5 He suffered the death of the body, and that reproachful and contumelious, even the death of the Cross. 6 He suffered the most grievous torments of soul, that is, he found the sense and feeling of the wrath of God against sin to be laid on him. Hereof it was that he cried with a loud voice, My God, why hast thou forsaken me? as if he should say, why dost thou not drive and put away from me so great torments? For he signifieth by those words not a diwlsion or separation of his Godhead from his manhood, but the differing and delaying of help and secure. We see then what and how great things Christ hath suffered for us, which are therefore proposed unto us and set before our eyes, to give us to consider 1. The history itself of Christ's passion agreeing with God's sacred oracles, and prophecies. 2. The cause or fruits of Christ's Passion. 3. His example, that we are also to enter into eternal life, and heavenly glory, by death, as did Christ: and these three things are especially to be considered in Christ's Passion. Objection There is no proportion between temporal punishment and eternal. Christ suffered only temporal pains and punishments. Therefore he could not satisfy gods justice. Answer. There is no proportion between temporal, and eternal punishment, if they be considered as being both in the same degree and in the same subject. Question. But how may the ransom of one person answer for the sins of an infinite number of men? Answer. It may, and that for these two causes. 1. Because he is true God which suffered. Objection. But god cannot die and suffer. Answer. God cannot suffer, in that he is God; Or further, we grant, that Christ was not God, in that he suffered, & died. Object. Christ is not God in that he suffered, Therefore it is false which is said, Acts 20.28. That God hath purchased the Church with his own blood. Ans. This was spoken by a communicating of the properties, but this was in the person, not in the nature: that is, That person which is God and man, purchased the Church. The communicating of properties is, to attribute that to the whole person, which is proper unto one nature; and this is attributed in a concrete voice, not in an abstract: because the concrete voice signifieth the person, in which are both natures, and the property of that nature, whereof some thing is affirmed. But the abstract name signifieth the nature which is in the person, but not the person. And therefore it is, that nothing hindereth, why that which is proper to one nature, may not be affirmed of the whole person, so that property itself be in the person. But contrary, of the abstract name only the properties of that nature are affirmed, unto which they properly belong. As of the godhead, (which is the abstract name) no property of the manhood may be affirmed, but only the properties of the godhead; because the godhead signifieth not the person which hath both natures, but only the divine nature itself. But of God (which is the concrete name) the properties not of the Godhead only, but of the manhood also may be affirmed, because God signifieth not the divine nature, but the person which hath both the divine nature, and human. The second cause, why the ransom of one person may answer for the sins of an infinite number, is the grievousness of his punishment, because he suffered that which we should have suffered for ever. His Passion therefore is equivalent to everlasting punishment; yea it surpasseth it; For, that God should suffer, is more, than, that all the creatures should perish everlastingly. 2 According to which nature Christ suffered. CHRIST suffered not according to both natures, neither according to his Godhead, but according to his human nature only, both in body and soul. For his divine nature is immortal. Now he so suffered according to his humanity, that by his death and Passion he made satisfaction for infinite sins of men. Question. But why could not his Godhead suffer? Answer. Because it is not changeable: neither can that, which is life itself, die. This sustained & upheld the human nature in pains, & after death restored it to life. Objection. God purchased the Church with his own blood. Acts 20.28. Therefore the godhead suffered. Answer. It doth not follow, because an argument from the concrete (which is, God) to the abstract (which is, the godhead) is if no consequence. Again, the kind of affirmation is altered. God is said to have died, by a figure of speech, which is Synecdoche (used when we signify the whole by a part, as whole Christ, by, God,) and by a communicating of the properties. But when it is said, The godhead died, that admitteth no figure, as being a mere abstract. The concrete signifieth the subject or person having the nature or form: But the abstract signifieth the bare nature and form only. Wherefore the argument doth not follow. A man is compounded of the elements, and is corporeal: Therefore his soul also is corporeal. This cannot follow; Because all things agree not to the form, which agree to the subject; the soul is the form of man, man is the essential subject of the soul. Wherefore neither doth it follow. Christ, God, died: Therefore Christ's godhead died. For, from the concrete to the abstract the reason doth not follow. Christ therefore suffered according to his human nature only, making a sufficicnt and most perfect satisfaction thereby for our sins. Which his satisfaction is made ours by application, which is double. The one from god, who justifieth us for Christ's merit, & maketh us to cease from sin. The other from ourselves who by faith apprehend & apply unto us Christ's merit by being fully persuaded that God for the ransom of his Son doth pardon us our sin. Now that there was another nature in christ, which neither suffered nor died, is proved by these testimonies, joh. 2.19. Destroy this Temple, & in three days I will raise it up again. 1. Pe. 3.18, was put to death concerning the flesh, but was quickened in the spirit. Reu. 1.18. I was dead: and behold I am alive. joh. 18. I have power to lay down my soul, and power to take it up again. 3 The causes impellent, or motives of Christ's Passion. 1 THE love of God towards mankind. joh. 3.16. So God loved the world, that he gave his only begotten Son. 2. The mercy of God towards men fallen into sin. 3. The will of God to revenge the injury of the Devil, who in reproach and despite of God averted us from him, and maimed the image of God in us in despite of the creator. But here it may be demanded whether Christ fulfilled the Law or no; and secondly if he did, why then he should suffer so bitter a Passion? Whereunto we answer first, that he fulfilled the Law. 1. By his righteousness in observing it. 2. By satisfaction in suffering punishment for our sins, who had transgressed it. Both which are most perfect. Now to the second demand then, why if Christ fulfilled the law, was he so grievously punished of God, seeing punishment is the wages of sin, and sin was not in him, who never committed any? We answer, that it was not for himself, but for us that he was punished. Reply. A righteous man ought not to be punished for the unrighteous. Answer. True, except first he voluntarily offer himself for them. Secondly, except he willingly do suffer in such sort for them, as that he yield a sufficient ransom and payment. Thirdly, except he have the power of recovering himself out of the punishment once suffered. Fourthly, except he be able to bring to pass that they also, for whom he offereth himself to satisfy, leave off to transgress and sin hereafter. Fifthly, except he be of the same nature with them for whom he satisfieth. If such a satisfier be substituted, there is nothing committed against the justice of God: for in so suffering, both are saved, both he that suffereth, and they for whom he suffereth. Now such a surety, and satisfier was Christ, who is not only man, or of the same nature with us; but we are also his members, & when the whole suffereth punishment, the members also and parts are punished. And for this conjunction of ours with Christ our head, the Apostles commonly say that he suffered in Christ. 4 The final causes or ends of his Passion. THE first final cause or end of his passion is, That his passion might be a sufficient ransom for our sins, or the redeeming of us. 2. The m●nifesting of the love, goodness, mercy, righteousness of God, while he punisheth his son for us. The chief final causes than are, Our salvation, and the glory of God. To the former belongeth the knowledge of the greatness of sin, that we may know how great an evil sin is, and what it deserveth: and further to know that death is not now pernicious and hurtful to the Godly, and therefore not to be feared. To the latter belongeth our justification, wherein all the benefits are comprehended, which Christ merited, by dying, & even our delivery from death, which he bestoweth upon us. Objection. If he have satisfied for all, than all should be saved. Answer. He satisfied for all, as touching his satisfaction, but not as touching the application thereof, all not applying it unto them. Wherefore he hath satisfied for all, but doth not deliver all, but only those who by faith apply it. And those he delivereth, 1. Because the Father ordained him to this, or because the Father will. 2. Because the Son willingly offereth himself. 3 Because this ransom is sufficient. SUFFERED UNDER PONTIUS PILATE. MEntion is made of Pilate in Christ's passion, 1. Because Christ would receive from him a testimony of his innocency, that thereby we might know that he was pronounced innocent by the voice of the judge himself. 2. Because it was requisite that he should be solemnly condemned, that we might know that he, though innocent, was notwithstanding condemned, that we might not be condemned, as also he sustained death, that we might be freed from it. 3. That we might be advertised of the fulfilling of the Prophecy. Gen. 49.10. The sceptre shall not departed from judah, nor a Lawgiver from between his feet, until Shilo come. For than was the Sceptre taken from judah, when Christ was a little after condemned of Pilate a Roman governor, of whom before he was absolved. This circumstance therefore is diligently to be considered in Christ's passion, that we may know him to be the Messiah: because all conditions are fulfilled in him, which are required in the Messiah. Whereof this Prophecy, of the taking away of the Sceptre from judah, was one. 4. That we might know that Christ was condemned of God himself also, and therefore that he satisfied God for us. For the head and governor of ordinary judgement is God himself. Wherefore Christ was not to have been privily taken away by the jews, neither to be drawn to death by tumult, and disorderly, but by lawful order, and judgement, and by inquisition made concerning all the accusations of Christ, God would have him, first to be examined, that his innocency might appear; Secondly to be condemned, that it might appear that he being before pronounced innocent, was now condemned not for his own fault, but for ours: and that so his unjust condemnation might be instead of our most just condemnation. Thirdly, to be put to death, both that the prophecies might be fulfilled, and also that it might appear, that both jews & Gentiles did put Christ to death. CRUCIFIED. I Believe in Christ Crucified, that is, I believe Christ did undergo this punishment, and this curse of the Cross for my sake, and that he was made obnoxious for my sake to God's curse, which I, and we all deserved, a type also of which curse, was the death of the Cross cursed by God himself. Now for three causes would God have his Son suffer the punishment of so ignominious a death. 1 That we might know, The curse due for our sins to have lain upon him, & so should be stirred up to greater thankfulness, considering how detestable a thing sin is, so that it could not be expiated or satisfied for, but with the most bitter and most opprobrious and shameful death of the only begotten Son of God. 2 That it might be an exasperating of the punishment, and so we so much the more confirmed in a true faith, when we consider Christ by this kind of punishment to have taken upon him our gilt, & even our punishment also and curse, according to that, Cursed is every one that hangeth on tree, Deut. 21.23. Gal. 3.13. 3 That the truth might answer according to the types and figures, & so we might know the types to be fulfilled in Christ. For, 1 The sacrifices which shadowed the sacrifice of Christ were hung upon trees, thereby to signify, that Christ should be fastened on a tree, and accomplishing his sacrifice, offer a holy sacrifice unto his Father. 2 The sacrifices being lifted up on high before they were burned, did signify the exalting and listing up of Christ on the Altar of the Cross. 3 The same was shadowed in Isaac. who being laid on wood, was to have been sacrificed of his Father. 4 The brazen Serpent, which Moses set up upon a pole in the wilderness, depainteth this kind of punishment. Christ himself interpreted of himself this type of the brazen Serpent. Joh. 3.14. DEAD. I Believe in Christ dead, that is, I believe Christ, not only to have suffered extreme torments for my sake, but also death itself, & hath by his death obtained for me remission of sins, and reconciliation with God, & consequently also the holy Ghost, who beginneth in me a new life, that I may again be made the Temple of God, and at length attain unto everlasting life, wherein I shall worship and magnify God for ever. OF CHRIST'S DEATH. THE chief Questions hereof are. 1 How Christ is said to have been dead. 2 Whether it was requisite and necessary that Christ should die. 3 What are the fruits of Christ's death. 1 HOW CHRIST IS SAID TO HAVE BEEN DEAD. IT is needful to move this question, because of the heretics, who have depraved the sense of this article. Martion denied that he died indeed; as also he affirmed the whole ordinary dispensation and ministery of the human nature in Christ, and all those things which he did undergo for us, to have been but imaginary, and that he only seemed to be as a man. Nestorius' separated the two natures in Christ, neither would have the son of God, but man only to have died. Do not boast thou Jewe (saith Nestorius') thou hast not crucified God. The Ubiquitaries believe that the humanity of Christ from the moment of his incarnation was so endowed with all the properties of the Godhead, as that only in this the humanity differeth from the Godhead, that the humanity hath by an accident, whatsoever the Godhead hath by and of itself. Hereof it cometh, that they imagine that Christ was in the time of his death, yea when he was enclosed in the Virgin's womb, in heaven and everywhere, not only as touching his Godhead, but with his body too. This is it which they call the form of God. Wherefore against all these we affirm that Christ died truly and corporally, even by a true diwlsion & separation of his soul from his body, so that not only his soul and body were not together every where, but were not together in one place. Mat. 27.50. Then jesus cried again with a loud voice & yielded up the Ghost. Mar. 15.37. jesus cried with a loud voice, and gave up the Ghost. Luke 23.46. Father, into thy hands I commend my spirit. And when he had said these words, he gave up the Ghost. john. 19.30. He bowed his head and gave up the Ghost. But yet this is further to be added, that although his soul was separated from his body, yet the Word notwithstanding did not forsake neither body nor soul, but remained nevertheless joined both to body and soul, and therefore the two natures in Christ were not divelled or sundered by that diwlsion of the soul and body. Objection. Why then cried he, Mat. 27.46. My God, my God, why hast thou forsaken me? Answer. Because of his delay and differing of help and secure. For the two natures in Christ ought not to have been divelled or sundered; because it is written, God hath purchased the Church with his own blood. And he was to be the son of God, who should die for our sins, that he might be a sufficient price for them. Hereby also it doth clearly appear, that The union of both natures in Christ is no Ubiquity. For the soul being separated from the body, was not in the grave with the body, and by a consequent, not everywhere, because that which is every where can never be separated. Objection. But, as virtue, that is his divinity is said to have gone out of him: so also he gave up the Ghost. Answer. There is a dissimilitude in these: Because the divinity remaining united with the human nature, yet did work abroad without it. The soul did departed 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 soul finite and created. 2 Whether it was requisite and necessary that Christ should die. IT was requisite and necessary that Christ 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 & 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 sin, according to that, Rom. 6.23. The wages of sin is death. Now it was requisite that the son of God should die, that he might be a sufficient ransom for our sins. For no creature could have sustained such a punishment, as should have been equivalent to eternal punishment, and yet withal should have been temporal. Objection. They have deserved eternal punishment, whosoever are not reconciled to God by Christ. Therefore the souls ought not to be separated from their bodies, that they might suffer eternal damnation. Answer. It doth not follow▪ but this rather, That therefore both body and soul must be together, that they may suffer it, which at length shall so come to pass. 2 In respect of gods truth, that the truth of GOD may be satisfied. For GOD threatened and denounced death, when ever we sinned: which denouncing was to be fulfilled, after sin was once committed. And this is that commination or threatening pronounced by God himself, Gen. 2.17. In the day that thou eatest thereof, thou shalt die the death. Objection. But Adam did not presently die. Answer. Truly he died spiritually eternal death, and now was dead: I hard (saith he, Gen. 3.10.) thy voice. There was a terror in him, and a feeling of God's wrath, a strife with death, the loss of all the gifts both of body and mind. But there followed the equity, moderation, and lenity of the Gospel. For God had not expressly said, that he should certainly die wholly, and that presently. For so had he perished for ever. Wherefore the Son offered a mitigation and lenifieng, raised him up to a new life, that still notwithstanding he should remain subject to the corporal death, which yet should not be deadly and pernicious unto him. 3 In respect of the promise made to the fathers, both by words, as in Isa. 53.7. He is brought as a sheep to the slaughter, and as a sheep before the shearer is dumb, so openeth he not his mouth: & by sacrifices, whereby god promised that christ should die, & die such a death, as should be an equivalent price for the sins of the whole world. This could not be the work of any mere creature: but of the son of god only, and therefore it was requisite & necessary that the Son of God should suffer so grievous a death for us. Objection. Then they do not satisfy gods justice, who are punished, because their punishment is endless and eternal. Answer. They satisfy by eternal punishment. Reply. So then might we also be delivered from the curse by ourselves. Answer. So then shall we never be delivered, but shall sustain punishment eternal, which is without end. Out of this which hath been said we may draw this doctrine. 1 That sin is most of all to be eschewed of us, which could not be expiated but by the death of the son of god. 2. That we ought to be thankful to the son of god, for this his so great a benefit of unspeakable grace & favour bestowed upon us. 3. That all our sins, how many, how great, and how-greevous soever they be, are expiated and done away by the death alone of Christ. 3 The fruit of Christ's death. THE fruit & commodity of Christ's death is the whole work of our redemption. 1. justification or remission of sins, because the justice of God requireth that God should not punish a sinner twice: but he hath punished our sins in Christ: Therefore he will not punish again the same in us. 1. john. 1.7. The blood of jesus Christ purgeth us from all sin, as well original, as actual, as well of fact or doing what we should not, as of omission, or not doing what we should. The cause of this effect is the death of Christ. 2. The gift of the Holy ghost, & through his working, regeneration, & a new life: because Christ by his death hath not only obtained for us pardon for our sin, and reconciliation with god; but also the gift of the holy Ghost, that by his working and virtue the old man might be crucified with Christ, that is, that by the Holy Ghost through the efficacy of Christ's merit & our engraffing into him, our corrupt and as yet not regenerated nature might be abolished in us: and that of the contrary, righteousness might be begun in us, the image of God, destroyed by the Devil in us, might be restored, and we by the same spirit moved to show & yield all thankfulness for so great a benefit. 1. Cor. 1.30. Christ is made unto us righteousness, wisdom, sanctification, and redemption. Col. 2.10. Ye are complete in him. The death of christ is the impellent or motive cause in effectuating our regeneration, in two respects. 1. In respect of god: because for the death of christ god pardoneth us our sin, and giveth us the holy ghost. Galat 4.6. Because ye are Sons, god hath sent forth the spirit of his Son into your hearts, which crieth Abba Father. 2. In respect of us also it is an impellent cause: because they who apprehend Christ's merit by a true faith, and apply his death unto themselves, for them it is unpossible to be unthankful. For all after they are once justified prepare and address themselves to do those things which are grateful unto God: for regeneration, or the desire and endeavour of obeying God cannot be separated from the applying of his death unto us, nor the benefit of regeneration from the benefit of justification: All who are justified are also regenerated and sanctified; And all who are regenerated, are also justified. Objection. 1. Pet. 1.3. The Apostle attributeth our regeneration to Christ's resurrection: why then is regeneration here attributed to his death? Answer. It is attributed unto Christ's death as touching his merit: for he merited regeneration for us by dying. And it is attributed to Christ's resurrection in respect of the applying of it; for by rising from the dead he apply unto us regeneration, and giveth us the Holy Ghost. 3. Eternal life is also the fruit of Christ's death. joh. 3.16. God so loved the woorld, that he gave his only begotten Son, that whosoever believeth in him should not perish but have everlasting life. 1. john 5.11. GOD hath given unto us eternal life, and this life is in his Son. Objection. If Christ died for us; why then die we too? For he should not die, for whom another hath already died: otherwise the satisfaction would seem double. Answer. He, for whom another hath died should not die, as thereby to satisfy, that is, so that his death should be any merit or satisfaction: but there are other causes why we must die. For we die, not to satisfy the justice of God, but by death, as a mean, to receive those gifts, which Christ by his death hath merited for us. For this our temporal death is, 1. An admonition of the greatness of sin. 2. A purging and cleansing of us. For by death are purged out the relics and remains of sins in us. 3. A translating into eternal life. For by corporal death is the passage of the faithful made into eternal life. Reply. If the cause be taken away, the effect is taken away, but the cause of death in us, which is sin, is taken away by Christ: therefore the effect also, which is death itself, aught to be taken away. Ans. Where all cause is taken away, the effect also is taken away: but in us all cause of death is not taken away, as concerning the purging out of sin: albeit it be taken away, as touching the remission of sin. Or we may answer unto the Minor proposition, That sin is indeed taken away, as touching the guilt, but it is not taken away as touching the matter of sin, which as yet remaineth. AND BURIED. THE causes of Christ's burial are, 1 That we might know that he was dead indeed. For the living are not buried, but the dead only. And hither belong some parts of the story penned by the Evangelists, as, that christ was pierced with a lance, that he was taken down from the Cross, that he was anointed & wrapped in linen clothes. For as by the touching & feeling of him, by his eating & appearing after his resurrection we gather that he did indeed rise again: so of the other we collect that he was indeed dead. 2 That the last part of his humiliation, whereby he did debase himself for our sakes, might be accomplished. That was his burial, in which his body was as well cast into the earth, as any other dead corpse. A dead body is indeed void of sense and feeling: but yet notwithstanding ignominious is it for the body to be committed unto the earth, as it is said: To dust shalt thou return. And as Christ's resurrection from the dead and death, is a part of his glore: so his burial, that is, the debasing of his body to be in the same state with other dead carcases is a part of his humiliation. 3 A certain type was to be fulfilled. It was foretold by the type of jonas remaining 3. days in the Whale, That the Messiah should be buried. Therefore for the fulfilling of this type he ought also to be buried, and to remain until the third day in the grave. 4 He would be buried, that he might not be afraid of the grave, but might know that our head Christ jesus had laid open the way unto us by the grave and death to celestial glory: and therefore shall we be raised out of the grave, albeit we die & give up the Ghost. 5 That we might know how we are indeed delivered from death. For in his death, a testimony and record whereof is his burial, consisteth our salvation. 6 That it might be apparent and manifest, as concerning his resurrection, even that he was able indeed to rise again, and to show that he hath overcome death, and that his resurrection was not imaginary, but the resurrection of a reviving corpse. 7 That we being spiritually dead, that is, to sin, might rest from sin. Rom. 6.4. We are buried with Christ by Baptism into his death, that like as Christ was raised up from the dead by the glory of the father, so we also should walk in newness of life. HE DESCENDED INTO HELL. I Believe in Christ who descended into Hell, that is, I believe that Christ for me sustained in his soul infernal & hellish pains & torments, & that exceeding ignominy which is due unto the wicked in Hell: that thereby I might not descend into hell, and that I might never be forced to suffer them, all which otherwise I should suffer in hell eternally: but that of the contrary rather I might ascend with Christ into heaven, and there enjoy with him exceeding happiness and glory for ever and ever. This is the use and profit of this Article of Christ's descension into hell. Now we are a little more at large to declare, what is the meaning of that Article, or what is properly that Descension of Christ into hell. Hell in Scripture is taken three ways. For it signifieth, 1. The grave. Genesis. 42.38. Then ye shall bring my grey head with sorrow unto hell. Psalm. 16.10. Thou wilt not leave my soul in Hell: neither wilt thou suffer thy holy one to see corruption. 2. The place of the damned. As in the story of the rich man and Lazarus. 3. The pains of hell, that is, the terrors, and torments of the soul and conscience. Psal. 116.3. The griefs of hell caught me. 1. Sam. 2.6. The Lord bringeth down to hell and raiseth up, that is, into exceeding pains and torments, out of which afterwards he again delivereth. In this third sense is it taken in this Article: for it cannot be understood of the grave, because there goeth before, He was buried. If any say that this latter Article is an exposition of the former, he saith nothing. For as often as two speeches expressing the same thing are joined together, so that the one is an exposition of the other, it is meet that the latter be more clear and open than the former: again, it is not likely in this so brief & succinct a confession, that the same thing should be twice spoken in other words. Neither can this place be understood of the place of the damned; For Christ said, Into thy hands I commend my spirit; & to the Thief, This day shalt thou be with me in Paradise: as if he should say, This day shalt thou be with me, as touching my soul, in Paradise, that is, in the place of everlasting salvation or happiness, where thou shalt, being delivered from all torments, enjoy most pleasant quiet and repose. This is not to be understood of the godhead of Christ, as if that should be the same day together with the soul of the Thief, in Paradise. For the Godhead is and shall be every where. But thou shalt be in Paradise with me, even whom thou seest hanging on the cross. The descension of Christ therefore into Hell signifieth, 1 those extreme torments and griefs, which christ suffered in his soul: namely the wrath of God against sins, and that such, as the damned feel, partly in this life, & partly in the life to come. 2. The Exceeding and extreme ignomine and reproach, which christ suffered. That Christ suffered these things, is proved by the Testimony of David before alleged, The griefs of Hell caught me: which is said of Christ in the person of David. There are other the like sayings, whereby the same is proved. Isa. 53.10. The Lord would break him and make him subject to infirmities. Mat. 26.38. My soul is very heavy, even unto the death. The same do those his vexations also show in the garden, when he sweat blood. Isai. 53.6. The Lord hath laid upon him the iniquity of us all. Therefore he crieth out, Mat. 27.49. My God, my god, why hast thou forsaken me? The same is proved also by this reason, even because he ought to suffer not only in body, but in soul to, for us, that he might also redeem our souls. Objection. 1. The articles of faith ought to be understood properly. Answer. True; except an article, being taken according to the proper signification, be disagreeing from other places of scripture. But this Article of Christ's descension into Hell, being taken properly, is much repugnant to that saying of Christ, john. 19.30. It is finished. For if Christ fulfilled and finished all the parts of our redemption on the Cross, there was no cause why he should descend into Hell, that is, unto the place of the damned. Objection. 2. He descended into Hell, and that by a local descension (as the papists affirm) to deliver the Fathers thence. Answer. 1. We deny that christ descended locally into Hell: and that for this reason. If christ did locally descend into Hell, he descended either as touching his Godhead, or as touching his soul, or as touching his body: Not as touching his Godhead: For that is every where: Not as touching his soul, because he saith, Father, into thy hands I commend my spirit. Reply. But he might also be in the hand of his Father, that is, in his Father's protection, even in Hell: According to that Psalm. 139.8. If I lie down in Hell, thou art there: that is, there also will god have care over me, and there also will he keep me, that I perish not. Answer. One place interpreteth another: for he had said before unto the Thief: This day shalt thou be with me in Paradise, that is, in the place and state of the blessed, where both are free from these pains; that is, he speaketh of felicity and liberty, which is not in Hell. Whereupon also it is clear, that Christ spoke this to the Thief, not of his Godhead, but of that, which suffered, which was his soul. For the godhead was with the Thief, neither did Christ suffer or was delivered as touching his godhead, but as touching his soul. Lastly, Christ descended not into Hell locally as touching his body, because his body was in the grave, neither rose from any other place, but from the grave. It followeth therefore that this article cannot be understood of a local descension into Hell. Answer 2 Albeit it were true that Christ descended locally into Hell: yet he should not have descended for this cause which they imagine, as namely to deliver the Fathers. Which also is proved by this reason: If Christ descended locally into Hell, he descended either to suffer or to deliver: Not to suffer; because now all things were finished on the Cross: as christ himself also hanging on the Cross said, It is finished. He descended not to deliver the Fathers; 1 Because he did this before, in suffering for them on earth. 2 He did the same by the power and efficacy of his godhead, from the very beginning of the world, not by the descension of his soul or body into Hel. 3 The Fathers were not in Limbo; Therefore they could not be delivered thence. As it is said, Luk. 16.46. Between you and us there is a great gulf set, so that they which would go from hence to you cannot; neither can they come from thence to us. And in the same place, Lazarus is said to be in Abraham's bosom, not in Limbo. The souls of the just are in the hand of God. 3 Objection. Christ indeed did not descend into Hell, either to suffer or to deliver, but (as some will) to show the Devil and Death his victory, and so to strike a terror into them. Which, they say, is confirmed by that place of Peter. 1. Pet. 3.19. By the which he also went & preached unto the spirits that are in prison, which were in time passed disobedient. Answer. That for this cause Christ descended into Hell, is not found in scripture: & that place of Peter is thus to be understood, Christ went, that is, being sent from the beginning of the Father unto the Church, by his spirit, that is, by his Godhead, and unto the spirits that are now in prison, that is, in Hell, he preached in time passed, when as yet they lived & were disobedient, namely before the flood, and in the time of Noah, inviting them to repentance. So is also another saying of Peter to be understood, 1. Pet. 4.6. The Gospel was also preached unto the dead. That is, unto those which are now dead, or were then dead, when Peter wrote this, and who then lived when the Gospel was preached unto them. Reply. Christ descended into the lowest parts of the earth, Ephes. 4.9. Therefore to Hell. Answer. Into the lowest parts of the earth, that is, into the earth, which is the lowest part of the world. This interpretation is proved by the scope and drift of the Apostle, who maketh in that place an opposition of Christ's great glory, & his great humiliation. But were it so, that these places, which some allege for to establish this opinion, were to be understood of a local descension of Christ into Hell, yet would they not make for them, but rather for the papists, who teach, That christ preached unto the Fathers in Hell, and thence delivered them. Now if these testimonies help not the Papists, much less will they help them. For it is certain, that it cannot be thence proved that Christ descended into Hell to strike a terror into Death and the Devil. This opinion indeed is not impious or ungodly, & is approved by many of the Fathers: but yet I leave it, because it is not grounded on any firm reasons: and contrary reasons are at hand, easy to be had. For 1. Christ himself said (which testimonies have now often been recited) This day shalt thou be with me in Paradise: Father, into thy hands I commend my spirit: Again, It is finished. 2. If he descended to triumph, this Article should be the beginning of his glorification: But it is not likely that Christ took the beginning of his glorification in hell. For it is apparent by the opposition of the Article following, That Christ's Descension was the lowest degree of his humiliation: And yet I confess withal that christ struck a great terror into the Devils: but that was by his death, whereby he disarmed and vanquished the Devil, sin, and death. THE THIRD DAY HE ROSE AGAIN FROM THE DEAD. I Believe that Christ shook off death from himself, quickened his dead body, reunited his body unto his soul, restored unto himself a blessed, celestial, and glorious life, and that by his own proper power. The chief Questions of christs resurrection are, 1 Whether Christ rose again. 2 How he rose. 3 For what cause he rose. 4 The fruit of his resurrection. 1 WHETHER CHRIST ROSE AGAIN. THat Christ rose again, is proved by the testimonies of Angels, women, Evangelists, Apostles, and other Saints, who after his resurrection saw him, felt him, and talked with him. And we were to believe the Apostles in respect of the authority which they had from heaven, although they had not seen him. 2 HOW CHRIST ROSE. CHRIST rose, first by his own power, even by his godhead. john 2.19. Destroy this temple, and in three days I will raise it up again. joh. 10.18. I have power to lay down my soul, and have power to take it up again. joh. 5.21. As the Father raiseth up the dead and quickeneth them, so the Son quickeneth whom he will. Objection. But the Father raised him, Rom. 4.24. Therefore he raised not himself. Answer. 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. The Son is raised of the Father by himself: Himself hath raised up himself by his spirit. secondly, jesus Christ true God and man rose according to that nature according to which he suffered, namely according to his human nature, even the true human nature, and the same in essence and properties, and that not deified, but glorified, all infirmities thereof being done away. Luk. 24.39. Behold my hands and my feet: for it is I myself: handle me, and see me: for a spirit hath not flesh and bones as ye see me have. And truly nothing else could rise again, but that which had fallen. The same body therefore which fell did rise again: which is the greatest comfort unto us. For he must have been one and the same Mediator, who should merit for us a communicating and participation of those benefits, which we had lost by sin, & who should restore the same unto us, and apply them to every one. Again, except Christ's flesh had risen, neither should ours rise. Thirdly, Christ did rise truly and indeed, so that his soul did truly and indeed return unto his body, and he did truly come forth, even out of the grave also, in despite of the watchmen, they being withal amazed and strooken therewith. Fourthly, he rose the third day, as it was foreshadowed in Ionas: and because that type of jonas was so fulfilled; thence it certainly followeth, that this jesus is the Messiah promised unto the Fathers. 3 FOR WHAT CAUSE HE ROSE. CHrist rose 1. In respect of the prophecies which were uttered of his resurrection. Thou shalt not leave my soul in the grave: neither shalt thou suffer thy holy one to see corruption; Psa. 16.10. And Isai. 53.10. When he shall make his soul an offering for sin, he shall see his seed, and shall prolong his days. He shall see of the travail of his soul, and shall be satisfied. Matth. 12.39. No sign shall be given unto it, save the sign of the Prophet jonas: For as jonas was three days, & three nights in the Whale's belly: so shall the son of man be three days and three nights in the heart of the earth. Matth. 17.23. They shall kill the son of man, but the third day shall he rise again. joh. 20.9. As yet they knew not the Scripture, that he must rise again from the dead. 2. He rose, for his Fathers and his own glory. Rom. 1.4. Declared to be the son of God by the resurrection from the dead. joh. 17.1. Father, glorify thy Son, that thy son may also glorify thee. 3 For the worthiness and power of the person that rose. For first, Christ is the beloved and only begotten Son of God. joh. 3.35. The father loveth the son, and hath given all things into his hand. secondly, Christ is true God and author of life. joh. 10.28. I give unto them eternal life, and they shall never perish, neither shall any pluck them out of my hand. It had been absurd then that he should not be raised, who giveth life to others. Thirdly, Christ is righteous in himself, and satisfied for our sins which were imputed to him. Now where sin is not, there doth not death reign any more. 4 In respect of the office of the person who rose. For first, the Mediator, who was true God and man, should reign for ever. 2. Sam. 7.13.14. I will 'stablish the throne of his kingdom for ever: I will be his father & he shall be my son. Psa. 45.6. Thy throne O God is for ever & ever: the sceptre of thy kingdom is a sceptre of righteousness. Psal. 89.3. I have made a covenant with my chosen: I have sworn to David my servant: Thy seed will I 'stablish for ever, and set up thy throne from generation to generation. And again, I have sworn once by my holiness, that I will not fail David, saying, His seed shall endure for ever, and his throne shall be as the sun before me. He shall be established for evermore as the Moon. Ezech. 37.23 24. They shall be my people, and I will be their god: And David my servant shall be king over them, and they all shall have one shepherd. Dan. 7.27. The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the holy people of the most high, whose kingdom is an everlasting kingdom, and all powers shall serve and obey him. Luk. 1.33. Of his kingdom shall be none end. Secondly, The Mediator, who was to be our brother and true man, should ever make intercession for us, and as an everlasting Priest appear for us before God. Psa. 110. Thou art a Priest for ever, according to the order of Melchisedech. Rom. 8.34. It is Christ which is dead, yea or rather which is risen again, who is also at the right hand of God: and maketh request for us. Thirdly, The Mediator, which is to be true man, should be Mediator both by his merit & by his efficacy or power. For it sufficed not, that he died for us: but he was further to bestow through his power his benefits upon the Church and us all, who by dying or by his death, had obtained for us righteousness, that is, the Holy Ghost, life and glory eternal. For both belong unto the Mediator, who therefore obtaineth them for us by his intercession and death, and in whom also the same benefits are therefore placed by the Godhead, that he should make us partakers of them. joh. 1.16. Of his fullness have all we received. Neither ought it to seem any marvel, that Christ doth bestow the same benefits on us, which he obtained of the Godhead by his death for us. For a man may both obtain a thing of one for another, and also bestow the same on him for whom he obtained it. As be it that one maketh request for thee unto the Prince for a gift of a thousand crowns: the prince doth this for his sake that requested it, and bestoweth also that gift on him, that he may bestow it on thee: he then shall obtain this gift for thee of the Prince, and withal shall bestow the same on thee. Now albeit Christ could have bestowed the benefits of his death upon us by his Godhead, by the means whereof we are justified and regenerated, and begin faith, and new life by the holy Ghost: yet notwithstanding, as God decreed, by man to raise the dead (for by man came the resurrection. 1. Cor. 15.21.) and by man to judge the world; so also hath he decreed to bestow these gifts by jesus, man, that the same might be and continue mediator, who is true God and man. Therefore also it was requisite, that Christ should remain for ever our brother and our head; & that we of the other side being engrafted into him by a true faith, should always remain his members. Which thing all the testimonies do confirm, which attribute an eternal kingdom unto the seed of David. For on that kingdom is our salvation grounded: and the kingdom of Christ the Son of David could by no means have been eternal, if his human nature had continued in death. Objection. But in the old testament, before his incarnation, or humiliation, Christ without his humanity, did bestow the same benefits on the Fathers, which he bestoweth on us in the new Testament, and was no less before the taking of flesh Mediator, than since: also he did the same things before his coming, which he doth after his coming in the flesh. Ans. But neither had he then done those things, except he should have been afterwards man, and have continued always man: so neither now should he do the same, if he did not retain the nature which he took for ever. john 5.27. The father hath given the son also power to execute judgement, in that he is the son of man. 5 He rose for us, and that in three respects. 1. For our justification. Rom. 4.25. our Lord jesus christ was delivered to death for our sins, and is risen again for our justification. Now the resurrection of our Mediator was requisite, for our justification, first because, except his punishment had been finite, we could not have recovered out of everlasting death, from which the Mediator was so to deliver us, as that he should utterly overcome it in us. If then our Mediator was utterly to vanquish and overcome death in us, he ought then so to die, as to overcome death first in himself, and so to fulfil indeed that which was foretold. Ose 13.14. 1. Cor. 15.54. Death is swallowed up into victory. O Death, where is thy sting? O grave, where is thy victory? Again, Except Christ had overcome death, he could not have bestowed his benefits on us, which by his death he had merited for us; neither should we know that he had satisfied for us; because, if he had continued in death, it had been a certain argument that he had not satisfied, but was overcome of death, & of the burden of sin. For where death is, there is sin: or if he had satisfied, & yet had remained in death, this had been contrary to the justice of God. Wherefore Christ was to rise, both that we might know, that he had promerited benefits for us, and also that himself might apply the same unto us: that is, that by his merit and efficacy we might be perfectly saved and justified. 2. Christ rose for our regeneration. For justification, or remission of sins sufficeth not, without the inchoation and beginning of a new life. 3. For our salvation and glorification. God will by this means everlastingly quicken and glorify us, that being inserted and engrafted into the mass of his Son, that is, his human nature, we may for ever be carried of it, and out of it draw life. For these causes it was necessary, that Christ should rise again, that is, that his soul, which was laid down from the body, should be again joined with the same body. For resurrection is nothing else, than a conjunction or reuniting of the same body with the same soul. 4 What are the fruits of Christ's Resurrection. ALL the causes of Christ's Resurrection are not fruits of his Resurrection. And after a diverse manner are the causes, and the fruits of his resurrection considered: and moreover the benefits of Christ bestowed by his resurrection, are one way considered as causes of Christ's resurrection, and otherwise as fruits of the same. For the Questions are diverse, Wherefore christ rose: And, What fruits Christ's resurrection bringeth unto us. Furthermore the fruit of Christ's resurrection of two sorts: the one respecting christ, the other, us. For first (as the Apostle saith Rom. 1.4.) He is declared by the resurrection to be the Son of God: even the only begotten and beloved Son of God, who is also God himself. Again, Christ's human nature also was by his resurrection adorned with that glory, which becometh the nature of the Son of God. The fruit of Christ's resurrection which respecteth us, is of many sorts. But, to speak in general, all the benefits of Christ's death are the fruits, which we receive by his resurrection: For Christ's resurrection maketh, that his death hath his effect. Christ by his resurrection doth apply unto us those benefits, which he merited for us by his death, & by this means the same are the benefits both of his death & resurrection, which are otherwise merited for us, than they are bestowed on us. For it was not necessary that the very act of meriting & deserving should dure all the time both of the old and the new Church: but only the act of bestowing or applying the same, and therefore it was necessary also that the Mediator should be continually, that he might bestow those benefits on the Church, which he was once to merit, for this can not be done without a Mediator, and therefore neither can the Church be for one moment without a Mediator. In the old church Christ the Mediator did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come: now he bestoweth them on us by the efficacy of his resurrection already past. It remaineth now that we in special reckon the chief fruits, which the resurrection of Christ bringeth unto us. First then by the resurrection of Christ we know him to be the Messiah, as in whom the prophecies were fulfilled. Secondly, We are confirmed and warranted by Christ's resurrection, 1. Of his merit: That he hath fully and perfectly satisfied for our sins. For one only sin, not being satisfied for, had withheld christ still in death. He was cast into such a prison, as that, except he had paid the utmost farthing, he had not been let go: But he was let go and dismissed: Therefore he paid the utmost farthing. 2. We are confirmed, of the application of Christ's benefits, which could not have been bestowed, if he had not risen: For, as was said before, it was necessary that the selfsame Mediator, being man, should rise again. joh 7.39. The holy Ghost was not yet given, jesus was not yet glorified. Wherefore well saith Saint Paul, Rom. 4.25. That Christ is risen again for our righteousness, that is, to confer and apply righteousness unto us. Thirdly, A fruit of Christ's resurrection is the gift of the holy Ghost, by whom christ regenerateth us and giveth us eternal life. Before time the Godly were also endued with the holy Ghost, and regenerated, but more sparingly than now in the new Testament, and yet both by the force and virtue of his resurrection. For the holy Ghost, by whose virtue and operation only we are regenerated, cannot be given but by the resurrection and ascension of christ. Fourthly, We must also ascribe and attribute it unto Christ's resurrection, that he preserveth us by his perpetual and applied righteousness, that he beginneth in us eternal life, and so doth also ascertain and assure us of the consummation and accomplishment of eternal life, whereof we cannot be certain except we have the beginning thereof: and the beginning we should not have, except we had the holy Ghost. fiftly, The resurrection of our bodies is the fruit of Christ's resurrection, 1. Because christ is our Head, and we his members. Now it is expedient for the Heads glorify, that the members be glorious. Christ indeed should be by himself, though he had no members, or if his members continued in death: but he should not be Head: because he is not head but in respect of his members: Neither should he be a king without a kingdom, according to the nature of correlatives, whose very being dependeth upon necessary relation which one hath to the other: and according to the nature of correlatives a glorious head doth require glorious members, and such as are correspondent unto it. 2. Because if Christ be risen, he hath also abolished sin: If he hath abolished sin, either he hath abolished his own sin, or ours: but not his own, therefore ours. If he hath abolished our sin, he hath abolished death also: For, if the cause be taken away, the effect likewise is taken away. The wages of sin is death. Further, if he hath abolished death, and that by a sufficient satisfaction for our sins, which satisfaction he hath showed and declared by his resurrection to be sufficient: it is certain that his resurrection is a most certain testimony of our resurrection: for he having performed a sufficient satisfaction for the sins of his members, the members cannot remain in death. But the resurrection of Christ the Head is an argument of the perfect satisfaction for the sins of his members. Therefore Christ's resurrection is also an argument of the perfect resurrection of his members. 3. As the first Adam received blessinger for himself, and all his posterity, and lost the same from all: So Christ the second Adam received life and all other gifts for himself and others, and therefore also will communicate eternal life with us. 4. Seeing the same spirit dwelleth in us which did in Christ, he shall work also the same in us, which in our Head he did. For the spirit is always like, neither doth he work in the Head, and sleep in the members. Therefore seeing Christ hath raised himself up by his spirit for the dead, he will verily also raise us up. For if he raised himself up being dead, much more shall he be able being alive to raise us up. 5. Because Christ is man: for execept he were man, we should have no hope of the resurretion of our flesh. For by man came resurrection. 1. Cor. 15.21. Objection. 1. Then the wicked shall not rise again: because Christ's resurrection is neither an argument, nor the cause of the resurrection of the wicked, but of the godly only. Answer. There be other causes for which the wicked shall rise again: even for the just judgement of God, whereby he hath appointed them to eternal pains. For the same thing may have more effects, and diverse causes. Objection. 2 These are the benefits of his death: therefore not of his resurrection. Answer. They are of his death: as by it he deserved them; of his resurrection, in respect of the application of his benefits. He being rich was made poor, and being poor was made rich again, that he might enrich us. Objection 3. The effect is not before the cause. The cause of these benefits which is his resurrection, was not before the first resurrection: therefore neither the effect, that is, the benefits themselves. Answer. The resurrection was not, as touching the accomplishment thereof, but in the counsel of God and in efficacy and virtue, it was in the old Testament. For then also were men received into favour, they were endued with the holy Ghost, and received the other benefits: but for and by the Mediator which was in time appointed to be humbled and glorified. The last, though not the least fruit of Christ's resurrection is, The consummation and perfecting of all his benefits, and the glorifying of his church. For christ did therefore die, and is therefore risen, and hath therefore perfectly delivered us from sin: that we may be joint-heirs with him of his kingdom. Coloss. 1.18. He is the first borne of the dead. Rom. 8.17. We are the heirs of God, and heirs annexed with Christ. He shall conform us and make us like unto himself, because we live by the same spirit, whereby he doth. And this spirit is not unlike himself. Rom. 8.11. If the spirit of him, that raised up jesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. joh. 14.3. I will come again, and receive you unto myself, that where I am, there may ye be also. Now in this we observe, That the whole humiliation of the Mediator doth not dure for ever. For it was enough that he suffered once: but the efficacy and power thereof in preserving and maintaining the blessings thereby coming, endureth for ever. Christ therefore rose, that is, by his own proper virtue and power brought again and returned his soul unto his body, that both soul and body might be delivered from all ignominy and infirmity; and be adorned with immortality and perfect glory; That is, 1. He recalled his soul unto his body. 2. But both yet being now glorified and freed from infirmities. 3. By his own proper power he received his soul. I believe then that Christ is raised from the dead, that is, that he therefore rose again from the dead, that he might make us partakers of his righteousness, sanctification, glorification, which he purchased for us by his merit. Seeing therefore Christ is risen, it is manifest that he is declared to be the Son of God, and as touching his humanity, is endowed with that glory, which becometh the nature of the Son of God: and further that he endueth us also with his spirit, regenerateth us by the virtue of his spirit, and will at length consummate and perfect the new life begun in us, and make us compartners of the same his glory, felicity, and everlasting life. HE ASCENDED INTO HEAVEN. CHRIST'S Ascension into heaven, is a local, true and visible translation and removing of Christ's body into that heaven, which is about all visible heavens, to that light which is not to be come unto, to the right hand of God, where he now is and remaineth, and whence he shall return to judgement. The chief Questions of Christ's Ascension into heaven. 1 Whither, or to what place, christ ascended. 2 How he ascended. 3 Wherefore he ascended. 4 What is the difference between christs Ascension & ours. 5 What are the fruits of christs Ascension. 1 WHITHER CHRIST ASCENDED. JESUS Christ, man, when he was together with his Disciples in Bethania forty days after his resurrection; after he had often proved and confirmed his resurrection, his true flesh, and humanity unto his Apostles, ascended, in their sight, into heaven. Heaven in Scripture signifieth, 1 The air. 2 The Skieye region, and celestial Spheres. 3 The place of the blessed, which is that space immense, most lightsome, glorious, without and above the whole world and the visible heaven: where God showeth himself to the blessed Angels and men, where is prepared the seat of our bliss with Christ and the Angels. God is said to dwell there, because there doth his glory especially appear unto the blessed Angels & men. It is called the new world, paradise, the bosom of Abraham. This heaven is not every where. Luk. 16.26. Between you and us there is a great gulf set, so that they which would go from hence to you, can not; neither can they come from thence to us. In this third signification is heaven here taken. Christ then ascended into Heaven, that is, was carried up into the place of the blessed. Act. 2.2. The Holy Ghost came from Heaven in the day of Pentecost, 2. King. 2.11. Elias was taken up into Heaven. 2. Cor. 12.2. Paul maketh mention of the third Heaven. Coloss. 3.1. Seek those things which are above, where Christ sitteth at the right hand of God. Now, that Heaven is so to be taken in this place, is proved both by the former testimonies, and also by that saying of christ. joh. 14.2. In my father's house are many dwelling places, that is, many mansions, in which we may dwell and remain. Likewise, this of the Apostle, Phil. 3.20. Our conversation is in Heaven. Object. But we converse on earth: Therefore Heaven is in the earth. Auns. Our conversation is in Heaven, first, in respect of the hope, & certainty we have thereof. Secondly, in respect of the inchoation or beginning which we have here of that heavenly life, which is to be consummated in the world to come. Into this heaven, that is, into the house of God & all the Blessed christ ascended, because he ascended far above all Heavens. Eph. 4.10. He was made higher than the heavens. And Steephen witnesseth Act. 7.56. Behold I see the heavens open, & the son of man standing at the right hand of God. He saw with his bodily eyes, endued from above with a new seeing force & sharpness, beyond and through all the visible Heavens, Christ in the same human nature, in which he had been annihilated and humbled. Act. 1.11. He was taken up into Heaven. God would therefore have us know the place whereinto Christ ascended, 1 That it might be apparent that Christ is true man, and that he vanished not away, but did continue, and shall continue for ever true man. 2 That we might know whither our cogitations were to be converted, and where we ought to invocate and call upon him, and that so Idolatry might be avoided. That we might know our dwelling place into which christ will bring us, and in which we shall converse and dwell with Christ. Wherefore Christ's ascension is a local, true and visible translation or removing of Christ's body from earth into heaven, which is above all visible heavens, to the light that none can attain unto, to God's right hand, where he now is, and whence he shall come to judgement. Act. 1.11. He shall so come, as ye have seen him go into heaven. 2 How Christ ascended into Heaven. CHrist ascended into Heaven, first, not simply, but in respect of his human nature only, & that the very same, which was borne of the virgin, dead, buried, and which rose again. object 1 He that ever is in heaven, did not ascend into heaven, for than he should have been some time out of heaven. But the Son of man ever was in heaven; Therefore he did not ascend. Auns. He that ever was in heaven, as touching that whereby he was ever there, that is, his Divinity, did not ascend; and so we grant Christ according to his Divinity not to have ascended: for that was before in Heaven: & as when Christ was on earth, the same did not therefore leave heaven: So when he is now in Heaven, his Divinity doth not therefore departed from us. Objection. 2 That which descended, did also ascend. His Divinity did descend. Therefore it did also ascend. Answer. The signification of descending is not here proper. His divinity is said to have descended, that is, to have opened & manifested itself in a place where before it had not. 2 He ascended locally or bodily, that is, truly going from one place to another. He translated his human nature from a lower place, by a real & most proper translation or removing: which could not have been done, if he had been in body every where. 3 He took or lifted up his human nature into heaven, and by his proper power and virtue entered into the possession of heavenly glory. Object. 3. That which is not in any place is everywhere. Christ is not in any place, because he is ascended above and beyond the visible heaven, beyond which there is not any place: Therefore Christ is every where. Ans. First we deny, the same to be everywhere, which is not in any p●ace. For the highest or farthest heaven i● not in any place, neither yet is it everywhere. But this is spoken of a natural place, which is defined to be the superficial extremity of a body, compassing and containing so any thing within it, as itself also is compassed & contained within another. Secondly, than we say, that Christ is not in any natural place, but in a place supernatural, which doth contain, but is not itself contained: and such a supernatural place is beyond the visible heaven: but what manner a thing that supernatural place is, is not learned by the discourse of man's wit and reason, but only by a celestial view and beholding, which the Angels enjoy in heaven. But that Christ did ascend locally, these places of the Scripture convince, Matth. 16.11. Ye shall not have me always. joh. 16.7. If I go not away, the comforter will not come unto you. joh. 6.62. What then, if ye should see the Son of man ascend up, where he was before? Act. 1.9. While they beheld he was taken up. Likewise, He was taken up into heaven. Coloss. 3.1. Seek those things which are above, where Christ sitteth at the right hand of God. Of these it followeth, that Christ's human nature is finite, and doth change place, and therefore is not everywhere. For to be every where, and to change place, are contradictory. And therefore also his Godhead, which alone is infinite, eternal, and everywhere, is not said to change place. But here the ubiquitaries seek a shift, that they may not be hurt by this weapon; That which changeth place is not everywhere; Christ's body changeth place. Therefore that is not everywhere. They grant the Mayor of this Syllogism to be true taking the words after one manner: but here they contend that the words are taken after a diverse manner: As that Christ's body is everywhere, that is, after the manner of majesty, or in manner as it is a majestical body; it changeth place, in manner of a natural body, or as it is a natural body. But they escape not a contradiction by this cavil. For the diverse manner which taketh away a contradiction must not fall into the same and be all one with the words themselves, for the clearing of which they are brought. For so i● it made a mere tautology, or speaking of the same thing, & a begging of that which is in question, as if I imitating them should say, This air is light, according to the manner of light, and it is dark, as touching the manner of darkness: Again, This man is poor as touching the manner of poverty, and is rich as touching the manner of riches. Thus is the same affirmed of the same. For the manner of poverty is nothing else but poverty, and the manner of riches nothing but riches. So likewise these manners which they feign and imagine in the Mayor proposition are altogether the same with the things which are affirmed. That is, the same in them is affirmed of the same, & so these manners are that in which lieth the contradiction. For they say, Christ's body is every where, according to the manner of majesty, Being demanded what they mean by majesty, they answer, omnipotency, and immensity. To say then, Christ's body is every where as touching the manner of majesty, not as touching the manner of a natural body, is no thing else, even by their own judgement, than, Christ's body to be every where according to the manner of immensity, or infinity, and not to be every where according to the manner of finiteness. Now they trimly take away the contradiction by thus distinguishing. For the manner of immensity, is nothing else but immensity: and immensity, and to be immense, are both affirmed of the same. Wherefore as these are contradictory, to be every where, & to change place, or, not to be every where; so are these also contradictory: The same body to be immense and to be finite, immensity and finiteness to agree unto the same; or, the same body to be every where, or immense according to the manner of immensity or majesty, and not to be every where but to change place, and to be finite according to the manner of finiteness or a natural body. Wherefore it is manifest, which was before also confirmed, That Christ ascended locally, and that therefore this Article is to be understood of Christ's local ascension. 4 Objection. Contraries or opposites ought to be expounded after the same manner, that the contrariety and opposition may be kept: But these Articles, He ascended into heaven, He descended into hell, are opposed one to the other: Therefore as the Article of Christ's descension is taken in a figurative meaning, that is of his great humiliation, so ought also the Article of his Ascension to be taken of his great majesty, not of any local motion. Answer. We Answer first unto the Mayor. Opposites are to be expounded after the same manner, except it be disagreeing from the articles of faith, & from other places of scripture. But this article the scripture itself understandeth of a local Ascension. Act. 1.11. He shall so come, as ye have seen him go into heaven. 2 We deny the Minor. For these two articles are not opposed. For his ascension into Heaven is not the furthest degree of his glory, as his descension into hell is the furthest degree of his Humiliation. But the furthest and highest degree of his glory is his sitting at the right hand of the Father. Therefore as touching this article, of his sitting at the right hand of his Father, we grant the Mayor. For unto this article is the descension into Hell opposed, whereupon also the Scripture doth not interpret properly but figuratively, these two articles of Christ's descension into Hell, and of his sitting at the right hand of his Father. 3 If Christ's ascension be constered of any equalling of his manhood with his Godhead, all the other articles concerning the true humanity of christ shallbe utterly overthrown. Fourthly, Christ ascended visibly into Heaven. For his assumption and taking away from his Apostles was conspicuous and apparent to the sight. Act. 1.9. While they beheld he was taken up. And they beheld him ascending up so long, until a cloud took him up out of their sight. Fifthly, He ascended by the power and virtue of his Godhead, as also, by the same he rose. Acts. 2.32. This jesus hath god made being exalted by his right hand, (by his divine power) Lord and Saviour. Sixtly, He ascended, when he had conversed on earth forty days after his resurrection, and that therefore, 1 That he might assure men of his resurrection, & of the truth of his flesh. Act. 1.3. To whom also he presented himself alive after that he had suffered by many infallible tokens. 2 That he might instruct his Disciples, and recall into their minds that which he had spoken before, and farther add some other things: and so might make not them only, but us also certain of his resurrection, & of the truth of his flesh, or human nature. seventhly, He so ascended, that he returneth not before the day of judgement. Act. 1.11. He shall so come as ye have seen him go into Heaven. Act. 3.21. Whom the Heavens must contain until the time that all things be restored. Objection. But christ promised that he would be with us unto the end of the world. Answer. He is with us in that spiritual union whereby we his members are joined to him our head. And further he speaketh of his whole person, to which he attributeth that which is proper unto the Godhead. In like manner he saith before his passion, when as yet he conversed on earth with his Disciples, john. 14.23. I and my Father will come unto him, and will dwell with him: this he speaketh as touching his Godhead, which was and is in heaven, & as the Father is with us, so is he: otherwise we might reason also thus, I go away, saith Christ: Therefore he is not at all with us. But it is attributed improperly to his other nature, namely to his humanity, that he abideth with us, in respect of that personal union, which is the secret & wonderful indissoluble uniting and knitting of the two most diverse natures of Christ, divine & human, into one person, so that these two natures, being in such wise linked & conjoined, absolve the essence of Christ's person, and one nature should be destroyed, if it were sundered from the other; both notwithstanding retaining their peculiar and several properties, whereby one is distinguished from another. Therefore of no force is this Objection. In Christ's person the two natures are joined in unseparable union. Therefore wheresoever Christ's Godhead is: there also must his humanity needs be. For these two natures remain in such sort joined and united, that their property remaineth distinct, and neither is turned into other. Reply. Those two natures, whereof one is not, where is the other, are sundered, neither remain united, but are separated. In christ are two natures, whereof one, which is his humanity, is not where is the other, which is his godhead. Therefore the two natures in christ are not united but separated. Answer. The Mayor is true being understood of two finite natures, but not of those whereof one is finite, and another infinite For the finite nature can not be at once in more places: but the infinite nature may be at once both whole in the finite nature, and whole without it: and this may we indeed consider and observe in christ. For his human nature which is finite, is but in one place; but his divine nature, which is infinite, is both in Christ's human nature, and without it, & even every where. Reply. There must notwithstanding be made a separation in another part, where the human nature is not, though there be no separation where it is. Answer. Not at all; Because the Godhead is whole & the same in the human nature and without it. Gregory Nazianzene saith, The Word is in his temple, and is every where, but after a special manner in his temple. Reply. If Christ's human nature be not adorned with divine properties, it followeth that there is no difference between christ and other saints. For no other difference can be found, but the equalling of his manhood with his godhead. For the difference between christ and the Saints, either is in substance & essence, or in properties: But not in substance: Therefore in properties. Answer. We deny that there is any difference between Christ and the Saints either in substance, or in properties, or gifts: for this enumeration or reckoning is not perfect & complete. There is wanting a third difference, whereby Christ is distinguished from all the Saints, namely the secret personal union of both natures. Reply. Phil. 2.9. It is said, God hath given him a name above every name. Answer. 1 God hath given him such a name, that is, together with his godhead: For as the godhead, so the properties of the godhead were given him of the Father. 2. God gave such a name to him, that is, to christ, man, by personal union, not by any exequation or equalling of both natures. By these three objections it appeareth, that the ubiquitaries (of whom these things are brought) fall into foul errors. First, into the error of Nestorius, because they sunder the united natures in christ. Secondly, into the error of Eutyches, because they confound the same natures. thirdly, They disarm us of those weapons, wherewith we should fight against Arrians and Sabellians. For they do foully enervate and weaken all those places, which prove Christ's divinity, by drawing them to the equalling of his human nature with his divine. But we are to observe in how many respects Christ is said to be present with us. First, he is present with us by his spirit and Godhead. Secondly, he is present as touching our faith and confidence wherewith we behold him. thirdly, he is present in mutual dilection and love, because he loveth us, and we him, so that he doth not forget us. Fourthly, he is present with us in respect of his union with human nature, that is, in the conjunction of the soul with the body. For the same spirit is in us and in him, who joineth and knitteth us unto him. fiftly, he is said to be present with us in respect of that hope, which we have of our consummation, that is, that certain hope which we have of coming unto him. 3 Wherefore christ ascended into Heaven. CHRIST ascended, first, for his own and his Father's glory. For, 1. He was to have a celestial kingdom: therefore he might not abide in earth. Eph. 4.10. He that descended, is even the same that ascended, far above all heavens, that he might fill all things. 2. It was meet that the Head should be glorified with excellency of gifts above all the blessed, as being the members of that Head: which could not have been done in earth. Secondly, He ascended in respect of us, and that for four causes. 1. That he might gloriously make intercession for us, namely by his virtue, efficacy and wil For it is the will of the Father and the Son, that his oblation and sacrifice should be for ever of force for us, and so by making intercession for us, he should apply his benefits and the merits of his death unto us: unto which application was required his whole glorification, the parts whereof are his Resurrection, Ascension, and Session at the right hand of the Father. Objection. He made intercession for us also on earth. Answer. This intercession was made, in respect of the intercession to come. For of that condition he made intercession before, that, having accomplished his sacrifice on earth, he should present himself for ever a Mediator in the celestial Sanctuary. 2. That we might also ascend, and might be assured of our ascension. joh. 14.2. I will prepare you a place. In my father's house are many dwelling places; that is, places to abide for ever: for he speaketh of continuing. 3. That he might send the holy Ghost, and by him gather, comfort, and defend his church from the Devil unto the worlds end. john 16.7. If I go not away, the comforter will not come unto you. Objection. He gave the holy Ghost both before, and after his resurrection. Wherefore he went not for that cause away, as to send the holy ghost. Answer. He had given him indeed before, but not in such plentiful manner as in the day of Pentecost. Again, that sending of the holy ghost, which was from the beginning of the world in the church, was done in respect of christ to come, who should at length reign in human nature, and give largely and in abundant manner the holy Ghost. Before his Ascension he gave him not in such plenty, because of the decree of God, who purposed to do both by man glorified: And the sending of the holy Ghost was the chief part of Christ's glory. Therefore it is said, As yet was not the holy ghost, that is, the wonderful and plentiful sending of the holy Ghost, because Christ was not as yet glorified. 4. That he might promise for us in the sight of God, that he would bring to pass, that we should no more offend. 4 What is the difference between christs Ascension & ours. CHrists ascension and ours agree, Both in that it is to the same place, and in that also it is to be glorified. But they differ. 1. Because christ ascended by his own power and virtue: we not by our own, but by his. joh. 3.13. No man hath ascended into heaven (that is, by his own proper virtue) but the Son of man. We shall ascend by and for him. john 14.2. I go to prepare you a place. And john 17.24. I will that they which thou hast given me, be with me even where I am. 2. He ascended to be Head: We to be his members: He to glory agreeable for the Head: and we shall ascend to glory fit for members. He ascended to sit at the right hand of the Father; we, to sit indeed in his, and his Father's throne, but that only by participation; not in the same degree and dignity with him. revelat. 3.21. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, and sit with my Father in his throne. Christ therefore ascended as Head of the Church: we shall ascend as members of this Head, that we may be partakers of his glory. 3. Christ's ascension was the cause of our ascension, but it is not so of the contrary. 4. Whole christ ascended, but not the whole of christ. Because he ascended as touching his human nature only, and not as touching his divine, which also is on earth: But the whole of us shall ascend, because we have only a finite nature: and that but one. 5 What are the fruits of christs ascension. THE chief fruits of Christ's ascension are: First, His Intercession, which signifieth, 1. The perpetual virtue and strength of Christ's Sacrifice. 2. Both wills in christ, both human and divine, propitious and favourable unto us, whereby he will that for his Sacrifice we be received of his Father. 3. The Assent of his Father approving this his Sons will, and accepting of the value of his sacrifice as a ransom for our sins: and as the Father receiveth us, so doth he also. Objection. But before Christ's ascension, yea before his coming, there was intercession. Answ. That depended of this, that is, it was made in respect of this intercession to come, as also the whole receiving into favour from the beginning of the world. For he, our Mediator, made intercession before with this condition, that he accomplishing his sacrifice should appear for ever in the heavenly Sanctuary. Heb. 6.57. Thou art a Priest for ever according to the order of Melchisedech. And further, that intercession in the old Testament was not such, as it is now in Heaven. For now he will have us received for his ransom already paid, which then was afterwards to be paid. The second fruit is, our glorification or ascension: For seeing Christ our head is ascended, we are certain that we also shall ascend into heaven, as being his members. john 14.2. I go to prepare a place for you. And though I go to prepare a place for you, I will come again and receive you unto myself, that where I am, there may ye be also. Objection. But Elias and Enoch ascended before christ. Therefore christ is not by his ascension the cause of our ascension. Answer. They ascended in respect of Christ's ascension, which was to come. Christ's ascension and glorification is the cause and example of our ascension and glorification, because except he were glorified, we should not be glorified. For the Father hath decreed to give us all things by the Messiah, and hath put all things in his hands. And how should Christ have given us a kingdom, except himself first, as being the first borne, had taken possession thereof? But for this cause also he ascended into heaven, that he might there reign. Therefore he will translate his citizens thither. And seeing we are his members, and he, our head, is already ascended, and glorified: Therefore shall we also ascend, and be glorified. john 12.26. Where I am, there shall also my servant be. And john 14.3. I will receive you unto myself, that where I am, there may ye be also. The third fruit is, The sending of the holy ghost, by whom he gathereth, comforteth, and defendeth his church to the worlds end. He was given also to the godly which were under the Law, before Christ's ascension and coming. But that was. 1. In respect of this ascension and glorification of christ, which was then to come, and whereof that sending and pouring out of the holy Ghost is not a fruit only, but also a part: and so in respect also of this sending, which was no●e after Christ's ascension accomplished, the holy Ghost was given unto the godly in the old Testament. 2. Now after Christ's glorification it was given more abundantly, as in the day of Pentecost. That which also was foretold. Act. 2.17. And it shall be in the last days, saith god, I will power out of my spirit upon all flesh. Now, that christ did not power out the holy Ghost in such plenty before his ascension, that befell only, as before was said, in respect of the decree of God. For God would that the holy Ghost should be given by the Messiah, as well man as God: wherefore man also was to be glorified, who should do this. John 16.7. It is expedient for you that I go away: for if I go not away the comforter will not come unto you. There are other fruits also of Christ's ascension. For 1. it is a testimony, that our sins are fully pardoned us who do believe. For except he had suffered the punishment for sins, he could not have entered into the throne of God: For where sin is, there is death also. John 16.10. He shall reprove the world of righteousness, because I go to my father. 2. It is a testimony that christ is indeed conqueror of death, sin, and the Devil. 3. It is a testimony, that we shall never be left destitute of comfort: because he therefore ascended, to send the holy Ghost, John 16.7 If I go not away, the comforter will not come. Ephes. 4.8. When he ascended up on high, he led captivity captive, and gave gifts unto men 4. It is a testimony that christ will for ever defend us, because we know that our head is a glorious head, and placed above all principalities. HE SITTETH AT THE RIGHT HAND OF GOD THE FATHER ALMIGHTY. THIS Article differeth from the former. 1. Because in this Article is declared the end of his ascension. For Christ did therefore ascend into heaven, that he might sit at the right hand of the father. 2. Because christ sitteth always at the right hand of the Father: but into heaven he ascended but once. 3. We shall also ascend into heaven, but yet we shall not sit at the right hand of God. The Questions of Christ's sitting at the right hand of the Father. 1 What the right hand of God signifieth. 2 What it is, to sit at God's right hand. 3 Whether christ did always sit at God's right hand. 4 What are the fruits of Christ's sitting at the right hand of the Father. 1 WHAT THE RIGHT HAND OF GOD SIGNIFIETH. THE right hand of God signifieth, 1 The omnipotency, or exceeding virtue of God. Act. 5.31. Him hath God lift up with his right hand to be a Prince and a Saviour. 2 It signifieth perfect glory, perfect dignity, and full divine majesty. 2 What it is to sit at God's right hand. TO sit at God's right hand, is to be a person equal to God in power and glory, by whom the Father worketh immediately. They commonly define it to be, to reign in equal power and glory with the Father. That is true indeed of Christ: For he doth all things likewise as doth the Father, and is endued with the same power with the Father, which also he exerciseth. But the Son hath always so reigned: and the same agreeth also to the holy Ghost, who yet is not said in the Scripture, to sit, neither doth sit at the right hand of the Father: because the Father doth not govern all things, especially his church, immediately by the Holy Ghost, but by the Son. Wherefore this definition, which is commonly received, is not sufficient and perfect. Some confound his sitting, with his Ascension, & say it is all one. But first it is absurd that in so short a confession should be an idle speaking of the same thing twice. 2 This phrase of speech is taken from the custom of kings, who have their assistants assessors, 〈◊〉 whom they commit the power of government: So christ also is said to sit at the right hand of the Father, because the Father will rule and govern by him immediately all things both in heaven and in earth. 3 We also shall ascend, neither yet shall we sit at the right hand of God the Father. Heb. 1.13. For unto which of the angels said he at any time, sit at my right till I make thine enemies thy footstool? much less will God speak this unto man. Objection. But it is said, revel. 3.21. To him that overcometh will I grant to sit with me in my throne. Auns. We shall sit there by participation: where this must be also granted, that the same is the throne of the Father and the Son. In the same throne many may sit: but not in the same dignity. And so christ will not give that chief dignity and glory given him of his Father, unto any other. Reply. But to sit at God's right hand, is also to live gloriously and blessedly: But this agreeth to us. Therefore we shall sit there. Answer. This is not a full and sufficient definition, because a blessed life agreeth both to us & Angels, but the sitting at gods right hand doth not. Whereupon these two articles are well adjoined together, He Ascended into Heaven, he sitteth at the right hand of God the Father. Now let us in few words expound the definition which we brought of Christ's sitting at the right hand of the Father. Christ sitteth then at the right hand of God the Father, that is, he is that person omnipotent, by which the Father governeth all things immediately: But especially, by which he defendeth the church against her enemies. That this definition may be more full and clear, let us briefly sift every part thereof. The Session therefore of Christ at the right hand of the Father, is, 1. The perfection of Christ's divine nature, that is, the equality of the Word with the Father, which he did not receive, but ever had. 2 The perfection of Christ's human nature. This perfection or excellency of Christ's human nature compriseth, First, The personal union of the human nature with the Word; Coloss. 2.9. In him dwelleth all the fullness of the godhead bodily. secondly, The collation or bestowing of gifts far greater and more in number, than are bestowed on all men or Angels, and therefore in which he far excelleth both men and Angels. joh. 1.16. Of his fullness have all we received. And cap. 3.34. God giveth him not the spirit by measure. 3 The perfection or excellency of the office of the Mediator, that is, the Prophetical, Priestly, and Royal function, which christ now, as the glorified Head of his church, doth in his human nature gloriously exercise in heaven. This excellency of christs office is the very exalting of Christ in his Prophetical, Priestly, and Princely function: that is, the laying down of the infirmity of Christ's human nature, and the perfection of glory, which was due unto Christ, both in respect of his office, as being a Prophet, King, and Priest; & in respect of his person, as being God. 4 The perfection of christs honour, that is, the adoration, worship, and reverence, which is yielded unto Christ both of men and Angels. Heb. 1.6. Let all the Angels of God worship him. Phil. 2.9. He hath given him a name above every name. By these & the like speeches are signified the parts of Christ's sitting at God's right hand. But the name whereof is spoken in the words of the Apostle before alleged, is the excellency of the person and office of Christ, and a declaration of both by his visible majesty, that all may be forced to confess that this is the King, by whom God ruleth all things. So also did Stephen see him adorned with visible majesty and glory. Christ had some parts also before of his excellency both of his office, and of his person, but he than came to the full perfection of all, when being taken up into heaven, he was placed at the right hand of the Father. By these parts now of Christ's sitting at the right hand of the Father, the definition of his sitting may be made more full in this wise: when christ is said to sit at the right hand of the Father, he is said to have the same and equal power with the Father; to excel all men and Angels in his human nature, both in gifts bestowed on him more and greater than on them, as also in visible glory and majesty; to show himself Lord of men and Angels, and of all things that are created; In the name of the Father, to rule and administer immediately his kingdom in heaven and the whole world, & chiefly to govern by his power immediately the church: lastly to be acknowleged and magnified of all as chief Lord and Head. Many Objections are by this definition refuted, As 1. The Holy Ghost also is equal with God: Therefore we may truly say, that he also sitteth at the right hand of God. Answer. It doth not follow: because the reason is grounded of an ill definition. For although the Holy Ghost be as well as the Father and the son, Head and Lord and ruler of the Church, yet doth it not agree to the Holy Ghost, but to christ alone, to sit at the right hand of the Father: Because he alone took human nature, was humbled, dead, buried, rose again, ascended, and is Mediator. And further the Father worketh immediately by the Son only: but by the holy Ghost the Father doth not work immediately, but through the son. For the same order is to be kept in their operation and working which is in the persons. The Father worketh by himself, but of himself, because he is of none: The Son worketh by himself, not of himself, because he is begotten of the Father: The holy ghost worketh by himself, but from the Father and the Son, from whom he doth proceed. Therefore the father worketh immediately by the Son: because the Son is before the holy ghost, yet not in time but in order: but mediately the Father worketh by the holy Ghost: and therefore the Son is rightly said to sit at the right hand of the Father, but not the holy Ghost. 2. Objection. Christ before his Ascension was always the glorious Head and King of the Church. Therefore he cannot now be first, after his ascension, said to sit at gods right hand. Answer. Again, this reason also is grounded upon a bad definition. Christ was always glorious; but he was not always advanced and exalted in the office of his Mediatorshippe, to wit, in his kingdom and priesthood. Now first he began to have the consummation and perfection of glory, which before he had not: that is, gloriously to rule and administer his kingdom and Priesthood in the Heavens. Christ is called our Head, 1 In respect of his perfection & excellency, both as God and man. And as concerning his godhead, there is no doubt of it. And as concerning his human nature, it is true, because Christ's humanity is adorned with far greater gifts, than is any creature; especially by reason of the union thereof with the Word. 2 In respect of his office; and that 1 in regard of his merit, then by reason of his power and efficacy. For as the Head is the seat of all the exterior and interior senses, wherein are seated the understanding & will, and whence the vital spirits flow: So from Christ as the Head flow down into us the gifts and graces of the Holy Ghost. 3 Whether Christ did always sit at the right hand of God. THIS Question should not be needful, except men's curiosity had made it such. To the explication thereof is required the distinction first of natures, then of time. Now as concerning Christ's Divinity, 1 That always sitteth at the right hand of the Father, as sitting signifieth an equal power and honour, which Christ hath, even the same with the Father. For Christ's divine nature was from everlasting equal with the Father in honour and power. Likewise, as To sit at the right hand of the Father, signifieth to be the Head of the Church. For by the Word the Father did from the beginning always preserve the Church, as also by him he created all things. In this sense Christ was placed by his eternal generation at the right hand of the Father. 2 Christ according to his divinity also doth so sit at the right hand of the Father, as he was ordained to this his office from everlasting. 3 He doth always sit, according to his divinity, at the right hand of God, in that he begun from the very beginning of the world, to execute & hath executed this his office. And christ, according to his divinity, was in this respect, after his ascension into heaven, placed at the father's right hand, in that his divinity then began to show itself glorious in the body: which in the time of his humiliation had hid itself from being openly manifested & declared. For in the time of his humiliation, which was when christ lived on earth, his Godhead also had humbled itself, not by making itself weaker, but by hiding itself only, and not showing itself abroad. Therefore thus Christ also according to his divine nature was placed at his Father's right hand, namely by laying down that humility, which he took on him for our sake, and by showing forth that glory, which he had with his Father before the foundations of the world were laid (but had hid the same in the time of his humiliation) not by adding any thing unto it, which it had not before, neither by making it more bright & powerful, neither by manifesting and declaring it before God, but unto men, and by using fully and freely his right and authority, which right and authority Christ's divinity had as it were laid down in the taking up and assumption of human nature. Therefore he saith, john 17.5. Now glorify me thou Father with thy own self, with the glory, which I had with thee before the world was. This glory he had not with men. Therefore he prayeth, that as he had it always with the Father, so he might manifest it unto men. Wherefore this is not to be taken, as if the Word received any change or alteration of his Godhead: but in that sense only which hath been said. Now as concerning Christ's human nature: according to it he was then first placed at the right hand of the Father, when he ascended into heaven: then he attained to his glorification, when he received that, which before he had not. Objection. He that sitteth at God's right hand, is every where. Christ sitteth at God's right hand. Therefore he is every where. Answer. This reason we grant in respect of the communicating of the properties to the person. But if it be further concluded, that according to the flesh he is every where, there will be more in the conclusion, than was in the premises. Again, we deny the consequence of the whole reason: because, the right hand of God, and to sit at the right hand of God, is not all one. Neither yet is it simply true, that he which sitteth at God's right hand, sitteth every where. For a part of the sitting at gods right hand is also that visible glory and majesty, wherewith Christ's human nature was endowed, and wherewith Stephen beheld him endued in heaven. This is not every where, but only in that placc where his body is seated and remaineth. Objection. He ascended into heaven, to fill all things, that is, with the presence of his flesh. Answer. It is a fallacy in misconstring the word. He ascended to fill all things, that is, with his gifts and graces, not with his flesh, bones and skin. These are the monsters and dotings whereby the Devil carrieth God's glory into derision. Reply. That nature which hath received omnipotency is every where: Christ's humanity hath received omnipotency. Therefore it is every where. Answer. That nature which hath received omnipotency by a real transfusion and communication of the properties, is every where, but not that which hath received it by personal union only, as the human nature of Christ. But yet notwithstanding many things have been bestowed by real transfusion on Christ's humanity: to wit, other qualities, than which he had on the cross and in his humiliation. Likewise far more and greater gifts, than those which are bestowed either on Angels or on men, and in respect of those gifts bestowed on him, Christ is placed, according to his human nature, at the right hand of his father; but according to his divinity he is placed at the right hand of the Father, as he being glorified and taken up into heaven hath showed forth the same; & hath attained unto the perfection of glory, or to the highest degree of glorification as touching his humanity. 4 What are the fruits of Christ's sitting at the right hand of the Father. THE fruits of Christ's sitting at the Father's right hand are all the benefits of the kingdom and Priesthood of christ glorified. As 1. His intercession for us. 2. The gathering, governing, and guarding of his church by the word and spirit. 3. His defending of the church against her enemies. 4. The abjection and destruction of the church's enemies. 5. The glorification of the church. The fruits or benefits of the kingdom of christ glorified, ●●e, that he ruleth us by the ministry of the Word, and the holy Ghost, that he preserveth his ministry, that he giveth his Church resting places, and is forcible by doctrine in converting the chosen; that he will at length raise up from the dead his chosen and elect, abolish all their infirmities, glorify them, wipe away all tears from them, enthronize them in his throne, and make them Priests and Kings unto his Father. The fruit of the Priesthood of Christ glorified is, that he appeareth, presenteth himself, and maketh request and intercession for us in heaven, & that forcibly, so that the father denieth us nothing through the virtue and force of his intercession. Hence ariseth that consolation and comfort: Because our Head, our flesh, and our brother sitteth at the right hand of the father; he shall at length glorify and quicken us, and that both in respect of his brotherly love, as also in regard of his office, who is our Head. Because also we have such a Highpriest, which is set down at the right hand of the father, there is no cause why we should doubt at all of our salvation: he shall keep it safe for us, and at length most assuredly and certainly bestow it upon us. joh 10.28. No man shall pluck my sheep out of my hand. And cap. 17.24. I will that they which thou hast given me be with me even where I am. FROM THENCE SHALL HE COME TO JUDGE THE QUICK AND THE DEAD. IN this Article three common places fall in one and meet together, which are diverse in themselves, namely of Christ's second coming, of the end of the world, and of the last judgement. Of these places we will speak jointly, as which are linked between themselves: yet so, that the chief of them is that of the l●st judgement. For to little purpose were it for us to think of Christ's second coming, except we did further consider to what end he should come. I believe in christ who shall come to judge the quick and the dead: that is, I believe 1. That at the second coming of Christ shall follow the renewing of heaven and earth. 2. That the selfsame Christ shall come who for us was borne, suffered, and rose again. 3. That he shall come gloriously to deliver his church, whereof I am a member. 4. That he shall come to abject and cast away the wicked. By these we receive great and sound comfort also and consolation. For seeing there shall be a renovation or renewing of heaven and earth, we have a confidence and trust that our state also shall be at length other, and better than it now is: seeing christ shall come; we shall have a favourable judge: for he shall come to judge, who hath merited righteousness for us, who is our Brother, Redeemer, Patron and Defender: seeing he shall come gloriously, he shall also give a just sentence and judgement, and shall be mighty enough to deliver us: seeing he shall come to deliver his church, great cause, why we should cheerfully expect him: seeing he shall abject and cast away the wicked into everlasting torments, let us suffer patiently their tyranny. To conclude, seeing he shall deliver the godly, and cast away the wicked, he will also either deliver or cast away us: and therefore it is necessary that we repent, and be thankful in this life, and fly fleshly security, that we may be in the number of them whom he shall deliver. The chief Questions of the last judgement. 1 Whether there shall be any judgement. 2 What that judgement is. 3 Who shall be judge. 4 Whence and whither he shall come to judge. 5 How he shall come. 6 Whom he shall judge. 7 What shall be the sentence and execution of this judgement. 8 For what causes this judgement shall be. 9 When it shall be. 10 Why god will have us certain of the last judgement. 11 Why he would not have us certain of the time. 12 Wherefore God differreth that judgement. 13 Whether it is to be wished for. 1 WHETHER THERE SHALL be ANY JUDGEMENT. THIS Question is necessary. For the Scripture also hath foretold that there shall come in the later times ●ockers, who shall account this Article for a fable. The last judgement cannot indeed be demonstrated out of Philosophy: but neither is there any thing in Philosophy against it. But the whole certainty thereof is grounded on divine Prophecies, or of the doctrine of the church. For although the Philosopher perhaps would say somewhat, as seeing a little through a mist: as, That it is not likely that man was born to this misery: yet by reason that man hath lost the knowledge of the righteousness, goodness, & truth of God, we cannot know out of philosophy, that any judgement shall be: much less with what circumstances it shall be. The arguments, which Philosophy yieldeth, are forcible indeed in themselves, but are not made known but in divinity: and therefore the arguments themselves are only made forcible & of strength in divinity. Wherefore we will draw reasons & proofs out of divinity or the doctrine of the gospel, by which it may appear that there is a last judgement. The first proof is drawn from express & plain testimonies of sacred Scripture: As out of the prophecy of Dan. Likewise out of the prophecy of Enoch, alleged by the Apostle Jude, vers. 14. & 15. Behold the Lord cometh with thousands of his saints, To give judgement against all men. Moreover, out of the sermons of Christ, especially in Mat. 24. vers. 25. Likewise out of the sermons of the Apostles. Acts. 17.31. He hath appointed a day in the which he will judge the world in righteousness by that man whom he hath appointed. 1. Thes. 4.16. The lord himself shall descend from heaven with a shout, & with the voice of the Archangel, & with the trumpet of god. Neither is the certainty of the last judgement apparent only by these & the like plain testimonies of Scripture, but is deduced also out of other places by good consequence: & hence are made those forcible arguments, which the Philosophers saw but by a glims. The second proof is drawn from the end whereunto mankind was created. God necessarily obtaineth his end; but to this end did he create mankind, that man should be the image of God, and the everlasting temple of God, wherein he should be worshipped; to whom he would communicate himself, perfect wisdom, righteousness, and goodness, and would impart his blessedness. This blessedness is a part of God's Image: but this the Devil hath destroyed: Therefore God shall restore it, who is mightier than the Devil. And although the end, for which man was created, is hindered diverse ways in this life: yet god will at some time obtain it. Wherefore it is not only (as the Philosopher's reason) likely and probable, that man was not made for th●se miseries: but it is also most certain, that the most excellent of all creatures was made to a better end. Wherefore there must needs be at length a change. By this argument is confirmed also the happiness of our bodies: According to that of Saint Paul, 1. Cor. 6.19. Know you not that your body is the temple of the holy ghost which is in you? The third proof is taken from the justice, goodness, and truth of God, which requireth, that it may go full well with the good, & with the evil full ill. Philosophy knoweth not that god is so just, good and true, that he will have the righteous to enjoy full and perfect blessedness. But this cometh not to pass in this life; nay rather it goeth well with the evil and wicked in this life. Therefore there must remain an other life, wherein this shall be. The holy Scripture useth this argument, as in Saint Paul, 2. Thess. 1.6. It is a righteous thing with God to recompense tribulation to them that trouble you. And Luk. 16.25. Remember that thou in thy lifetime receivedst thy pleasures, and likewise Lazarus pains: now therefore is he comforted, and thou art tormented. All other proofs and arguments may be referred unto these. 2 What is the last judgement. IN every judgement are, the Accused, the Accuser, the judge, the cause, examination & hearing of the cause, the Law according to which judgement is given, the sentence of absolution and condemnation, and the execution thereof according to the Laws. Judgement then in general is an inquisition or examination of a cause by an ordinary and lawful judge, according to just Laws, and a pronouncing of sentence, and the execution thereof according to just Laws. Now is it easy to define this judgement of God. This judge hath no need of inquisition or examination of the cause, or of witnesses and accusers, seeing he is himself the searcher of hearts. Therefore there shall be only the judge, & men, of whom sentence shall be given, the law according to which sentence shall be given, & execution. The definition of it is this: 1 The last judgement is a judgement which God shall exercise in the end of the world by christ, who should then visibly descend from heaven in a cloud, in the glory & majesty of his Father & Angels, by whom also then shall be raised from the dead all men, which have died since the beginning of the world unto the end thereof: but the rest, who are then living shall be suddenly changed, and all presented before the tribunal seat of Christ, who shall give sentence of all, and shall cast the wicked with the devils into everlasting torments, but shall receive up the godly unto himself, that they may with him and blessed Angels enjoy eternal happiness and glory in heaven. It may be defined more briefly on this wise: The last judgement shall be a manifestation, or declaration, and separation of the just and unjust, who ever have lived or shall live from the beginning of the wo●ld unto the end, proceeding from God by christ; and a pronouncing of sentence on these men, and an execution thereof, according to the doctrine of the Law and Gospel. The parts of this definition we will now in few words confirm. 1. That judgement shall be a manifestation of the just and unjust. For revel. 20.12. The books shall be opened, that the secrets of hearts may be laid open. 2. There shall be a separation of the just and unjust. For Mat. 25.32. Christ shall place the sheep on his right hand, but the goats on his left hand. 3. This manifestation and separation shall be wrought of God by Christ. If of God, then shall it be a most divine and just judgement. Rom. 3.6 If God be unrighteous, how shall he judge the world? It shall be made and wrought by christ; because john. 5.22. The Father hath committed all judgement unto the Son. And Act. 17.31. God hath appointed to judge the world by a man. 4. J● shall be a pronouncing of sentence: Mat. 25.34. Come ye Blessed of my Father. We are Blessed of God, not in Adam, but in his seed, and therefore the sentence shall be given according to the gospel. For by nature we are subject unto the wrath of God. Therefore also shall the godly say: When saw we thee hungering or thirsting? They shall confess that the retribution of rewards cometh not by their merit, but by his grace. further after this manner the wicked and the godly shall be judged according to the Law and Gospel: Absolution shall be principally according to the Gospel; but shall be confirmed by the Law: Condemnation shall be principally by the Law; but shall be confirmed of the Gospel. Sentence shall be given on the wicked, according to their own merit: Sentence shall be given on the godly, according to Christ's merit applied unto them by faith: a testimony and witness of which faith shall be their works. Now to be judged, is, to be declared just before the tribunal of Christ, and to enter into everlasting life, and that with a respect and condition of faith, which is required in the Gospel. Objection. But unto every man shall be given according to his works. Therefore judgement shall be given on all, according to the doctrine of the Law. Answer. In this sense, shall be given also unto the elect according to their works: not that their works are merits, but in that they are the effects of faith. Wherefore unto the elect shall be given according to their works, that is, they shall be judged according to faith: & to be judged according to faith, is, to be judged according to the Gospel. But the judge maketh mention of our works, and not of faith. First, because he will have it known to others why he so judgeth: lest the ungodly & condemned persons might object that he giveth us eternal life unjustly. Wherefore he will show them our works, and will bring them forth as testimonies to refute them, that we have in this life applied unto us Christ's merit. Secondly, That we may have comfort in this life, that we shall hereafter according to our works stand at his right hand. 3 Who shall be judge. CHrist shall be the judge. john 5.22. He hath committed all judgement unto the Son. Neither yet are the Father & the holy Ghost removed from this judgement: But Christ immediately shall speak, and give sentence, and that in his human nature. And when he speaketh, God shall speak; not only because he himself is God, but because the Father shall speak by him. The judgement than shall belong unto all three persons of the Godhead, as concerning their consent and authority: but unto Christ, as touching the publishing and executing of the judgement. For Christ shall visibly give sentence of all, which sentence he shall also together execute. The church also shall judge, as touching the approbation and allowing of this judgement: as Christ saith, Luk. 22.30. That the Apostles shall sit on twelve seats, and shall judge the twelve tribes of Israel, that is, they shall subscribe unto Christ's judgement, and approve his sentence. The causes, why Christ, man, shall be judge, are these. 1. Because the church is to be glorified by the same Mediator, by whom, and for whom it was justified. Act. 17.31. God will judge the woorld in righteousness by that man, whom he hath appointed. Matth. 24.30. They shall see the son of man come in the clouds of heaven, with power and great glory. joh. 5.27. The Father hath given power to the Son to execute judgement, in that he is the Son of man. 2. That we may have comfort, knowing him to be our judge, who hath purchased us with his blood, and who maketh us his brethren, yea his parts and members. For he is, 1 Our brother and our flesh. 2 He hath promised, and said, joh. 3.36. He that believeth in the Son hath eternal life; & cap. 6.24. Verily, verily I say unto you, he that heareth my word, & believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death unto life. The third cause why he cometh, is, to deliver his Church, and to cast away the wicked. A threefould consolation therefore have we by the second coming and judgement of Christ. 1 From the person. 2 From his promise. 3 From the final cause and end. The fourth cause why he cometh judge, is, the justice of God: because they have dealt contumeliously with the son of man. Zach. 12.10. They shall look upon him whom they have pierced. Objection. Christ saith, joh. 12.47. That he came not to judge. In his first coming he came not to judge the world, but in his second coming he cometh to that end. For a man must be judge, 1 Because he must judge men; Therefore he must be beheld of all. But God is invisible. 2 That he may the more confound the wicked his enemies, who shall be forced to behold him their judge, whom they have so much withstood. 4 Whence and whither Christ shall come. WE look for our judge Christ from heaven. For whither the Apostles saw him ascend, from thence shall he come. 2. Thess. 1.7. The Lord jesus shall show himself from heaven with his mighty Angels. Mat. 26.64. Hereafter shall ye see the Son of man sitting at the right hand of the power of God, & come in the clouds of the Heaven. From heaven then, where he sitteth at God's right hand (not out of the air, or the sea, or the earth: For as ye have seen him go into heaven, so shall he come, Acts. 1.11.) shall he descend into the clouds: that is, he shall descend from heaven visibly into this region of the air, as he did indeed visibly ascend. These things are necessarily proposed, that the Church may know whence to expect their judge. For as he will have known whither he is ascended, so also will he have it known whence he shall come again: that he might thereby signify, that he hath not laid away that human nature which he took. 5 How Christ shall come to judgement. 1 THE dead shall be raised, and the living changed. 2. The world shall be dissolved by fire. 3. He shall come suddenly, to comfort his. And he shall come, 1 Truly, visibly, and locally, not imaginarilie. Matth. 24.30. They shall see the Son of man coming in the clouds of the heaven: and so shall know him to be God by his visible majesty. Zach. 12.10. They shall look upon him whom they have pierced. 2. He shall come furnished and prepared with glory and divine majesty, with all the Angels, with the voice and trump of the Archangel, with divine power, to raise the dead, and to separate the godly from the wicked, and to cast these into everlasting torments, but to glorify them for ever. Matth. 16.27. The son of man shall come in the glory of the Father, that is, he shall come furnished with a heavenly multitude of Angels and full of majesty: and that not by necessity, but by his power and authority, showing himself to be lord over all creatures; and that with such glory, as only agreeth and is proper unto the Father. Whereupon withal is gathered, that christ is not a secondary god, but the second person of the Godhead, equal with the Father. For God will not give his glory to any other. 6 Whom Christ shall judge. HE shall judge all men both quick and dead, and also the wicked Angels. Now men are called quick or dead in respect of the state which goeth before the judgement: As, they which shall remain alive until the day of judgement, are called the quick and living: All the rest except these are called the dead: and these at the day of judgement shall rise, the other which remain then alive shall be changed. Which change shall be unto them instead of death: and so we shall all appear before the judgement seat of Christ. Objection. But he that believeth in the Son, shall not come into judgement, and so it followeth, that all shall not be judged. Answer. He that believeth, shall not come into the judgement of condemnation, but shall come into the judgement of absolution. Wherefore we shall be judged, as the word judgement is more largely taken for both condemnation, and absolution. The Devils shall not then be judged, that is, condemned: but they shall be judged, in respect of the publishing of the judgement already passed on them, as also in respect of the aggravating of the judgement. The Prince of this world (saith Christ, john 16.11.) is already judged and condemned. Therefore he shall not then be judged. Answer. The Devil is already judged, but that only 1. By the decree of God. 2. In the word of God. 3. In his own conscience. 4. As touching the beginning of his condemnation. But then he shall be so judged, having the sentence proclaimed publicly on him, that he shall not be able to attempt any thing more against God and the Church. 7 What shall be the Sentence and execution of judgement. SENTENCE shall be given (which also we did touch before in the second Question) on the wicked principally according to the Law; yet so, as it shall be with the approbation of the Gospel. Sentence shall be given on the godly, principally according to the Gospel; yet so, that the Law shall allow and like of it. The Elect shall hear their sentence out of the Gospel according to the merit of Christ apprehended of them by faith, the testimonies of which faith shall be good works. The execution of the Sentence given shall be, 1. By the virtue and divine power of Christ. For the dead shall be raised at the hearing of Christ's voice: the living shall be changed, and their mortal bodies shall be made immortal, and shall be gathered from the four costs of the world. 2. By the ministery of Angels. For by them Christ shall gather the godly and the wicked, as by those reapers, by whom also he shall separate the godly from the wicked: and this, not, as if he had need of the Angel's ministry, but thereby to show himself to be Lord of the Angels. But this is no impotency or want of power, but a part of Christ's glory, before whose tribunal all we being so gathered by the Angels & severed ●hal stand. 1. The world, heaven & earth shall be dissolved by fire at the execution of this judgement: there shall be a change of this present state, & a purifying of the creatures; but not any consuming of them. 4. This change (as also the coming & judgement of the Lord) shall come suddenly, the wicked standing still, where they shall say, Peace, Peace. 5. There shall be a casting of the wicked into everlasting pains, and an advancing of the godly to everlasting happiness and glory. For than shall Christ perfectly glorify us, and shall take us unto himself. john 14.3. I will come again and receive you unto myself. 1. Thessal. 4.17. We shall be caught up with them also in the clouds to meet the Lord in the air, and so shall we ever be with the Lord. The wicked shall be cast apart from the Godly, with the Devils, and shall be adjudged to eternal pains: Not as if the wicked were not already condemned: For, as we said, the Devils were already judged; so also are the wicked already judged and condemned, namely, 1. In the decree of God. 2 J● his word 3. In their own consciences. 4. As concerning the beginning of their judgement. But then the wicked together 〈◊〉 the Devils shall be judged by proclaiming and publishing of that judgement. For than shall be, 1 a manifestation of Go●s judgement, that they perish justly, who perish. 2. The wicked shall further suffer also punishment and torments of body, which now is buried. 3. The wicked and the Devils shall be so sharply looked unto, and kept under, that they shall not be able any more to hurt the godly, or to despite God and his church. A great gulf placed between us and them shall shut up all passage from them, so that they shall cease to harm us. 8 For what causes that judgement shall be. THE chief and principal cause is the decree of God. For therefore shall the last judgement be, because god hath said & decreed that it shall be. Wherefore it must needs be so, that so God may have his end, that is, that he may show and declare perfectly and wholly his goodness and love towards us, that he may be worshipped in his Temple, which is in his chosen, that the Son of God may have his kingdom, and his citizens glorious, and such as beseem him. 2. A less principal and subordinate cause is, both the salvation of the Elect, who are here vexed, and the damnation of the wicked, who here do flourish. For therefore also shall the last judgement be, that it may go well with the good, and ill with the bad. And of this shall the Godly take matter to magnify and praise God. 3. The last judgement shall be, because of God's justice. Hear is not a full and perfect execution of God's justice. For the wicked must be in perfect and full ill state, both in body and soul. 9 When this judgement shallbe. THIS judgement shall be in the end of the world, in the end of days. For there are three parts of the during and continuance of the world. 1 Before the Law. 2 Under the Law. 3 Under Christ. That part of the during of the world, which is under christ, is called the end of the world, the end of days, the last time. Wherefore there shall not be so long space between Christ's first coming and his second, as was from the beginning of the world unto his first coming. But the year, the day, the month of this judgement is not known of Christ himself. 1 As touching his human nature. 2 As touching his office and Mediatorship. Mar. 13.32. Of that day and hour knoweth no man, no not the Angels which are in heaven, neither the Son himself, save the Father. 10 Wherefore God would have us certain of the last judgement. THE time of the judgement to come is unknown to us: but as it is most certain, that that judgement shall come, so God also would have us know the same. First, in respect of his glory: That we might be able to refute Epicures, who account this heavenly doctrine of the divine judgement to come, for a fable. It should go well, say they, with the righteous. But it doth not so. Therefore God either can not perform it, or standeth not to his promises, or there is no providence. Unto which their cavil we answer. That because in this life it goeth not well with the Godly, it shall go well with them at length after this life. Secondly, God will have us know it for our comfort: That we may comfort ourselves amidst our evils & miseries with this, that at length shall come a time when we shall be delivered from this corruption and rottenness. Thirdly, that we may retain & keep ourselves in the fear of God, and our duty, and that others also may be reclaimed from evil. This judgement shallbe: let us endeavour therefore that we may be able to stand in this judgement. The scripture useth this argument both ways, both to comfort us, and to hold and keep us in our duty. Christ shall at length judge the wicked and our enemies: suffer we therefore patiently persecutions. Rom. 14.10. We shall all appear before the judgement seat of Christ: therefore live we Godly. Fourthly, That the wicked may be left excuseless: For they are warned sufficiently that they should be ready at every season, lest they should say, they were oppressed unawares. 11 For what cause God would not have us certain of the time of judgement. ALbeit it be most certain, that the last judgement shall at length be: yet the day of that judgement is altogether uncertain. Mar. 13.32. Of that day, and hour, no man knoweth, no not the Angels which are in heaven; nor the Son himself; save the Father. Wherefore the year, month, day, hour of the last judgement, Christ himself also knoweth not, not only as concerning his human nature, but also in respect of his present office. The present office of Christ, to wit, in that he is our Mediator, doth not require, that he should declare that unto us. Now the causes why God would have it hid from us, are these. 1 That he might exercise our faith and patience, and so we should show that we would believe God, albeit we know not the time of our delivery. 2 That he might bridle our curiosity. 3 That he might keep us in his fear, in godliness, and in executing of our duty: and so we should be ready every moment. Mat. 24.43. If the goodman of the house knew. Luk. 12.40. Occupy till I come. 12 For what cause God differreth that judgement. HE differreth it, 1 To exercise faith, patience, hope, and prayer in the Godly. 2 That all the elect may be gathered unto the Church. For in respect of them, and not in respect of the wicked, doth the world continue. For the creatures were made for the children of the house: The wicked use them as thieves and robbers. Now God will have the elect gathered by ordinary means: he will have them in this life to hear the word, and by it to be renewed & converted; unto which is required some tract of time. 3 He differeth it, that he might grant unto all a time and space of repentance, as at this time: and that his differing might leave the wicked & obstinate without excuse. Rom. 2.4. Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? 13 Whether the last judgement be to be wished for. WE are doubtless to wish for the day of judgement, because it is an undoubted sign and token of that difference, whereby the Elect are discerned from the reprobate: which declaration the Godly do earnestly desire. Moreover it shall be a delivery out of those miseries in which we are. Rom. 7.24. O wretched man that I am, who shall deliver me from the body of this death? Reu. 22.17. The spirit & the Bride say, Come Lord Jesus: which they say not, who are not ready to receive the Lord. For the wicked tremble and shake at the mention of that judgement. THE THIRD PART OF THE CREED, Of the holy Ghost the sanctifier. IN this last part of the Apostolic confession are contained six articles: whereof the first speaketh of the person of the holy Ghost; the next of the Church, which is gathered, confirmed, and preserved by the holy Ghost: the four articles following are of the benefits bestowed by the Holy Ghost on the Church; and first, of the communion of Saints; Secondly, of remission of sins; Thirdly, of the resurrection of the flesh; Lastly, of everlasting life. The chief Questions of the holy Ghost, or holy spirit. 1 What the name, spirit, signifieth. 2 Who, and what the Holy Ghost, or spirit is. 3 What is the holy Ghosts office. 4 Of whom the holy Ghost is given, and wherefore. 5 To whom he is given. 6 How he is given, and received. 7 How he is retained and kept. 8 Whether he may be lost, and how. 9 Wherefore he is necessary. 10 How we may know that he dwelleth in us. 1 * It is here to be noted, that this Question serveth more properly for the latin, which useth this name, Spiritus, only, when as we in English use as much, or more rather, the word Ghost, than Spirit, when we speak of the third Person. WHAT THE NAME SPIRIT, SIGNIFIETH. THE name, spirit, is taken sometimes for the cause, sometimes for the effect. When it is taken for the cause, it signifieth a nature incorporeal, and living of a spiritual essence, wielding, moving, and stirring some thing. So, first, God essentially and personally is a spirit, that is, incorporeal, without any bodily dimensions or quantity, invisible: Secondly, The Angels also, whether good or bad, are in this sense spirits. Thirdly, after the same manner the souls of men are called spirits. Gen. 2.7. He breathed in his face breath of life, that is, he sent in a spirit or soul into him. When the word, spirit, is taken for an effect, it signifieth, 1. The air moved. 2. The moving itself, and motion of the air. 3. The wind and moving vapours. 4. Spiritual effects or motions, good or bad. So is it said, The spirit of fear. And contrary, The spirit of Princes, that is, courage: likewise, The spirit of fornication. 5. New spirit signifieth the gifts of the holy spirit. In this doctrine, which we have in hand, Spirit signifieth the cause stirring and moving: namely the third person of the Godhead, which is forcible in the minds and wills of men. And this third person of the godhead is called a spirit. 1. Because he is a spiritual essence, or substance incorporeal and invisible. 2. Because he is inspired of the Father and the son: that is, because is the immediate stirrer and mover of divine works. The Father and the Son move, but by this spirit. 3. Because himself inspireth and immediately worketh motions in the hearts of the Elect, whence he is called, Luk. 1.35. The power of the most high. 4. Because he is God equal and the same with the Father and the Son. And god is a spirit. This third person of the Godhead is called Holy, 1. Because he in himself, by himself, and of his own nature is Holy. 1. Because he is the hallower or sanctifier, that is, he immediately halloweth or sanctifieth and maketh holy others. The father and the son sanctify by him, and therefore mediately. 2 Who and what the holy ghost is. THE holy ghost is the third person of the true and only godhead, proceeding from the Father and the Son, and coeternal, coequal, and consubstantial with the Father and the Son: and is sent from both into the hearts of the Elect, to sanctify them unto eternal life. Here are we to say the same things of the Godhead of the holy Ghost, which have been spoken before of the Godhead of the son. For this definition is also to be proved, and confirmed by the proofs of the same four parts. 1 That the holy Ghost is a person. 2 That he is the third person, or that he is other & distinct from the father and the Son. 3 That he is true God with the Father and the Son, or that he is equal to the Father and the Son. 4 That he is of the same Godhead with the Father & the Son, or that he is consubstantial unto both. FIrst therefore, that the holy ghost is a person; is proved, 1 By his apparitions. Because he hath appeared visible. Luk. 3.22. The holy ghost came down in a bodily shape like a Dove. Act. 2.3. And there appeared unto them cloven tongues like fire, and it (that is, the fire, or the holy ghost) sat upon each of them. Seeing then the holy Ghost descended in bodily shape upon Christ, and sat upon the Apostles, it followeth that he is subsisting. For no quality or created motion of minds or hearts is able to do in like manner. For an accident doth not only not take upon it any shape but standeth in need of some thing else in which itself should consist and be. Neither is the air the place or subject of holiness, godliness, love of God, and other spiritual motions, but the minds of men. 2. He is proved to be a person, because he is called god. 1. Cor. 3.16. Know ye not that ye are the temple of god, and that the spirit of god dwelleth in you? Acts 5.3. Why hath satan filled thine hart, that thou shouldest lie unto the holy Ghost? And in the next verse, he saith; Thou hast not lied unto men, but unto god. See also Isai 40.7.13. Acts 28.25. Ephes. 4.4.30. howsoever than the adversaries of this doctrine gtaunt the holy Ghost to be God, yet this cannot be, but he must be a subsistent or person, seeing God is a being; but our godliness, goodness, Godly motions, and other divine affections cannot be called God. 3. He is a person, because he is the author of our Baptism, and we are baptised in his name, that is, by his commandment and wil But we are not baptised by the commandment and will of a dead thing, or of a thing not existing, neither are we baptised in the name of the graces or gifts of God. 4. Because the properties of a person are attributed unto him, as that he teacheth, that he distributeth gifts even as he will, that he comforteth, confirmeth, ruleth, reigneth; likewise, that he sendeth Apostles, that he speaketh in the Apostles. Luke 12.12. The holy Ghost shall teach you in the same hour what ye ought to say. So also he declareth the things to come. joh. 16.13. The spirit of truth will show you the things to come. He giveth prophecies: he commandeth and willeth that the Apostles be separated; and lastly he appointeth teachers in the church. All these are things proper unto a person, existing, intelligent, endued with a will, working, and living. 5. Because he is plainly distinguished from the gifts and graces of God. 1. Corinth. 12.11. All these things worketh the selfsame spirit, distributing to every man severally as he will: And again. 1. Corint. 12.4. There are diversities of gifts, but the same spirit. Wherefore the gifts differ much from the spirit itself. Objection. The gift of God is not a person. The holy Ghost is called the gift of God, Acts. 2.38. Therefore he is not a person. Answer. The Mayor is false. For the son being given, is the gift of God, and yet is a person. The holy Ghost is called the gift of god, because he is sent from the Father and the son. John 15.26. I will send the comforter unto you from the Father. Or we may answer: He is called a gift in respect that he was sent and dwelleth in the hearts of the saints, to whom he is given, and is such a gift as worketh by his virtue and power the rest of the gifts and graces. Now, that, to proceed, signifieth to exist or be from both, I prove: Because Paul calleth him the spirit of god, which is of god, and in god. Of god; Because the spirit floweth from the Father and the Son; In God: therefore he is somewhat of God himself. Other spirits are not in God, that is, in the substance of God. And what is in God, that is the very essence of God. Secondly, That the holy ghost is other, that is, distinct from the Father and the Son, we prove against those, who say he is the subsistent of the Father. Which we prove, 1. From his very appellation, in that he is called the spirit. For none is his own spirit: As none is his own Father; and none his own Son: Therefore he is other from both. Objection. That which is common to all the persons, ought not to be distinguished and severed. The name spirit is common to all three persons: Therefore it ought not to be distinguished. Answer. This whole reason we grant. If it be understood of the essence of the persons, and not of their order of being and woorcking. For as he that breatheth, and the breath itself differ; so he that inspireth, and the spirit are different: He that proceedeth is one, and he another, from whom he proceedeth. The third person of the godhead is one: and the first or second another. But the Holy ghost is said to be the third person of the Godhead: and this not in that respect, as if there were in God any first or last in time, but in respect of the order or manner of being: Because the Holy Ghost hath his essence from the Father and the Son, from both which he proceeded from everlasting, as also he is the spirit of both. In like manner the Son is called the second person, because he is of the Father. The Father the first person, because he is of none. 2. The holy ghost is in express words called another. john 14.16. I will pray the Father and he shall give you another comforter. 1. john 5.7. There are three which bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. 3. He is sent of the Father and the Son. Therefore he is another from both. For none is sent of himself. One may come of his own will, or of himself. But none can be sent of himself. John 15.26. I will send him unto you from the Father. john 14.26. The Father sendeth him in my name. 4. The holy Ghost hath distinct attributes or properties personal from them. The holy Ghost only proceeded from the Father and the Son. He alone appeared in the shape of a Dove, in the likeness of fire; not the Father or the son. Christ also is said to have been conceived not by the Father or the Son, but by the holy Ghost, that is, by the immediate virtue and efficacy of the holy Ghost. Wherefore he is another from the Father and the Son; which is diligently to be observed. For the adversaries hereof, being convicted of the person of the holy Ghost, grant that he is a subsistent, but of the Father. Objection. The virtue and power of the Father is the Father himself: the holy ghost is called the virtue and power of the Father: therefore the holy ghost is the Father himself. Answer. This reason is Sophistical, because virtue is not taken for the same in the Mayor, for which it is taken in the Minor. For in the Mayor it is taken for the power of the Father: in the Minor for the person by whom the Father showeth forth his power. Thirdly, That the holy Ghost is equal with the Father and the Son, these arguments do prove. 1. The essence of the Father and the Son is communicated unto him: because he proceedeth from both, and is the spirit of both. But there is nothing in God which is not his essence. Seeing then that is indivisible, it must needs be whole and the same communicated unto him: which is in the Father and the Son. As the spirit of man, which is in man, is of the essence of man▪ so the spirit of God, which is in God, is of the essence of God. By this it appeareth, What is the proceeding of the holy ghost, namely, the communicating of the divine essence whereby the third person of the godhead alone receiveth the same and whole or entire essence from the Father and the Son, as from him whose spirit he is. And that the holy ghost proceedeth from the Son also: is proved by certain reasons. First, Because he is called the sons spirit. Roman. 8.9. If any man hath not the spirit of Christ, the same is not his. Galat. 4.6. He hath sent forth the spirit of his Son into your hearts. The spirit of his Son, that is, not given unto the Son of the Father, but existing and proceeding, as of the Fathers, so of the sons substance, seeing the Son is equal and consubstantial with the Father. Secondly, because the Son together with the Father giveth him. john 15.26. And john 20.22. Receive the holy ghost. Thirdly, Because the holy ghost receiveth the wisdom of the son, which he revealeth unto us. john. 16.14. He shall receive of mine, and shall show it unto you. But seeing the holy Ghost is true God, consubstantial with the Father and the Son, he cannot receive any thing but of him, of whose substance he is. Wherefore he proceedeth of the substance of the Son, because he receiveth that of him which is the sons. 2 The holy ghosts equality with the Father and the Son is proved by those divine attributes & properties which are attributed and communicated unto the holy ghost: as eternity; because he created heaven and earth, and because God was never without his spirit. Likewise, omnipotency, and omnisciency, that is, the knowing of all things. 1. Corin. 2.10. The spirit searcheth all things, yea, the deep things of god. Likewise immensity or unmeasurableness, as who dwelleth whole & entirely in all the Elect. 3 The same divine works, which are attributed to the Father and the Son, are also attributed to the holy ghost, and in those both the general and universal works, and also those miraculous works, which consist in instituting and informing the Church. So in job. 33.4. creation is attributed unto him. The spirit of god hath made me, & the breath of the Almighty hath given me life. Other works are attributed to him also in other places; especially, that he quickeneth, regenerateth, illuminateth, and worketh miracles. 4 Equal & the same honour is given to the holy ghost, which is given both to the Father and the Son. To no creature, but to God alone is to be given divine honour, that is honour proper to God only; But this is given to the holy Ghost: Therefore he is god, equal with the Father and the Son. 1. John. 5.7. There are three, which bear witness in Heaven; The Father, the Word, and the holy Ghost, and these three are one. The holy Ghost therefore is the same true God with the father and the Son. Mat. 28.19. Go and teach all nations, baptising them in the name of the Father, and the Son, & the holy ghost. By this testimony we are taught, First, That we are baptized also into the name, faith, worship, and religion of the holy ghost. Secondly, That the holy Ghost is author also of baptism and the ministery. In like sot also we believe in him. That sin which is committed against him is not remitted. We are his temple. 5 Those things which are spoken in the old testament of God or Jehovah, are applied in the new testament to the holy ghost. Objection. He that is sent is not equal with him that sendeth; The holy Ghost is sent, and the Father and the Son send him: Therefore the holy Ghost is not equal with the Father and the Son. Answer. We deny the mayor: For he that is sent may be equal with him that sendeth. For Christ also being sent of the Father, yet is he equal with the Father. This sending doth not betoken any servile subjection. Objection 2. He that receiveth of another is not equal with him who giveth: The holy ghost receiveth of the Father and the Son: Therefore he is not equal with both. Answer. The Mayor is true of one that receiveth of another but a part and not the whole, but the holy Ghost receiveth the same and whole essence of the father and the Son: Again, it is true of him that receiveth in time or successively but the holy Ghost received before all time. Thirdly, to the Minor we say, That he received, as touching the ordaining and sending of him to us, to teach us immediately: But this sending establisheth and confirmeth his equality; because it is a divine work: and the ordaining of him to teach us immediately doth not lessen but strengthen his equality. Fourthly and lastly, That the holy ghost is one and the same true god with the Father and the Son, is proved by these reasons. 1 Because he is the Fathers and the sons spirit. But the divine essence cannot be multiplied, as neither can an other be created: nor the same divided. Therefore the selfsame and that whole must needs be communicated to the holy Ghost, which is the essence of the Father and the Son. From both which the holy ghost proceedeth, as the spirit of God in God, and of God. 2 There is but one true God. The holy ghost is true God: Therefore the holy ghost is that one and the same true God with the Father and the Son, consubstantial with both. 3 There is but one jehovah, that is, one divine Essence or Being, one essentially, who alone is of none, but himself communicateth his being to all things, and preserveth it in them. The holy Ghost is jehovah: Therefore he is the same with the Father & the Son, God consubstantial with both. Object. He that is of another, is not consubstantial with him, or is not the same with him of or from whom he is: The holy Ghost is of the Father and the Son. Therefore he is not the same with them or consubstantial. Answer. 1 The Mayor is true in creatures, but not in God. 2 There is an ambiguity in this term, To be of another. He that is of another, and hath not the same or whole essence, is not consubstantial. But the holy ghost hath the same and whole essence, and therefore it followeth only that he is not the same person. Therefore by inverting the argument we answer; That he who is of the Father, and from the Father, is consubstantial with him, as likewise with the Son, of and from whom he also is. 3 What is the office of the holy Ghost. THE office of the holy ghost is sanctification. In this one name of sanctification are comprehended all his benefits. Whereof we may put these as the general heads. 1 To teach and illuminate. Hereof he is called the teacher of truth. Likewise, the spirit of wisdom, gladness, faith, fear, boldness. joh. 14.26. The holy ghost whom the Father will send in my name, he shall teach you all things, & bring all things to your remembrance which I have told you. joh. 16.13. The spirit of truth will lead you into all truth. And he taught the Apostles at Whitsuntide, when they were raw before, of Christ's death and his kingdom. He powered into them the miraculous knowledge of tongues, and fulfilled the testimony and record of joel. 2 To regenerate, that is, to work faith & conversion in the hearts of the chosen. joh. 3.5. Except a man be borne of water & of the spirit, he cannot enter into the kingdom of God. Matth. 3.11. I baptise you with water to amendment of life, but he that cometh after me, he will baptise you with the holy ghost, and with fire. This Baptism, which is wrought of Christ by the holy Ghost, is the very regeneration or renewing itself, the same which was signified by the outward baptism of john, and of other ministers. 3 To conjoin us with Christ and God, & to make us partakers of all Christ's benefits. 1. Cor. 6.11. But ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the spirit of our God. 1. Cor. 12.3.4. No man can say, that Jesus is the Lord, but by the Holy Ghost. There are diversities of gifts, but the same spirit. And verse. 13. By one spirit are we all baptised into one spirit. 1. Cor. 6.19. Know ye not that your body is the temple of the Holy Ghost, which is in you, whom ye have of god? So then the spirit of Christ is in us. Therefore we are united to him by his spirit. 4. To rule and govern. Rom. 8.14. As many as are led by the spirit of god, they are the sons of god. Act. 2.4. And they began to speak with other tongs, as the spirit gave them utterance. To be ruled and guided by the Holy ghost, is, to be instructed with wisdom and counsel in the actions of our life, and vocation, & to be inclined to follow those things which are right and good, and to perform the duties of love and charity towards god and our neighbour. 5. To comfort. He comforteth the Apostles amidst their afflictions. The Apostles who were first flying away for fear of the jews, now being erected by the comfort and solace of the holy ghost, come forth into open place, and rejoice, when they are to suffer for the confession of the gospel. john 14.16. He will give you another comforter. 6. To confirm. He maketh the Apostles courageous and bold, who were before timorous, and wrapped, and entangled with many doubts. These things we may plainly see, if we compare that Sermon which Peter made at Whitsuntide, with their speech who went to Emaus, who say, Luke 24.21. We trusted that it had been he that should have delivered Israel. The holy ghost than is the spirit of comfort and joy. john. 16.22. Your joy shall no man take from you. These are the chief and principal parts of the holy ghosts office, unto which may be referred all the gifts of the holy ghost, as well those which are properly bestowed on the godly, as also those which are common to them with the reprobate. All those gifts we may briefly comprise in this division. The gifts of the holy ghost either are common to the godly, and ungodly, or proper to the godly only. Those which are common to the godly and ungodly, are given either to certain men and at certain times, or at all times, and to all the members of the Church. Those which are given at certain times and to certain men, are these: The gift of miracles, & of tongues, prophecies, the faith of miracles; and these were necessary for the Apostles & the primitive Church, when the gospel was first to be dispersed. Those which are given at all times, and to all the members of the church, are these: the gifts of tongues, and of knowledge, and the gift of interpretation. These are always necessary for the church, and belong to the maintenance and preservation of the ministery, and are now also given to every member of the church, according to the measure of Christ's gift, as the calling and vocation of every member needeth. The gifts of the holy ghost proper unto the godly, are, justifying faith, prayer, love, and other gifts profitable to salvation. Objection. Many out of the church have had tongues and sciences: the tongues therefore and sciences are not the gifts of the holy ghost. Answer. The tongues and sciences out of the church are also the gifts of the holy ghost, but by a general working of god, which is without the true knowledge of him. But in the church, the tongues and sciences are the gifts of the holy ghost, joined with the true knowledge of god. Moreover all those gifts (as we said) are fitly referred to those six principal parts before numbered of the holy ghosts office; as the knowledge of tongues, and of sciences to his function of teaching: and that miraculous and extraordinary gift of tongues partly to his function of ruling (for the holy ghost did rule and govern their tongues) partly to his function of teaching and confirming. So also the gift of Prophecy and interpretation belongeth to his office of teaching. For he teacheth both by illightening the minds within by his virtue, and by instructing them without by the word. The institution & ordinance of the Sacraments appertaineth to his office of teaching, but chief to his office of confirming. Faith and conversion belong to his office of regenerating and conjoining us with Christ. That he is the spirit of prayer, instructing us how to pray, belongeth to his office of ruling & governing. In like sort the rest of the gifts may be referred to certain parts of the Holy Ghosts office. Furthermore the holy ghost, in respect of this his office, hath diverse titles of commendation in the Scripture. For hereof he is called, 1. The spirit of adoption; because he assureth us of the fatherly good will of god towards us, and is a witness unto us of that free goodness & mercy, wherewith the father embraceth us in his only begotten son. Therefore, Rom. 8.15. By this spirit we cry Abba Father. 2. He is called the earnest and seal of our inheritance; because he assureth us our salvation. 2. Cor. 1.21. It is god which stablisheth us with you in Christ, and hath anointed us: who hath also sealed us & hath given the earnest of the spirit in our hearts. Eph. 1.13.14. In which gospel also after that ye believed, ye were sealed with the holy spirit of promise, which is the earnest of our inheritance. 3. He is called Life, because he quickeneth us: or (as the Apostle saith) The spirit of Life, who mortifieth the old man, and quickeneth the new. Rom. 8.2. The Law of the spirit of life which is in Christ Jesus hath freed me from the Law of sin and of death. 4. He is called Water, whereby he refresheth us being almost dead in sin, and maketh us fruitful that we may bring forth fruit. 5. He is called Fire, because he doth daily burn up and consume concupiscences and vices in us, and kindleth our hearts with the love of God and our neighbour. 6. He is called the Fountain, because all celestial riches do flow unto us from him. 7. He is called the Spirit of prayer. 8. The Oil of gladness: Heb. 1.9. Wherefore god, even thy God hath anointed thee with the Oil of gladness. 9 He is called the Comforter, because he worketh faith in us, and purifieth our consciences, and so comforteth us, that we exult and rejoice in afflictions. 10. He is called Intercessor, because Roman. 8.26. The spirit maketh request or Intercession for us with sighs, which cannot be expressed. 11. He is called lastly, the Spirit of truth, of wisdom, of joy, of gladness, of the fear of God, of boldness, and the like. Objection. It was said before that the holy ghost is the earnest of our inheritance; But Saul & Judas had the holy ghost, neither yet obtained they the inheritance, but were reprobate: Therefore the holy ghost is not the earnest of our inheritance. Answer. Saul and judas had the holy ghost, as concerning some gifts of the holy ghost; But they had not the spirit of adoption. Reply. But it is the same spirit. It is the same spirit indeed, but doth not work the same things in all. For he worketh adoption and conversion in the Elect only. Object. 2. Those parts of the spirits office before specified, are not proper to the holy ghost, but belong also to the Father and the son. Therefore they are not well assigned to the Holy ghost as proper. Aunsw. They belong also to the father and the son, but mediately by the holy ghost. But unto the holy ghost they belong immediately. Reply. But after the same manner also it seemeth, that the preservation of things, the invention of arts and sciences, and the like, are to be attributed as proper functions unto the Holy ghost. For those also doth the Father and the son work by the holy ghost; according as it is said, Wise. 1.7. The spirit of the Lord filleth all the world. Answer. To the assigning of a work as proper unto the holy ghost, is required, not only that it be immediately done by him, but in such wise also, as that he be acknowledged and worshipped therein. Now there doth the holy ghost work properly where he sanctifieth and halloweth; for therefore also is he called holy. 4 Of whom the holy Ghost is given, and wherefore. HE is given of the Father & the Son, & also by the Son of the Father, but not by the Father. For the Father giveth the holy ghost from no other but from himself, as who is of no other, but of himself, neither worketh from any other, but from himself: The son giveth the Holy Ghost from the Father, from whom also himself both worketh and is. That he is given of and from the Father, these testimonies do confirm. Act. 1.4. He commanded them to wait for the promise of the Father. Act. 2.17. I will power out of my spirit upon all flesh. john 14.16. vers. 26. I will pray the Father, and he shall give you another comforter. The Father will send him in my name. That the Holy ghost is given of the son these testimonies do prove. john. 15.26. I will send you from the Father the spirit of truth. john. 16.7. If I depart, I will send him unto you. Acts. 2.33. Since he by the right hand of God hath been exalted, and hath received of his father the promise of the Holy ghost, he hath shed forth this which ye now see and hear. Wherefore the son also giveth him, but in this order, that the son sendeth him from the Father; whence is gathered a strong argument for proof of Christ's godhead. For who giveth the spirit of god, and who hath any right or title unto him, but god? For the human nature of Christ, so far off is it that it should have this right and power to send the Holy ghost, that contrarily itself was hallowed and sanctified by the Holy ghost. Now we are so to understand this giving of the goly ghost, as that the Father is effectual and forcible by him, and that because the holy Ghost will, the Fathers will going before, work and effectuate this. Here is then to be observed the order of operation, which is here kept in working. The Father's will goeth before, the will of the Son and the holy Ghost followeth. The cause, wherefore he giveth us the holy ghost, is none other, but only of his free Election through the intercession of his son. Ephes. 1.4. Which hath blessed us with all spiritual blessings in heavenly things in Christ: as he hath chosen us in him before the foundation of the world. john. 14.16. I will pray the Father, and he shall give you another comforter. The son giveth us him, or he is given by the son, because he hath obtained for us by his merit, that he should be given unto us. 5 Unto whom the holy Ghost is given. THE spirit of sanctificaton is given to the Elect only. john. 14.17. The world can not receive him, because it seethe him not, neither knoweth him. Or, the holy Ghost is given to the whole Church or assembly of those that are called, both to the Elect, and to hypocrites; and further he is not otherwise given unto them, than as themselves also be willing, and desirous of him: and then is augmented and increased in them if they persevere. To the Elect he is given not only as concerning the knowledge of god's doctrine, but also as concerning regeneration, faith, and conversion: because, besides that he kindleth in them the knowledge of God's truth and will, he doth further also regenerate them, and endow them with true faith and conversion. But to Hypocrites the holy ghost is given only, as touching the knowledge of doctrine, which is not profitable unto salvation to them, as it is unto the Elect and chosen. For unto the Elect the holy ghost is so given, that he worketh and effectuateth in them his gifts to their salvation, and themselves also may know and feel by those gifts imparted unto them, the holy Ghost dwelling in them. Hence it is apparent, how the knowledge of tongues, sciences, and the like gifts bestowed on the Heathen, differ from those which are bestowed on the church. For they who amongst the Heathen excelled in the knowledge of tongues and good arts, and things profitable, had indeed the gifts of God, but not the holy ghost; whom none are said to have, but they whom he hath sanctified, and who acknowledge him to be the author of the gifts received. We must observe here, that the holy ghost is given, either visibly, when he bestoweth his gifts, adjoining outward signs and tokens; or invisibly, when he bestoweth his gifts without signs or tokens. He was given visibly unto the Apostles and others in the primitive church. Acts 2.3. There appeared unto them cloven tongues, like fire, and it sat upon each of them. Acts 10.44. The holy Ghost fell on all them which heard the word. And these and other like speeches are so to be expounded, as that the sign taketh the name of the thing itself: and therefore that is affirmed of the thing which agreeth unto the sign: by which sign the holy Ghost witnesseth his presence and efficacy. So also john saw the holy Ghost descending on Christ in bodily shape like a Dove. He saw then the shape of a Dove, under which god showed the presence of his spirit: wherefore we must not think that there is local motion in God, but his presence & operation, which he showeth and exerciseth in the church. For the Holy ghost is spread abroad every where & filleth both heaven & earth: In which respect he is said to be given, sent, powered out, when by his effectual and forcible presence he doth create, stir up, and by little and little perfect his gifts in the members of the church. 6 How the holy ghost is given and received. HE is given after an ordinary way by the ministery of the Word, and by the use of the Sacraments: and first, in manifesting himself unto us through the studying and meditation of the doctrine of the gospel. For when he is known of us, he will communicate himself unto us; and when he showeth himself to be known of us, he doth also renew and reform our hearts. So did he work in the Elect by Peter's Sermon in the day of Pentecost, Acts 2.37. Likewise he wrought in Cornelius and the rest there present, by the same Peter speaking, Acts 10.44. But yet notwithstanding he doth so work by the word and Sacraments, as that he is not tied to these means. For he converted Paul in his journey: He furnished john Baptist with his gifts while he was yet in the womb. Secondly he is given, by working a desire of him in the Elect. For he is given to them that desire him, Luk. 11.13. Hence is drawn a forcible argument to prove the Godhead of the holy ghost. For to work effectually by the ministery is proper to God only. 1. Cor. 3.7. Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Matth. 3.11. I baptise you with water to amendment of life, but he that cometh after me will baptise you with the holy ghost, and with fire. Rom. 1.16. The gospel is the power of god; because the holy ghost is forcible in working by it; whereupon also the gospel is called the ministration of the spirit, 2. Corint. 3.8. Now the holy ghost is received by faith: Eph. 1.13. Wherein also after that ye believed, ye were sealed with the holy spirit of promise. The world cannot receive the spirit of truth, because it neither seethe him, nor knoweth him. Objection. But faith is the gift and fruit of the holy ghost. Ephes. 2.8. By grace are ye saved through faith, and that not of yourselves; it is the gift of god. 1. Corinth. 12.3. No man can say that Jesus is the Lord, but by the holy ghost. Answer. 1. The working of the spirit is in order of nature before faith, but in time both are together: because the first beginning of faith is the receiving of the holy ghost. 2. Faith being once begun, the holy ghost is more and more received, who worketh afterwards other things in us by faith. As it is said, Galat. 5.6. Faith worketh by love. Acts 15.9. By faith men's hearts are purified. 7 How the holy ghost is retained. THE holy ghost is received and kept, 1. By meditation in the doctrine of the gospel, and by studying to profit therein. Psalm. 1.2. He that doth meditate in the Law of the lord da●● and night, shall be like a tree planted by the rivers of waters, that will bring forth her fruit in one season. Coloss. 3.16. Let the word of Christ dwell in you plenteously in all wisdom, teaching and admonishing yourselves. 2. He is kept by increase and continuance of repentance and amendment of life, that is, by a desire of bewaring to offend against our conscience. Matth. 13.12. Unto him that hath shall be given. revelat. 22.11. He that is righteous, let him be righteous still. Ephes. 4.30. Grieve not the holy spirit of god, by whom ye are sealed unto the day of redemption. Hither may be referred a desire of avoiding evil company and sin. For he that will avoid sin, must avoid all occasion of sinning. 3. He is retained by daily and earnest praie● and invocation. Luke 11.13. How much more shall your heavenly Father give the holy ghost to them that desire him? The same we may see in that panoply or complete harness which the Apostle describeth Ephes. 6.14. Likewise it is confirmed by the example of David, who prayeth Psalm. 51.11. That god will not take his holy spirit from him. 4. He is retained by applying gods gifts to their right use, that is, to his glory, and to the safety of our neighbour. Luke. 22 32. And when thou art converted, confirm thy brethren. Matth. 25.29. Unto every man that hath it shall be given; and from him that hath not, even that he hath shall be taken away. 8 Whether and how the holy Ghost may be lost. HE may be lost of Hypocrites, and reprobates. Of the Elect he is never wholly lost, but only as touching many gifts: because they always retain some gifts. Neither is he finally lost of the Elect, because at length they return to repentance. But of the reprobate he is altogether or wholly lost, and finally, so that they never receive him. Objection. But the holy ghost departed from Saul; Therefore he may also departed from the Elect. Answer. He departed from Saul; but not the spirit of regeneration, for he never had him. Reply. Yea but the regenerating spirit also departeth: because David prayeth, Psal. 51.12. Restore to me the joy of thy salvation. Answ. He is lost oftentimes as concerning some gifts of regeneration, but not wholly. For it cannot possibly be, that the Godly should retain no remnants, seeing they do not sin to death. A man (saith Bernard) never abideth in the same state: either he goeth backward, or forward. For this difference is to be observed & held, for the assoiling of that question; How namely the perseverance of the Elect may be notwithstanding certain, albeit they lose the holy Ghost; which is, because they are never wholly and finally destitute of the holy Ghost. Now the holy Ghost may be lost four ways, and those contrary to those other means, whereby he is retained. 1 By neglecting the Word and Doctrine. For Paul willeth Timothy to stir up the gift of God which was in him: & also teacheth him how that may be done. 1. Tim. 4.15. By giving attendance to his reading, to exhortation and doctrine. 2 He is lost by carnal security, and by giving over ourselves to commit wickedness against our conscience. 3 By neglect of prayer. 4 By abusing the gifts of the holy Ghost; as when they are not employed to his glory, & to the safety of our neighbour. Luk. 8.18. Unto him that hath shall be given: from him that hath not, even that he hath shall be taken away. 9 Wherefore the holy Ghost is necessary. HOW necessary and needful the Holy Ghost is, and for what causes, doth clearly appear by these places of Scripture. joh. 3.5. Except that a man be borne of water and of the spirit, he cannot enter into the kingdom of Heaven. 1. Cor. 15.50. Flesh & blood cannot inherit the kingdom of God. 2. Cor. 3.5. We are not sufficient of ourselves to think any thing, as of ourselves; but our sufficiency is of God. Hence we may thus conclude: without whom we cannot think, much less do aught, that is good, and without whom we can neither be regenerated, nor know God, neither attain unto the inhetaunce of the celestial kingdom; without him we cannot be saved. But without the holy Ghost these things cannot be done, by reason of the corruption & blindness of our nature. Therefore without the holy Ghost it cannot be, that we should be saved, & so it followeth that he is altogether necessary for us unto salvation. 10 How we may know that the holy Ghost dwelleth in us. WE know that we have him, by the effects, or by his benefits and blessings in us, as by the true knowledge of God, by regeneration, faith, and the inchoation or beginning of new obedience; or by a readiness and willingness to obey God. Rom. 5.1. Being justified by faith, we have peace towards God. The love of god is shed in our hearts. Again, we know it by the testimony and witness which he beareth unto our spirit, that we are the Sons of god. Moreover most certain testimonies and tokens of the holy Ghost dwelling in us, are, Comfort in the midst of death, joy in afflictions, a purpose to persevere in faith, sighs, and ardent prayers, a sincere professing of Christianity. 1. Corint. 12.3. No man can say that jesus is the Lord, but by the holy ghost. In a word, by faith and repentance, we know that the holy Ghost dwelleth in us. OF THE CHURCH. THE questions to be observed. 1 What the Church is. 2 How many ways it is taken. 3 What are the marks thereof. 4 Wherefore it is called holy and Catholic. 5 What is the difference between the Church & the commonweal, or civil state. 6 Whence it is, that the Church differeth from the rest of mankind. 7 Whether any may be saved out of the church. 1 WHAT THE CHURCH IS. WHen the question is, what the Church is, it is presupposed that there is a Church, so that it is not necessary to make a question, Whether there be a church. Now as concerning the name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia (which we call the church) it is natively a Greek word, and cometh from a word which signifieth, to call forth. For the custom was in Athens that a company of the citizens were called forth by the voice of the crier from the rest of the multitude, as it were namely, and by their Hundreds, to an assembly, wherein some public speech was had, or to hear relation made of some sentence or judgement of the Senate. And thus differeth the word Ecclesia, from Synagoga, or synagogue. For Synagoga signifieth any manner of congregation, be it never so common and inordinate. But Ecclesia betokeneth an ordained congregation, and such as is called together for some cause. From hence the Apostles translated the name, Ecclesia, to their purpose, terming the Church by it for resemblance and likeness sake. For the church is god's congregation, neither coming together by chance without cause, nor being inordinate: but called forth by the voice of the Lord, and the cry of the word, that is, by the ministers of the gospel, from the kingdom of Satan, to hear or embrace God's word. This congregation or company of those which are called of God to the knowledge of the gospel, the Latins keeping still the Greek word, call Ecclesia. But it shall be requisite, that we a little more fully define what the Church is. The church of God is a congregation or company of men, The definition of the Church. chosen from everlasting of god to eternal life, which from the beginning of the woorld unto the end thereof, is gathered of the son of god out of all mankind by the holy ghost and the Word, consenting in true faith, and which the Son of God defendeth, preserveth, and at length glorifieth with glory and life everlasting. Thus is the true Church of God defined, whereof the Creed doth properly speak. Objection 1. They which are in the church, perish not, as the definition affirmeth: Many hypocrites are in the Church. Therefore either hypocrites shall not perish, or it is false, that they which are in the Church perish not. Answer. They which are in the invisible Church perish not; and of this was our definition. But the Minor proposition speaketh of the visible Church, in which are many hypocrires. Objection. 2. Where the invisible church is not, neither is the visible. In the time of popery was not the invisible church: therefore there was not the visible. Answer. I deny the Minor: For there also were remnants, that is, there were always some mingled with those dregs who held the foundation, some more purely, some less. In sum, the Church was oppressed, but not extinguished. 2 How many ways the church is taken. THE church is taken either for the true church, The false Church. or for the false. The false church is unproperly called the church, and is a company arrogating unto themselves the title of Christ's church; but which do not follow the same, but rather persecute it. The true church is either visible, The true church 〈◊〉 either visible or invisible. or invisible. The visible church is a company among men, embracing and professing the true and uncorrupt doctrine of the Law and the Gospel, and using the Sacraments aright according to Christ's institution, and professing obedience unto the doctrine: in which company are many unregenerated, or hypocrites, In the 〈…〉 perish. consenting notwithstanding & agreeing to the doctrine: in which also the Son of God is forcible to regenerate some by the virtue of his spirit unto everlasting life. Hither appertain the parables of the seed and the tars. The invisible church is a company of those which are elected to eternal life, in whom a new life is begun here by the holy Ghost, & is perfected in the world to come. They which are in this invisible church, They which are in the invisible Church never perish. never perish, neither are any hypocrites therein, but the Elect only, of whom it is said, joh. 10.28. No man shall pluck my sheep out of mine hands. Moreover both these parts of the true Church, both visible and invisible, are either universal or particular. The Universal visible Church, The Universal visible Church. is the company of all those which profess the doctrine, wheresoever in the world they be. The particular Visible Church, The particular visible. is also a company of those which profess the doctrine, but in some certain place. The Visible Church is Universal in respect of the profession of one Faith in Christ, and of one Doctrine and worship. But it is particular, in respect of place and habitation, The Universal Invisible. and of diversity of rites and customs. So also the Invisible Church is Universal, as all the Elect, in whatsoever place they be, and at whatsoever time they lived, have one faith: The particular Invisible again it is particular, as either in this or that place they have the same faith. Now all particular Churches are parts of the Universal, and the Visible are parts of the Universal church Invisible. And of this Universal Jnuisible Church doth the Article of our Creed speak properly, I believe the Holy Catholic Church. For besides that the universal invisible church is catholic, it is also nobilitated with this title, that it is Holy. further, in this is the true communion of Saints between Christ, and all his members. It is called invisible, not that the men are invisible: but because their faith and godliness is invisible, neither is known of any, but of themseleus, in whom it is: neither can we indeed discern certainly the godly from the hypocrites in the church. The Triumphant and Militant, parts of the Universal Invisible. The parts of this universal invisible church may these two not unfitly be accounted; The church Militant, and Triumphant. The Militant, is in this world, fight & warring under the banner of Christ against the Devil, the world and our flesh. The Triumphant, which both now triumpheth with the blessed Angels in heaven, and shall after the resurrection enjoy a full triumph. Now although the Militant church is that universal invisible church which remaineth as yet in the field and is fight on earth, yet it is, and lieth hid in the visible church. And therefore there is almost the same difference between the universal visible church, and this Militant which is between the whole and a part. Objection. If the whole be visible, the part also is visible. Answer. That part is also visible, as concerning the men Elected, or as they are men, and as they profess the doctrine of the visible church: but it is not visible, as concerning the godliness or faith of men, or as concerning faith and repentance in men. That this invisible church militant here on earth is a part of the visible church, is apparent even out of this place of Paul, Rom. 8.30. Whom the Lord predestinate, them also he called. This calling, whereby the Lord calleth us, is of two sorts, inward, and outward: the inward Saint Paul saith, was wrought according to the purpose of saving men; and the Elect are called by both. Hypocrites are called only by the outward calling. And in respect of this outward calling is the church called visible, and the Church of the called, wherein are hypocrites also. But the invisible is called the company or church of the Elect and chosen. The Church of the old Testament, and the New. There is also another division of the Church, into the Church of the old Testament, and of the new. The church of the old testament is a company or congregation embracing the doctrine of Moses and the Prophets, and making profession that they will embrace in jury the Mosaical ceremonies and keep them, and as well in jury, as also out of jury embrace the things signified by those ceremonies, that is, believing in the Messiah which was to be exhibited. The church of the new testament hath not these differences, because all believe in the Messiah already exhibited. This Church is a company embracing the doctrine of the Gospel, using the Sacraments instituted by jesus christ, & believing in him being exhibited the true Messiah. 3 What are the tokens or marks of the Church. THE marks of the true Church are, 1. 1 Profession of the true doctrine. Profession of the true, uncorrupt, & rightly understood doctrine of the Law & Gospel, that is, of the doctrine of the Prophets and Apostles. There concur withal oftentimes errors; but yet notwithstanding this mark is sure, if the foundation be kept, albeit stubble be builded thereon: yet so, that those errors or stubble be not maintained. 2. 2 The right use of the sacraments. 3 Profession of obedience to the doctrine. The right and lawful use of the Sacraments. 3. Profession of obedience to the doctrine or ministery. Objection. In many churches which profess true doctrine this third mark is not seen: therefore they are no churches. Answer. 1 There are many in them, who indeed yield, and endeavour to yield obedience. 2. All obey, acknowledging by their profession, that sins ought not to be maintained. But it is necessary that this third mark should be added: because they should mock God, who would say that they received this Doctrine of Christ, and would not frame their lives according unto it. Matth. 28.19. Go and teach all nations, baptizing them in the name of the Father and the Son & the holy Ghost; Teaching them to observe all things whatsoever I have commanded you. In these words of Christ are all those three marks of the Church contained. Objection. 2. Not all, that challenge these marks, are the Church, because all have them not, though they challenge them. But those which all Schismatics and heretics do challenge unto them, are not the marks of the true Church. But all of them do challenge these unto them: therefore they are not the marks of the true Church. Ans. I deny the Mayor. For we are not to see whether they challenge them, but whether they have them. So also would it follow, that the heavenly blessings, which are proper to the true Church, are theirs also, because they challenge them. Object. 3. Without which the church cannot be, that is a mark thereof. But without the ordinary succession of Bishops the church cannot be. Therefore it is a mark thereof. Ans. By ordinary succession in the ministery, The ordinary succession of Bishops no necessary mark of the Church. is meant the succession of ministers in the same true doctrine and administration of Sacraments. And if the proposition be so understood, it is true: for such a succession is nothing else, than those notes which we have put. But in the conclusion of this objection is understood that there should be an ordinary succession into the same place, whether they teach the same doctrine or a diverse from it. And so also it should be a tying of the Church to a certain City, Region, and so forth. Saint Augustine against Manichaeus his Epistle, cap 5. showeth how he was brought to the faith of the Catholic Church. For he saith, That he obeyed the catholics, when they said, Believe the gospel: and there he bringeth forth that common saying: I would not believe the gospel, except the authority of the catholic church moved me thereunto. By the testimony therefore of the church he was moved to read the gospel, and to believe that heavenly doctrine was contained therein. But doth he, after he believed the gospel, promise that he would believe the church more than the gospel, if the church determine, or propound any thing, which is either contrary to the gospel, or can be proved by no testimony of Scripture? This doubtless Augustine never meant. Nay, elsewhere he denounceth Anathema, and biddeth a curse come to them, who declare any thing besides that which we have received in the writings of the Law and Gospel. And in the selfsame place he witnesseth, That he, because he believeth the Gospel, cannot believe Manichaeus, for that he readeth nothing in the Gospel of Manichaeus Apostleship. Therefore traditions or ordinances of the church, bring us unto the scripture, and tie us to that voice which soundeth in the Scripture. The Papists wrangling about Traditions. But here it must be observed, how honestly and fairly the Papists deal. For wheresoever they meet with the word Tradition, that by and by they wrist to their traditions, which can not be proved out of the word of god. As when Paul saith. 1. Cor. 15.3. I delivered unto you that which I received: strait ways they cry out, hear you traditions? I hear; but read on there in the words following Paul himself by writing declaring what those traditions are. I delivered unto you, how that Christ died for our sins, according to the scriptures, And that he was buried, and that he arose the third day, according to the scriptures. Paul's traditions written verities and registered scriptures. Hear you hear Paul's traditions to be doublie things written. For first they were taken out of the scripture of the old Testament; Secondly they were committed to writing by S. Paul himself. So Paul saith of the lords supper. 1. Cor. 11.23. I have received of the Lord, that which also I have delivered unto you. But this tradition, after the Evangelists, himself also hath set down in writing. The jesuits cite the saying of Paul, 2. Thes. 3.6. Withdraw yourselves from every brother that walketh inordinately, and not after the tradition which he received of us. But a little after in the same chapter he describeth what tradition he meaneth, as it is manifest to him that looketh on the place. And yet will they thence prove that many things are to be believed, which can not be proved by any testimony of Scripture. The like impudencies they show in another testimony taken out of Luke. Act. 16.14. They delivered them the decrees to keep ordained of the Apostles & Elders, which were at Jerusalem: When a little before, Cap. 15.23. he witnesseth that those decrees were set down in letters written by the Apostles. But we are to keep and hold the notes and marcks before set down; First, in respect of God's glory, that enemies may be discerned from Sons. Secondly, In respect of our own salvation, that we may join ourselves to the true Church. For there are three sorts of men. 1 They, who openly profess and declare themselves to be enemies. 2 Hypocrites 3 The company of the Elect chosen. 4 Why the Church is called holy and Catholic. THE Church is called Holy. The church holy in respect of Christ's holiness imputed, and their own begun. Catholic in respect of place and time. 1 Because Christ's sanctification is imputed unto it. 2 Because all his members have begun all the parts of obedience. It is called Catholic. 1 In respect of places, because it is spread through the whole world. For there is one Universal Church of all places, & degrees of life, neither is it tied to a certain place & kingdom, or to certain succession. 2 In respect of times: Because there is but one true Church of all times, which also is at all times so Catholic, as that it is dispersed through the whole world, neither is at any time tied to any certain place. It is not called Catholic, because it possesseth many kingdoms. For Catholic is a title given unto the Church in the Apostles time, for before time the Church was limited within narrow bonds. Now, that there is but one Church of all times and ages from the beginning of the world unto the end, it is out of doubt. For, 1 It is manifested that the Church hath ever been. Neither can Abraham's days be objected, as if before he was called there had been no worship of the true God in his family, and himself had been after his calling alone without any others. For before his calling he held the foundations and grounds of Doctrine of the true God, though it were darkened with superstitions mingled therewith. Again, Melchisedec lived at the same time, who was the Priest of the most high God; and therefore neither was Abraham after his calling alone, but there were others besides him, worshippers of the true God, whose priest was Melchisedec. 2 That the Church, as it hath been ever, so shall also continue ever, appeareth by these testimonies. isaiah. 59.21. My words shall not departed out of thy mouth, nor out of the mouth of thy seed. jer. 33.20. If the night and day may be changed, then shall my covenant also be changed. Mat. 28.20. I am with you always until the end of the world. Moreover Christ was ever and ever shall be King, Head, and Priest of the Church. Wherefore the Church was ever, and ever shall be. And hence also it is manifest, That the Church of both testaments is one and the same; that which is confirmed also by the article following. For Christ is the sanctifier of his Church, who is common to men of both testaments. Hither appertaineth the Question of the authority of the Church. Which I omit. In this we will consider here only that opinion or saying, The church doth not err. How the church may be said not to err. Which is true after this sort. First, the whole doth not err, though some members thereof do er. Secondly, it doth not err universally, although in some points of Doctrine it may. Thirdly, It erreth not in the foundation. 5 In what the Church differeth from the commonweal. 7 Differences between the Church and commonweal. THE Church differeth from the commonweal. 1. Because commonweals are distinct, and kingdoms of the world, in diverse places and times. The Church is always one and the same at all times, and with all men. 2. The kingdoms and states of the world have many Heads, or one chief Head, and many other inferior Heads beside, and that on earth. The Church hath but one, and that in heaven. 3. The commonwealth is governed by certain laws made for the maintenance of outward peace and tranquillity. The Church is ruled by the Holy Ghost & the word of God. 4. The commonwealth or civil state requireth outward obedience only. The Church requireth both, as well inward obedience as outward. 5. In civil states and commonweals there is power and liberty to make new laws positive by the authority of the magistrate, the violating of which laws bindeth men's consciences, and deserveth corporal punishments: The Church is tied to the word of God, unto which it is not lawful to add aught, or to detract aught from it. 6. The civil state hath corporal power, wherewith it is armed against the obstinate & disobedient. For he may and aught by force to curb these, and to punish them by the sword. The Church punisheth by denouncing of God's wrath out of the word of God. 7. In the Church are always some Elect & Holy; but not always in the commonwealth. 6 Whence ariseth the difference of the Church from the rest of mankind. THE cause of the difference is the Election of God. Election putteth the difference between the Church and others. Act. 14.16. In times past god suffered all the Gentiles to walk in their own ways. Rom. 9.18. God hath mercy on whom he will, and whom he will he hardeneth. joh. 6.37. All that the Father giveth me shall come to me. Rom. 8.29.30. Those which he knew before, he also predestinate to be made like to the Image of his Son, and whom he predestinate, them also he called. By these words we are also taught that the promise of grace is general, in respect of the Elect, or believers. God verily would have all to be saved, and that, Rom. 11.7. 1 In respect that he loveth the salvation of all. But the Elect only have attained to that salvation. 2 In respect that he inviteth all to salvation. But the rest have been hardened. The Efficient cause then of this difference, is the Election of God willing to gather unto himself, a Church in earth. Secondly, the Son is a mediate executor of this will and purpose; The holy ghost immediate. Thirdly, The word of God is the instrumental cause. Now the cause of the difference being known, let us in a word see, what that difference is. Three sorts of men. We are to observe therefore that there are three sorts of men very much different one from another. For some men are even in profession estranged and aliens from the church, as who deny faith or repentance, and therefore are openly enemies of the Church: others are called, but not effectually, which are all hypocrites. Others lastly are called effectually, which are the Elect, who are but a little portion, according to that of Christ, Matt. 20.16. Many are called, but few are chosen. 7 Whether any one may be saved out of the Church. None saved out of the church. NO man can be saved out of the Church: For whomsoever God hath chosen and elected to the end, which is eternal life, them he hath chosen to the means, which is the inward and outward calling. Objection. Therefore Election is not free. Answer. It is free; because God chose freely, both to the end, and to the means. But after he hath once destined and ordained men to means, he never changeth: We are here also to hold against the anabaptists, That infants, which are borne in the church, are also of the church. OF PREDESTINATION. THIS common place of Predestination, or election and reprobation, ariseth out of the former place Of the Church, & is joined with it. The special questions are. 1 Whether there be Predestination. 2 What it is. 3 What is the cause thereof. 4 What are the effects thereof. 5 Whether it be unchangeable. 6 How far it is known unto us. 7 Whether the Elect be always members of the church, and the reprobate never. 8 Whether the Elect fall from the church, and the reprobate remain ever in the church. 9 What use there is of this Doctrine. 1 WHETHER THERE BE PREDESTINATION. Predestination proved by Testimony of scripture. THAT there is predestination, testimonies of scripture do confirm, Mat. 20.16. Many are called, but few are chosen. joh. 15.16. Ye have not chosen me, but I have chosen you. john. 10.16. Other sheep have I also, which are not of this fold. Eph. 1.5. Predestinate according to the good pleasure of his will. Acts. 18.10. I have much people in this city. Eph. 1.4. He hath chosen us in him. Rom. 8.30. Whom he predestinate, them also he called. By these and the like places we learn that some are elected, some not, and therefore there is predestination. When the Question is, whether there be predestination, them this is in Question: Whether there be any such counsel of God, which hath severed some to be saved and others to be reprobate. Some say, that Election, when mention is made thereof in scripture, is taken for some excellency, for which a man is worthy to be elected or chosen: as we may say, a Choice and gallant horse. So also they interpret reprobation, but falsely: for it is the eternal counsel and purpose of God. That there is Reporbation is apparent by diverse places. Reprobation proved by scripture. S. Paul saith, Rom. 9.22. That god doth show his justice on the vessels of wrath. Mat. 13.11. It is given unto you to know the secrets of the kingdom of heaven: but to them it is not given. jud. vers. 4. who were before of old ordained to this condemnation. Mat. 14.25. ●hou hast had these things from the wise. john. 10.26. Ye are not of my sheep. Pro. 16.4. He hath made all things for his own sake: even the wicked for the day of evil. 1 Objection. But the promise of grace is universal. Answer. It is universal, in respect of the faithful, that is, it belongeth to all those who believe. But it is particular, in respect of all men. Our adversaries say, that those which are converted may fall away. Which is, to weaken and diminish the general promise. Reply. But it is said, 1. Tim. 2.4. That God will that all men be saved. But contrary, Matth. 20.16. Places of scripture reconciled, concerning gods will to save, and not to save men. Many are called, but few chosen. Matth. 13.15. This people's heart is waxed fat, saith the Lord, lest they should return, that I might heal them. And here it is said, that God will that some be not saved. Therefore these testimonies are contrary one to another. Answer. 1. God will that all be saved; as he is delighted with the salvation of all. Albeit elsewhere it is said, That he rejoiceth at the destruction of the wicked, Prou. 1.26. yet he rejoiceth not thereat, as it is a vexation or destruction of his creature, but as it is an execution of his justice. 2. He will that all be saved, in as much as he inviteth all to repentance: But he will not have all saved, in respect of the force and efficacy of calling. Acts. 17.27. He doth good unto all, if so be they might have groped after him, and found him. Rom. 11.7. The Elect obtain it: the rest are hardened. He saith verily unto all: Honesty of life pleaseth me: ye own it unto me. But he saith not to all, I will work it in you; but to the elect only, because from everlasting it hath so pleased him. 2 Objection. He that giveth unequally to those that are equal, is an accepter of persons. Answer. It is true, First, if he giveth to those which are equal unequally for any outward causes or respects, that is, for such causes as are not that condition, in respect of which equal rewards or punishments were to be given or not to be given; that is, when the cause which is common to both, is neglected, and other things regarded, which are not the cause, as riches, honours, and the like. But here God respecteth the receiving of this benefit, and conversion, and giveth eternal life to them which have these. Secondly, he that giveth unto those, which are equal, unequally, being bound to any, were an acceptour of persons. But God giveth most freely, of his mere mercy and grace. He is bound to no man: because we were his enemies; therefore he might most justly have excluded all. And if unjustice should any way fall into God (which God forbidden that we should think) he should be unjust, & an acceptour of persons in that he giveth any thing at all. But if thou being moved with pity and compassion, shouldst give a farthing to one beggar, and a penny to another, thou art not therefore an acceptour of persons. Matth. 20.15. Is it not lawful for me (saith Christ) to do as I will with mine own? Is thine eye evil, because I am good? Rom. 11.35. Who hath given first unto the Lord? To know this is behoveful for the glory of God. 3 Objection. It is meet and just, that he who hath taken a sufficient ransom for all sins, should receive all men into favour. God hath received a sufficient ransom for the sins of the whole world. Therefore he should receive all into favour. Christ's ransom, though sufficient for all, yet not applied to all, doth not save all. Answer. It must not only be a sufficient ransom for all, but must be also applied unto all receiving it by faith: but it is not applied unto all: because it is said, John 17.9. I pray not for the world, but for them which thou hast given me. Reply. A sufficient ransom ought to be applied unto all. Christ's ransom is sufficient. Therefore it ought to be applied unto all. That a sufficient ransom ought to be applied unto all is proved, because this is a property of infinite mercy, to do good unto all. Answer. We deny that infinite mercy consisteth herein. It consisteth not in the number of those that are saved, but in the manner how they are saved. Moreover he will not give this benefit unto all: because he is withal most wise and just. He may together exercise both his mercy and his lusty. john 3.16. God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him should not perish, but have eternal life; He that believeth not is condemned already. 4 Objection. He that taketh a sufficient ransom for all, & yet doth not save all, is unjust: because he taketh more than in equity he should. God taketh a sufficient ransom for all, and yet doth not save all. Therefore he is unjust. Answer. He is unjust, except himself give the ransom. But God gave it. Therefore he taketh of his own, not of ours. Secondly, The sufficiency of the ransom doth not bind god to the receiving of all, but the applying of it. But he hath not entered into any bond, that he will apply that ransom to all. 5 Object. He that afflicteth some for his own glories sake, God not unjust, though he afflict some for his glories sake. is an unjust God. Answ. This proposition is false being generally taken. For though it be true in creatures; yet is it false in god. Because god is the chief good: and greatest regard ought to be had of the chief good. Now the chief good, that is, god's glory, did require, that not only his mercy, but his justice also should be manifested. Secondly, We answer, that, he is unjust, who afflicteth some, and that without any trespass or fault of their own. For God for his glories sake doth suffer some to perish, while themselves willingly perish and fall away. Thirdly, God is bound to none, to save them, as neither he was to create them. He suffereth men to fall into sin: but, 1 Themselves willingly falling. 2 Himself not being bound to save them. 3 Being bound to have more regard of his own glory, than of men's salvation. 6 Objection. He that destineth to the end, destineth also to the means, whereby we come to the end. God destineth some to the end; that is, damnation. Therefore he destineth them to the means also, which are sins. For, that sins are the means to come to damnation is proved; because that is a mean, without which we cannot come to the end; as none can come to damnation without sin. Answer. Means are of two sorts. Some, which go howsoever before the end, that is, which he useth who tendeth to the end, and by the help whereof he obtaineth and accomplisheth the end which he intendeth. Other means there are which come indeed unto the end, but are not done by him, which intended the end. Those he may suffer or admit, but it followeth not that he will them. Wherefore I answer unto the Mayor: He that will the end, will also the means which himself worketh, and by which he worketh to obtain that end, which he intendeth: but not all means: otherwise there shall be more in the conclusion than in the premises. Neither will he also those things, which he permitteth, that is, he hindereth them not from being done, if they hinder not his end. God in calling all, & yet saving but some, doth not dissemble. 7 Objection. He that calleth all, and yet will save but some only, dissembleth: God doth so; Therefore he dissembleth. Answer. Of mere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore to the Mayor we answer: He doth not do it, to illude men; but either to leave all without excuse, or to invite them to repentance. And further, if you understand the Mayor generally, it is to be denied: because there may be another cause; & if it be so taken, it is thus to be distinguished. He that calleth all, and yet will save but some only, to illude men, or to deceive them, he dissembleth; if he call them indefinitely, or with a mind not willing to work in them to obey. But God never promised, that he would work this in all. Wherefore there is no contradiction in these propositions: All aught to do it, and, I will work in some to do it: because the same thing is not denied in the one, which is affirmed in the other; but a diverse thing. The secret counsel of God, as touching our salvation is revealed unto us. 8 Objection. They, whose salvation dependeth on the secret counsel of god, cannot have comfort. Our salvation dependeth on the secret counsel of God. Therefore we cannot have comfort. Answer. We can not have comfort, before it is revealed unto us. But that secret counsel of God is opened unto us by the son and the Holy Ghost. Likewise by the effects. Rom. 5.1. 1. Being justified by faith we have peace towards God. 2. Cor. 1. 22. and 5.5. He hath sealed us and hath given the earnest of the spirit in our hearts. He that hath created us for this things, is God, ●ho also hath given unto us the earnest of the spirit. Rom. 8.16. The same spirit beareth witness with our spirit, that we are the children of God. 1. john. 3.24. Hereby we know that he dwelleth in us, and we in him, even by the spirit which he hath given us. 9 Objection. That which is done in vain, no man should endeavour. But the reprobate do in vain repent: because it is ●posible that they should be saved. Answer. This is true, if any knew that they were reprobate. But God will have no man so to determine of himself. 2. It is a contradiction, to be a reprobate, and to show repentance for if they did repent, than were they not now reprobates. Therefore there cometh no danger by this absurdity. 10 Objection. That d●nger which is not, The Elect 〈…〉 wary & circumspect. need not to be taken heed of. But unto the Ele●t there is no d●nger of condemnation. Therefore they need not take heed thereof. Answer. The Mayor is true, if there should be no danger, whether heed be taken, or not taken. But there is no danger unto the elect, that is, being heedful and bewaring of any danger that may come. But all the elect are heedeful, circumspect and wary: and those who are not heedful, are not elected. For from whom God averteth and turneth away this danger, he worketh also in them to be wary and to take heed thereof. Rom. 8.3. Whom he predestinate, them he justified. They therefore do amiss, who think to receive comfort, without any desire of a good conscience. Reply. But if they must take heed and beware they are uncertain. Answer. No; because they have this as a spur to go forward and persevere. But, To be certain, and, not to have a desire of repentance & amendment of life, implieth a contradiction: as if thou shouldest say, I am certain of my reward, therefore I will not run: for a reward is not given but to him that runneth. These propositions do mutually one follow another, To be certain of salvation, and to have a desire of conversion and amendment of life. 2 What Predestination is. PRedestination differeth from providence, The difference between predestination and providence. as a special from the general. For providence is the eternal counsel of God concerning all creatures: but Predestination is the eternal counsel of GOD concerning the saving of men and Angels. Wherefore Predestination is the eternal, most just, and unchangeable counsel of God, of creating men, of permitting their fall into sin and eternal death, of sending his Son into flesh, that he might be a sacrifice, and of converting some by the word and the holy ghost for the Mediators sake, and saving them in true faith and conversion, and of leaving the rest in sin and eternal death, & raising them up to judgement, & casting them into eternal pains. Here is spoken of men which shall be saved, and not saved: therefore to them only, and not to Angels doth this definition of Predestination agree. Election. The parts of Predestination are, Election and Reprobation. Election is the eternal, unchangeable, free, and most just decree of god, whereby he hath decreed to convert some to Christ, to preserve and keep them in faith and repentance, and by him to give them eternal life. Reprobation. Reprobation is such a decree of god, as whereby he hath decreed to leave some according to his most just judgement in their sins, to punish them with blindness, and damnation, and to condemn them being not made partakers of Christ everlastingly. That Election likewise, as also Reprobation are both the decree of god, these and the like sayings do prove. John 13.18. I know whom I have chosen 2. Tim. 1.9. His grace was given to us before the world was. Rom. 9.18. He hath mercy on whom he wil Both therefore election and reprobation, were made by counsel, and therefore both are a decree, and that eternal: because there is no new thing in God, but all from everlasting and the Scripture doth manifestly say, Ephes. 1.4. That God hath chosen us before the foundation of the world. Seeing then he hath chosen us, he hath therefore rejected the rest. That which the very word of choosing doth show. For, whatsoever is chosen, the same is chosen, other things being rejected. This Election is of grace and free, that is, not in respect of any good foreseen in us. He hath mercy on whom he will, that is, He giveth freely what he giveth. Joh. 15.16. You have not chosen me. 3 What the causes of Predestination, or Election, and Reprobation. The efficient cause of our election, God's good pleasure, not any thing in us. THE efficient and motive cause, is the good pleasure of God. Matth. 11.26. It is so, O Father, because thy good pleasure was such. God hath not foreseen any thing in us, for which he should choose us, for there can be no good in us, as of ourselves. For if any good be found in us, that he doth work wholly in us: and he worketh nothing in us, which he hath not decreed to work from everlasting. Wherefore the alone gracious and most free good pleasure of God, or the alone free mercy of God is the efficient and motive cause of our Election. Ephes. ● 5. God hath predestinate us to be adopted through Jesus Christ unto himself according to the good pleasure of his wil See further, Roman. 9.11. Coloss 1.12. 2. Timot. 1.9.10. The cause of reprobation in God In like manner also the efficient cause of Reprobation is the most free good pleasure of God. For we being all by nature the children of wrath, had all perished, if sin were the cause of reprobation. Wherefore the cause of reprobation is not in men themselves, but that is in God his will of showing forth his justice. Therefore of particular men, why this man is elected, and he reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, The cause of Damnation in men. which is sin. The supreme final cause of Predestination is god's glory: and the last and proper final cause of Election, is the manifestation of God's goodness and mercy in freely saving the Elect. The next & nearest final cause of our Election, is our justification, when God doth in his Son freely account us for righteous. Both which final causes the Apostle compriseth in these words: Ephes. 1 6. He hath predestinate us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved. Likewise of the contrary: The first final cause of Reprobation is the declaration of god's justice, severity, and hatred against sin in the reprobate. 1 Objection. God did foreknow our works: Therefore he choose us for our works. Answer. He did foreknow those good things which he purposed to work in us, as also he foreknew the persons: otherwise he could not have foreknown any good works. So could he not have foreseen any evil, except he had purposed to permit the same. 2 Objection. Christ's merit applied unto us by faith, is the cause of our Election. Therefore not the good pleasure of God. Answer. Christ's merit is not the cause of election, but is reckoned among the effects thereof. 3 Objection. Evil works are the cause of reprobation, therefore good works are the cause of election. Answer Evil works are not the cause of reprobation, but of that which followeth reprobation, that is, of damnation. Good works go not before in him that is to be justified, much less are they the cause of election, but they follow in a man being justified, and draw their original and their perpetual efficacy and virtue from gods me●e grace. 4 Wha● are the effects of Predestination. THE effect of election is the whole work of our salvation, and all the degrees of our redemption 1. The creation and gathering of the church 2 The sending and giving of Christ the Mediator, and his Sacrifice 3. Effectual calling of men to his knowledge, which is the conversion of the Elect by the holy Ghost and the word. 4. Faith, justification, regeneration. 5. Good works. 6. Final perseverance. 7 Raising unto glory. 8. The effects of Reprobation. Glorification and eternal life. The effects of Reprobation are, the creation of the reprobate, privation of god's grace, blinding, hardening, perseverance in sin, raising to judgement, and casting into eternal torments. Objection. divers or contrary causes have contrary effects. The effects of election are good works. Therefore evil works are the effects of reprobation. Answer. The Mayor is not always true, in voluntary causes. For there is a dissimilitude: Because God purposed only to permit evil works, but to work good in us. But the proper cause of evil works is the Devil, and evil men. Reply. But god hardeneth and blindeth men. Blindness is an effect of reprobation, and a sin: Therefore sin is an effect of reprobation. Answer. Blindness is a sin in respect of men who admit it, and as it is received of them▪ and purchased by their own demerit: but as it is inflicted of God, it is a just punishment. And, that God doth deliver some from that blindness, is of his mercy. Objection. Hardness or induration is an effect of reprobation, and is a sin. God is author of reprobation▪ therefore of hardness also, and so of sin. Answer. Hardness is an effect of reprobation, but so that it is done according to reprobation, but cometh not from it. Hardness and blindness or excecation, are according to reprobation, or according to predestination, as they are sins. But they are effects of reprobation or predestination, as they are most just punishments. 5 Whether Predestination ●e unchangeable. PRedestination is firm, sure, and unchangeable▪ which may appear even by th● general reason: Predestination, unchangeable. Because God is unchangeable, and doth not depend on the interchangeable course of things, but the same rather dependeth on his decree. What therefore he hath from everlasting decreed, of saving the elect, and condemning the reprobate, that hath he unchaungeablie decreed. And therefore both election and reprobation is firm and unchangeable. For whom he wo●ld, and hath decreed from everlasting should be sau●d, them also he now will, and so hereafter perpetually. The same al●o we are to think concerning reprobation. Neither are there wanting testimonies of Scripture, whereby the same is confirmed. john 6.39 This is the Father's will, that of all which he hath given me, I should lose nothing. Isai 46.10. My council shall stand, and I will do whatsoever I wil Mal 3 6. I am the Lord, I change not. joh. 10.28. None shall pluck my sheep 〈◊〉 of my hand. joh. 1. ●6 Ye believe not; for ye are not of my shrepe. ●. Tim. 2.19. The foundation of god remaineth sure, and hath this seal, the Lord knoweth who are his. The foundation, which Paul so calleth, is the decree of saving the Elect. 1. Because it is the beginning and wellspring of our salvation, and the end thereof, and of all the means tending to salvation. 2. It is called the foundation, for the sureness and firmness thereof, because the same is never shaken. These things are needful for us to know, that we may have firm comfort, and consolation, that we may believe eternal life, and so all other Articles of christian faith. The reason is often repeated, and therefore often to be meditated of: because he that denieth himself to be certain of the grac● to come, is uncertain also of the present grace of God. For God is unchangeable. 6 How far forth Predestination, or Election, and Reprobation is known unto us. IT is known unto us in general; as, That some are Elect, and some Reprobate: but not in special, whether this or that man be. But of our own Election every of us not only may, but also aught to be in special certain and assured. And verily thereof we shall be certain by the effects; Every man ought to be assured of his own Election, in special. namely by conversion, that is, by true faith & repentance. For that we may believe and know that we are certainly chosen to eternal life, we are bound to believe in Christ, and to believe also eternal life. But this we cannot believe, except we have true faith and repentance. And as every one ought to have both these: So also every one ought certainly to hold, that he is of the number of the Elect. Otherwise they shall accuse God of lying. Rom. 5.2. We rejoice under the hope of the glory of God. Christ is our intercessor, working our everlasting salvation. I believe everlasting life, that is, not spiritual life only, but everlasting also, which being here begun I carry hence with me out of this life. Neither only in special doth every one know his own Election by faith and conversion, but it is in general also known, that some are Elect. The Election of others is to be believed in general. And in general thou oughtest not only to hope, but also certainly to believe that there are other besides thee elected. For thou art bound to believe the Article of the Church, because that hath been at all times & now is. But thou alone by thyself art not the Church, and therefore thou must not say with Elias, I am left alone. But to discern of particulars, and of every single man, is not thine to do. Thou art notwithstanding well to hope of the Election of others, even as concerning every particular man. In general, is the whole Election, of all: in special, there is a diverse consideration of himself, and of others. No certainty of reprobation either concerning ourselves, or others. Of Reprobation no man ought to judge or determine any thing certainly, either as touching his own, or as touching an others reprobation, before the end of his life. For he that is ●or yet converted, may be here after converted before he d●●. No man therefore aught to judge of others that they are reprobates, but to hope well of them: & of himself every man ought certainly to believe that he is an elect. For we have a general commandment. 7 Whether the Elect be always members of the Church, and the Reprobate never. The elect are then first member of the Church when they are regenerated. THE Elect are not always members of the church, but than first, when they are converted and regenerated by the holy Ghost. For it is said, Rom. 8.9. If any man hath not the spirit of Christ, the same is not his. Likewise, the church is called holy: But than first are the Elect holy when they are converted. For Saint Paul expressly saith, 1. Corint. 6.11. And such were some of you; but ye are washed. Again, Coloss. 1.13. He hath translated us into the kingdom of his dear Son. Now some are borne, live, and die in the church: others are not born in it, but are called, either soon, or late, unto the visible church: some both to the visible & invisible church: as the thief on the cross. As also those of the Gentiles, of whom Christ sp●ke, Joh. 10.16. I have other Sheep. Some either are borne in the visible church or come unto it, who nevertheless are not members of the invisible, and who sometimes depart from the visible. Such are the reprobate, who are not all always estr●i●ged from the church, but are sometimes made members of the visible Church, though sometimes they depart from it. 1. Io●. 2.19. They went our ●ro us. Act 2●. 29. Grievous wolves shall enter in among you. Object. These terms are mutually affirmed one of the other, To be saved, Elected, To Believe: For all believers are Elected, and to be saved. And all who are to be s●u●d and are Elected, do believe. Answer. These terms indeed are mutually one affirmed of another, but yet with a certain limitation: All true believers and all that are to be saved, are Elected, and that always and at all times: But all that are Elected are both believers and to be saved; but yet not always: The Elect are to be saved always, but are not both believers, and to be saved always: For at one time they may be said that they are to be saved, and at another that they are believers, at another that they are saved. Thus fair then are these terms mutually affirmed each of other, as that all the Elect do believe, or shall believe before the end of their life. For now is the time of grace; then shall be the time of judgement. Objection. Christ notwithstanding calleth those which were not as yet converted of the Gentiles his sheep. I have, saith he, other sheep which are not of this fold, that is, of this part of the Church which is to be gathered out of the Jews. Wherefore those other sheep seem to be of the general flock. Answer. They were then sheep according to the providence and counsel of God, but they were not sheep as concerning the fulfilling of his decree: that is, they were predestinated sheep. In sum; The Elect are not always members of the church; but yet it is required of necessity that in this life they be brought unto the Church, though it be sometimes even at the very point of death. This is it, which is said, That all the Elect must in this life begin eternal life. The Reprobate are indeed sometimes members of the church, neither are they always estranged from it, but their coming is no true coming to the Church: neither are they ever members of the invisible Church, that is, of the Church and company of saints. For from this they are ever aliens. 8 Whether the Elect may fall from the Church, and the Reprobate abide always in the Church. THIS question is cleared & laid open by those things, which are spoken of the unchangeableness of election, and of the perseverance of the Saints, The Elect cannot 〈◊〉 holy and 〈◊〉 ●om the Church. and godly. The Elect when they are once indeed come unto the Church of the Saints, they may sometime fall from it, but wholly and finally forsake it they never can. Not wholly; because they never so defect or fall, that they become enemies of God and the Church. Not finally; because they persist not in this Apostasy, but at length return to repentance, 1. J●h. 2.19. They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Isai. 42.3. A bruise breed shall he not break; and the smoking flax shall he not quench. joh. 10.28. No man shall pluck my sheep out of mine hand. The reprobate at the length fall finally from it. All the reprobate & hypocrites do at length finally departed from the Church, and together with those gifts, which they had, they lose also those gifts, which they seemed to have. Object. The Godly also oftentimes fall away, as David and Peter. Ans. They fall; but neither wholly, nor finally: which also befell unto Peter. For he retained still in his mind the love of Christ, although for fear of danger he denied him. He acknowledged also afterwards his offence, and did truly repent him thereof. David also did not wholly fall away, but being rebuked of the Lord by the Prophet, he truly repent, and showed that his faith was not quite dead: but in a slumber rather for a season. But hypocrites and the reprobate, do at length wholly and finally revolt and fall away. For they do so at last fall away, that they never return to repentance. And because the true love of God was never in them, & so neither themselves ever were of the number of gods elect Saints; therefore at length they wholly and altogether departed and fall away from the Church. 9 What is the use of this doctrine. THE use of this doctrine is, 1. That the glory of our salvation be in whole ascribed and given to God. What hast thou that thou hast not received? 2. That we may have sure and certain comfort. This we shall have, when as we shall not doubt of those things, which are here taught; and that especially, if every of us be certainly persuaded that the decree of God of saving his elect is altogether unchangeable, and further that himself also is of the number of the elect, even a member of the invisible Church, and therefore sh●ll never departed from the Church and communion of Saints: because it is sanctified of God, and therefore is holy and conformed unto God, not in perfection, but is holy first by imputation, by reason of the holiness of Christ imputed unto it; next by inchoation, because the holy Ghost doth by little and little renew it, and repurge it from the filth of sin: and lastly it is holy, because it is dedicated to a holy, sacred and divine use, and severed from the wicked, which are without the church. To believe therefore the holy Church, is, to believe, that in this visible company and society are some true repentants and truly converted, and myself to be a lively member of the invisible and visible Church. OF THE COMMUNION OF SAINTS. THE Articles following are concerning the benefits of Christ bestowed on the Church by the holy ghost. The Communion of Saints signifieth, 1. The communion of Christ's members with him, and among themselves. The Union of the Church with Christ, and of his members among themselves. 2. The communion or participation of all Christ's benefits. For all the Saints have the same reconciliation, redemption, righteousness, salvation, sanctification, by and for Christ. All the Saints have the same benefits common, which are necessary to salvation. Eph. 4.4. There is one body and one spirit, even as ye are called in one hope of your vocation: one Lord, one Faith, one Baptism. 3. It signifieth the distribution of special gifts. These particular gifts also are common to the whole Church, as which are bestowed on some members of the Church for the salvation of the whole body; even, For the gathering together of the Saints, Eph 4.12. for the work of the ministery, and for the edification of the body of Christ. But they are so distributed unto every member, as that some excel and go before othersome in gifts and graces in the Church. For the gifts of the holy Ghost are divers, and to every one of us is given grace according to the measure of the gift of Christ. Eph. 4.7. 4. It signifieth an obliging or binding of all the members, to employ & refer all their gifts to the glory of christ their head, & to the salvation of the whole body & of every member mutually. Why the faithful are called saints. The faithful are called Saints in three respects, 1. Jmputativelie, that is, in respect that Christ's sanctity and nolines is imputed unto them. 2. Inchoatively, that is, in respect that conformity and agreeableness with the law is inclinated or begun in them. 3. In respect of their separation: because they are selected and separated for all other men. By this then, which hath been spoken, it appeareth what is to believe the communion of Saints; namely, to believe that the Saints (of which number I must needs certainly be assured myself to be one) are united by the spirit unto Christ their head, and that from the head gifts are poured down unto them, both those which are the same in all necessary to salvation, as also those which being divers and diversly bestowed upon every one are requisite for the edification and building of the Church. Now must we a little more at large expound the fi●st and chief part of the communion of saints, That is, the union, or coherence of all the Saints, that is, of the whole body of the church with Christ the head, and of his members among themselves, which is wrought by the Holy Ghost, even by the same spirit, who dwelleth in christ the head, and in all his members. And by this union christ conformeth his Saints, & maketh them like unto himself by the same spirit which is common to both, & worketh the like in both, reserving still a difference in working: for in the head he worketh all gifts & graces, & those most perfectly: in the members he worketh those gifts which are convenient for every one, & so much as is for every one requisite and necessary. This union of Christ with his members, and of his members mutually among themselves, is confirmed and declared by these places of Scripture. John 15.5. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit. 1. Cor. 12.13. By one spirit are we all baptised into one body. 1. Cor. 6.17. He that is joined unto the Lord is one spirit. 1. john 4.13. Hereby know we, that we dwell in him and he in us: because he hath given us of his spirit. Hence it is clear how absurd their fancy is, who contend that this communion is a subsistence or personal being of Christ's body among our bodies, or of our bodies blended and mingled with his. The same is refuted by that often alleged comparison of the head and members. For those are coherent and grow together, but are not in a mixture, nor mingled one with another. Whence also we may easily judge of that communion, which is in the Sacraments. For the Sacraments seal nothing else but that which the word promiseth. But to let this pass, the same is also hereby refuted, that this communion must be continued for ever. For to this end doth Christ communicate himself to us, that he may dwell in us: Wherefore such as is his abiding and dwelling, such is his communion: But Christ's abiding and dwelling is perpetual: Therefore his communion also is perpetual. This argument is most strong and firm, and therefore for the assoiling it they have been feign to devise their Vbiquite. For to obtain that other communion which they would have, they must needs affirm, that Christ dwelleth always bodily in all his Saints. OF REMISSION OF SINS. THE chief Questions. 1 What remission of sins is. 2 Who giveth it. 3 For What. 4 Whether it agreeth with God's justice. 5 Whether it be freely given. 6 To whom it is given. 7 How it is given. 1 WHAT REMISSION OF SINS IS. REmission of sins is the purpose of God not to punish the sins of the faithful, even as if they had never sinned: Remission of sin, is Gods will not imputing unto us our sin, and imputing Christ's righteousness. which purpose of not punishing their sins God doth withal declare unto us. Roman. 5.5. For the love of God is shed abroad in our hearts by the holy Ghost which is given unto us. It may be also defined thus: Remission of sins is the pardoning of deserved punishment, and the giving or imputing of another's righteousness, to wit, the righteousness of Christ. But more fully it is defined on this wise: Remission of sins is the will of God, which to the faithful and Elect imputeth not any sin, and therefore doth in like sort love them, as if they had never sinned, and delivereth them from all punishment of sin and giveth them eternal life freely for the intercession and merit of jesus Christ the son of God our Mediator. Now albeit God ●or the merit of his son remitteth our sins to us, yet he afflicteth us as yet in this life, not thereby to punish us, but fatherly to chastise us. Neither yet because god doth not punish us for our sins, must we therefore think that he is not displeased with them. For he is highly displeased & offended with the sins also of his Saints & chosen. 2 Who giveth remission of sins. REmission of sins is given of God only, who (as the Prophet Isaiah saith, cap 43. 25.) putteth away our iniquities: And this is done both of the Father, the Son, and the Holy Ghost. For we are baptised in the name of all three: Now Baptism, Remission of sins is the work of all three persons. as also it is said of john's Baptism, is wrought for remission of sins: and of the Son the Scripture affirmeth plainly; That the son of man hath power to remit sins. Likewise it is said of the holy Ghost, that he was tempted: that he is offended and grieved. Wherefore he also hath power to remit sins. For none can remit sins, but he against whom sin is committed and who is offended by sin. And Christ also in plain words in the Evangelists speaketh of the sin against the holy Ghost. Now the cause, that God only, that is, the father, the son, & the holy ghost, only remit sins, is this; because none but the party offended can remit sins: but only god, the father, the son, & the holy ghost is offended by our sins. Therefore god only can remit them, and consequently no creature is able to grant aught of this right of god. Whereupon also David saith; Psal. 51.4. Against thee only have I sinned, and done evil in thy sight. How the ministers, and the Church are said to remit sins. Objection. But the Apostles also and the Church remit sins; because it is said, Matth 18.18 Whatsoever ye bind on earth, shall be bound in heaven, and whatsoever ye lose on earth, shall be loosed in heaven and joh. 20.23. Whose soever sins ye remit they are remitted unto them; and whose soever sins ye retain, they are retained. Therefore not God only remitteth sins. Answer. The Apostles remit sins in that they are the signifiers and declarers of God's remission. Likewise also the Church remitteth sins, when according to the commandment of God she denounceth remission of sins to the repentant. Again one neighbour remitteth sins and trespasses unto another, as concerning the pardoning of the offence. But God only freeth us from the gilt of sin, by his own authority: God only washeth us clea●e from sin. In a word, God only remitteth unto us all sins, that is, original, and actual, whether they be of omission, or of ignorance. Psal. 103.3. Which healeth all thine infirmities. Rom. 8 1. There is no condemnation to them that are in Christ jesus. 3 For what remission of sins is granted. REmission of sins is granted, not verily of any lenity, which is repugnant to justice, but of the free mercy of God, Remission of sin▪ granted for Christ's intercession and merit. of mere grace, and Gods free love, for the intercession & merit of Christ applied by faith. 1. Pet 3.18 Christ hath once suffered for sins, ●he just for the unjust that he might bring us to God. 1. john. 1.7. The blood of Jesus Christ cleanseth us from all sin. Colos. 1.19. It pleased the Father that in Christ should all fullness dwell. and by him to reconcile all things to himself, and to set at peace through the blood of his Cross both the things in earth, & the things in heaven. Heb. 12.24. Ye are come to jesus the Mediator of the new Testament, and to the blaud of sprinkling, that speaketh better things, than that of Abel. Eph 1.7. By Christ we have redemption through his blood, even forgiveness of sins▪ according to his rich grace. For entreaty can not be made without satisfaction: because that were to desire, that God would yield somewhat of his justice. 4 Whether remission of sins agreeth with God's justice. IT is true indeed, that it behoveth god, as a just judge, God's justice satisfied for sin by christ, though it be remitted unto us. not to leave sin unpunished, and therefore not to remit it except some satisfaction be interposed. But neither doth God leave it unpunished; for he punisheth sins in Christ or in the sinners themselves most sufficiently. God pronounceth us in such sort just, as he pronounceth us not to be obnoxious to punishment, because of the most perfect satisfaction of christ; & this doth not contrary or cross the justice and truth of God. Object. The justice of God requireth, that they be punished who sin. Therefore such a remission of sins, as is granted without sufficient punishment of the party sinning, is unpossible, or doth contrary & cross the justice of god. Ans. It is contrary to god's justice, not to punish sin at all, that is, neither in him that sinneth, nor in any other who undergoeth the punishment for him that sinneth. Reply. To punish one that is innocent in place of him that hath offended, is repugnant also to God's justice. Ans. True; if the innocent party be such a one, who 1. will not undergo the punishment. 2. Is not of the same nature with the offender. 3. Is not able to suffer sufficient punishment. 4. Is not able to recover out of it: for God will not have him that is innocent to perish for an offender. 5. Is not able to restore and convert the offender, that he may thence forward cease to offend, and further to give him faith, which may embrace and receive this his benefit. But all these conditions are in Christ, as clearly appeareth by the testimonies following. Ephes. 5.2. Christ hath loved us and hath given himself for us, to be an offering and a sacrifice of a sweet smelling savour to god. john. 10.15. I lay down myself for my sheep. Isai. 53.5. He was wounded for our transgression. 2. Cor. 5.15. Christ died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. john. 2.19. Destroy this temple, and in three days I will raise it up again. john. 10.17. I lay down my life that I might take it again. Ephe. 5.25. Christ loved the Church and gave himself for it, that he might sanctify it. Tit. 2.14. He gave himself for us, ●hat he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. 5. Whether remission of sins be freely given. Our sins ●ted freely in respect of us, though they cost Ch●●st ●ul deeply. ALbeit God remitteth not our sins unto us, except a most sufficient punishment be first paid for them: yet he remitteth them freely unto us for Christ's sake, whom our debts cost enough. Object. If he pardoneth them for christs satisfaction; then doth he not remit them freely. Ans. He remitteth them freely in respect of us, that is, without any satisfaction of ours, and pardoneth them for the satisfaction made by another. Reply. And he that after this sort pardoneth doth not freely pardon: for this is a rule, what a man doth by another, that he seemeth to do by himself. Wherefore we ourselves pay it in paying it by Christ. Answ. God also giveth us freely this price and ransom, that is, this satisfier and Mediator Christ, who is not bought of us. Joh. 3.16. So God loved the world, that he gave his only begotten son, that whosoever believeth in him ●hould not perish, but have life everlasting. It is all one, t● h●●e remission of sins, and to be just. Reply. The 〈◊〉 th● 〈…〉 us to avoid sin, but to do good also. Therefore 〈…〉, that our sin be forgiven: but also good works 〈…〉 and necessary that we may be just. Answ. T●e om●sion of good is also sin. But this also is remitted. He that can do good, and doth it not, is a sinner and accursed. But God doth not hate us, neither hath he a will to punish us for those sins, for which Christ hath sufficiently satisfied, in whom also we have perfect remission of all our sins, so that by his only merit we are reputed just before God. 6 To whom remission of sins is given. REmission of sins is given to all the elect, and to them alone, Remission of sinne● given unto all the Elect, and to them only. because it is given to them all and alone, who believe, and none believe, but the elect only: for the reprobate never have true faith and belief. Yet all the elect have not always remission of sins, but all believers have it always; because they only have remission of sins, who believe that they have it. But this the elect do not always believe: but than first, when they are converted, and endued with faith, yet in respect of the secret and foredetermined purpose of God, they have always remission of sins. Now, Infants have remission of sins, because they have faith and conversion, in aptitude and inclination, though not actually. 7. How remission of sins is given. REmission of sins is given by faith, Remission of sins given by faith, through the working of the Holy Ghost. by which being wrought and kindled in us by the holy Ghost, we receive the same. Therefore the purpose and decree of God, of remitting sins, is everlasting; but the executing and performance thereof is, when by faith we apply remission of sins unto us. So also God doth always love his elect, but that love is not poured 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 & so have their sins remitted, who truly convert and repent. O● THE RESURRECTION OF THE FLESH. THE chief qu●stions. 1 What the Resurrection is. 2 The Errors concerning the Resurrection. 3 Whence it may appear that the Resurrection shall certainly be. 4 For what end the Resurrection shallbe. 5 By whom. 6 How. 7 When. 8 What bodies shall rise. 9 Whether the soul be immortal. 1 WHAT THE RESURRECTION IS. THE Word Resurrection signifieth sometime preservation. 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 quickening of the same bodies with life immortal and incorruptible, by the same immortal soul whereby they now live, which God will work by Christ in the end of the world, by his divine virtue and power; which restoring also shallbe of the elect unto the eternal glory of God, but of the reprobate unto eternal pains. That is, 1. There shallbe a restoring of the same body, which is, a recollecting & gathering together of the same matter which was scattered and severed into all the Elements. 2. An uniting of it with the same soul, and a reviving of it 〈◊〉 the same soul, which also it had before. 3. A putting off of all infirmities, & a putting on of immortality 2 The Errors concerning the Resurrection. THE Errors held of the resurrection, are of three sorts. Some have utterly denied it, and have avouched the souls to die together with the bodies. 2. Some have granted the immortality of the soul, but have construed the resurrection to be a resurrection in this life: but the bodies they denied to rise at all, although the souls of the godly have fruition, after death, of everlasting happiness. 3. Some, as anabaptists, deny that the very self same bodies, which we now have, shall rise again, but they say that Christ at his second coming will make new bodies. 3 Whence it may appear that the Resurrection shall certainly be●. IT may be verily collected probably out of philosophy that there shall be sometime a resurrection: Probable proofs of the Resurrection yielded by philosophy, but no necessary demonstrance. but no necessary demonstration can be yielded thence, that the Resurrection shall certainly be. For in philosophy are many principles, which accord not with the sacred writings of God's spirit. Again, in philosophy, the knowleege which it hath of God's justice and truth is but a maimed reason. But in the holy writ of God the reasons are firm & true. Hence alone therefore is demonstration given for the most certain accomplishment of the Resurrection. And this first by testimonies of scripture: then by reasons drawn out of scripture. The testimonies of Scripture, The Testimonies of scripture, for demonstrance of the Resurrection. which confirm the certainty of the resurrection hereafter to come, are most evident, and those taken both out of the old and new Testament. job 19.25. I am sure that my redeemer liveth, and he shall stand the last on the earth: and though after my skin worms destroy this body, yet shall I see God in my flesh. john 5.28. The hour shall come, in the which all that are in the graves shall hear his voice: And they shall come forth that have done good unto the resurrection of life, but they that have done evil unto the resurrection of condemnation. john 6 40. I will raise him up at the last day. 1. Corint. 15.13. If there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain. Reasons drawn out of the scripture, for proof thereof. The reasons which are drawn also out of Scripture, are diverse. 1. God promiseth eternal life, not to the soul only, but also to the body of the godly: and contrary, to the ungodly he threateneth eternal punishment and pains both of body and soul: and these promises and threatenings 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 therefore 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 again. 2. The mercy of God is perfect, as which extendeth itself to the whole man, and which will have us wholly saved: Therefore our bodies also shall rise again. 3. The mercy and love of God towards the godly is perpetual and unchangeable▪ so that what he once will, of his fatherly love towards them, perform unto them, the same he ever will. But he will have the godly saved both in soul and body: therefore they must be both in soul and body, even whole saved: and therefore that they may be whole saved, they must needs rise again 4. The perfect justice of God requireth, that the same wholly whereby they sin, should be punished with eternal pains. But they sin both in their whole body and in their soul. Therefore their bodies also must be raised again, because they ought no less in body than in soul to suffer eternal pains. 5. Christ is risen: therefore we also shall rise. This sequel is most sure. For, first, Christ therefore rose again, that he might raise us. Secondly, Christ is our head, and we his members. Seeing then Christ our head is risen, we also his members doubtless shall rise. For the glory of the head requireth this, that he have his members suitable & in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. Thirdly, The same spirit is in us, which is in Christ raised: he joineth and uniteth us with Christ, and worketh the same in us, which he doth in Christ, neither is at any time not like himself. But he hath raised Christ: Therefore also he will raise us. 6. It is said that Christ shall have an everlasting kingdom, but this he should not have, if our bodies should always continue in death: for neither would it suffice that our souls are immortal, or eternal without our bodies. For that Christ's kingdom may be eternal, he must have eternal subjects, and those wholly eternal. Therefore our bodies also shall rise, that so we whole may be subject eternally unto Christ our king. 7. Christ is a perfect Saviour, because he hath saved and reconciled to god whole man. Therefore our corrupt body also shall be raised by Christ, and rise again. 8. Christ is not of less force to save than Adam to lose. Nay, Christ hath restored unto us all that which Adam lost & destroyed by sinning, yea and far more and greater things by his merit. Adam had lost from us among other gifts the eternal life also of our bodies. Therefore Christ hath restored it unto us, and consequently, we shall certainly rise again. 9 God is the God of whole man. This reason Christ also useth against the Sadduces: Mat. 22.31. Have ye not read, what is spoken unto you of God, saying: I am the God of Abraham, and the God of Jsaac, and the god of Jacob? God is not the god of the dead, but of the living: And so God is the God of whole man, not of a part only. For if he were God of a part, that is, of the soul only, he were not perfectly and fully our God. 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 again. 11. The wages of sin is death. Therefore sin being abolished, death shallbe abolished: and so death being abolished, we shall rise again unto everlasting life. To this end also our bodies were made, that in them as temples the holy Ghost might dwell for ever. 4 For what end the Resurrection shall be. THE last end of the Resurrection is god's glory. The ends of the resurrection, 1 Gods glory. For to this end shall the Resurrection be, that God may manifest, and together fully and perfectly exercise both his mercy towards the faithful, and his justice toward the reprobate: and so may declare the unutterable certainty of his promises. The next and subordinate end to the former, is the salvation and the glory of the Elect: and of the contrary, 2 The salvation and glory of the elect, and the damnation of the reprobate. the damnation and punishment of the reprobate. For the Elect, or Saints of god, shall rise to everlasting life. revel. 3.21. To him will I grant to sit with me in my throne. revel. 7.13. They shall be arrayed in long white robes. Dan. 12.3. They shall shine as the Sun. But the wicked shall rise to be drawn to everlasting pains and torments. Mat. 25.41. Depart from me ye cursed, into everlasting fire, which is prepared for the Devil, and his Angels: and a little after; And these shall go into everlasting pain, and the righteous into life eternal. Objection. Christ's Resurrection is the cause of our Resurrection: and also the benefit of Christ's Resurrection is our Resurrection: But this cause and this benefit belongeth not to unbelievers and Jnfidels. Therefore they shall not rise. Answer. This whole reason is granted, namely, that the wicked shall not rise because of Christ's Resurrection; but hence it followeth not that they shall not rise: because they shall rise in respect of another cause, which is, that they may be punished. There is but one end indeed of our Resurrection in respect of God, which is his glory: but the manner of coming to this end is divers. 5 By whom the Resurrection shall be. The Resurrection by Christ. THE Resurrection shall be by Christ: for by the force and virtue of Christ our Saviour we shall rise. Joh. 6.44. I will raise him up in the last day. Which speech of Christ is to be understood of the body. For he doth not raise up the souls, because they die not. Now Christ, man, shall raise us, though by the virtue of his Godhead. Joh. 5.28. The hour shall come in the which all that are in the graves shall hear the voice of the Son of man. Act. 17.31. God hath appointed a day in the which he will judge the world in righteousness by that man whom he hath appointed, whereof he hath given assurance unto all men, in that he hath raised him from the dead. And hence ariseth unto us great consolation and comfort. Because he is true man who shall raise us, he will not neglect his own flesh, and members, but will raise them, even us will he raise to eternal life, for which cause he took our flesh and redeemed us. Objection. But the father is said to raise us, yea to raise Christ himself: Rom. 8.11. He that raised up Christ from the dead, shall also quicken your mortal bodies, because that his spirit dwelleth in you. Therefore we shall not be raised by Christ, nor by the power of Christ. Answer. The Father shall raise us by his Son mediately. But the Son shall immediately raise us with his spirit, as being our only Redeemer. Phil. 3.20. We look for our Saviour from heaven, even the Lord Jesus Christ, who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. But the spirit shall immediately raise us by himself. 6 How the Resurrection shall be. At the resurrection, 1. The dead shall be raised. 1 THE dead shall be raised with a shout, and with the voice of the Archangel, & with the trumpet of god: and shall be presented before the high and most just judge, jesus Christ. The resurrection therefore shall be in glorious manner, and openly, not fearfully, nor in secret: and shall be far other, than that, which was wrought in some men at the resurrection of Christ. For it shall be done, all beholding it, yea with the exceeding joy of all the godly, & with the exceeding fear and trembling of the wicked. 2. They who then shall remain alive, 2 The living shall be changed shall be in a moment of time changed, and be made of mortal, immortal. Read Cap. 15 of the former to the Corinthians, and Cap. 4. of the former to the Thessalonians. 7 When the Resurrection shall be. THE Resurrection shall be in the end of the world. In the last day. Joh. 6.40. I will raise him up at the last day. 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 ourselves any certain time, when we think these things will happen; and so begin to doubt, and think ourselves to be deluded, when those things fall not so out nor come to pass at the time appointed by us. This question maketh for the increase of hope and faith in us. 8 What bodies shall rise. THese self same bodies shall rise, The same bodies shall rise. job. 19 26. Eph. 6.8. 2. Cor. 5.10. and not others created of christ, as the Anabaptists will have it. For job saith, In this flesh shall I see my Lord. And the Apostle saith, Every man shall receive in his body, according to that he hath done. If then the bodies which have sinned, shall receive accordingly, not other bodies, but the same shall rise. And the very word itself of rising enforceth as much; for nothing can rise, but that which is fallen. Wherefore seeing our bodies shall rise, no other bodies shall rise or be quickened, than those which have fallen, and are dead; or no other, than those which do fall and die. How flesh and blood i● denied the heavenly inheritance. Objection. But saint Paul saith, that flesh and blood cannot inherit the kingdom of god. Therefore our bodies cannot possess the kingdom of god, because they are flesh and blood. Answer. The flesh, oftentimes signifieth some quality, or the substance, in respect of some certain quality. So flesh, that is, being sinful and corruptible, shall not possess the kingdom of God: but our flesh then shall no more be able to sin, neither shall it be corruptible. Objection. 2. Our bodies shall be spiritual. 1. Cor. 15.44. It is sown a natural body, and is raised a spiritual body. Therefore our bodies shall not then have the properties of our flesh. Answer. In what sense our bodies shall be spiritual. They shall be indeed spiritual, but shall not have all the properties of a spirit, but some only, because they shall be agile and quick, mighty, and uncorrupt; and indeed are therefore chiefly called spiritual, because they shall be guided by the spirit, neither shall any more the natural life remain in them. That this is true, is apparent by these reasons. 1. The Apostle himself addeth; This corruptible must put on incorruption. 2. He calleth it a spiritual body: but a spirit is no body. 3. If any body after the resurrection should be so spiritual, as not retaining at all any bodily properties, then surely Christ's body should have been so: but now he saith to the Apostles, Luk. 24.39. Handle me, and see, for a spirit hath not flesh and bones, as ye see me have. Objection. 3. How are we said to believe the resurrection, when as yet we are said to hope for the resurrection to come? Answer. We are said to hope for the resurrection, as it is an effect of God's counsel: we are said to believe it, as it is the counsel itself and purpose of God. 9 Whether the soul be immortal. The causes for which this Question is to be moved. Mat. 22.23. 2. Tim. 2.17. BEsides that this question belongeth to the Article of the Resurrection; the explication also thereof in itself shall not be altogether unprofitable or fruitless. For not now only do they begin to dispute against the immortality of the soul, but the Sadduces also denied it, as they likewise that said the Resurrection was passed already unto him that believed, neither made any other resurrection besides that spiritual resurrection of the regenerate: Likewise also some Anabaptists deny the immortality of the soul. Moreover Paul the third, Pope of Rome, when he was breathing out his soul and ready to die, said, that now at length he should try & know three things, whereof in his whole time he had much doubted. 1. Whether there were a god. 2. Whether souls were immortal. 3. Whether there were any hell. Wherefore it ought not to seem strange, if this question be moved, neither shall it be altogether vain and needless: both because it serveth for the controlling, and refuting especially of Epicures: and 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 soul of man, like as of bruit beasts, is nothing else, but life or the vital 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 believe the resurrection of the dead) doth sleep when the body dieth, that is, is without motion or sense until the raising of the body, which indeed is nothing else, than that the soul is mortal, that is, a mere quality only in the body, and when the body is dissolved becometh nothing, because if it were an incorporeal substance, it could not be without sense and motion: against these we are to hold the records of God's word and writ, concerning the spiritual and immortal substance of man's soul. The soul an in corporeal substance. That the soul of man is not only a form, or perfection, or temperament, or force and power, or an agitation arising out of the temperature of the body, but a substance incorporeal, living, understanding, dwelling in the body, and sustaining and moving it: these places following of holy Scripture do show. Psalm. 48. His soul shall be blessed in life. Heb. 12. God is called the Father of spirits. And it is said of the faithful: Ye are come to the celestial jerusalem, and to the company of innumerable Angels, and to the spirits of just and perfect men. 1 Cor. 2.11. No man knoweth the things of a man, save the spirit of a man, which is in him. In these and the like places of Scripture, both the soul of man is called a spirit, and the properties of a living & 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 soul is taken for the the life and will of man: as Matth. cap. 6. The soul is more worth than meat. job. 13.14. I put my soul in my hand. For by the fore-alleged places it is manifest, thnt this is not general, but is used by a * Metalepsis. figure of speech, whereby we call the effect by the name of his cause. Now the immortality of the soul is proved by manifest places of holy Scripture. 1. Luke 23.43. The soul immortal. Christ hanging on the cross said to the thief, 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 soul was gathered with Christ's into Paradise, and so consequently the soul liveth. 2. Paul saith, Phil. 1.23. I desire to be loosed, and to be with christ: he speaketh of the rest & joy, which he should enjoy with christ. But they, who feel nothing, what can their joy or happiness be? Wherefore they also are refuted in this place, who say men's souls sleep, & so withal deny the immortality of the soul. 3. Wised. 3.1. The souls of the just are said to be in the hands of god. 4. Matt. 22.32. God is not the god of the dead, but of the living: Therefore the souls live. 5. Luk. 23.46. Into thy hands I commend my spirit. 6. 2 Corinth. 5.8. When we remove out of the body, we may go unto the Lord. Wherefore the souls sleep not, as some anabaptists will have them: but enjoy immortal life, and celestial glory with the Lord. 7. In the Revelation cap. 6.10. The souls of the godly, that were killed, are said to cry with a loud voice under the altar saying, How long Lord, holy, and true, dost not thou judge and avenge our blood on them that dwell on the earth? Wherefore the souls live. 8. Luk. 16.22. Lazarus is said to be carried into Abraham's bosom: and out of the same place also it is apparent concerning the souls of the wicked. For the rich glutton is also said of the contrary to be carried down to hell. These testimonies therefore of Scripture teach and confirm 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 souls are, live, feel, understand, out of the body; though the manner of their operations be to us unknown. Wherefore also this gift of immortality, hath some similitude with God, who alone, as the only fountain and author of life, hath immortality. 1. Timot. 6. Man should have lived immortally if he had not sinned. But furthermore, that man should have lead a blessed life immortally and for ever not in soul only, but also in body, if he had not purchased death and mortality unto himself by sin; is first hereby proved, because by sin death entered into the world as the wages of sin, Rom. 5. & 6. Next, because we being freed from sin by christ, are also freed from death. And lastly, because God himself did withdraw from man, being made by sin subject unto death, the sign or sacrament of immortality, which was the fruit of the tree of life: Gen. 3. Wherefore their objections are nought worth, who imagine the souls after death to sleep or vanish away; For Gen. 1. and 1. Cor. 15. Adam is said to have been made a living soul, not simply, as these will have it, like as other living creatures are termed in the same place living souls, but as being made to the image and similitude of God, which he hath not in common with other creatures. Gen. 2. When God saith, In the day that thou eatest of the tree of knowledge of good and evil, thou shalt die the death: he doth not threaten unto man the destruction or extinguishing of his soul, but eternal death, that is, Sundry places of scripture, (alleged against the immortality of the soul) interpreted according to their right sense and meaning. the horrible feeling and terror of God's wrath and judgement, and to live forsaken and cast from God, subject to all miseries and torments, an adjoint of which death is the separation of the soul and body, which at that time through the mercy of God, that mankind might be saved, was differred. For so was Adam dead while yet he lived in Paradise according to God's denouncement, even assoon as he had eaten of the forbidden fruit. So in eternal death live all the damned and reprobate, Whose fire shall not be put out, and their worm not die. So, Ephes. 2. they are said to be dead through sin, who live in sin without repentance. And Ephes. 5. He is willed to rise from the dead, who is reclaimed from sin to God. And Rom. 7 5. Paul saith that he was dead through the knowledge of his sin, and the wrath of God. job. 11. Act. 7. 1. Cor. 11. 1. Thess. 4. The dead are said to sleep: 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 recalled from death to life, as it were from sleep to wake again, many places declare, as job 7. Behold now, I sleep in the dust. For not the soul, but the body only sleepeth in the dust and grave. The Preacher saith, The condition of the children of men, Eccle. 3. 1●. and the condition of beasts, are even as one condition unto them. Therefore there is no immortality of the soul. Ans. It is a fallacy concluding that which is in some respect so, to be simply so. 1. Men die as beasts, in that men must needs once die, and departed out of this life; because men are not here to continue for ever, nor have here a settled place. 2. Men die as beasts, that is in the sense and judgement of the wicked. Blessedness and the kingdom promised to the Godly is said then first to fall unto them at the last day. Mat. 24.25. Mar. 13. Dan. 12. But these places show not, that the souls of the godly do not presently, when they depart from their bodies, enjoy celestial blessedness 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 kingdom come, when yet God now also reigneth in us. Of that which is said, 1. Corint. 15. If in this life only we have hope, we are of all men most miserable, they thus reason. He that is blessed and happy before the resurrection, is not without the resurrection most miserable: But we without the resurrection should be of all men most miserable: Therefore we are not before the resurrection blessed and happy. But the Mayor we answer. He is not miserable without the resurrection, who cannot only before it but without it also be blessed: But we are in such wise blessed before it, that notwithstanding without it following and ensuing we cannot enjoy that former blessedness: because God hath joined with so unseparable a knot the beginning and proceeding and finishing or perfection of the elects blessedness, that none can have the beginning, who must not come to the end & consummation thereof. Wherefore either we must rise again, or we must want also that celestial blessedness before the resurrection. Rom. 8.11. If the spirit of him that raised up Jesus from the dead, dwell in you: he that raised up Christ from the dead, shall also quicken your mortal bodies. Heb. 11.39. These all through faith are dead, and received not the promise. Therefore they received not their country. We answer first; Although they dying had not found their country: 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 country. Secondly, The author of that Epistle doth not speak of the life after death, which is lead in the celestial country, 2. Cor. 5. but of this life, in which the faithful walking their pilgrimage sought for the celestial country, not finding their country on earth. Psalm. 78.39. They are flesh, a wind that passeth away and cometh not again: By these and the like speeches the brevity of man's life, and the frailty and perishing of all human affairs without God, is described and bewailed. For as here they are compared to a wind eftsoons vanishing away, so Psalm. 103. they are compared to dust, grass, and flowers of the field. Likewise, Job. 14. He shooteth forth as a flower, and is cut down, and vanisheth as a shadow. isaiah. 40.6. All flesh is grass. 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 he saith, a wind that passeth and cometh not again: as also flowers and shadows, whereunto man is compared, do so perish, that they are not recovered. Psalm. 88.5. I am counted as the slain lying in the grave, whom thou remember'st no more. In these words the Prophet doth not signify, either himself or the dead to be exempted from God's providence: but he complaineth that he 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 weakness, & misery, who judgeth those to be forsaken and neglected of God, whose delivery for a while he doth differre. But what faith in the mean season suggesteth and telleth the godly even when they wrestle with temptation, he showeth Psalm. 11.2. when he saith: The just shall be in everlasting memory. Psal. 146.4. His spirit departeth, and he returneth to his earth: then his thoughts perish. Here he saith not the spirit or soul of men perisheth, or vanisheth, or dieth, or 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 is written Gen. 3 and Eccles. 12. And lastly he 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 settled with himself to bring to pass: in which sense it is said, Psalm. 112.10. The desire of the wicked shall perish. They gather also other sayings, which take away all praising and worshipping of God from the dead. As Psal. 88.10. Wilt thou show a miracle unto the dead? Or shall the dead rise and praise thee? But in such speeches death and hell, or the grave, have two significations. They who are spiritually dead, whether before or after the death of the body, that is, they who are deprived of god's grace, & forsaken and rejected of god, and are in hell, that is, in the place & 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 soul they shall not cease to acknowledge and praise god in the other life, until when receiving their bodies again, they shall magnify him in both, in the celestial 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 faithful, not only pray that they may not fall into that forsaking, & into that sense of god's wrath, wherewith the wicked are oppressed; but also desire that they may be in this mortal life preserved and defended, until the end thereof by god appointed be expired. For the Saints do 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 add farther out of the Psal. 146.2. I will praise the Lord during my life: as long as I have any being, I will sing unto my God; this maketh nothing with them: For he restraineth not the praising of God to the time of his mortal life, but only he saith that he will spend all that time in God's praises, which notwithstanding in many other places he extendeth to continue all eternity; as Psal. 34. I will praise the Lord continually. But oftentimes this particle, until, or, as long as, signifieth a continuance of the time going before some event, without any excluding of the time following: as 1. Cor. 15.25. He must reign until he hath put all his enemies under his feet. job. 10.20. Let him cease and leave off from me, that I may take a little comfort, before I go and shall not return. He denieth in these words that he shall return into this mortal life, and to converse among men in this world; but he denieth not that he in the mean season hath his being and doth live, until again he see God in his flesh, even the same job, who then was afflicted: As himself saith, ca 19.26. job 3.11. Why died I not, when I came out of the womb? Here also job doth not deny, the souls after death to be, live, feel and understand, but only 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 than 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 add 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 process and course of his whole speech, that job doth not teach here, what is the state of men after this life, but only desireth to be rid of his present misery, and therefore through human infirmity and impatiency, 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 prefer any thing whatsoever before that which they suffer. So also chapter 7. he speaketh as one despairing of delivery in this life. Remember that my life is but a wind, and that mine eye shall not return to see pleasure. For so he expoundeth himself, when he addeth: He shall return no more to his house, neither shall his place know him any more. So likewise cap. 17. My breath is corrupt, and the grave is ready for me. They are words of one despairing of life and salvation, god being wrath and angry. But chapter 34.14. when it is said; If he set his hart upon man, and gather unto himself his spirit, and his breath, All flesh shall perish together: it is not said that the soul doth sleep, or perish, but that by the departure thereof the body dieth and is dissolved. Further they add: If presently after death the godly were blessed, than injury was done unto them, who were called again into this mortal life. But to this we answer, That neither god can be injurious to any man, whereas he is in no man's debt: neither can any thing happen better or more acceptable unto the godly, than to serve for the manifesting of god's glory, either by life or by death. As Phil. 1. it is said: As always, so now Christ shall be magnified in my body, whether it be by life, or by death, etc. Last of all, if they say, that the soul 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 soul being in the body: yet notwithstanding of the soul freed from the body, both learned Philosophers confess the contrary, & the word of god testifieth the contrary: as 1. Cor. 13.9. We know in part, & we prophecy in part: but when that which is perfect is come, then that which is in part shallbe abolished. OF EVERLASTING LIFE. THIS Article is placed in the end: 1. Because it is perfectly fulfilled after the rest. 2. Because it is an effect of all the other articles; that is, we believe all the other articles for this, and all things that we believe were done, that we might believe this article, and so at length enjoy everlasting life. This article is the end and roof of our whole salvation and life. The chief questions of everlasting life. 1 What everlasting life is. 2 Of whom it is given. 3 To whom it is given. 4 Wherefore it is given. 5 When it is given. 6 How it is given. 7 Whether in this life we may be assured of everlasting life. 1 WHAT EVERLASTING LIFE IS. What life is in general. LIFE is defined among Philosophers diversly; and it is indeed a word of divers significations, & signifying divers things. In general it is, either the very existence and being of the soul with the body, or the operation of a liung thing: that is, it signifieth to be, or to do those things which are proper unto a living nature, for it is taken both for the first act and for the second. Therefore death is the destruction of a living thing and of the power or faculty of working. Or, Life 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 soul. Generally, both as touching god, and Angels, and men, it is the existence or being of a living thing, and the faculty or power wherewith every living thing being endued doth exercise the operations and actions of life. Spirits also live: but they have not that from life, but from their very nature & essence. Now when we mention everlasting life, we restrain the word: for than it speaketh of the everlasting life of men & Angels. That is called Everlasting, 1. Which hath neither beginning nor ending. Life everlasting hath a beginning, but no end. 2 Which hath no beginning, and hath an ending, as the decrees of god. 3. Which hath a beginning, but shall have no end, as everlasting life. But this question seemeth unexplicable, because it is said thereof. Jsai. 64.4. and 1. Cor. 2.9. Neither eye hath seen, neither ear hath heard, neither came into man's heart the things which god hath prepared for them that love him. Yet we will see what may be known concerning this question of the holy Scripture. 1. Life in general signifieth to live, or to be, as we restrain being to a thing living: that is, to be endued with a soul, which soul is that, whereby we live; and the natural life is the remaining or dwelling of the soul in a living body; and the operation of the soul, or the faculty of the soul working those actions which are proper to a living thing. For the soul is the essential form of life: which who have, live. 2. Everlasting life is nothing else but to be: as we restrain being to a regenerate man: which To be, The full definition of everlasting life. is to have the Image of god restored, according to which we were at the first created. But to explain & expound this we have need of a more full definition. Wherefore everlasting life is the habitation or dwelling of god in Angels and men by the holy ghost, and the true knowledge of god, his will, and all his works, kindled by the same spirit in their hearts, and true and perfect righteousness and wisdom, 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 soul and body, which shall never be interrupted, hindered, or have an end. Life everlasting is, 1 The knowledge of God and wisdom. The proof and confirmation of the parts of this definition is easy. 1. It is the knowledge of God, and wisdom. john. 17.3. This is life eternal, that they know thee to be the only very God, and whom thou hast sent, jesus Christ. 2. 2 Righteousness. It is righteousness. Luk. 20.36. They are equal unto the Angels, 3 joy.. 4 Sufficiency in God. and are the sons of God, since they are the children of the resurrection. 3. It is joy. joh. 16.22. Your joy shall no man take from you. 4. It is sufficiency in god. revel. 21.22. The Lord god almighty and the Lamb are the Temple of it: And the City hath no need of the Sun, neither of the Moon to shine in it: for the glory of god did light it: and the Lamb is the light of it. All those good things which we possess here shall then be perfect. 1. Cor. 13.10. When that which is perfect is come, then that which is in part shall be abolished. 5 Without interruption. 5. It shall not be interrupted. revel. 21.4. God shall wipe away all tears from their eyes. Luk. 1.33. Of his kingdom shall be no end. Dan. 7.27. And the kingdom, and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the holy people of the most high, whose kingdom is an everlasting kingdom, that is, which hath neither beginning nor ending. 3 Everlasting life is that, which hath a beginning, but is without end. In this third sense also shall we enjoy everlasting life. Objection. Everlasting life is to live everlastingly. But the wicked also shall be raised, and be immortal, because they shall live eternally: Therefore the wicked shall have everlasting life. Answer. By the name of everlasting life is not meant the presence of the soul in the body, that is, the natural life: but this being presupposed, there is further meant a spiritual life which the holy Ghost worketh by his proper function and office. Now with the natural life in the wicked shall be joined, 1. A rejection from God. 2. A privation and want of the knowledge and grace of God. 3. A perpetual and unutterable torment and vexation. Their worm shall never die. There shall be weeping, and gnashing of teeth. Hereby is understood that everlasting death is, The everlasting death of the wicked. and is so called, not because the reprobate, by once dying shall fulfil it, but because they shall die perpetually, and shall feel perpetual torments. 2 Who giveth everlasting life. Everlasting life, the work of all three Persons. GOD alone giveth eternal life; & the Father giveth it by the son & the holy ghost. Of the Father it is said joh. 5.21. As the Father raiseth up the dead, and quickeneth them, so the son quickeneth whom he will. In which place the same is affirmed of the son also, as in like manner in these following. joh. 14. In him was life. Isai. 9.6. The Father of eternity. john. 10.28. I give unto them eternal life, that is, not by merit only, but also by power, and working. Of the Holy Ghost likewise it is said, john 3.5. Except a man be borne of water and the spirit, he can not enter into the kingdom of God. Rom. 8.11. He that raised up Christ from the dead, shall also quicken your mortal bodies by his spirit dwelling in you. And this testimony is to be observed for the confirmation of the Godhead of both. Objection. But the ministers also give life: according to that of Paul, 1. Cor. 4.15. In Christ jesus I have begotten you through the Gospel. Answer. Christ and the holy Ghost give life by their own power: the ministers are only instruments by whom Christ worketh through th● virtue of his spirit. Reply. But Christ giveth life by a communicated power: Therefore not by his proper power. Answer. He giveth it by a power communicated, but communicated from everlasting, as he was begotten from everlasting. joh. 5.26. As the Father hath life in himself, so likewise hath he given to the Son to have life in himself. 3 To whom everlasting life is given. EVerlasting life is given to all the Elect, All the Elect, & they alone are partakers of everlasting life. and to them only. Joh. 10.28. I give unto them eternal life, that is, to my sheep, who are his elect and chosen. john. 17.9. I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine: and verse 12. Those that thou gavest me have I kept, and none of them is lost, but the child of perdition. Again, faith and repentance are proper unto the Elect only: but these are part of eternal life. Therefore eternal life belongeth to the Elect only. Rom. 11.7. The Elect have obtained it, and the rest have been hardened. We must observe in this place, whereas the question is, To whom everlasting life is given, that it is better to answer, That eternal life is given to the Elect, than to say, it is given unto the converted. * As they are elected, so the● are but chosen to eternal life: as they are converted, so they are in part admitted unto it, and begin to b● put in possession of it. For conversion and faith are the beginning of eternal life: And to say, Eternal life is given to the converted, were all one, as if you would say, life is given to the living. 4 For what cause everlasting life is given. THE impellent or motive cause of everlasting life given unto us, is the alone free mercy of God. (For a good thing doth communicate itself and make others partakers of it) and his love towards mankind: God of his ●ree mercy giveth us for Christ's sake everlasting life, that we might praise and magnify the same his mercy for ever. And he will that everlasting life be given us, and himself giveth the same unto us, for the alone intercession and merit of Christ imputed unto us, by the coming and interposing whereof gods mercy is more illustrated and manifested than without it. But no work of man either foreseen in us, or present, is the cause of this eternal life, whereunto notwithstanding we are brought by many means. Before the beginning of eternal life, our works merit eternal death: after the beginning thereof, all our works are effects thereof: and nothing is cause of itself. The final cause, or end, for which eternal life is given us, is, that the mercy of God might be acknowledged and magnified of us. Eph. 1.6. To the praise of the glory of his grace, wherewith he hath made us accepted in his beloved. For the same cause God giveth us eternal life, for which he chose us. 5 When everlasting life is given. Everlasting life is begu● here by conversion. IN this life is given the beginning of eternal life; and that necessarily. For unto whom life everlasting is not begun to be given here, that is, who beginneth not here to feel a part of eternal life, to wit, faith, and conversion: unto him life everlasting shall never be given after this life. 2. Corinth. 5.2. Therefore we sigh desiring to be clothed with our house, which is from heaven. Because that if we be clothed, we shall not be found naked. It is consummated in the world to come, by glorification. The consummation of everlasting life is after this life▪ for unto whom everlasting life is begun to be given here, to them shall it be given finished, complete and consummated. And of this consummation there are two degrees: one, when the soul 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 souls shall again be united to their bodies, because after the resurrection we shall be made glorious, and shall see God even as he is. john 5.24. He that heareth my word, and believeth in him that sent me, hath everlasting life, and shall not come into condemnation, but hath passed from death to life. 1. john. 3.2. Now are we the Sons of GOD, but yet it doth not appear what we shall be: and we know that when he shall appear, we shall be like him: for we shall see him as he is. 6 How everlasting life is given unto us. EVerlasting life is given unto us by the holy Ghost, God giveth v● everlasting ●i●● by the outw● ministery 〈◊〉, & th●●warde mi● of the spirit and the holy Ghost giveth it us in this life by the ministery of the word; by the word he worketh in us the knowledge of God and his will: This knowledge hath following it a study and desire more and more to know God, and to live according to the prescript of his will. It is given here unto infants, so that they have an inclination to repentance and faith. But the consummation and accomplishment of everlasting life shall be given us after this life immediately. Now that it is here given us mediately by the word, is proved by plain testimonies of Scripture. John. 6.68. Whither shall we go? (say the Disciples) Thou hast the words of life. 1. Corint. 4.15 In Christ Jesus I have begotten you through the gospel. Rom. 116. The gospel is the power of God unto salvation to every one that believeth. 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. 7 Whether we can be assured in this life of everlasting life. IN this life not only we may, Our assurance of everlasting life is necessary and grounded upon sure reasons. but we ought also to be assured and certain of everlasting life; otherwise we shall never have it. For it is given to all the elect, and to them only. And we may be certain of it by faith, even by a full persuasion of the good will of God towards us: likewise by the beginning of true repentance, which is a full purpose and intent to live according to gods commandments; lastly, by the peace of conscience, by a desire of God, and by a joy and gladness in God. This assurance and certainty is grounded on sure and strong reasons. 1. The author of everlasting life is unchangeable, even GOD himself. 2. God's election is 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. 2. Tim. 2.19. The foundation of God remaineth sure, the lord knoweth who are his. joh. 10.28. No man shall pluck my sheep out of my hand. I give unto them eternal life: but it were not eternal life, if it could be interrupted or broken off. Of the consummation of everlasting life we must be assured by the beginning thereof. Rom. 11.29. The gifts and calling of God are without repentance. God is faithful: therefore as he hath begun, so also will he accomplish and end. Wherefore to doubt of the continuance and consummation of everlasting life, is to overthrow the faith and truth of god. Now of the beginning of eternal life we are assured chief by a true faith, which withstandeth doubts, that is, which hath a purpose to resist the Devil, and crieth, I believe Lord, help my unbelief. But this faith cannot be without repentance, and therefore by an assured repentance we are also assured of the beginning of everlasting life, and therefore withal of the consummation thereof. That which now hath been spoken of this article doth sufficiently declare, what is, To believe everlasting life: namely, assuredly and certainly to be persuaded, 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 enjoy the beginning of everlasting life. OF JUSTIFICATION. THIS doctrine Of justification, is one of the chief points of our faith, not only because it treateth of the chief and principal matters, but also because this doctrine is most of all others called by heretics into controversy. For there are two principal controversies between the Church and Heretics: The first, Of the doctrine concerning God, the other, of this doctrine of Justification, and either of these doctrines being overthrown, the other points of our faith easily go to wrack. Wherefore we ought chief to fence and strengthen ourselves against heresies, in the doctrine concerning God and justification. The special questions. 1 What justice or righteousness is in general. 2 How manifold it is. 3 What justice differeth from justification. 4 What is our justice or righteousness. 5 How it is made ours. 6 Why it is made ours. 7 Why it is made ours by faith only. 1 WHAT JUSTICE OR RIGHTEOUSNESS IN GENERAL IS. A Definition so general of justice can scarce be given, as may agree both to God and creatures, (even such as may agree to the furthest and highest kinds of justice or righteousness, which are, uncreate, and created righteousness) except we will make a definition full of ambiguity. For uncreated justice or righteousness is God himself, uncreate justice is God himself. who is the very squire and rule of all justice. Created justice is an effect of uncreate or divine justice in reasonable creatures. This created justice or righteousness may be defined generally, in such sort as the definition shall be alike common to all sorts thereof. Justice therefore or righteousness in general (as it agreeth to reasonable creatures) is a fulfilling of those laws which belong unto reasonable creatures: Our created justice, is our conformity with God's laws appertaining unto us. or is the conformity or correspondence of reasonable creatures with the laws appertaining and belonging unto them. It may be also defined on this wise: Justice is a conformity with God, or with the law of God: Or, it is a fulfilling of God's law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For justice or righteousness is the observance of the law: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as sin is the transgression of the law: & the name Righteousness is derived from Right, which is the law itself: and conformity with the law is righteousness itself. This we must know because we must be justified by the fulfilling of the law: & we must understand that the law is not abolished, but established, by the gospel. For the righteousness & justice of the Gospel is the fulfilling of the law: but doth not at all disagree from the law. Object. He that is just and righteous is conformed and agreeable unto the law. To justify is to make just. Therefore to justify is to make one agreeable unto the law. Answer. All this is granted: that is either in himself to be so, or in another. Now these are all one, the imputed righteousness or justice of an other, the righteousness, of the Gospel, the righteousness of faith. Wherefore to justify is, to assoil and absolve one from sin, for that justice or righteousness, which either is in himself, or in an other. This signification & meaning of the word is proved throughout the whole Epistle to the Romans: It was imputed to him for righteousness. 2 How manifold Justice is. Legal justice. Justice (we speak in general of created justice) is legal and evangelical. Legal justice is the fulfilling of the Law, performed by him, who is thereby said to be just: Or, it is such a fulfilling of the Law, which one performeth by his own obedience: or, it is a conformity in the Law, which is in him also who is called just. This legal justice either is in us, or in Angels, or in Christ, as he is man, as an accident inherent in his subject. evangelical justice is also a fulfilling of the Law, but is not in him who is called thereby just or righteous, but in another, and is only imputed unto him who is thereof called just: This is Christ's justice or righteousness performed for us; or that ransom of the Son of God imputed unto us by faith. evangelical justice, or the justice of the Gospel. It may be also defined briefly thus: evangelical justice is a conformity with the law performed by Christ, & imputed of God to us by faith. The legal justice is performed either by the obedience of the law, or by punishment: For the law necessarily requireth one of these. That which is performed by the obedience of the law, is either general or particular. The general, is an observing of all the laws which belong unto us; or it is an obedience according to all the laws unto us appertaining, 1. Thes. 4.11. Study to be quiet, and to meddle with your own business. General or Universal justice. perfect justice. This general justice is of two sorts: perfect and unperfect. The perfect is an external and internal obedience to all the laws belonging unto us. Or, it is a perfect both inward and outward conformity with the law of God. Deut. 27.26. Cursed be he that confirmeth not all the words of this law to do them. The imperfect or begun justice, Unperfect justice. is a conformity begun only and unperfect, even such a justice as doth not do all things, or not after that manner, which the law requireth. This unperfect justice is also of two sorts; Philosophical justice. the one Philosophical, the other Christian. The Philosophical, is a knowledge in the mind of God's law and virtues, unperfect, obscure, and weak, and whatsoever manner of purpose in the will and heart to do those things which are right and honest, according to that unperfect knowledge: and a directing and governing of their behaviour and manners according to the laws. Christian justice. The Christian, is regeneration, or a knowledge of God and his law, unperfect indeed, yet more notable and perfect than the philosophical, and to be perfected after this life: rising from faith and the love of God, kindled in the hearts only of the regenerate, by the virtue and operation of the holy ghost through the gospel, and joined with an earnest and serious inclination of the will and heart to obey God according to all his commandments. The particular justice, Particular justice. Commutative justice. is that virtue which giveth to every one his own: and is of two sorts, Commutative or exchanging, and distributive. The Commutative observeth equality of things and prices in exchanges and contracts or bargains. The Distributive, Distributive justice. observeth a proportion in distributing offices, goods, rewards, punishments, giving rewards and punishments agreeable and proportionable unto the persons. There is also an other division of justice, namely, justice of the person and of the cause. Of the person, and of the cause. justice of the person, when a person is just and agreeable to the law. Of the cause, when he hath a just and good cause in any controversy, whether the person himself be good or bad. 3 In what justice differeth from justification. Justice is the very conformity itself with the law, and the fulfilling of the law, and the thing whereby we are just before god: which is the very satisfaction of Christ performed on the Cross. justification is the application of that justice, What justification is. and by this application, the thing whereby we are just, even that justice and satisfaction of Christ, is made ours: and except that be made ours, or applied and imputed unto us, we cannot be just: as neither the wall is made white, except whiteness be applied unto it. For even in like manner doth justice differ from justification or justifying, as whiteness from whitening, so application and imputation are not all one: for imputation is not extended so far as application. For God alone doth impute: but we also do apply unto us. Now justification is divided in like sort as is justice. Legal justification. For there is one Justification legal, which is a working of that conformity with God, or with the law of God in us, when as we are regenerated. There is another justification evangelical, which is an application of the evangelical justice unto us, evangelical justification. but not a transfusion of the qualities into us: or, it is an imputation of another's justice, which is without us, & an assoiling and absolving of us in judgement. Psal. 143.2. In thy sight shall none that liveth be justified. Therefore that justice, whereby, being applied and imputed unto us, we are justified, is not in us, but without us. 4 What is our justice. Our righteousness is Christ's satisfaction, which consisteth in his whole humiliation. OUR justice or righteousness, that is, the justice or righteousness of the Gospel, whereby we are just in the sight of God, is not our conformity with the Law: but it is Christ's satisfaction performed unto the Law for us, or the punishment, which he sustained for us, and so his whole humiliation (that is, his taking of flesh, his undertaking of servitude, penury, ignominy, and infirmity: his suffering of that bitter passion and death: all which he did undergo for us, but willingly) and that humiliation and satisfaction freely of God imputed unto us his faithful and believers. 1. Corinth. 2.2. I esteemed not to know any thing among you, save Jesus Christ and him crucified. Coloss. 2.10. Ye are complete in him. Rom. 5.19. By the obedience of one shall many be made righteous. Isai. 53.5.6. With his stripes we are healed. The Lord hath laid upon him the iniquity of us al. Now that Christ might perform obedience and satisfy for us, it behoved him to be our Mediator, being by himself just and holy. Heb. 7.26. For such an Highpriest it became us to have, holy, harmless, undefiled, separate from sinners, and made higher than the heavens. All these things are true perfectly & wholly in Christ. For he hath perfectly fulfilled the Law for us 1. by the holiness of his human nature. 2. Phil. 2.8. by his obedience: for he became obedient unto the death, even the death of the cross: And the former fulfilling of the law, namely, the holiness of Christ's human nature, was requisite for the other, even for his obedience. This obedience & satisfaction of Christ is our satisfaction, & our proper justice, for which we please god, for which we are received into favour with God the Father, and which is imputed unto us. That former fulfilling of the Law is indeed imputed also unto us, namely the humiliation and justice or righteousness of Christ's human nature, that we may be reputed holy before god: but this holiness of Christ is imputed unto us for his obedience or satisfaction sake: because he satisfied for us gods justice, in sustaining eternal punishment and pains, which we should have sustained everlastingly. Hence is it, that the effusion of Christ's blood (as being the complement and consummation of Christ's satisfaction) is only said to be our justice and righteousness. 1. joh. 1.7. The blood of jesus Christ cleanseth us from all sin, that is, not only from that which is past, but also from that which is to come. Objection. The sins for which Christ hath satisfied cannot hurt, but christ hath satisfied for sins past and to come. Therefore sins past and to come cannot hurt us. Answer. Now knit and force this reason, that we may see whither it tendeth. Reply. That which hurteth not we need not to eschew: sins to come hurt not: therefore we need not beware of sins to c●me. Auns. 1. The Minor is false: For god is offended with sins, which is the greatest hurt: and further, sins bereave us of that conformity with God, & purchase bodily pains unto the faithful. But we are to distinguish between these questions. 1. How a reasonable creature may be just before god. 2. H●w man, being a sinner, may be just before god. 3. Whether a reasonable creature may merit or deserve aught at gods hands. To the first question, we answer, That a reasonable creature may be just before God by the conformity with the law inherent in him, as blessed men and Angels are just. To the second, That man, being a sinner, is just by the imputation only of Christ's merit: and of this question is our speech, when we speak of justification. To the third, That no reasonable creature can deserve aught at gods hands. Luk. 17.10. When ye have done all, say, We are unprofitable servants. For neither is Christ's obedience verily any merit, in this respect, as if any good came to God by it, but in respect of the dignity of the person, because it was Christ that suffered, it is called merit. But a man, which is a sinner, cannot be just before God. 1. Because before his justification his works are corrupt. 2. Also after his justification the works of a man, which is a sinner, are unperfect. 3. And when they are perfect, as in the life to come they shall be, yet can we not satisfy for the sins past: for we own those works, when we do them. 5 How Christ's satisfaction is made our justice and righteousness: THIS question is adjoined, because it seemeth absurd that we should be justified by that which is another man's, Christ's satisfaction made ours two ways. 1 By God imputing it or applying it unto us. and not ours. The satisfaction or justice of Christ is made ours, or applied unto us, two ways, that is, by a double application. The former application is Gods, who in respect of that fulfilling of the Law performed by christ, accepteth us, and apply the same unto us; that is, he imputeth it, no less than if we had never sinned, or at least had paid and suffered sufficient punishment for our sins. For albeit to justify signifieth to make just, yet in the Church it signifieth another thing, and is taken in another sense. Or god doth apply it, when he imputeth the fulfilling of the Law performed by Christ unto us, even as if it were performed by us, neither will at all punish us. But to impute, is, to accept Christ's satisfaction, performed to this end, that it might be our justice & righteousness. 2 By ourselves, applying it unto ourselves. We then also apply unto us the fulfilling of the Law performed by Christ, when we are steadfastly persuaded, that God doth impute, apply & give it unto us, and for it reputeth us for just, absolving us from all guilt. Without this application the former is not at all: and this latter is also from God. For God first imputeth unto us Christ's satisfaction; then he engendereth faith in us, whereby we may apply the same unto us. Whence also it appeareth, that God's application doth go before, & is the cause of our application, which is of faith; albeit his is not without ours; as christ also saith, joh. 15.16. Ye have not chosen me, but I have chosen you. Moreover we may then be assured and certain that the righteousness or satisfaction of Christ is imputed unto us of God, When we may be assured of Christ's satisfaction imputed unto us. when we earnestly desire the grace of God, and feel the holy ghost to work in us a true confidence in the Mediator of the faithful. That which we have now spoken of both applications, both gods, and ours, doth manifestly show what is meant in this place by justifying: Which is, that, to justify, is not, to make one just who is unjust: but to repute him for just and righteous who is unjust, and to absolve the unjust and unrighteous from all guilt, and not to punish him, and this for another's justice and righteousness imputed by faith unto us. Objection. But to justify is to make one just who is unjust. Answer. This indeed is true, in general, but in the Church it is taken otherwise. For the legal justification, is a working of justice and righteousness in us, as in one subject. But the justification of the gospel, whereof we speak here, is a far diverse thing. For the subject of that justice and righteousness, which is made ours by the Gospel's justification, that is, whereby being applied by faith unto us we are reputed just and righteous, is Christ himself: and we are only the object of this justice, and the matter about which it is conversant, but the matter wherein it is inherent is Christ only. 6 Why Christ's satisfaction is made ours. THE perfect fulfilling of the Law performed by Christ for us is made ours or applied unto us, The cause of Christ's satisfaction applied & imputed, is in God only, not in us. through the alone and free mercy of God, as who from everlasting did predestinate us, and freely choose us, to whom he might apply of his mere grace by faith that justice and righteousness at his appointed time. Wherefore all imagination and affirmation of merit is to be taken away, as which fighteth with the grace of God, and is a denial of his divine grace. For the grace and mercy of GOD is the only cause of both applications. He of his goodness infinite and passing measure, apply Christ's merit unto us, and maketh that we also may apply the same unto us. The cause therefore, why this application is wrought, is in God alone: but not at all in us, that is, it is neither any thing foreseen in us, neither also our apprehension and receiving of this justice. For all the gifts and graces which are in us, are effects of the application of Christ's merit: and therefore that merit of Christ is no way applied unto us for the works sake which we do, but this is done, as the Apostle teacheth Ephes. 1.5. according to the good pleasure of his wil Whereupon also it is said, 1. Cor. 4 7. What hast thou that thou hast not received? And Ephes. 2.8. By grace are ye saved through faith, and that not of yourselves: it is the gift of God. And here it is to be observed, that, to be saved by the grace of God, and to be justified by faith, are not all one: for that signifieth the impellent or motive cause in God: this the instrumental cause in us, whereby we apprehend the righteousness of Christ imputed unto us. Christ is in respect of our justification, 1. As the subject & matter wherein our justice is. 2. As the impellent cause, because he obtaineth it. 3. As the chief efficient, because he together with his Father doth justify us: and 4. Because he giveth us faith whereby we believe and apprehend it. The mercy of god is, as the impellent cause thereof in GOD. Christ's satisfaction is the formal cause of our justification, giving the very life and being unto it. 7 Why Christ's satisfaction is made ours by faith only. Faith the apprehensive instrument of Christ's satisfaction. CHRIST'S satisfaction is made ours by faith alone: 1. Because faith is the only instrument which apprehendeth Christ's satisfaction. 2. Because the proper act & operation of faith, and not any other act of virtue, is the application or apprehension of Christ's merit: yea, faith is nothing else than the acceptation itself, or apprehension of another's justice, and of the merit of Christ. 3. It is done by faith only: because we are justified by the object of faith only, to wit, by the merit of Christ alone, besides which there is no justice of ours, nor any part thereof. For we are justified freely for Christ's sake, without works: There is nothing which is our justice and righteousness before God, neither in whole, nor in part, besides Christ's merit: only by receiving and believing another's justice, and not by working we are justified. Not by working, nor by meriting, but by apprehension and acceptation only we are just and righteous. Wherefore we are justified by faith only; by faith, as Saint Paul speaketh, as by a mean and instrument: but not for faith, as the Papists say, who will admit both these manners of speaking, as if faith were indeed the application, whereby we apply unto ourselves Christ's justice, but were also besides a certain work or merit, whereby we merit to be just. Now the exclusive particle (only) is added, that whatsoever merit of ours may be excluded and faith understood with relation and respect to Christ's merit, which is our justice: That so the sense may be: Christ's merit justifieth us, and not faith itself: that which is apprehended doth justify us, and not the instrument which doth apprehend. Nevertheless, this proposition, We are justified by faith, may be understood also without relation, to wit, we are justified by faith, as by a mean. But this proposition of the Apostle, Faith was imputed to him for righteousness, and other the like are necessarily to be understood with a relation unto Christ's merit and justice. Faith was imputed unto him for righteousness, as faith is the apprehending instrument of righteousness apprehended, faith being as it were the hand wherewith the justice of Christ is received: and by this means faith is wholly excluded from that which is received by faith; unto which nature notwithstanding of faith it were repugnant, That For faith we should be just and righteous. For if for faith; then faith were now no longer an acceptation of another's righteousness, but were a merit and cause of our own justice, neither should receive another's satisfaction, which now it should have no need of. Objections against this Doctrine of justification. 1 Objection. We are justified by faith. Faith is a work. Therefore we are justified by the works thereof, that is, by the merit of faith. Answer. First the consequence of this reason is denied, because more is in the conclusion than in the premises: of which premises this only followeth. That by that work we are justified, as by an instrument or mean, not as an impellent cause. Now it is one thing to be justified by faith, that is, to be justified, (faith only being the mean to receive it) by the blood of Christ: and it is another thing to be justified for faith, that is, for the merit of faith. 2. The kind of affirmation is diverse: for in the Mayor, faith is understood with relation to Christ's merit, in the Minor it is taken absolutely and properly. 2 Objection. Justice is that whereby we are formally or essentially just. Faith is justice. Therefore we are by faith formally and essentially just. Answer. The consequence of this reason is to be denied, because the kind of affirmation is divers. For the Mayor is meant properly; but the Minor * Per Metalepsin. figuratively, one thing being taken for another, faith for the object of faith, which is Christ's merit and justice. 3 Objection. Faith is imputed for righteousness, as Paul saith. Therefore for faith we are righteous. Answer. This is also figuratively understood: because by faith, which is imputed for righteousness, is correlatively understood the object of faith, unto which faith hath relation. For Christ's merit, which is apprehended by faith, is properly our justice, and this merit of Christ is the formal cause of our justice. The efficient of our justice is God, applying that merit of Christ unto us. The instrumental cause of our justice is faith. And therefore this proposition▪ We are justified by faith, being legally understood with the Papists, is not true, but blasphemous: but being taken correlatively, that is, evangelically, with relation to Christ's merit, it is true. For the correlative of faith is the merit of Christ, which faith also as a joint-relative or correlative respecteth, and as an instrument apprehendeth. 4 Objection. That which is not alone, doth not justify alone: Faith is not alone. Therefore faith doth not justify alone. Answer. Here is a fallacy of composition, the reason being deceitfully composed. For the word alone, is composed and joined in the conclusion with the predicate, which is the word justify: but in the premises or antecedent, it is joined with the verb is. The Argument is true, if in the conclusion alone be not sundered from the verb is, or from being, which is the participle of is, but be joined with it, on this wise: Faith therefore doth not justify alone, that is, being alone. For if it be so understood, the argument is of force: for faith is never without works as her effects. Faith justifieth alone, but is not alone, when it justifieth, having works accompanying it, as effects of it, but not as joint-causes with it of justification. 5 Object. That which is required in those who are to be justified, without the same faith doth not justify. Good works are required in those who are to be justified. Therefore without good works faith doth not justify. Auns. The particle without is ambiguously & doubtfully taken: for in the Mayor it is taken thus; Faith without it, that is, being without it, doth not justify: So that the same fallacy is in this objection which was in the former. The Minor also of this objection is more at large to be explained. In them who are to be justified more things are required, but not after the same manner. Faith is required in them who are to be justified, as an instrument apprehending another's justice. Good works are required in them, not as a cause of justification, but as effects of faith: and as it were a testimony of their faith and thankfulness. For faith is not without her fruit. Now to apply the merit of Christ is the proper act of faith, but other good works are not so, though they also proceed from faith: Wherefore also the apprehension of Christ's merit is after another manner required in them that are to be justified, than are other good works. For faith with this her proper act (without which faith cannot be considered) is required as a necessary instrument, whereby we apply Christ's merit unto us. But good works are not required, that by them we may apprehend Christ's merit, and much less that for them we should be justified: but that by them we may show our faith, which without good works is dead, and is not known but by them. Whatsoever is necessarily coherent with the cause, that is not therefore necessarily required to the proper effect of that cause: but good works, although they are necessarily coherent and joined with faith, yet are they not necessary for the apprehension of Christ's merit, that we should over and beside faith, by them also apply the same unto us. 6 Objection. The Messiah bringeth everlasting justice and righteousness. Jmputed righteousness is not eternal. Therefore we are not thereby justified. Answer. It is said that Christ's righteousness shall be an everlasting righteousness; but after a diverse manner. For in the life to come we shall be just after another manner, than in this life. For although we shall then be just by the same righteousness, even by the righteousness of Christ imputed unto us: yet with this shall also the legal justice and righteousness be continued, so that then also by the legal righteousness we shall be perfectly just, because now only we are, as concerning that, but in part and beginning just. Each justice, both the justice of the Law, and the justice of the Gospel, is eternal, by continuation: And the justice and righteousness of the Gospel, that is, the justice of Christ imputed unto us, is eternal by continuation of the imputation: The justice of the Law is eternal by continuation of good works, even as it is continued by good works, first, and beginning in this life, until at length after this life it be perfected, and become perfect, and so continue to all eternity. 7 Objection. Knowledge doth not justify. Faith is a knowledge. Therefore faith doth not justify. Answer. Knowledge alone, doth not justify. But justifying faith is not a knowledge only, but also a confidence and sure persuasion, whereby as a mean we apply Christ's merit unto us. And furthermore, Knowledge and this sure persuasion are much different. Knowledge is in the understanding: but this is in the will. Therefore a sure persuasion or confidence is not only a knowledge of a thing: but also a will and purpose of doing or applying that which we know, or of resting in it, so that we are thereby secure, and take joy of heart therein. 8 Objection. Saint james saith, cap. 2.24. Ye see then how that of works a man is justified, and not of faith only. Answer. 1. He speaketh of that justice, whereby we are justified through our works before men, that is, are approved just, or are found to be justified: but he speaketh not of that justice whereby we are justified before God, that is, whereby we are reputed of God just for unjust. For he saith in the same chapter: Show me thy faith by thy works, and I will show thee my faith by my works. 2. He speaketh not of a true or lively faith, but of a dead faith, which is without works. 9 Objection. Evil works condemn. Therefore good works justify. Ans. 1. These contraries are not matches: for our evil works are perfectly evil; our good works, are imperfectly good. 2. Although our good works were perfectly good, yet should they not deserve eternal life, because they are debts. Unto evil works a reward is given by order of justice: unto good works not so, because we are obliged and bound to do them. For the creature is obliged unto his creator, neither may he of the contrary bind god unto him by any works or means to benefit him. 10 Object. Saint john saith 1. joh. 3.7. He that doth righteousness is righteous. Therefore not he that believeth. Ans. 1. He is righteous before men, that is, by doing righteousness, he declareth himself righteous to others: but before god we are righteous, not by doing righteousness, but by believing. 2. He showeth there not how we are righteous, but what the righteous are, when he saith, that he that is regenerated, is also justified. 11 Objection. Christ saith, Luk. 7.47. Many sins are forgiven her: because she loved much. Therefore good works are the cause of justification. Ans. 1. Christ here reasoneth from the latter to the former, from the effect which cometh after, to the cause which goeth before. Many sins are forgiven her: Therefore she loved much: and because there is a great feeling in that woman of the benefit, it must needs therefore be that the benefit is great, and many sins are forgiven her. That this is the meaning of Christ's words, appeareth by the parable which he there useth. 2. Not every thing that is the cause of consequence in reason, is also the cause of the thing itself which followeth in that consequence of reason. Wherefore it is a fallacy of the consequent, if it be concluded, Therefore for her love many sins are forgiven her. For the particle (because) which Christ useth, doth not always signify the cause of the thing following: It followeth not, The Sun is risen, because it is day: Therefore the day is cause of the rising of the Sun: the contrary rather is true. 12 Objection. That which is not in the Scripture, is not to be taught, or retained. That we are justified by faith only, is not in the Scripture, neither the words themselves, nor the sense of the words: Therefore it is not to be retained. Answer. To the Mayor we say, That which is not in Scripture, neither in words nor in sense, is not to be retained. But, that we are justified by faith only, is contained in Scripture, as touching the sense thereof: For we are said to be justified freely, Rom. 3.27. Gal. 2.16. Eph. 2.8, 9 Tit. 3.5. 1. john. 1.7. without the works of the Law: by faith, without merit: Not of any righteousness which we have done: The blood of Jesus Christ cleanseth us from all sin. Therefore no work shall be meritorious: If no work, Therefore are we justified by faith only apprehending Christ's merit. Wherefore we are necessarily to retain the particle (only) 1. That all merit either of faith or our works may be removed from this work of our justification. 2. That it may be showed that faith, not the merit of faith, is necessarily required to justice, because the justice or merit of Christ is given by faith only, and by this mean alone we receive that justice and righteousness. 13 Objection. If Christ hath satisfied for us, we shall not be justified freely, but for merit and desert. Answer. We are justified freely in respect of us, not freely in respect of Christ, whom the saving of us cost full dearly. 14 Objection. Reward presupposeth merit; So that where reward is, there is also merit. For reward and merit are correlatives, whereof if one be put, the other is put also: But everlasting life is proposed as a reward for good works; therefore also the merit of good works is everlasting life. Answer. The Mayor is sometimes true as concerning creatures, as when men may merit or deserve of men. But neither always among men doth it follow that there is merit, where there is reward. For men also oftentimes give rewards not of merit or desert. Now it is unproperly said of God, that he proposeth eternal life unto our works, as a reward: for we can merit nothing at God's hands by our works. But for this cause especially doth God say, that he will give a reward to our works, thereby to show that good works are grateful and pleasing unto him. 15 Objection. That which is not required unto justification is not necessary to be done. Good works are not required unto justification. Therefore it is not necessary to do them. Answer. The Mayor is false, if it be meant generally: because we ought to do good works in token of thankfulness. But if the Mayor be meant particularly, than nothing can be concluded, the premises being mere particular: now good works are as an effect without which the cause, to wit faith, cannot be. Therefore good works verily are necessary, but not as any cause or merit of justice. 16 Objection. He that is justified by two things, is not justified by one only. But we, besides that we are justified by faith, are justified also by the merit and obedience of Christ: therefore not by faith only. Answer. He that is justified by two things, is not justified by one only, that is, after one and the same manner. But we are justified by two things, after a diverse manner. For we are justified by faith, as by an instrument apprehending justice: but by the merit of Christ, as by the formal cause of our justice. 17 Object. Doctrine which maketh men profane, is not to be delivered. But this doctrine, that we are justified by works, maketh men profane. Therefore it is not to be delivered. Ans. If it should so fall out with any man, it were but an accident. Reply. Even those things which fall out to be evils by an accident are to be eschewed: But this doctrine maketh men by an accident evil: Therefore it is to be eschewed. Answer. Those things which fall out to be evils by an accident are to be eschewed, if there remain no greater cause, for which they are not to be omitted, which by an accident make men evil. But we have greater causes, why this doctrine ought to be delivered. 1. The commandment of God. 2. Our own salvation. 18 Objection. Christ hath brought us eternal justice. This applied justice is not eternal: Therefore this is not our justice, but God himself is our justice. Answer. The Lord is our justice, that is, our justifier. But that our applied justice is eternal, hath been showed before; because the imputation thereof is continued to all eternity. That justice also of the Law which is begun in us in this life, shall be continued, and perfected in the life to come. But that justice which is God himself is not in us: because so God should be an accident to his creature, and become justice in man. For justice and virtue are things created in us, not the essence of God. Moreover Osiander, who objecteth this, doth not discern the cause from the effect. As we live not, or are wise by the essence of God (for this is all one, as to say, that we are as wise as God) so also we are not just by the essence of God. Wherefore nothing is more impious than to say, That the essential justice of the creator is the justice of the creatures: for thereof it would follow, that we have the justice of God, yea the very essence of God. The cause must be discerned from the effect, increate justice from created justice. 19 Objection. Where sin is not, there is no place for remission or imputation. In the life to come sin shall not be. Therefore no place there for remission or imputation. Answer. In the life to come shall not be remission of any sin then present, but the remission which was granted in this life shall continue and endure for ever. And that conformity also which we shall have with God in the life to come, shall be an effect of this imputation. 20 Objection. Ten Crowns are part of a hundred Crowns in payment of a debt. Therefore good works also may be some part of our justice. Answer. There is a dissimilitude: because ten Crowns are a whole part of an hundred Crowns. But our works are not a whole and perfect part. 21 Objection. It is said that Phinees work and deed was imputed unto him for righteousness. Answer. The meaning of the place is; That God did approve his work: but not, that he was justified by that work. Why we are justified by Christ's merit only. We are justified by the merit of Christ only, 1. For his glory; that his sacrifice might not be extenuated and made of less value 2. For our own comfort; that we may be assured, that our justice doth not depend upon our own works; but upon the sacrifice of Christ only: otherwise we should lose it a thousand times. Why we are not justified partly by faith, and partly by works. Gal. 3.10. We are justified not partly by faith, & partly by works, 1. Because works are unperfect, and therefore our justice also should be then unperfect. Cursed is every man that continueth not in all things which are written in the book of the law to do them. 2. Although they were perfect, yet are they due and debt: So that we cannot satisfy for an offence passed by them. When ye have done all that ye are commanded, say, we are unprofitable servants. 3. They are Gods works, who worketh them in us. 4. They are temporary, neither have any proportion with eternal blessings. 5. They are effects of justification; therefore no cause. 6. They are excluded, that we might not have, whereof to glory. 7. If they were part of our justification, our conscience should be destitute of stable and certain comfort. 8. Christ should have died in vain. 9 We should not have the same way to salvation. 10. Christ should not be a perfect Saviour. Why our works are unperfect, & therefore cannot merit. Now our works are unperfect, 1. Because we omit many things which we should do, and do many things which we should not do. 2. Because we blend and mingle evil with that good which we do; that is, we do good, but we do it ill. The things are good which we do, but the manner after which we do them is not good. OF SACRAMENTS. THE Sacraments are a part of Ecclesiastical ministery. And as touching Ecclesiastical ministery the questions are, 1. What is the use of the ministery. 2. What are the parts thereof. 3. In what those parts agree and accord. 1. The chief and last use of the ministery of the Church is, that we being brought to Christ, may be confirmed and assured of God's will, that is, that it teach us the will of God, exhort us to embrace God's blessings and benefits, and ascertain us of the continuance of the same. 2. The parts of the ministery are the Sacraments, and the word. 3. The Sacraments so accord and agree with the word, that whatsoever is promised us in the word, of the obtaining of our salvation by Christ, the same the sacraments, as signs and seals, annexed to the word as it were unto a Charter or letters patent, confirm unto us more and more, thereby to help and relieve our infirmity. Whereby also it is apparent, that the chief use of the sacraments to, is, in respect of God, the confirmation of our faith, like as also the ministers themselves, whatsoever they do in respect of their ministery, that they especially do, to declare and confirm gods will unto us. Objection. It is said, That the spirit and the Word work faith in us, and the sacraments nourish it being wrought. These three therefore differ nothing one from an other. Answer. First, The Holy Ghost worketh and confirmeth faith in us, as the efficient cause thereof, the Word & sacraments as Instrumental causes. 2. The Holy Ghost also can work faith in us without them: But the Word & Sacraments without the holy Ghost can work nothing. 3. The holy ghost wheresoever he dwelleth, is effectual in working: The word & Sacraments are not so. These things briefly were first to be spoken in general concerning the ministery. It remaineth, that we now in few words entreat Of the Sacraments, which are the other part of the ministery of the Church. The right and direct method of interpreting this doctrine of the Sacraments, requireth, that first we speak of the Sacraments in general. And this way may we not unfitly entreat in special of the Supper and Baptism, to wit, if we take in declaring each Sacrament in special, the same questions, and that course and order of the same questions, which we must observe and follow concerning the Sacraments in general: and lastly, if we apply those testimonies which speak of the Sacraments in general, to the handling and declaring of the Sacraments in special. The chief Questions concerning the Sacraments. 1 What Sacraments are. 2 What are the ends of Sacraments. 3 In what Sacraments differ from Sacrifices. 4 In what they agree with the Word, & in what they differ from it. 5 How the Sacraments of the old & new Testament agree. 6 What Sacramental union is. 7 What the things differ from their signs. 8 What forms of speaking of the Sacraments are usual to the Church and Scripture. 9 What is the lawful use of the Sacraments. 10 What the wicked receive in the use thereof. 11 How many Sacraments there are of the new Testament. 1 WHAT SACRAMENTS ARE. The original of the word, Sacrament. THAT we may know what Sacraments properly are, the name itself of Sacrament is first to be considered. Among the ancient Romans this word, Sacrament, signified a solemn form of an oath taken in war, which they called a military Sacrament, so called of Sacrando, that is, of sacring or consecrating them, because by that oath every one was consecrated or destined to this captain, and not to any other to serve him. Hereof it is that some will have these ceremonies, instituted by God, therefore to be so called, for that as soldiers did oblige and bind themselves by that military Sacrament unto their captain, so we bind ourselves unto our captain Christ, by a solemn oath, in the presence of god, Angels and men. This truly is not unapt or unmeet metaphor: but yet I think rather that the original of this name came from the old Latin Translations, in which wheresoever the word mystery is used in the new Testament, for the same they commonly in Latin put the word Sacramentum. Now mystery cometh from a Greek verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to institute, instruct, or initiate one in holy matters, or matters of religion. But that Greek verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is derived from another which is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to shut, because (as Eustathius saith) they, who were initiated or entered in holy rites, were to shut their mouth, & not to utter those things which were secret. Now a mystery is said to be, either a secret thing itself, or the sign of a secret thing, or that which hath a secret signification, which none understand but they who are initiated in holy rites. By a sign, we understand an external and corporal thing and action, or a ceremony instituted and ordained by God, which betokeneth a certain internal thing and spiritual. Which the Grecians call a mystery; and is otherwise called of Divines a Sacrament. And some such signs god always would have to be extant in his Church, whereby the good will of God towards men might be recorded and made known, that men of the other side might declare and show their faith towards God, and other duties of piety and godliness. Sacraments therefore are so called mysteries, because they have a secret signification, which none understand but they who are initiated and instructed concerning the substance of sacred matters, or the points of Christian Religion. Having seen now what the name of Sacrament signifieth, it resteth, that we consider the thing itself, and define what Sacraments are. The definition whereof is this. Sacraments are sacred signs and seals object to our eyes, The Definition of sacraments. ordained and instituted by God, that by them he might the more declare and seal the promise of his gospel unto us. The parts of this definition are in number three: The first part appertaineth to the kind of Sacraments, the latter two to their difference. To the kind, whereof they are, it appertaineth, that they are sacred signs & seals, that is, divine, The sacraments are sacred seals. & signifying or betokening sacred things, such as belong to god's worship and the salvation of men. A sign and a seal differ one from the other, as a general thing from a thing more special. For every seal is a sign, but not every sign a seal. A seal certifieth and confirmeth a thing: A sign only showeth it. A sign is a thing signifying somewhat else than that which it showeth to the senses: or, a sign is that, whereby the understanding understandeth some things else, besides the sign itself. So words are the signs of things. Moreover signs are of two sorts: some are only signifying, others are confirming also, that is, such signs, as whereby we reason & conclude also of the thing which they signify, neither only understand by them, what they signify, but also argue and reason from them, so that we are not left in doubt or uncertain, whether that be true or false, which they signify. Sacraments therefore serve in the same steed, that pledges do: for both they signify that there is some thing promised unto thee, & withal they assure and confirm the same unto thee, in regard whereof it is also added, that they are seals. Now these signs and seals are called sacred and holy, because they are given us of God. For holy and sacred things are of two sorts, 1. Those things which God performeth unto us. 2. Those things which we perform unto God. These signs are said to be object to our eyes, that is, visible: because they ought to be such, seeing they are to signify things invisible. Moreover they must be such, because they must be stays & props of faith, & be perceived by the outward sense, that the inward sense may thereby be moved. For that which thou seest not, is no sign. And he that maketh a sign to be invisible, doth imply a contradiction, & speaketh contraries. For not the signs signifying, but the things signified are invisible. Whence it is, that the ancient writers define a sacrament thus: A sacrament is a visible sign of invisible grace. By the sacraments God sealeth unto us his promise. To the difference of sacraments (whereby they have their several being as it were, and are different from other sacred things) appertain these two properties. 1. That they are ordained and instituted by God 2. That they are instituted to this end, that God may by them seal & assure unto us his promise. And that these signs were instituted of God alone, it is certain. For as God alone pronounceth concerning his will, & teacheth us the same, and giveth us his promise of grace; so he alone assureth and confirmeth this promise unto us by his sacraments. Wherefore God alone hath authority to institute and ordain a sacrament. And this institution of sacraments Containeth two things. God only may ordain a sacrament. 1. The appointing and commanding of the rite and ceremonies: 2. The promise of grace annexed to this rite, whereby God promiseth that he will give the thing signified unto such as lawfully and rightly use the sign. And these things are proper to God alone. For as the receiving into grace and favour, and remission of sins belongeth to god alone: So also doth the promise thereof. And as god alone suiteth & appointeth unto himself his public worship, so he alone is able to confirm unto us by his public worship, and ministery, & by his sacraments, the promise of grace, that is, the promise of receiving all blessings & benefits necessary to salvation, which are signified & confirmed by the ceremonies and rites of sacraments. Wherefore mention is also made of the promise in the definition of sacraments, that so that difference of sacraments may be the better perceived & discerned: because god hath given to men testimonies also of other things. This promise of grace the scripture calleth also the promise of the Gospel: because god doth especially and chiefly in the gospel promise it unto us. And further he declareth the same being promised in the gospel, and showeth it more clearly by sacraments: and this, by reason of the analogy, proportion and similitude, which the signs have with those things which are signified by those sacramental signs. For as a similitude declareth and explaineth that whereof it is a similitude, so the sacraments declare that, whereof they are sacraments. And as a true similitude is not understood, except the analogy of the similitude be understood: so neither are the sacraments; except we understand the analogy and proportion which they have with the thing signified. Neither doth god by his sacraments only declare the promise of the gospel, but also sealeth the same unto us. 1. Because god when he speaketh with us, whether it be by his word, or by a sign, is always alike true. And therefore he assureth and maketh us certain of his will, both by his word and by his sacraments. 2. Because sacraments are seals and pledges annexed to the promise, which who so useth rightly, that is with true faith & repentance; unto him those pledges and seals seal and confirm most assuredly, that he shall be partaker of the things themselves signified, which are spiritual. 2 What are the ends of Sacraments. THE chief and principal end of sacraments is contained in their definition, namely, 1 Sacraments are ordained to be seals of gods covenant. to be signs of the covenant, that is, that God may testify that he doth in a lawful and right use of them bestow the thing promised, and so may confirm our faith, instruct us by his Sacraments, and by them exhort us to receive and embrace the blessings purchased by Christ, and further seal by those sacraments these benefits & blessings of christ unto us; (& this, 1. Because sacraments are signs. 2. Because they are pledges having a promise:) and lastly that by these signs and pledges of God's favour towards us, the holy Ghost may effectually move our hearts, no less, than by the word. The second end, is the distinguishing of the church from Paynims and all other sects whatsoever. 2 To distinguish the Church from others. For God will have his Church to be beheld in the woorld, and to be known by these sacred signs, as Soldiers are known by their military tokens, & sheep by those marks which their shepherd seareth in them. He willeth the jews to be circumcised, & Christians to be baptised, he interdicteth aliens & strangers, and excludeth them from eating of the Paschal Lamb. God will have his kingdom discerned from the Synagogue of Satan, for these two causes. 1. For his own glories sake. 2. For our comfort and salvation. For as he will not have himself shuffled and mingled with Idols: So neither will he have his people shuffled and mingled with the kingdom of the Devil. 3 To profess & testify our thankfulness. The third end, is the profession and testification of our thankfulness and duty towards God, which is that bond, whereby we are obliged unto Christ to be his people, as he is our God, to show true repentance, to believe in him, and to receive of him his benefits offered unto us. 4 To propagate and maintain the doctrine. The fourth is, the propagation and maintenance of the doctrine: because God will not have the use of his Sacraments to be without the word and explication thereof. 5 To give an occasion to the younger to inquire and learn the things by them signified. The fift is, an occasion thereby given to the younger sort to inquire what these things mean, and so an occasion also of explicating and preaching the benefits of Christ unto them. As also the Lord saith unto his people. Exod. 13.14. When thy son shall ask thee to morrow saying, what is this? Thou shalt then say unto him; With a mighty hand the Lord brought us out of Egypt, out of the house of bondage. 6 To be the bonds of mutual Charity. The sixth and last end is, that they may be the bonds of mutual dilection and love; because they who are entered into an association or confederacy with Christ the head of the Church, ought not to be at difference among themselves. 1. Cor. 12.13. By one spirit are we all baptised into one body. In like manner the Sacraments are the bonds of public meetings and congregations in the Church, 1. Cor. 11.33. When ye come together to eat, tarry one for another. 1. Cor. 10.17. For we that are many, are one bread and one body, because we are all partakers of one bread. Eph. 4.5. One God, one Faith, etc. But we can not settle among us this communion, neither maintain and continue it being once settled, neither profitably annunciate and show forth the death of the Lord, as long as we descent & jar among ourselves contentiously about the institution of the Sacraments. The Sacraments are pledges of that communion which Christians have first with christ, and then between themselves. 3 In what Sacraments differ from sacrifices. WE must hold and observe a difference between Sacrifices and Sacraments, Sacraments & sacrifices differ in their chief end that we may know what to do, when we come unto them. Now they differ in the principal & chief end. For sacraments are only ceremonies. Sacrifices may be ceremonies & moral works also, as the sacrifices of thanksgiving are our works towards God, whereby we yield due obedience and honour unto God; such are the sacrifices of praise and thankfulness. A sacrament, is gods work toward us, wherein he giveth some thing, to wit, the signs and the things signed; & wherein he testifieth of his offering & bestowing his benefits upon us. Or the distinction between them may be given thus: A sacrifice is a work, in which we yield some obedience and worship unto God. But a sacrament is a work, in which GOD giveth somewhat unto us: First, outward signs; Secondly, Things signified by them. The same things may be sacrifices and sacraments. A sacrament and a sacrifice may be sometimes together in one and the selfsame thing: but they are sacraments in respect of God, in respect of us sacrifices, and those only eucharistical and of thanksgiving. For there is but one only sacrifice propitiatory by the ransom of Christ offered for us on the cross. Objection. The Passover and other ceremonies of the old testament were both sacrifices and sacraments. Therefore sacraments do nothing differ from sacrifices. Answer. More is in the conclusion, than in the premises. Because this only followeth; That the same thing may be a sacrament & a sacrifice. So Baptism, & the Lords Supper are sacraments, & sacrifices: They are sacraments and that principally; because they are the work of god, who giveth us some thing in them, and doth therein testify his gift unto us. For in them he reacheth unto us certain Symbols and tokens by his ministers, as also by his ministers he speaketh by his mouth unto us: according as it is said, Luk. 10.16. He that heareth you, heareth me. So therefore every minister reacheth with his hand the sacraments unto us, and we receive them at their hands, as at the hands of God, if so we take them with reverence: but much more God giveth, and as it were reacheth with his hand unto us, in the lawful and right use of the sacraments, the things themselves which are signified by the sacraments. Furthermore, Baptism and the lords Supper are sacrifices, not indeed principally, but as they are our work, which we perform to God; that is, as we receive these signs, 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 from it. The sacraments a●d the word ag●●e. In exhibiting the same things unto us. THE Sacraments agree with the Word in these things, 1. Both exhibit the same things unto us. For by both god doth testify unto us his will, and by both he proposeth the same benefits, the same grace, and the same Christ unto us; neither doth God confirm or represent by his Sacraments any other thing, than he hath promised in his word; and they who seek for any other thing in the Sacraments than is prescribed in the word of god, frame & make Idols. 2. Both are from the holy Ghost, and so both also confirm and establish faith. 2 In proceeding 〈◊〉 the Holy G●ost 3 In being institu●●● & offered by God. 4 In being accomplished by God. 3. God suiteth both, God offereth both. 4. God accomplisheth both by the Ministers of his Church. For he speaketh with us in his Word by the ministers, and by the Ministers he offereth and giveth us these signs in his Sacraments. But the things themselves which are signified by these signs, the son of God immediately offereth unto us. He saith, Joh. 20.22. Receive the Holy Ghost. And john saith of him, Matth. 3.11. Indeed I baptise you with water to amendment of life; but he that cometh after me will baptise you with the holy Ghost and with fire. The Sacraments differ from the word in these things, 1. In substance & nature: They disagree, 1 In substance and nature. For first, Words signify according to the appointment of men, whom it pleased that things should so be expressed & signified. Signs signify according to a similitude, which they have with the things by them signified. Secondly, Words we hear, and read: Signs we perceive also by feeling, seeing, and tasting. Thirdly, Words signify only: Symbols and signs confirm also. 2. The Word of the promise and commandment is proposed without any difference, 2 In the persons, 〈◊〉 they are offered. to al. To the unregenerate, that they may either begin to believe and be regenerated, or may be left without excuse: to the regenerate, that they may the more believe and be confirmed. The Sacraments are given only to the members of the Church, whose faith is by them confirmed and preserved. The Word is preached to all at once: The Sacraments are given to every member of the Church severally: one is baptised after another. and the supper is ministered to one after another. 3. The Word is the instrument of the holy Ghost by which he beginneth and confirmeth our faith: 3 in their use. and therefore the Sacraments must follow the Word. The Sacraments are the instruments of the holy Ghost, by which he beginneth not, but only confirmeth our faith: and therefore the Word is to go before them. The reason of this difference is, because the Sacraments, without they be understood, never move. There is no desire after a thing which is not known. But yet in Infants the case is divers. For in them faith is begun by the holy Ghost, neither is confirmed by the Word, but by an inward working and efficacy; and they who are borne in the Church, to those in their infancy appertaineth the covenant and the promise. 4. The Word is necessary and sufficing unto salvation in them who are of an understanding age. 4 In their necessity. For faith cometh by hearing. But the Sacraments are not precisely and absolutely necessary unto all. For that saying of S. Augustine is most true. Not the want, 5 In their manner of working. 6 The word may be effectual without the sacraments, but not the sacraments without the word. 7 The word is confirmed by the sacraments. 8 The Word may not be preached unto Infants: some sacraments may be given them. but the contempt of them condemneth. 5. The Sacraments by gesture, the Word by speech declareth unto us the will of God. 6. The Word may be without the Sacraments, as both in private and public expounding of the scripture, and that effectually also, as was apparent in Cornelius, Act. 10. But the Sacraments cannot be so without the Word. 7. The Word is that which is confirmed by signs annexed unto it: the Sacraments are those signs whereby it is confirmed. 8. The Word is to be preached unto those only, who are of understanding, the Sacraments are to be given unto Infants as Circumcision and Baptism. Austin said, That a Sacrament is a visible Word: most briefly and most aptly expressed he both the agreeing & differing of the Word & Sacraments. For when he saith, That a Sacrament is a Word, he showeth in what the word & Sacraments agree, which is in that they teach the same. When he addeth Visible, he showeth the difference, that is, that they differ in rite & ceremony. 5 How the sacraments of the old and new Testament agree, and how they differ. The Sacraments of the old and new Testament, differ. 1 In rites. 2 In number 3. In signification. THey differ first in rites, whereof change & alteration was made at Christ's coming, that thereby might be signified the ceasing of the old Testament, & the beginning or succeeding of the new Testament. 2. They differ in multitude and number. There were more and more laborious, here fewer and more easy rites. 3. In signification. Those signified christ to come, these Christ that was come. The signification is diverse, as the circumstance of time is diverse, which the sacraments of the old and new Testament signify. For the sacraments of the old church, signified the time to come of christ which should come: our sacraments signify the time passed of Christ already manifested in the flesh. 4. In the persons whom they bound. 4. In binding and obliging men. The old bound only Abraham's posterity, ours bind the whole church of all nations & countries. 5. In continuance. 6. In clearness. 5. In continuance. The old were to endure but until the coming of the Messiah: the new until the end of the world. 6. In clearness. Those are more obscure and dark, because they signify things to be manifested: but these more clear and plain, because they signify things already manifested. They agree, 1. In the Author. 2. In substance. They agree, 1 In the author. 2. 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 sins, and the gift of the holy ghost, and that by christ alone. This is proved in the Epistle to the hebrews. Jesus christ yesterday, and to day, the same is 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. Corinth. 10.2. The Fathers under the Law were baptized in the cloud and in the Sea, and did all eat the same spiritual meat. Coloss. 2.11. By christ ye are circumcised with circumcision made without hands, that is, In Baptism we receive the same benefits, which they did in circumcision 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, & that it was no less signified & confirmed then unto them by the word and sacraments, than it is now unto us in the new covenant. Wherefore it is not only idolatry, to seek another communion of christ, than is in the word, but also to seek another communion of christ in the sacraments of the new Testament, than which was in the sacraments of the old testament. 6 What the sacramental union is. THE foundation or matter in the Sacraments are the rites & ceremonies or external visible actions instituted by God, which are performed by men after a certain & solemn manner, & are called by a relative or respective name signs or sacraments. The term respected or correlative, is Christ & all his benefits, or the internal spiritual working of God in us according to the promise of the gospel: this is called the thing signed or signified by the sacrament, because it is signified and confirmed by the outward rite. The relation itself that is between these, (which maketh both to become relatives, or respectives, being in their own nature absolute things,) is the order instituted by God, the signifying of a spiritual thing by a corporal thing, and the sealing of the thing signified. The correlatives are the things signified and the signs. Hereby now appeareth that this conjunction of things with their signs, or sacramental union, is not corporal or local. Now this union consisteth in two things. 1. In a similitude and proportion of the signs with the things signified. 2. In the joint-exhibiting or receiving of th● things, and in the lawful and right use. The faithful only, in the lawful and right use, receive the signs of the ministers, and the things signified of Christ: and when we so receive both, that is the sign, and the thing signified, the same is called sacramental union. For in these it consisteth, and not in a presence of the thing and the sign in one and the same place, and much less in any transmutation or transubstantiation. Sacramental union therefore is such, as agreeth to all sacraments: and such as was the union of Christ with the old sacraments, such is it also now. A sacrament, is a respective or relative word. The foundation we said to be a ceremony instituted by GOD: Christ or the communion of Christ and all his benefits, are the term. The relation is the ordination of that rite or ceremony to the thing signified, that is, both Christ himself, & his benefits, or the communion and participation of christ and his benefits. For in every sacrament are these two, the thing signified, and the signs. Now the thing and the sacrament differ, as the relative, and the correlative. As therefore the things cannot be without the sign: so if you take away the sign from the thing, it remaineth no more a sign, because the relation consisteth in the joining of things: As the master is no more a master, if he have no servant. Wherefore the things and their signs are distinguished, but not sundered and separated. Briefer thus: In every sacrament are the sign and the thing signified. The thing is christ himself and his benefits, or the communion and participation of christ and his benefits. The thing and the sacrament differ in this. The thing is not properly the sacrament, neither are the signs sacraments. The sign is not the thing: but if you take away the sign, the thing remaineth no longer, neither the sign, if you take away the thing. Therefore they are to be discerned, not to be sundered. Wherefore these two must be together, so that if one be taken away, the other remaineth no longer that, which before it was said to be. Of all this which hath been said we conclude, that there is a sacramental union and conjunction of the things & signs in sacraments; and it consisteth, ●. In a similitude whereby the thing is signified, shadowed, and represented. For if the signs have not a resemblance and similitude with the things, they are now no longer signs. 2 In the joint-receiving of the things and signs. In these consisteth the conjunction of the things and signs. 7 In what the things differ from the signs. THE signs differ from the things signified, 1. In substaunc●● The signs are corporeal, visible, earthly: the thin●●●●●uenly, invisible, spiritual. Objection. But the body of 〈◊〉 is a corporeal thing. Answer. By spiritual things are here meant those, which are through the working of the holy ghost received by faith only, and not by any part of our body. 2. They differ in the manner of receiving: the signs are received by the hand, mouth, and parts of the body, and therefore also of vn● 〈…〉 are received by faith only and the spirit, and therefore of the faithful only. 3 In the end or use. The things are given for the possessing of eternal life, they are eternal life itself, or some part thereof. The signs are received for the sealing & confirming of our faith concerning the things themselves promised. 4. The things signified are necessary, & are necessarily received of all the members of the true church: The signs are received of them only, who are able to receive them. The signs are diverse, the rites and ceremonies variable: the things are perpetual and the same in all sacraments. 8 What phrases and forms of speaking of the sacraments are usual unto the Church and scripture. THe forms of speaking of sacraments, are partly proper, Proper forms of speaking. & partly figurative. The proper are, 1. When the sacraments are called tokens, signs, seals, & those sealing & confirming unto us, that God will give those things which he hath promised. So Circuncision is a seal of the righteousness of faith. And it shall be a sign in thy flesh. 2. When unto the signs are expressly adjoined promises; namely, that we shall receive the things signified by them; as when it is said, Mar. 16 16. He that shall believe, & be baptised, shall be saved. A figurative or sacramental kind of speaking is, Figurative forms of speaking. 1. When the names of the things are given unto the signs: as the paschal Lamb called the passover. 2. Contrariwise, when the names of the signs are attributed to the things. 3. When the properties belonging to the things are attributed to the signs. As, the bread which we broke, is it not the communion of the body of christ? so baptism is said to wash away sins, to save, to regenerate. 4. When contrariwise, the properties of the signs are attributed to the things themselves. As, The rock was christ. We are washed by the blood of Christ. All these phrases of speech signify the same thing: which is, the promise of god adjoined to the ceremony; & this therefore, 1. Because the signs represent and seal the things. Baptism is the washing of regeneration. 2. Because the things & the signs are together received by the faithful, in the right use thereof. 9 What is the right and lawful use of Sacraments. THE right use of Sacraments is, In the right use of sacraments is respected, 1 The institution of Christ, which must be pure. 2 The persons receiving▪ who must be believers. 1. When the rites ordained by God are observed and not corrupted. The institution of Christ is to be retained pure, and uncorrupt: the additions of Antichrist are to be taken away, and those things which he took away, are again to be added. 2. When those persons use those rites for whom God hath ordained them. Wherefore the household of Christ only, that is, Christians, who by profession of faith and repentance are the Citizens of the Church, must use these rites. Act. 8 37. If thou believest with all thine heart, thou mayst be baptised. So also they are baptised of john. Matth. 3.6. who confess their sins. 3 The end for which they were instituted. 3. When the rites and Sacraments are used to that end, for which they were instituted. For it is not lawful to transform the rites to any other end or use, besides that whereunto they were ordained. 1. Because that is not to obey God's commandment. 2. Because if the signs be changed or converted to another use, or the covenant not kept, the consent of him that promiseth is lost, without which the sign or earnest confirmeth nothing. Wherefore the Sacraments without their right use are no Sacraments, but rather vain and fruitless spectacles, neither have they the nature of Sacraments: But the right and lawful use of them consisteth especially in faith and repentance: They who have not this, unto them the Sacraments are no Sacraments. Wherefore they are beside themselves, who say that unbelievers and infidel's receive together with the signs the things signified by the signs. 10 What the wicked receive in the use and administration of the Sacraments. The wicked receive the bare sign, without the things thereby signified. THE wicked receive the bare signs only, and those to their judgement and condemnation. 1. Because the benefits of Christ are received only in the right use of the Sacraments: But they neglect the right use of them, who receive them unworthily: Wherefore Paul also saith, 1. Cor. 11.27. Whosoever shall eat this bread, and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But the wicked eat and drink it unworthily, because they profane the sacraments, and transform God into the Devil, and the sons of God into the sons of the Devil. 2. Unto whom nothing is promised in the Word; to him the sacraments seal nothing. For after what manner and unto whom a Charter promiseth any thing, after the same manner and to the same men doth the sign and seal annexed unto the Charter promise the same also. semblably God performeth his benefits after the same manner and unto the same persons, after which manner and unto which persons he promised them. But unto the wicked he hath promised nothing, so long as they remain in their unbelief. 3. We receive spiritual things by faith. The wicked have not faith. Therefore neither do the wicked receive spiritual things. 4. To be wicked, and to receive the sacraments entirely, implieth a contradiction. 11 How many sacraments there are of the new Testament. IN the new Testament are only two sacraments, But two Sacramentes● the new Testament. the use whereof in the Church is perpetual & universal by the consents of Ambrose, & Austin: Baptism, which succeeded in the place of circumcision and other purifiynges of the law: and the Lords supper, which the Paschal Lamb shadowed and prefigured. These two, and no more; did Christ institute. For those are only sacraments of the new Testament, which are, 1. Ceremonies. 2. Jnstituted of Christ for the whole Church. 3. Having the promise of grace adjoined unto them. But there are only two such sacraments, as appeareth by their definition: Wherefore Penance, private absolution, matrimony, The Papists other five Sacraments are no Sacrament●. unction, and laying on of hands are no sacraments. For it is certain, that penance and private absolution, are only the declaration and preaching of the Gospel. But the preaching and publishing of grace must not be confounded with the annexed seals of the promise of grace. Unction, and laying on of hands are indeed ceremonies: but neither were they instituted of Christ for the whole Church: neither have they the promise of grace adjoined. The thing signified by extreme Unction hath ceased in the Church. Matrimony is no ceremony, but a moral work. The Papists reckon it among sacraments: because the old latin translation translateth the Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (that is, a mystery) by the word Sacrament, Ephes. 5.32. where the Apostle speaketh of marriage. But Paul himself is to be heard rather, than the latin interpreter. No man is ignorant, that mystery is of as large & ample extent in signification with the Grecians, as arcanum (which signifieth, any secret or hidden thing) is with the Latin's. Wherefore they must confess and grant all arcane and secret things to be sacraments. And so, if Matrimony be the seventh sacrament, the will of God shall be the eight sacrament; and the calling of the gentiles, the ninth. For so doth the same interpreter in the same Epistle interpret the same greek word▪ Eph. 1.9. and 3.9. But Saint Paul in that place, cap. 5.32. useth the word, mystery, to design and signify the conjunction of Christ and his Church, and not the conjunction of man and wife. Certain Conclusions of the Sacraments, in general. 1 GOD hath always adjoined unto his promise of grace and eternal life some signs and rites, which the church calleth sacraments. Circumcision was commanded and enjoined Abraham. By Moses the sacrifices and rites were increased, which endured unto Christ, who instituted Baptism and the supper. 2 Sacraments therefore are the signs of the eternal covenant between God and the faithful, that is, they are rites, commanded & prescribed to the church, & added unto the promise of grace, whereby, as by visible and certain testimonies, God might signify and testify that he communicateth and imparteth Christ and his benefits to all those that use and receive these tokens and symbols with a true faith, according to the promise of the gospel: and that hereby also he might confirm in them a full persuasion and trust of his promise: & that the church also of the other side might by the participation of these symbols and tokens profess publicly their faith and thankfulness towards God, and bind themselves unto it, preserve and propagate the memory of Christ's benefits, be discerned from all other sects, and obliged and stirred up to a mutual dilection and love under one head christ Jesus. 3 Rites and ceremonies, which are not commanded of God, or are not instituted to this end, as to be signs and tokens of the promise of grace, are not signs and tokens of the church: for a sign can confirm nothing but by his consent and promise, from whom the thing promised and signified is expected and looked for. No creature therefore can institute any signs or pledges of Gods will. 4 Two things are to be considered in all sacraments: the visible, terrene, and corporal signs, which are the rites and ceremonies, and the visible and corporal things, which God exhibiteth unto us by his ministers, and we receive corporally, that is, by the parts and senses of our bodies. And the things signified, invisible, celestial, and spiritual, that is, christ himself and all his benefits, which are communicated unto us of God by faith spiritually, that is, through the virtue and working of the holy ghost. 5 The mutation and change of the signs is not natural, but respective and in relation, neither is wrought as touching their nature or substance, which remaineth still the same, but as touching their use whereby they are resemblances of other things. 6 The conjunction also or union of the signs and the things signified, is not natural or local, but respective, by the ordinance and appointment of God, whereby things invisible and spiritual are represented by visible and corporal things, as it were by visible words, and are exhibited and received together with the signs, in their right use and administration. 7 The names and properties of the things signified are attributed to the signs, and contrary, the names and properties of the signs unto the things, in respect of the similitude, or of the signification of the things by the signs, and in respect of the joint exhibiting and receiving of the things with the signs, in the right use. 8 The right use of the sacraments is then, when as the faithful keep those rites, which God hath commanded, to those ends, for which the sacraments were instituted by God. The institution consisteth in the rites, persons, and ends: the violating whereof breedeth an abuse. 9 In this use the things signified are always received together with the signs. Therefore the signs are not empty or void and without the things, although the things are received after one manner, and the signs after another. 10 Without the use instituted by God, neither are the ceremonies any sacrament, neither are the benefits of God, which are signified by them, received together with the signs. 11 The signs are received of the godly to salvation, of the wicked to condemnation. But the things signified only the godly can receive to their salvation. 12 In the Elect notwithstanding, after they are converted, the fruit also of the sacrament unworthily received doth at length follow. And in them also that unworthiness, which by reason of their defects concurreth in their receiving, albeit they are sometimes chastised for the same, yet nevertheless is it pardoned them; so that that unworthiness doth not hurt or impair their salvation. 13 Some sacraments are to be received but once in our life: others more often. Some are to be given to those of understanding only: others to infants also. Even as they were instituted by God either in once making his covenant with all the Elect and those which were to be received into his church, as circumcision and baptism: or after sundry falls and combats of temptations, for the renewing of his covenant, and for the fostering and preserving of the unity and assemblies of his Church; as the Ark, the Passover, and other sacrifices, and so likewise the Lords Supper. 14 Those things agree in common to the sacraments of both the old and new covenant, which have been spoken of in the definition. But their differences are these: that the old show Christ who was after to be exhibited, the new Christ already exhibited with his benefits. The rites of the old were diverse from ours and more in number, as circumcision, sacrifices, oblations, the passover, the Sabbath, worshipping at the Ark. Christians have others, and those only two, Baptism, and the Supper. The old were darker; the new are clearer, and more manifest. The old were proper and peculiar to Abraham's posterity and their servants, the new are commanded to the whole church, which is to be gathered both of jews and Gentiles. 15 The sacraments and the preaching of the gospel agree in this that they are the work of God, which he exerciseth towards his church by his ministers, who teach, promise, and offer unto us the same communion of Christ and all his benefits: and also they agree in this, that they are the external instruments of the holy ghost, by which he moveth our hearts to believe, and so by the coming and means of faith, maketh us partakers of Christ and his benefits. Neither yet is the working and operation of the holy ghost to be tied here: neither do these profit but rather hurt them who apply not unto themselves by faith that which the words and rites signify. 16 The sacraments differ from the word; because the word doth by speech, and they by gestures and motions signify the will of god towards us. By the word faith is both begun & confirmed: By these it is confirmed only in the lords supper. The word also teacheth and confirmeth without the sacraments; But the sacraments do not without the word. Without the knowledge of the word they who are grown to understanding are not saved: But men may both be regenerated, and saved, without the use of the sacraments, if it be not omitted through contempt. The word is preached also to the unbelievers and wicked men. Unto the sacraments the church must only admit them, whom God willeth us to account for members of the church. 17 Sacraments, and sacrifices agree in this, that they are works commanded of God, to be done in faith. A sacrament differeth from a sacrifice, in that God by sacraments signifieth and testifieth unto us his benefits, which he performeth for us. By sacrifices we yield and offer our obedience unto God. 18 Wherefore also one & the same ceremony may be considered both as a sacrament, and as a sacrifice, as whereby God in giving us visible signs, testifieth his benefits towards us, and we in receiving them testify again our duty towards him. And this testification of our faith & thankfulness dependeth of that testification of gods benefits towards us, as of the chief and proper end and use of the sacraments, and is thereby raised in the minds of the faithful. The confirmation of such of the former conclusions, as most require it. THE confirmation of the second conclusion. The definition therein delivered of sacraments, is expressed, Gen. 17.11. Exod. 20.10. Exod. 31.14. Thou shalt keep my sabbaths. Now, that sacraments are rites commanded and prescribed to the church by God, is apparent by the instittuion of them: as also that they are rites adjoined unto the promise as visible signs and tokens thereof; Because all sacraments are necessary duties towards GOD. But chief and principally they are gods benefits towards us; as circumcision did portend and show remission of sins and mortification; Deut. 30.6. Heb. 8 9.10. Neither only do we signify them in confessing and celebrating them, but chiefly God himself doth signify them unto us, test●fieng and confirming them unto us by the ceremonies of sacraments. For the Ministers, as well in the administration of the sacraments, as in the preaching of the word, ●ea●e the person & possess the place of God, to the Church. Mat 28.19. Teach and baptise all nations john. 4.2. jesus did baptise: when yet not he himself, but his disciples did baptise. So of the sign and ceremony of inauguration or anointing one to be King it is said 1. Sam. 10.1. The Lord hath anointed thee: When yet Samuel was sent to anoint Saul. They further are therefore said to confirm our faith, because the scripture witnesseth them to be the signs and tokens of the mutual & everlasting covenant between God and the faithful, which God signifieth unto us in the bestowing of his benefits promised us in the Gospel. But God is alike to be believed, whether by signs, or by words, which signify his will: because not only our sacrifices and obedience, but also the signs of grace delivered unto us by God have in their right use the promise of grace adjoined unto them: As, He that shall believe, and shall be baptized, shall be saved. And lastly, because the scripture to signify the receiving or want of the things signified, allegeth the receiving or want of the signs: As Ps 51.7. Purge me with hyssop & I shall be clean. Deut. 30.6. The Lord will circumcise thy heart. Rom. 6.3. All we which have been bapitised. 1. Cor. 10.16. The bread which we break, is it not the communion of the body of Christ? And hereof also follow the other ends specified in the definition, in this second conclusion. As, That the sacraments discern & sever the church from other sects. This is manifest both by effects, and by Testimonies. Exod. 12.45. A stranger shall not eat thereof. Rom. 3.1. What is the profit of circumcision? Much every manner of way: because unto them were committed the Oracles of God, Eph. 2.11. Ye being in times past Gentiles, & called Uncircumcision of them, who were at that time without Christ, and were aliens from the commonwealth of jsrael, and were straingers from the covenants of promise, and had no hope, and were without God in the World. Gen. 17.11. Is shall be a sign of the covenant between me and you; and it shall be my covenant, in your flesh. Another end is, that they preserve the memory of God's benefits. 1. Cor. 11.26. As often as ye shall eat this bread, ye show the Lords death until he come. Exod. 12.14. This day shall be unto you a remembrance. Deut. 6.8. Thou shalt bind them for a sign upon thine hand, and they shall be as signs of remembrance between thine eyes. Luk. 22.19. Do this in remembrance of me. Lastly, they are also bonds of love: because they who are confederated with God, are united also among themselves. Ep. 4.5. One Lord, one faith, etc. 1. Cor. 10.17. We being many are one body. The confirmation of the fourth Conclusion. The distinction there delivered is manifest in itself. The receiving of the signs is corporal & external. But the things especially signified are not received without faith, because they are promised to believers only. And the signs are no otherwise true, than the promises, unto which they are annexed. Again, the signs declare the same to the eyes, which the promise declareth unto the ears. As therefore the promise is but an empty sound without faith: So also are the ceremonies vain spectacles. Again, The things signified are the communion of Christ and all his benefits. But this can no man have otherwise than by faith, either in the use, or without the use of the Sacrament. The confirmation of the sixth conclusion. Such is the conjunction of all signs with their things signified, as that they represent the things signified, and confirm the acceptation of them: For the pledges or tokens and symbols testifying other things, are, though not in the same place, yet together with the things testified and signified. The Reason is; Because to make one thing a sign of another thing, is not to include or tie the thing with the sign, as that they should be in one place, but to ordain the sign to signify the thing, the sign being in the same place with it, or in some other place. Again, the nature of the things signified by the sacrament doth not admit this local union. For some are subsisting forms, some accidents, not inherent in the sacramental signs, but in the minds of men; as the gifts of the holy ghost. Some are corporeal, and in one place only, and not locally existent, wheresoever the sacraments are used; as the flesh and blood of Christ. The confirmation of the seventh Conclusion. The scripture speaketh thus of the Sacraments. Circumcision is the covenant. The Lamb is, the passover. The blood of the sacrifices, the blood of the covenant, the expiation of the sacrifices, the Sabbath, the everlasting covenant. The mercy seat of the Ark: Baptism a cleansing washing. Bread and wine, the body and blood of Christ. And so the scripture expoundeth itself, when circumcision is called the sign of the covenant; The Pascal Lamb, the sign of the passover: The Sabbath, a perpetual sign of grace and sanctification: The ceremonies, types and shadows of true things: The believer and baptised shall be saved; and of the signs, and symbols of the lords supper it is said, that they are to be received for our reconciliation. The confirmation of the tenth conclusion. The signs of the covenant, confirm nothing unto them who keep not the covenant, or who refer them to another end. But the sacraments are signs of the covenant, whereby God bindeth himself to give unto us remission of sins and eternal life freely for Christ's sake: and we bind ourselves to the yielding and performance of faith and new obedience. Therefore they confirm not, neither assure them of God's grace, who are without faith and repentance, or use other rites, or to some other end, than God hath appointed. Moreover, J● is superstitious and idolatrous to attribute the ●●stif●cation of gods grace either to the external work & rite without the promise, or to any other work invented by men. Wherefore the abusing or not right using of the sacraments hath not the grace of God accompanying it, or assureth any man of it. As it is said, Rom. 2.25. Circumcision is profitable, if thou do the law, etc. The confirmation of the 11. conclusion. The figure of Baptism being correspondent to the Ark of Noah, doth also save us; not the outward washing away of the filth of the flesh, but the inward testification of a good conscience towards god. The bread which we break, is it not the communion of the body of Christ? And seeing the sacraments are an external instrument whereby the holy Ghost fostereth and preserveth faith: it followeth that they serve for the salvation of believers, as doth the word. But contrary, the wicked, through the abuse of the sacraments, and the contempt of Christ and his benefits, which are offered unto them in his word and sacraments, and through the confession of his doctrine which they embrace not with a true faith, purchase unto themselves the anger of God, and everlasting pains, according to the saying of the Prophet Esay, cap. 66 3. He that killeth a Bullock, is as if he slew a man: he that sacrificeth a sheep, i● as if he cut off a dog's neck. And saint Paul, 1. Cor. 11.27. Whosoever shall eat this bread and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But the things signified, because they are received by faith only, and are either proper unto salvation, or salvation itself, as, Christ and his benefits; they cannot be received of the wicked, neither can they at all be received, but unto salvation. The confirmation of the 12. conclusion. A promise & the sign of a promise having a condition of faith and fidelity adjoined unto it are ratified, whensoever the condition is performed. But such is that promise, which is signified and confirmed by the sacraments. Therefore if in the use of them faith doth accompany, which believeth the promise, the things promised and signified are received together with the signs. Eze. 16.59. I might deal with thee as thou hast done, when thou didst despise the oath in breaking the covenant: Nevertheless I will remember my covenant made with thee in the days of thy youth, and I will confirm unto thee an everlasting covenant. The confirmation of the 13. conclusion. The iterating of circumcision or Baptism hath been no where received or admitted. Neither is the reason hereof obscure or unknown: because those sacraments were instituted, to be an initiating or solemn receiving of men into the Church, which is always ratified unto him that is penitent, and persisteth therein. But the use of other sacraments is commanded to be iterated: as of the sacrifices, the passover, worshipping at the Ark, Cleansings: as also of the Lords Supper. The cause is, because they are a testimony, that the covenant which was made in Circumcision and Baptism, is ratified and firm to him that repenteth. And this exercising of our faith is always necessary. The confirmation of the 14. conclusion. That there is one common definition agreeing to the sacraments both of the old and new testament, hath been showed before. That the difference of them consisteth in the number and form of the rites, is apparent, by a particular enumeration of them. For in the new testament it is manifest that there are but two, because there are no other ceremonies commanded of god, and having annexed unto them the promise of grace. And that the old sacraments signify Christ, which hereafter should be exhibited, the new, Christ who already was exhibited, is apparent by the interpretation delivered of them in holy writ, whereof we spoke in the definition. Now they differ in clearness, because in the new Testament the ceremonies are purer, & signifying things complete and perfect. In the old were more rites shadowing things to come, all the circumstances whereof were not as yet declared. The confirmation of the 15. conclusion. What the Ministers do in God's name in the administration of the sacraments, & also that God by the sacraments signifieth, that is, teacheth, offereth, promiseth us the communion of Christ, was declared in the second confirmation. Hereof followeth the next, which is, that the holy ghost doth move our hearts by them to believe. For seeing the sacraments are a visible promise, they have the same authority of confirming faith in us, which the promise itself hath which was made unto us. Of this followeth the third. For that which serveth for the kindling or raising of faith in us, the same also serveth for the receiving of the communion of Christ & his benefits. And because we attain unto this by faith. Therefore it is said: The bread is the communion of the body of Christ: Baptism doth save us. Neither yet doth the holy Ghost always confirm and establish faith by them, as the examples of Simon Magus, and of infinite others do show. That the use of them hurteth without faith, hath been proved in the second Conclusion. The confirmation of the 16. conclusion. The sacraments without the word going before, do neither teach nor confirm our faith: because the meaning and signification of them, is not understood, except it be declared by the word, neither can the sign confirm any thing, except the thing be first promised. An example hereof are the jews, who observed and now do observe the ceremonies, but adjoin thereto the not understood promise of the grace and benefits of Christ. Without the Word those who are of understanding are not saved, either by doctrine, as by ordinary means, or by an internal and extraordinary knowledge. Joh. 3.18. He that believeth not in the son, is already condemned. Rom. 3.17. Faith cometh by hearing: and hearing by the word of god. But they may be saved without the sacraments: because although by some necessity they be deprived of these, yet they may believe, as the thief did on the Cross. Or: if they be infants, according to the condition of their age they are sanctified, as john in the womb, and many infants also in the womb, who died before the day of circumcision. The Word also is to be preached unto the wicked, because it is appointed to convert them. But the sacraments are to be administered unto them, who are acknowledged for members of the church; because they are instituted for the use of the church only. Act. 8.37. Thou mayest be baptised, if thou believest. The confirmation of the eighteenth conclusion. The confirmation thereof is manifest by the passover, and other sacrifices, as also by the sabbath: which all were commanded by God, that the godly might celebrate and worship God, and show themselves grateful unto him, and might withal take the signs and tokens of those benefits of God, which they received by the Messiah. So Baptism is a confession of christianity, and a sign, whereby Christ testifieth that we are washed by his blood. The supper of the Lord is a thanksgiving for the death of Christ, and an advertisement that we are quickened & revived by his death, & are made his members, & shall remain & continue with him for ever. OF BAPTISM. THE principal questions are. 1 What Baptism is. 2 What are the ends of Baptism: or for what it was instituted. 3 What is the sense and meaning of the words of the institution thereof. 4 What are the forms and kinds of speaking of Baptism. 5 Who are to be baptised. 6 The lawful and right use of Baptism. 7 In place whereof Baptism did succeed. 8 How Baptism agreeth with circumcision, and in what is differeth from it. WHAT BAPTISM IS. Baptism is an external washing instituted by the son of God, with the pronouncing of these words, I baptise thee in the name of the Father, and the Son, and the holy Ghost; to be a testimony, that he who is so washed or dipped, is reconciled through Christ by faith, and is sanctified by the spirit unto eternal life. Go, saith Christ, and teach all nations, baptizing them in the name of the Father, and the son, & the holy ghost. It may also be fitly defined on this wise: Baptism is a ceremony instituted by Christ in the new testament, whereby we are washed with water in the name of the Father, the son, and the holy ghost; to signify, that we are received into favour for the blood of Christ shed for us, and are regenerated by his spirit, and also to bind us, that hereafter we endeavour in our actions and deeds truly to testify newness of life. We are said to be received into favour, for the blood of Christ shed for us, to wit, on the cross, that is, for Christ's whole humiliation applied unto us by faith. Baptism no bare sign only. Objection. Baptism is said to be an external washing of water, therefore baptism is a bare sign only. Answer. This is a fallacy of division, dividing those things which are to be joined. Because when we say that Baptism is an external sign, we join with the sign the thing signified. Moreover there is no particle added which excludeth the thing: And Baptism is in it own nature a bare sign; but the promise cometh thereto, and is joined with this sign. The differences between Baptism and the washings of the old Testament. 2 Objection. There were washings also in the old testament: Baptism is a washing: Baptism therefore is a sacrament of the old testament. Answer. The washings in the old testament, were not a sign of the receiving into the church, as is Baptism. They signified Christ to come. They did bind the jews only: Baptism extendeth and belongeth to all nations, or to the whole church. They were also instituted to wash away a ceremonial uncleanness: Baptism, to wash away a moral uncleanness: and hence is it, that Baptism is called in the scripture a laver or washing, to wit, in respect of that washing of the moral uncleanness, that is, in respect of that inward or spiritual washing, whereby we are washed or cleansed from our sins. Now this washing is of two sorts. The washing of Baptism is of two sorts. 1 The washing of blood. 2 The washing of the spirit. 1. The washing of blood, when we are washed by the blood of Christ, which is the remission of sins, for the bloodshed of christ. 2. The washing of the spirit, when we are washed by Christ's spirit, which is our renewing by the holy Ghost, that is, the changing of evil inclinations into good, which is wrought by the virtue of the holy Ghost in our will and hart, that we may have a hatred of sin, and contrariwise, a purpose to live according to the will of God. That this twofold washing from sins, is signified by the sacrament of Baptism, is apparent by this place, Mar. 1.4. He preached the Baptism of amendment of life, for remission of sins. Wherefore Baptism is a Symbol and sign of both washings, or of both benefits (namely both of remission of sins and amendment of life) not only because this sacrament hath some similitude and correspondence with both: but also because these two benefits are ever joined together, & neither can be without the other. Roman. 8.9. If any man hath not the spirit of Christ, the same is not his. In sum: to be washed by the blood of Christ, is, to receive remission of sins for the bloodshed of Christ. To be washed by the holy ghost, is, to be regenerated, that is, to have our evil cogitations in us changed into good, and also to have in our will an heart, a desire, and endeavour to obey God. Now then our justification and our regeneration differ; in that our justification is a washing by the blood of Christ, our regeneration is a washing by the holy Ghost, as hath been already said. But Baptism is the sign or seal of both, both of justification and of regeneration. Regeneration or the mutation of our evil inclinations into good, although it be not perfect in this life, yet the beginning thereof is here in all the godly, and that mutation is felt of all the godly in this life, so that they are greatly also grieved for the defect thereof. Wherefore Baptism comprehendeth 1. The sign, which is, water, 2. The ceremony, as the sprinkling of water, or the dipping into, and again returning out of the water. 3. The things themselves; which are, First, the sprinkling of the blood of Christ, and the imputation of his righteousness: Secondly, the mortification of the old man, for which cause we are said to put on Christ in Baptism. Thirdly, the quickening of the new man into a certain hope of the resurrection to come by christ. Fourthly, The sign, which not only signifieth, but also confirmeth. Fiftly, The sign, which hath that authority and power of confirming from the commandment and promise of god. 2 What are the ends of Baptism. THE ends of Baptism are, 1. That it should be a mark, whereby the church may be discerned from all other nations, and sects, Go and teach all nations baptizing them: 1 To be a discerning badge of Christians. as if he should say, Gather the church by baptism and the word and whom ye shall make my Disciples believing with their whole hart, all them & them alone baptise, & separate unto me. Act. 10.47 Can any man forbidden water, that these should not be baptized, which have received the holy ghost as well as we? 2 The chief and proper end of Baptism is, 2 To confirm our faith. to be a confirmation of our faith, that is, a testification, when Christ testifieth that he washeth us with his blood, that he bestoweth on us remission of sins, justification and regeneration. Or, the chief end of Baptism is, to be the sealing of god, & also the sealing or obsignation of the promise of grace, and a testimony of gods will, that he giveth us these gifts at this present: and will give them ever hence forward. For he baptizeth us by the hands of his minister, and by him signifieth unto us this his wil That Baptism is a testimony and confirmation of this will of god concerning his bestowing salvation on us, appeareth by this also which followeth, namely, because we are baptized in the name of the father, and the son, and the holy ghost: that is, we are assigned and deputed to God the father, the son, and the holy ghost, and are claimed to be his own. 2. Because god hath promised salvation unto him who shall believe and shall be baptized. 3. Testimonies of Scripture also confirm the same. Act. 22.16. Why tarriest thou? Arise and be baptized, and wash away thy sins in calling on the name of the Lord. Mat. 16.16. He that shall believe and shall be baptized, shall be saved. Roman. 6.3. Know ye not, that all we which have been baptized into jesus Christ, have been baptized into his death? We are buried then with him by Baptism. Tit. 3.5. According to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost. 1. Pet. 3.21. To the which also the figure that now saveth us, even baptism agreeth. By this end of baptism it appeareth, why baptism is not reiterated or used again: namely, because baptism is a sign of our receiving into favour, and the covenant, which is ever firm and ratified to them who repent, seeing it dependeth not on the person of him that baptizeth. Moreover regeneration is wrought but once only: For he who is once truly engrafted into Christ, is never cast out: and therefore it is sufficient, that baptism, which is the washing and sign of regeneration, be received but once only: chief, seeing regeneration or salvation hath not a necessary dependence on baptism. 3 To bind us to be thankful unto God, and to be a testimony of this our duty. 3 Baptism is instituted to be a testification of our duty towards God, and a binding of us and the church to the knowledge and worship of God, into whose name we are baptized. We bind ourselves in Baptism to thankfulness: namely, fi●s● to faith, that is, to receive the promised benefits with faith, and then withal unto repentance and amendment of life. Rom. 6.3. We are baptized into the death of Christ. 1. Cor. 9.11. Such were some of you: but ye are washed. To be baptised into the death of Christ, is 1. To be partakers of Christ's death, no otherwise than if ourselves were dead. 2. To die also ourselves, which is, to mortify the lusts of our flesh. This mortification god promiseth us in baptism, & bindeth us unto it. 4 Baptism is instituted to be a signification or an advertisement unto us of the Cross, 4 To advertise us of the Cross, & of our preservation and deliverance. and of the preservation of the church therein, and of the deliverance of the Church from it. Mat. 20.22. Are ye able to be baptized with the baptism, that I shallbe baptized with? Deliverance from the Cross the very ceremony itself of Baptism doth show. For we are dipped in deed, but we are not drowned or choked in the water. Moreover in respect of this end, Baptism is compared unto the flood. For as in the flood and deluge, some were shut into the Ark, 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. Hither also belongeth that place of Paul, where he compareth the passing over the red Sea to Baptism. 1. Cor. 10.2. All were baptized unto Moses, in the Cloud, and in the Sea. 5 Baptism is instituted to signify the unity of the Church, 5 To signify the unity of the Church. & therefore is a confirmation of this article, I believe the catholic church. This end nevertheless may be contained under the first, as also that, that Baptism is a binding of the members of the church among themselves to mutual love. Because when Baptism severeth the members of the church from others, it doth also join and unite them among themselves. 6 It is instituted to be a token & Symbol of our receiving & entrance into the Church, like as in the first end of Baptism, 6 To be a token of our entrance into the church. which is a distinguishing of the Church, from all others. For these are opposed & contradictory, to be, & not to be in the Church: to enter, & not to enter into the Church. Hither appertain all those places, in which those who were become Christians, are said to have been presently Baptized. Wherefore the Supper also is given only to them who are baptised: for they only are received into the church. 7 It is instituted to be a means of preserving & propagating the doctrine of the free promise through the death of christ: 7 To be a means of preserving & publishing more largely the Doctrine of God's free promise. that the baptised may have occasion to teach & learn who is the author, & what is the meaning or signification of Baptism. 3 What is the sense and meaning of the words of the institution of Baptism. THE confirmation of the Definition and chief ends of Baptism is contained in the words of the institution, which are read in S. Matthew and S. Mark. Go and teach all Nations, baptizing them in the name of the father, and the son, and the holy ghost. He that shall believe, and shall be baptised, shall be saved: but he that will not believe, shall be damned. These are briefly to be expounded and declared, Teach all. Teach all, and not some nations, neither abraham's posterity only. Here is the difference of the sacraments of the old and new Testament. For Christ did not institute this new sacrament for the jews only, to whom properly did belong the old sacraments: but to all others also succeeding. Baptising them. That is, all, who by your doctrine come unto me, & are made my Disciples. And among them are numbered the Infants also of such as come unto Christ, or are Christ's Disciples: For their Infants also are Disciples, as being borne in the school of Christ. For to be borne in the Church, serveth to the Infants instead of their profession. The word is to go before the Sacraments. The order here is to be noted and observed. He willeth first, that they be taught, and after, that they be baptized. Wherefore he will not have the sacraments to be dumb, but signifieth that the word ought to go before, and then the sacraments to follow. In the name of the Father, and the son, and the holy ghost. These words, In the name, signify 1. That Baptism was instituted by the common commandment and authority of these three; and that these three persons do command, that they who will be members of the Church, be baptized. Wherefore it is of like force, when the Minister baptiseth, as if God the Father, the Son, and the holy Ghost did baptise. And hereof also it is manifest, that these three persons, are the three subsistentes, or persons of the Godhead. 2. They signify, that these three persons confirm unto us by their own testification, that they receive us into favour, and perform that unto us which is signified by baptism: which is, salvation, if we believe, and be baptized: Where is noted the second end of baptism. 3. To be baptized in the name of the Father, the son, and the holy ghost, i●, That he which is baptized, be bound to the knowledge, faith, worship, trust, honour, and invocation of this true god who is the Father, the son, and the holy ghost. This is the third end of baptism, which Paul also in these words declareth; Were ye baptized into the name of Paul? As if he should say; Ye ought to be his, to whom ye have given your name, and bound yourselves in Baptism. 4. Baptising them in the name of the Father, the son, and the holy ghost, that is, Baptising them by invocation of the three persons, invocating the name of the father, the son, and the holy ghost upon them: Which three persons receive us into favour: And the Father verily receiveth us into favour, for the son, by the holy Ghost, whom the son giveth us from the Father. He that shall believe. This is added unto the promise. For they who are baptized, can not receive that which is promised and sealed in Baptism, but by faith. And in these words is noted briefly the right use of Baptism, in which right use the sacraments are ratified. But in whatsoever corrupt and unlawful use and administration, the sacraments are no sacraments; but are sacraments to them only who receive them with a true faith. And shall be baptised. He would confirm us also by the outward sign: and therefore this is added, & shall be baptized, that we may know that not only by faith, but by the outward sign also we are assured, that we are of the number of them who shall be saved. Unto both, both unto Faith and unto baptism, the promise is adjoined, but after a diverse manner: unto faith, because it is the only instrument whereby the merit of christ is apprehended: unto Baptism, because it is the sign and token of this benefit. He shall be saved. That is, let him, that is baptized, know that he hath, if he believe, those benefits, which are signified by the external rite: namely, that he is justified and regenerated. He that will not believe, shall be condemned; that is, although he be baptized. The use of the sacrament without faith doth not save: Therefore with faith it doth save. The want of the sacrament doth not condemn; yet so, as that want of the sacrament be without contempt. For not the want, but the contempt of the sacraments condemn, as which cannot possibly be where faith is. And hence it cometh, that if we convert this proposition, He that shall believe and be baptized shall be saved, we cannot retain both necessarily: Now we convert it thus; He that shall be saved, shall believe and be baptized; this proposition is not necessary, because some may be saved, which are not baptized, but none can be saved which do not believe. Wherefore there is not the same necessity of faith, and the sacraments: The sacraments are then necessary, when they may be had according to the ordinance and institution of God. For the contempt of the sacrament, when it may so be had, is repugnant unto faith. Objection. Christ attributeth salvation both to faith, and to baptism. Therefore in converting the proposition, we must affirm both of it, and so affirm of him that is to be saved, that he is also to believe and to be baptized. Answer. Christ attributeth salvation to both, but not to both alike: to faith as the mean, to Baptism, as the sign whereby salvation is sealed unto us. 4 What are the forms and manners of speaking of baptism. Proper and unproper forms speaking, of baptism. THE forms of speaking of baptism are, either proper, or unproper. Proper forms of speaking are these. 1. Baptism is a sign of the washing away of sin. 2. He that shall believe, and shall be baptised, shall be saved. Unproper or figurative kinds of speaking are, 1. Baptism is a washing away of sins. 2. Baptism washeth away sins. These four speeches are equivalent, and signify this one speech, Baptism is a certain sign or token of remission of sins unto believers. These & the like figurative speeches of the sacraments are to be interpreted like as the figurative speeches of the sacrifices. The sacrifices are called oftentimes an expiation or doing away of sins: and yet the Apostle affirmeth, that it is unpossible that the blood of bulls and goats should take away sins. So when it is said, Baptism saveth us, or it is the washing of the newbirth, or, it is the washing away of sins: it is all one, as if it were said, Baptism is the sign or token of all these. Now the Scripture speaketh after this sort, mutually changing the names of the signs and things, First, in respect of an analogy or proportion between the sign and the thing signified. For such a manner of thing is the thing signified in his kind, as the sign is in his kind. For as water, that is, the sign, washeth away all filth; so also the blood of Christ, that is, the thing signified, washeth and cleanseth us from sin. And as the sign is applied outwardly by the minister, so God will bestow and apply inwardly the thing signified by the virtue of his spirit, unto them, who receive the sign with a true faith. As the ministers work without, so God doth work within. Secondly, the Scripture so speaketh, for the confirmation of faith in us: for the signs testify God's will towards us: which they testify by reason of the promise adjoined, such as is this, He that shall believe, and shall be baptised, shall be saved: Thirdly, it so speaketh in respect of the joint-exhibiting of the things with the signs, or in respect of their signification: because God doth signify unto us some thing by the sign, which is, that we do as certainly receive the things as we do the signs. And these appertain to them who use the sacraments rightly. 5 Who are to be baptized. THey, who are not as yet the Disciples of Christ, that is, They are not to be baptized, who believe not the Doctrine. of the number of them which are called, neither agreeing unto the doctrine, nor obedient unto the minister; are not to be admitted unto baptism. Neither ought they to desire baptism who feel themselves not to be as yet the Disciples and Scholars of Christ. For Christ saith first, Teach all nations, and then he willeth them to be baptized. Wherefore all they and they alone are to be baptized according to the commandment of Christ, unto whom the covenant doth belong: namely, such, as are, and so ought to be accounted, members of the visible church; whether they be of understanding, professing faith and amendment of life, All that are the scholars of christ, are to be baptized. or infants born in the womb of the church. For all the children of the faithful are in the church of God, except they exclude themselues●. Or, All they are to be baptised, who are to be accounted for the Disciples and Scholars of christ. But for the Disciples of christ are to be accounted all those of understanding who profess faith and Repentance, neither they only, but their infants also, which are borne in the Church, that is, in the school of Christ: which also teacheth and instructeth them by his holy spirit according to their capacity, The Infants which are borne in the Church are to be baptized. or as the condition of their age will bear. And these are the reasons, whereby is proved that infants are to be baptized. 1. Baptism is a sign of our entrance into the church, which ought wholly to be baptized: According to that, Tit. 3.5. Baptism is the washing of the new birth: And 1. Cor. 12.13. By one spirit are we all baptised into one body: but infants belong unto the church: as it is said, Mat. 19.14. Suffer the little children to come unto me. Therefore infants ought to be baptized. 2 Baptism is a severing, or a sign of distinguishing the whole church from all other sects, and so from the rest of all mankind. Wherefore baptism is to be given unto all the members of the visible church and the citizens of Christ. But infants are citizens of Christ's kingdom, and members or part of the church: Wherefore that right of enfranchising them to be the citizens of christs church ought not to be denied unto infants: but they ought to be baptised, that so being engrafted and received into the Church, they may be by this sign and token discerned together with the whole church from all others. 3 Unto whom belongeth the benefit of remission of sins and regeneration, they are to be baptised. For unto whom the things signified belong, unto them also doth the sign belong, except some condition in the manner of using it hinder, or except there be some circumstance of the institution hindering and letting the use of the rite and ceremony. Whence it is that Peter saith, Acts 2.38. Amend your lives, and be baptised every one of you in the name of Jesus Christ. And again; For the promise is made unto you, and to your children. Again, Act. 10.47. Can any man forbidden water that these should not be baptised? Wherefore infants also are to be baptised, neither aught the sign to be denied them, as unto whom belongeth the thing signified, which is the benefit of remission of sins, and regeneration, and that according to the form of the covenant or promise, whereof they also are made partakers. Gen. 17.7. I will be thy God, and the God of thy seed after thee. And 1. Cor. 7.14. Your children are holy. Matth. 19.14. Suffer the little children to come unto me. Act. 2.39. The promise is made unto you, and to your children. So also john Baptist was sanctified in the Womb. If a man diligently weigh these testimonies of scripture, he shall perceive doubtless not only that it is lawful, but also that this sacrament must and aught to be given unto Infants: because the Infants are holy, the promise is made unto them, theirs is the kingdom of God, and God sayeth also that he is their God, who certainly is not the God of the wicked. Moreover there is no condition or circumstance, in the Infants, hindering the use of Baptism. Can any man than forbidden water, that these should not be baptised, who are partakers of the same benefits with the whole Church? 4 Baptism in the new testament succeed circumcision, and indeed so succeed, as it hath the same use, which circumcision had in the old testament. Coloss. 2.11. Ye are circumcised in Christ, with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ, in that ye are buried with him through Baptism, in whom ye are also raised up together. But in the old testament, circumcision was to be given to those Infants which were born in the Church of the old testament, who were also therefore circumcised. Therefore Baptism also is to be given to the Jnfants borne in the Church of the new testament, as being our circumcision, that is, a sacrament whereby the same things are confirmed and conferred, and that unto all them, now in the new testament, which were confirmed, and unto all which they were confirmed and conferred in the old testament by circumcision. Wherefore they who deny Baptism to Infants born in the church, spoil them of their right. For they who are born in the church, are Citizens of the Church, by the grace and benefit of the Covenant, and therefore the right of Citizens belongeth unto them by the same benefit of the covenant, and to be borne in the Church is unto Infants in steed of profession of faith & repentance. Certain objections against the Baptism of Jnfants refuted. 1 Objection. They who believe not; Infants believe by an inclination to faith, and therefore are to be baptized. are not to be baptised: For it is said, he that shall believe, and shall be baptised etc. But Jnfants do not believe. Therefore they are not to be baptised. For unto the use of Baptism faith is necessarily required: for whosoever shall not believe, shall be condemned. But unto those that are condemned the sign of grace must not be given. Answer. First, the Mayor is false: for it holdeth not generally. We might, for instance, oppose unto them the example of circumcision, which was given to Infants who could not yet believe. It is true therefore of those, who are of understanding, that of them none are to be baptised, but such as believe. Neither yet are they able to pronounce of those, who are of understanding, that they do believe. Wherefore if Infants are not to be baptised, because they have not faith; neither are they then, who are of age & understanding, to be baptised, of whom it cannot be known whether they do believe or no. As, Simon Magus was baptised, and yet was an hypocrite. But say they, Profession of faith is sufficient for the Church. We confess that this is true, and we add further, that to be borne in the Church, is unto infants in steed and in place of profession. 2. Where they say, That unto the use of baptism faith is required, we grant it, but yet distinguishing of faith: so that we say, Actual faith is required in those of understanding, but in Infants is required an inclination only to this Actual faith. So unto the use of circumcision was required Actual faith in those of understanding, but in Infants an inclination thereto only. 3. We deny their Minor proposition, which denieth that Infants do believe: For Jnfants do believe after their manner, that is, according to the condition of their age, whereby they have an inclination to believe, or do believe by inclination. For faith is in Infants potentiallie and by inclination, albeit faith be not in them actually, as in those, who are of age and understanding. And as wicked Infants, which are without the Church, have not actual impiety and wickedness, so godly Infants, which are in the Church, have not actual piety, & godliness, but an inclination only to godliness. Furthermore, Infants also have the holy Ghost, and are regenerated by him, as was john when as yet he was in the womb. And it is said unto jer. cap. 1.5. Before thou camest out of the womb, I sanctified thee. If Infants have the holy Ghost, then doubtless he worketh in them those things, unto which are necessary salvation. Wherefore Infants donot profane Baptism. 2 Objection. It was never commanded, that Infants should be baptised. Christ commande● that Infants should be baptized. Answer. We have a general commandment. For Christ commandeth that all his scholars and disciples be baptised: Teach, saith he, all Nations, baptizing them. But Infants are scholars and disciples of Christ, because they are borne in the school of Christ, and are taught according to their manner. The same did Peter command, saying, Unto you the promise is made, and unto your children: Again, Can any man forbid water, that these should not be baptised? Paul also commandeth this, when he teacheth, That we are circumcised in Christ, and are buried together with him by baptism. Baptism therefore was substituted in the place of circumcision, which substituting of baptism is in steed of a commandment. 3 Objection. If Infants are to be baptised, Infants are not to be admitted to the Supper, although they are to be baptized. they are also to be admitted unto the Supper: for the Supper is to be given to the whole Church as well as baptism. Answer. This reason doth not follow, because there is a difference between baptism and the Supper. For baptism is an entrance and receiving, or a sign of receiving into the Church: whence it cometh, that the supper is to be granted to none, except he be first baptised. But the Supper is a confirmation of our receiving into the Church: whence it followeth, that they who are baptised, are not strait way to be admitted unto the Supper. For Infants ought only to be admitted unto those sacraments, which are signs of our receiving into the covenant and the Church: but such a sacrament is baptism, (as hath been said) in the new testament. The Supper is instituted for our confirmation, to be a sign▪ whereby GOD might confirm and seal unto us, that he having once received us into the Church, will also evermore preserve us in it, that we never fall from it or forsake it; & also that he will continue his benefits once bestowed upon us, and will cherish and nourish us by the body and blood of Christ. This they who are of age and understanding, stand in need of to be a confirmation unto them, as who are diversly tempted. Unto baptism regeneration sufficeth by the holy Ghost, or an inclination to faith and repentance. 2. In the Supper are added, and required conditions, which hinder the use thereof to be granted unto Jnfants. And therefore, although they are to be baptised, yet they ought not to be admitted unto the Supper. For unto those sacraments only are Infants to be admitted, which have no such condition adjoined, whereby their age is excluded. But the conditions which are in the Supper do altogether exclude Infants from the use thereof. For in the Supper it is required, 1. That they who use the sign show forth the death of the lord. 2. That they try themselves, whether they have faith & repentance, or no. And seeing the age of Infants can not do these things, Infants are for good cause excluded from the Supper. 6 What is the right and lawful use of Baptism. The dross, which the Papists blend with the simplicity of Christ's institution in baptism, is to be rejected. THE right and lawful use of baptism is, when the ceremonies or rites instituted by Christ in baptism are not changed. Whence it is manifest, that the dross and filth of Papists; as oil, spittle, and exorcism or conjuration, is to be thrown away. Objection. But these appertain and belong to order and comeliness. Answer. The Holy Ghost knew well enough, what did appertain thereunto. Reply. But they appertain to the signifying of some thing. Ans. It belongeth not to men, to Institute any sign of Gods wil This also we are to think & judge of others of the same hatching. 2. The use of baptism is right when baptism is given to them, for whom it was instituted, which are all the converted, or members of the church. 3. When baptism is used to that end, whereunto it was instituted: not for the healing of cattle: but when the true ends thereof are respected. Briefly, the lawful and right use of Baptism is, when he that is converted is baptised according to the lawful rite and end. Now, Baptism may not be reiterated, 1 Because it dependeth not on the person of him that baptizeth. And further he that is once engrafted into Christ shall never be cast out or rejected: and therefore it sufficeth to be once received. 2 Salvation doth not depend on baptism. 7 In place whereof baptism succeeded. Baptism succeeded in the room of circumcision. Baptism succeeded in the place of circumcision, which is proved, first, by the word of the Apostle before alleged: For he saith, That we are circumcised in Christ, with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ. The Apostles purpose is by this speech to show, that there is no fruit or use now Of the circumcision which was made with hands, because that was accomplished & fulfilled in christ, which was by it prefigured and shadowed. Now to declare & expound these words he presently addeth, that they are buried together with christ by baptism: by which words he showeth that the complement & truth of baptism is the compliment & truth of circumcision, seeing baptism signifieth one & the self same thing to us, which circumcision signified of old time unto the Fathers: which is, that spiritual circumcision, which christ accomplisheth & performeth in us. This only is the difference: that baptism is the sign of the thing exhibibited, which circumcision prefigured when it was yet absent & not exhibited. Wherefore we are taught by this place of Paul, that baptism is the same to Christians, which circumcision was before to the jews. 2. That baptism was substituted in the place of circumcision, this also convinceth, for that as circumcision, so also baptism is a sign of admission and receiving into the Church. For as the infants of jews and Proselytes, being borne citizens of the church, were through grace circumcised: but those who were of elder years, were then first admitted unto circumcision, when they professed judaisme: so also the infants of christians are presently baptised, but the elder sort are not, until they have made profession of true christian doctrine, instead of which profession it serveth the infants that they were born in the church. There are other reasons also besides the testimonies of holy scriptures, drawn especially from the use of Baptism, whereby it may be confirmed, that Baptism succeeded circumcision. Now to succeed any sacrament, is, the former being abolished, to be substituted in place thereof, and that so, as to have the same use and end, which the former sacrament had, and to have also the same thing signified. So is there the same thing signified by baptism, which was before by circumcision. Moreover the citizens of the church are no less received by baptism, and are discerned from all other men, than in times passed by circumcision. Object. If baptism succeeded circumcision, than now also only the males are to be baptised, if the circumstances of circumcision be kept. Answer. The circumstances are not now determined as then: because also these were peculiar & special which may be omitted without breach of the commandment. But this is general & agreeing to both, that the children of the godly aught by this sign to be engrafted into the church, whether that be done on the eight day, or presently after their birth. 8 How baptism agreeth with circumcision, and wherein it differeth from it. CIrcumcision and baptism agree, Baptism & circumcision agree, 1 In the end which they respect. 2 In the thing which they work. 3 In the thing which they signify. The differences of Circumcision and baptism. 1. In the chief and principal end, whereas in both is sealed the promise of grace by christ, which is always one and the same. 2. By both of them is wrought our receiving into the Church. 3 By both is signified regeneration. Ye are circumcised in christ with circumcision made without hands. Circumcision and baptism differ, 1. In rites: For the same are not the rites of circumcision and of baptism. 2. Circumcision (on gods behalf) promised grace for the Messiah to come, baptism for the Messiah exhibited. The circumcised were received into favour for christ which was to be exhibited. the baptised are received for christ exhibited. 3. Circumcision had a promise also of a corporal benefit, that is, it was a testimony also, that god would give a certain place for the church in the land of Canaan, until the coming of the Messiah. Baptism hath no promise in particular of any temporal benefit. 4. Circumcision (on our behalf) did bind to the observing of the whole Law, ceremonial, judicial, and moral. Baptism bindeth us only to faith and amendment of life; that is, to observe only the moral law. 5. Circumcision was instituted for the Jsraelites. Baptism was instituted for all nations that are desirous and willing to come unto the society of the church. 6. Circumcision was to last until the coming of the Messiah: baptism shall continue until the end of the world. CERTAIN CONCLUSIONS OF BAPTISM. 1 Baptism is a sacrament of the new testament, whereby christ testifieth unto the faithful, which are baptized in the name of the Father, and the Son, and the holy Ghost, remission of all their sins, the giving of the holy Ghost, and their engraffing into the church and his body: and they of the other side profess that they receive these benefits from God, and therefore will and ought hereafter to live unto him, and to serve him. And further the same baptism was begun by john Baptist, and continued by the Apostles; because he baptized into christ who should suffer and rise again, and they, into christ who had suffered and was risen again. 2 The first end of baptism instituted by God is, that God might thereby signify and testify that he cleanseth by blood and the holy ghost them, which are baptized, from their sins, and so engraffeth them into Christ's body, and maketh them partakers of his benefits. 2. That baptism might be a solemn receiving or matriculating and admitting of every one into the visible church, and a distinguishing mark of the church from all sects. 3. That it might be a public and solemn profession of our faith in christ, and our bond whereby we are obliged to faith and obedience towards him. 4. That it might advertise us of our sinking into afflictions, and of our rising out of them again, and deliverance f●m them. 3. Baptism hath this force and power to testify and seal, by the commandment 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 external visible water, which is elementary, and an internal invisible, celestial, which is the blood and spirit of christ. So also there is a double washing. An external visible & signifying washing, namely the sprinkling or pouring of water, which is corporal, that is, is perceived by the parts and senses of the body: And an internal, invisible, and signified washing, namely remission of sins, for the blood of christ shed for us, and our regeneration by the holy ghost, and our engraffing into his body, which is spiritual, that is, is perceived and received by faith and the spirit. lastly, there is also a double administer of baptism: An external of the external baptism, which is the minister of the church, baptizing us by his hand with water: An internal of the internal baptism, which is christ himself baptizing us by his blood and spirit. 5 Neither is the water changed into the blood or spirit of Christ, neither is the blood of Christ present in the water, or in the same place with the water. Neither are their bodies, who are baptized, washed therewith visibly: neither is the holy ghost by his substance or virtue more in this water than elsewhere; but in the right use of baptism he worketh in the hearts of them, who are baptised, and spiritually sprinkleth and washeth them with the blood of christ, and he useth this external Symbol or sign, as an instrument, and as a visible word or promise to stay and stir up the faith of them who are baptized. 6 When as then Baptism is said to be the washing of the new birth, or to save us, or to wash away our sins, it is meant, that the external Baptism is a sign of the internal, that is, of regeneration, or our new birth, of salvation, and spiritual washing, & this internal Baptism is said to be joined with that external Baptism 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 eternal punishment, and further, newness of life is begun in us by the holy Ghost; but yet the remnants of sin remain in us until the end of this life. 8 Now all they, and they alone receive Baptism according to the right use, who are renewed, or renewing, and are baptized to those ends, whereto Baptism 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 enroled 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) & therefore no man can forbid water, that they should not be baptized, who have received the holy ghost purifying their hearts. Those infants than must necessarily also be baptized, who either are borne 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 amiss and unlawful, is now become unto them right and lawful. 12 Neither doth the wickedness of the minister make baptism void or of no effect and force unto them, so that it be administered into the promise and faith of Christ: and therefore also the true church doth not baptise them who have been baptised of heretics, but only must inform and instruct them with true doctrine concerning Christ and baptism. 13 And as the covenant once made with god, is also afterwards, after sins committed, perpetually firm and of force to the repentant: so also Baptism being once received, confirmeth and assureth the repentant all their life time of remission of sins; and therefore neither aught it to be reiterated, neither to be differred until 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 baptized with water, whether they be of understanding, or Infants, partakers of the grace of Christ. For the everlasting election of God, & his calling unto the Kingdom of Christ is frree. 15 Neither are all, who are not baptized, excluded from the g●ace of Christ. For not the want, but the contempt of the Baptism shutteth men out of the covenant of God made with the faithful and their children. 16 And seeing the administration of the Sacraments is a part of the Ecclesiastical 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 Baptism, as hallowing of the water, tapers, exorcisms, chrism, salt, crosses, spittle, & such like are worthily reputed in the Christ, as a corruption of the sacrament. OF CIRCUMCISION. THE latter two questions of Baptism before expounded, are also common unto the doctrine of circumcision: & those things, which may be spoken of circumcision, are not unfitly annexed unto the doctrine of baptism. It remaineth therefore, that we briefly discuss those questions which are especially to be observed concerning circumcision. These are in number four. 1 What circumcision is. 2 What are the ends of circumcision. 3 Why it is abolished. 4 Why christ was circumcised. 1 WHAT CIRCUMCISION IS. CIrcumcision is that rite, whereby all the males of the Israelits were circumcised according to the commandment of God, that this right might be a seal of the covenant made with Abraham's posterity. Unto other Nations, but not unto the jews, it was free to be circumcised, or not to be circumcised. We must here observe, that they of the old testament were of three sorts. 1. Jsraelites, which were of Abraham's posterity, and were necessarily bound by the Law to observe circumcision & the ceremonies. 2. Proselytes, who of the Gentiles were converted unto the jews, & did more & more for confirming of their faith submit themselves unto circumcision, and the whole ceremonial law; 3. Those of the gentiles who were converted unto the jews, but did not observe the ceremonies. For unto the gentiles and Prosylites it was free to keep, or not to keep circumcision and the ceremonies. These latter were called also Religious men, who embraced only the doctrine and promises of god. Object. The males only were circumcised: therefore the women were shut out from the covenant of grace. Answer. The women were comprehended in the circumcision of the males: And God spared the weaker sex. And it sufficed for them, to come of godly progenitors. 2 What are the ends of circumcision. CIrcumcision was instituted, 1. That it might be a sign of the grace of God towards Abraham's posterity, and that doubly. First, that God would receive the believers by the Messiah who was to come: Secondly, that he would give them the land of Canaan, and grant his church a certain place there, until the coming of the Messiah. 2. That it might be a bond to bind Abraham and his seed unto thankfulness, or to faith and repentance, and so to keep the whole law. 3. That it might be a mark to distinguish the jews from other Nations and Sects. 4. That it might be a sacrament of initiating and receiving them into the church. 5. That it might be an accusation and a signification of uncleanness. For that rite did show, that all men were subject to sins, and unclean. 6. That it might be a sign, which should show and signify that the means of their deliverance through Christ which was to come, should not come elsewhence than from the blood of Abraham. 3 Why circumcision is abolished. CIrcumcision is abolished, 1. Because the thing signified is exhibited. For among other things it signified, that the Messiah promised unto the Fathers should come at length in his appointed time, and should in our behalf take our nature. 2. Because circumcision was instituted for the severing of the jews from all other Nations: but now the church, that difference being abolished, is collected and gathered out of all Nations. And now the sacrament of baptism performerth the same unto us, which circumcision did unto them. Moreover, as circumcision was a sign unto them of their receiving into the people of God. So is baptism unto us the first mark which severeth the church from the wicked. 4 Why Christ was circumcised. CHrist was circumcised, 1. That he might signify that he was also a member of that circumcised people. 2. That he might show, that he received and took our sins on himself, that he might satisfy for them. 3. That he might testify that he did entirely and fully fulfil the law in our behalf. 4. The circumcision of Christ was a part also of his humiliation and Ransom. OF THE LORDS SUPPER. THE chief questions. 1 What the Supper of the Lord is. 2 What are the ends thereof, or, wherefore it was instituted. 3 What is differeth from Baptism. 4 What is the sense and meaning of the words of the institution. 5 What is the difference between the Lord's Supper and the Papists Mass. 6 What is the right use of the Supper, 7 What the wicked receive in the Supper. 8 Who are to come and to be admitted unto the Supper. 1 WHAT THE SUPPER OF THE LORD IS. 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 a Christ a little before his death is called, A supper, Why it is called a Supper. from the first institution of it: that is, in respect of the original or first beginning of this rite, or in respect of the time wherein this ceremony was instituted, which circumstance of time the church hath changed. It is likewise called Synaxis, that is, Why a convent. a convent, in respect of the assembly and convent of the church, because some, either few, or many assemble and meet together, in celebrating of the supper. For in the first celebration the Disciples were present; 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. 1. Cor. 11. where in the end he addeth, When ye come together to eat, tarry one for another. And further that more aught to come together to celebrate the supper, this end of the supper doth evidently enough show, in that it was instituted to be a token and even a bond of love. For we that are many, are one bread, and one body. It is called also the Eucharist, Why, the Eucharist. Why, a sacrifice. Why, Missa. because it is a rite and ceremony of thanksgiving. Last of all, it is called also a sacrifice, because it is the commemoration of Christ's propitiatory benefit. And at length it was also called Missa, from the offering, or from the dimissing of the rest who might not communicate, after the sermon which went before the celebration was finished. Now let us come to define the Lords Supper. The definition of the lords Supper. THE Lord's supper is a ceremony or sacrament instituted and appointed of christ unto the faithful, for a memorial of him, whereby christ doth certainly promise and seal unto me and all the faithful, first that his body was offered and broken on the cross for me, and his blood shed for me, as truly, as I see with my eyes the bread of the Lord to be broken unto me, and his cup distributed: and moreover that he doth as certainly with his body crucified and his blood shed feed and nourish my soul unto everlasting life, as my body is fed with the bread & the cup of the lord received from the hand of the minister, which are offered to me as certain seals of the body & blood of Christ. It may be also more briefly defined on this wise. The lords supper is a distributing & receiving of bread and wine, commanded of Christ unto the faithful, that by these signs he might testify, that he hath delivered and yielded his body unto death, and hath shed his blood for them: and doth give them those things to eat and drink, that they might be unto them the meat and drink of eternal life, and that thereby also he might testify, that he would dwell in them for ever: And again, that of the otherside he might by the same sign bind them to mutual dilection and love, seeing Christ spareth not to give his body and blood for us. This is confirmed not only by Christ in the Evangelists, but also by Paul, who expressly saith, The cup of blessing which we bless, is it not the communion of the blood of Christ? The Signs and things signified in the lords Supper. Moreover, the signs in this sacrament are, bread and wine: bread broke and eat; wine distributed and taken. The things signified are, 1. The breaking of the body, and the shedding of the blood of Christ. 2. Our union and conjunction with christ by faith, so that we draw life everlasting from him, and are made partakers, as of Christ himself, so also of all his benefits; as the branches are made partakers of the life of the vine. We are advertised of this our communion with christ, First, by the proportion which the signs have with the things, and Secondly by the promise which is adjoined. And the proportion doth chief●● propose and show 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. Now the breaking of the bread is a part of the ceremony, whereunto a part of the thing signified doth answer This difference doth Paul testify, when he saith: This my body which is broken for you Hear receiving and eating is a part of the ceremony, whereunto doth answer the thing signified, ●o wit, the eating of Christ's body. Now this divine and spiritual thing, namely the breaking and communicating of Christ's body, is signed 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 less credit, than 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 we should know the perfection and accomplishment of our salvation to be in his sacrifice, & that there was nothing which could be further desired. The wine is severed from the bread▪ to signify the violence of his death, because his blood was sundered from his body. 2 What are the ends of the Lords supper. THE ends, for which the Lords supper was instituted, are, 1. 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 signs, that he doth as verily feed us with his body and blood unto everlasting life, 〈◊〉 we receive, at the hand of the minister, these the Lords signs. And this testification is directed to every one who receiveth the signs with a true faith: and further also we so receive the signs at the ministers hand, as that rather the Lord himself giveth them us by his m nisters. Wherefore christ is said to have baptized more disciples, than john, when yet he did it by his Apostles, and other disciples. 2. That it might be a public distinction, or mark, discerning the church from all other nations and sects. For the Lord instituted and appointed his supper for his disciples, and not for others. 3. That it might be our testification to christ and the whole church: Which is a public confession of our faith, and a solemn binding of ourselves to thankfulness and the celebration of this benefit. Both which are proved by these words of christ: Do this in remembrance of me. This remembrance is taken first, for faith in the heart; then for thanksgiving and our public confession. 4. That it might be a bond of the church's 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. convent: and Christ expressly commandeth, Drink ye all of this. Likewise Paul, When ye come together to eat, stay one for another. 5. That it might be a bond of mutual love and dilection: because the Supper testifieth, that all are made the members of christ under one head: as also Paul saith: For we that are many are one bread and one body, because we are all partakers of one bread. The lords supper may not be celebrated by one alone. Of this which hath been spoken, we gather that the lords Supper ought not to be celebrated by one only. 1. Because it is a communion, and the sign of our communion. 2. Because it is a thanksgiving, and all aught to give thanks unto God, and by consequent, he that thinketh himself unworthy to communicate with others in the lords Supper, doth withal confess himself 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. 4. Christ called all his household unto it, even judas himself. 5 That some abstain from coming to the supper, it cometh of a certain evil and corrupt motion, because they think themselves not worthy enough to approach unto this table. All are worthy who believe themselves to be delivered by Christ from eternal damnation, and desire to profit and go forward in godliness. In sum; if the Supper be received by one only, th' t is done against the use, appellation, institution, and nature of the sacrament. Objection. Christ, in the word of the Institution of his supper, putteth as the principal end of his supper, his remembrance: therefore the confirmation of faith must not be made the principal end of his supper. Answer. The reason followeth not, to the denial of a part, by putting the whole. For the remembrance of Christ is the whole, wherein is comprised both our confession, and our solemn bond to thankfulness, and also the confirmation of our faith. Wherefore rather by inverting the reason I thus infer 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, he doth verily propose also a confirmation of our faith which is nothing else, but a remembrance of Christ, and his benefits. Objection. The holy ghost confirmeth our faith. Therefore the supper doth not. Answer. The reason followeth not, to the removing of an instrumental cause by the putting of a principal cause. 3 What the supper differeth from Baptism. THE supper differeth from baptism, 1. In ceremonies or rites. 2. In the circumstances of the institution and use, or in the significations of the ceremonies. Baptism is a sign of the covenant entered and made between God & the faithful. The supper is a sign of the continuing of that covenant. Or, baptism is a sign of regeneration and of our entrance into the church. The supper is a sign of their fostering, abiding, and preservation, who are once entered into the church. The new man must first be borne by the spirit of Christ, as is a natural man by natural conception: and the sign of his renewing or regeneration is baptism. Afterwards, when he is once renewed and borne again, he must be fostered and nourished by the body and blood of Christ, the sign of which nourishing is the supper. Now it is one and the same Christ who both regenerateth, and nourisheth us to eternal life. And albeit it is the same participation of christ, namely both the Washing away of sins by the blood of christ, The same thing is sealed in Baptism, and the Supper, but the manner of ●e●ling is divers. which is represented in Baptism: and the Eating and drinking of the body and blood 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 Baptism: 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 diverse because it is the same, to be washed with the blood of christ, and to drink the blood of Christ. But the manner of sealing one and the s●me thing, is diverse. 3 In baptism is required confession of faith and repentance in the Elder sort; in Jnfants it is sufficient, if they be borne in the church: seeing they that are born in the Church are therefore reputed for regenerate, or members of the church, because they have an inclination to faith & repentance. But in the supper is added a further condition of examining himself, and of remembering the Lords death. Do this in remembrance of me. Let a man examine himself. Baptism therefore is due unto the whole Church: unto infants, who are the children of faithful Parents, no less than the elder sort enrolling themselves and giving their names to Christ. The supper is granted to such only as are believers and repentant. 4. Baptism must go before and the supper follow: Whereupon in the ancient church after the Sermno, w●re dismissed such as were excommunicated, likewise those that were possessed or troubled with an evil spirit, and the Catechumens, that is, such as old not as yet understand the grounds and principles of religion, or were not as yet baptized. So of old, they who were not yet circumcised did not observe the sacrifices or ceremonies. Now if they who were baptized, before they have made confession of their faith and repentance▪ are not as yet to be admitted unto the supper: much less are they, who being baptized live after the manner of swine and dogs. 5. Baptism is not to be reiterated, but once only to be received in our life time: The supper is often to be received of us: Because baptism is a sign of our receiving into the church, and covenant; and the covenant once made, is not again undone or made void to those that repent, but remaineth ratified and firm for ever. The supper is a confirmation of our faith concerning the eternal continuance of the covenant: which confirmation is necessary, and therefore the supper is often to be iterated. Hereof it is, that the Apostle saith of the supper. As often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come. But of baptism he saith, That all we which have been baptised into christ, have been baptised into his death. And Christ, He that shall believe, and shall be baptized, shall be saved. And seeing also the supper was therefore to be instituted, that in it should be made a public remembrance, recounting, & showing of Christ's death, it is often to be celebrated. 6 What is the sense or meaning of the words of the institution of our lords supper. HEre are both those very odious questions contained concerning the sense of Christ's words in his supper. The Transubsta●●●● and Consubstantiaries rely not on the simple meaning of Christ's words. The Transubstantiaries together with the Consubstantiaries do boast and glory, that they understand the words of Christ simply and aright. But neither perform that, which they brag and boast of. For that is the true simplicity and propriety of the word, whereunto, for the just understanding and interpretations thereof, nothing is to be added, neither aught to be taken from it, neither any thing altered. For as many as hold that the body of Christ is With, In, or Under the bread, they add unto the words of Christ, and departed from true simplicity. For if that which Christ said is simply to be retained, that is not to be admitted which he said not, as is, The bread is both bread and the body of Christ; but simply this only, The bread is the body of christ. He said not, My body is with, or in, or under the bread▪ or, the bread is both bread and my body together: neither added he, as these ad of their own, really, substantially, corporally; but he uttered these bare words of the bread, This is my body. Neither have the Traunsubstantiaries their opinion drawn from the words of Christ simply understood, namely, that of the bread is made the body of Christ, or, the bread is changed into the body of Christ. For this is their own forgery, and invention. For Christ said not, That the bread was now made, or was a making, or should be made, but simply said, The bread is his body: where no change could come between, so that the words of christ be simply understood. Therefore falsely do they persuade the people, that they simply rest on the propriety of Christ's words, when as manifoldly and most far they serve and departed from it. Wherefore the true sense and meaning of the words is diligently to be considered. The holy Evangelists Matthew, Mark, and Luke do most specially of all others describe the institution of the Lords supper, and besides them the Apostle also declareth it no less plainly and luculently; who thus speaketh, 1. Corint. 11. vers. 23.24.25.26. I have received of the Lord, that which I also have delivered unto you, that the Lord jesus in the night that he was betrayed, took bread: And when he had given thanks he broke it, and said, Take, eat: this is my body which is broken for you; this do ye in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do as oft as ye drink it, in r●membrance of me. For as often as ye shall eat this bread & drink this cup, ye show the Lords death till he come. These words of the Apostle we will briefly expound, and then we will demonstrate them by true and firm arguments. In the night that he was betrayed. This circumstance is specified by the Apostle, to give us to understand, that Christ would at the last supper of the passover institute this his supper, to show, 1. That now an end was made of all the old sacrifices, & he did substitute a new sacrament, which should succeed, & should be observed that Paschal sacrament being abolished. 2. That the same thing might be signified, difference only of time excepted. For the Paschal Lamb signified Christ which should come and should be sacrificed; The supper, Christ already sacrificed. Objection. But when the supper was instituted, Christ was yet to be sacrificed. Answer. But than was at hand the offering up and sacrificing of Christ: For a few hours after, he was sacrificed, and the supper was from that time forward to signify christ sacrificed. 3. That he might stir up in his Disciples, and in us greater attention and marking of the cause, for which he did institute it, and that we might understand how earnestly Christ would have this supper to be recommended unto us: seeing he did nothing before his death, but that which was of most weight and moment. Therefore did he in the very point or instant before his death institute it. For it is as it were the testament, and last will of our testator: For which cause it is added, In the same night that he was betrayed. He took bread: That is, unleavened bread, nor leavened, which then they did eat of at the table. The institution of the Supper, and Unleavened bread did concur then together and fall out by an accident: and therefore he prescribed not any certain manner of baking bread for the lords supper. Yet notwithstanding the bread of the Lords supper differeth from common bread: because this is taken for the nourishment of the body; but that for the food and nourishment of the soul, that is, for the confirmation of our faith. And here we are to note, that he is said to have taken bread from the table. He took not his body therefore: neither took he his body in the bread, with the bread, or under the bread. When he had given thanks. He gave thanks for his office now performed and finished on earth (his last act yet remaining to be done) that thus it had pleased the Father to redeem mankind, or that the typical passover was abolished, and the signified passover was now exhibited, or lastly, he gave thanks for the admirable and wonderful gathering and preserving of the church. He broke it. That is, he broke the bread, which he took from the table, & distributed the same, being one, amongst many; not any other invisible thing hidden in the bread. He broke not his body, but the bread, as S. Paul saith. The bread which we break, etc. Now he distributed the bread, being one, among many, because we that are many are one body. But the cause, for which he broke this bread, was to signify his passion and the separation of his body from his soul. Wherefore the breaking of bread is a necessary ceremony, both in respect of the signification, & in respect of our confirmation, and therefore is this ceremony also to be retained. 1. Because Christ hath commanded it. 2. 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. 3. That the opinion of transubstantiation and consubstantiation may be pulled out of men's minds. Take. This commandment belongeth to the disciples, and to the whole Church of the new Testament. Whence it is clear and manifest, 1. That the mass is not the Supper of the Lord, but a private supper of him that sacrificeth. 2. That we 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. 4. That the supper is a sign in respect of God. This is my body. This, that is, this bread. Objection. 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 diverse genders in Greek, the Greek pronouns also are diuer●e: when a● in English our particle THIS serveth for words of all genders. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Answer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is as much as if he had said, this thing which I have in my hand. And that it is so to be understood is proved by these reasons, 1. Christ took nothing but bread, he broke bread, and gave bread to his disciples to eat. 2. Saint Paul saith expressly, The bread which we break, is it not the communion of the body of ●hrist? 3. Of the Wine it is said, This cup is the new testament. Wherefore after the same manner is it said, This, that is, this bread, is my body, that is, a sign of my body, which is broken and delivered unto death. Wherefore far be it from us, that we should say, that Christ took bread visibly, and his body invisibly. 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. Which for you; My Disciples, that is, for your salvation. Is broken. Objection. But Christ's body neither was, nor is broken. Answer. He hath a respect to the signification, which the breaking of the bread did import. Now this breaking signifieth the pains, and renting of Christ's body, and the violent sundering of his soul and body one from the other. For as the bread is broken and parted into divers parts, so the soul and body of Christ were separated and parted from each other. Do this. That is, Being gathered & assembled together, take bread, give thanks, distribute it. He understandeth the whole action which he commandeth, and that to us which believe, and not the jews, who were ready to crucify him. In remembrance of me That is. Thinking and meditating of my benefits, which I have done for you, and which are by these rites recalled into your memory; and further verily feeling and finding in heart, that I give you these my ben●fites: and therefore celebrating them by public confession before God, and Angels, yea before men also, and so giving me thanks for them. This remembrance is the whole, whose parts are, the memory of Christ's benefits; faith, whereby we apply christ & his merit unto us; thankfulness, or public confession of his benefits. Wherefore it followeth not, Christ did institute his supper for a remembrance of him; therefore he did not institute it for confirmation of our faith. For this objection is no less frivolous. than if I should say, The holy Ghost confirmeth our faith: Therefore the supper doth not. For, as it hath been said before, the reason followeth not to the removing of the instrumental cause, by the putting of the principal cause: as neither doth it follow to the denial of a pa●●, by the putting of the whole. For Remembrance compriseth the remembering of Christ's benefits, faith, and thanksgiving. For by his sacraments christ remembreth us of himself, and his benefits, and by his sacraments he raiseth and establisheth in us our trust and confidence in him. And further of that remembrance of Christ's benefits, it must follow, that we also yield thanks unto him therefore publicly. This cup is the new testament. Or, the covenant, as both the * Berith. greek, and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hebrew word admitteth. Now it is called the new covenant, that is, renewed, or (to speak it in a word) fulfilled. And this new covenant is our reconciliation with God, the communion and participation of Christ and all his benefits by faith in the sacrifice of Christ now fulfilled & finished, without any observation of the ceremonies of the old passover. The supper is called the new covenant, because it is a sign and a seal of this covenant, signing and sealing unto us our reconciliation with God, and our conjunction with Christ which is wrought by faith. Now in calling the supper the new covenant, first he comprehendeth both the promise, and the condition which is expressed in the promise, namely faith and repentance: Whereof also it followeth, that the supper was for this cause also instituted, that it might be a bond to bind us to lead a christian life. Secondly, he maketh an opposition between the new covenant, and that covenant which was the passover, together with the rites thereof. For the supper signified Christ offered. The passover signified Christ who should be offered. There is notwithstanding no small similitude and agreeing of both. For both signify our reconciliation with God, and conjunction with Christ. J● my blood: which is shed for you for remission of sins. The shedding of Christ's blood is the merit for which, being apprehended of us by faith, we receive remission of sins. For as often as ye shall eat. The supper therefore is often to be iterated and celebrated. 1. Because of the words of the institution. 2. In respect of the end and purpose of the institution; because it must be done in remembranuce of Christ. Show the lords death. That is, believe that Christ died, and that for you: and then, profess it also publicly before all. Till he come. Therefore it must be observed unto the world's end: neither is any other external form to be looked for until the day of judgement. The words of the institution, which have been hitherto expounded, may be made more plain and clear by these words of the Apostle. The cup of blessing, which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? The cup of blessing: that is, the cup of thanksgiving, which is received namely to this end, that we may yield thanks to Christ for his death and passion. The communion of the body, likewise, the communion of the blood, is, to be made through faith partaker of Christ and all his benefits, the same spirit being in us, which is in Christ, and working the same in us, which he worketh in Christ. Bread and wine is the communion, that is, it is the sign of our communion with Christ. Now our communion, as the Apostle briefly declareth, consisteth in this: that we who are many, are one body. Whence it is most easy to collect, that this communion is not a corporal eating. For it is wrought only by faith and the holy Ghost. Christ is the head, and we the members, and all we, who are members, have also a communion of all Christ's benefits. Therefore the head is common, the benefits common, and so the members also common among themselves; wherefore their love and dilection is common and mutual. We understand now what is the true meaning of the words of the institution, especially of those about which is greatest controversy; which are these. This is my body; that is, (to repeat in few words the true sense of them) This bread broken of me and given to you, is a sign of my body for your sakes rend and delivered unto death, and a certain seal of your conjunction with me, so that he who believeth and eateth this bread, doth truly and really after a sort eat my body. This our judgement and interpretation, or Christ's rather, is most true, and unto the truth of the Gospel most agreeable. Here especially resistance is made, and the greatest controversy is about the word or understanding of the word. For our adversaries understand those words so, as t●ey maintain thereof to follow, that Christ's body is present and eaten corporally. But in the mean season they consider not that those words are sacramentally to be taken, or that the speech is sacramental, and therefore is not to be taken as proper and simple, as it should be, if thence were gathered, that the bread is changed into Christ's body. Now to the sign here is attributed the name of the thing signified, both for the conjunction which the thing signified hath, in the right use of the supper, with the sign, and also for the proportion which the sign hath with the thing signified. Come we now to those arguments, whereby we may confirm our interpretation and opinion to be true. The arguments, which we will use, are of three sorts, such as are wont to be also in like controversies. 1. Some are taken from the nature of the thing or subject, that is, by understanding the speech as the thing itself doth bear and suffer. 2. Some are drawn from an analogy of the articles of our faith, or from a conference of places, or parts of christian doctrine: for the holy spirit is the spirit of truth. 3. Some are taken from other like places of scripture, where the same thing is delivered in such words as are manifest, and whereof there is no controversy. The first sort of Arguments, which are taken from the nature of the sacraments. THE very manner and form of speaking yieldeth us a firm and strong argument: Bread is the body of Christ: but bread is not in it own proper substance his body: (for by reason hereof have they invented consubstantiation) therefore it is a figurative speech, even such a one as is usual unto sacraments, and is declared in the institution. 2 Sacraments confirm, exhibit, promise, seal no other thing than the word doth: In the word is promised no corporal eating. Therefore neither is any such thing confirmed by the sacrament. 3 In all sacraments, when the names or properties of the things are attributed unto the signs, there is not signified the corporal presence of the thing, but first, a similitude of the things with their signs, than a conjunction and union of the things with their signs in the right use: but in this sacrament Christ attributeth the name of the thing, which is his body, to the sign: therefore there is not thereby signified a corporal presence of his body. 4 The communion of Christ, which is promised in his word and sacraments, is not corporal: but the communion of Christ, which is given in the supper, is the same with that which is given in the word and in all sacraments: therefore the communion of Christ in the supper is spiritual. 5 There is one and the same signification of all the Sacraments of the old and new testament. This is manifest, because in all the promises the same benefits are promised unto us, which are promised in the sacraments. The sacraments are the visible word; and the sacraments promise the same which doth the word. But in the Gospel is delivered a communion which is wrought by faith. That there is the same signification of the sacraments of both Testaments, the Apostle showeth, 1. Cor. 12.13. By one spirit are we all baptised into one body. And 1. Cor. 10.2.3. All were baptised unto Moses in the cloud, and in the sea, and did all eat the same spiritual meat. Objection. There is not the same thing signified of all sacraments. For in baptism, the thing is the washing by the blood of Christ, in the supper, the body and blood of Christ. Answer. The thing is not divers, because it is the same, to be washed by the ●●●ud of Christ, and to drink the blood of christ. But the manner of signifying one and the sme thing is divers, that is, there is a divers similitude of one and the same thing signified by the signs, or, one and the same thing hath a divers similitude or proportion. Therefore as in baptism so in circumcision likewise and the passover is promised a spiritual thing, not a corporal: and so also here in the Lord's supper. 6 The nature of all sacraments is, that the signs be understood corporally, that the things signified must be taken spiritually, and that the visible things be not the signified things, but only signs and pledges of them. 7 The conceit of a corporal presence of Christ under the bread is wholly different and divers from the formal consideration of a sacrament. Therefore it is to be rejected. The antecedent is proved: because it cannot be accounted either for the sign, or the thing signed. It is not the sign or sacrament because it is not object unto the senses. And further, it hath no proportion or similitude with the thing, that is, with the spiritual eating. Neither can it be said to be the thing signed, seeing the scripture no where preacheth of an essential transfusion, and real commixtion of Christ's flesh with our bodies, neither can there be any, except we entertain the follies and dreams of Eutychians and Schuenkfeldians. For the sacraments testify of those blessings only, and them only do they seal unto us, which are contained in the promise of the Gospel. Therefore no place is left for a substantial presence of the body in the bread, as being altogether fruitless and unprofitable. 8 Sacraments or signs ought to be visible, so that it deserveth not (saith Erasmus) to be called a sacrament, which is not accomplished by an external sign. For to this end and use are they given of god, that they may effectually show as it were to our outward senses, that which is promised in the word, and performed by the holy Ghost in our hearts, that they may be visible testimonies & pledges of the promise of grace exhibited & applied. Whence is that saying of Austin: A sacrament is a visible word: it is a visible form of an invisible grace. Therefore no thing or action, which is invisible, insensible, and not natural, can make the nature or appellation of a sacrament. And consequently, they who will have Christ's flesh to be in, under, or with the bread, or will have the bread to be transubstantiated into his flesh, let them show us a visible and sensible eating of it in the supper, lest they seem to dissent from the ancient fathers. 9 There must be an analogy and proportion between the sign or sacrament, and the thing signified, or the thing of the sacrament: f●r except the sacraments (saith Austin) had some similitude of those things whereof they are sacraments, they were not verily any sacraments. Now if Christ's flesh be also a sacrament, and the thing of these sacraments be invisible grace: what proportion then and similitude shall there be between the two sacraments? But seeing there can be none, it followeth that christs flesh may not be called a sacrament, as being no less the thing itself of the sacrament, than eternal salvation, signified, by way of proportion, by visible bread, as by a sign. Wherefore the sacramental eating, which is done naturally by the mouth, doth not belong unto the body of Christ considered by itself, in any Physical or natural respect: because unto this sacramental eating the external signs only are object in their own nature. Saint Austin demanding how bread is the body of Christ, and wine his blood; these (saith he) brethren are therefore called sacraments, because in them, one thing is seen, and an other thing understood. That which is seen, hath a corporal form; that which is understood, hath a spiritual fruit. If then thou wilt understand the body of Christ, hear the Apostle speaking to the faithful: Ye are the body of Christ and his members. If then ye be the body of Christ, and his members, your mystery is set on the table, etc. These are the Arguments deduced out of the nature of the thing or subject, which is, by understanding the speech as the thing doth bear and permit. The second sort of arguments, which are deduced from the analogy of faith. FIRM and strong reasons are drawn, from the article which is concerning the truth of Christ's human nature. 1 Christ took a true human nature, like unto us in all things, except sin. This nature therefore cannot be in more places at one and the same time, and therefore neither can it be together in heaven & in the bread: because it is proper unto the nature of God only, to be at once in diverse places. Christ's body is finite, as being a true body: but it is now in heaven, as is proved out of the article of his ascension into heaven. Therefore Christ's body is not in the bread. Many abuse this argument, omitting the first ground which is altogether true and necessary. For glorification doth not destroy or abolish the nature of his human nature. Handle me and see: for a spirit hath not flesh and bones, as ye see me have. While they beheld him, he was taken up. 3. If the true and very body of Christ be infinite, it is also invisible and insensible. Therefore that which was seen, suffered and wrought on earth, was no true body, but apparent & fantastical: because it can not agree, no not to the Godhead itself, to be at one time finite and infinite, sensible, and insensible: and so all those things, which are spoken of christ in the articles of our Belief should not have been done indeed, but only should have seemed and appeared to be done, & so we should remain as yet in death. 2 There are good arguments also derived from the article which containeth the communion of saints with christ. 1. Such is the communion of saints with Christ now, as it was of old, & shall be hereafter, and such also is the communion of those saints which use the sacrament, as of them who are by necessity excluded from it. But such a communion of saints with Christ is spiritual, as the Apostle doth show, 1. Cor. 6.17. He that is joined unto the Lord is one spirit. 1. joh. 4.13. Hereby know we, that we dwell in him, and he in us: because he hath given us of his spirit. john. 15.5. He is the vine, we are the branches. Ephes. 1.22. & 4.15. & 5.30.31. He is the Bridegroom, and we with the whole Church are his spouse. 2 Such is our eating of Christ, as is his abiding in us: but this is spiritual. For that Christ's abiding in us is spiritual, is sufficiently perceived by this, in that such is his abiding in us, as is his Fathers. If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and will dwell with him. But how doth the Father dwell in us, or abide with us? Truly, by his spirit. Therefore Christ also so abideth with us, or dwelleth in us. 3 Christ abideth in us perpetually: Therefore that abiding or presence is not corporal; because as touching his human nature, he saith, Me ye shall not have always. Therefore he is not eaten of us corporally, nay he cannot be eaten of us corporally, except he be in us corporally, and that also perpetually. 3 Unto the former m●y be adjoined also arguments taken from the sacrifice and adoration: Wheresoever Christ is present corporally, whether it be after a visible or invisible manner, there he is to be adored, to wit, by our minds and the motions of our bodies converted & turned thither: But he is not to be adored in the supper. Therefore he is not present in the supper corporally. That he is not to be adored in the supper, is easily proved. For it is never granted in the new testament, to tie & bind invocation to any certain place. joh. 4.21. The hour cometh, when ye shall neither in this mountain, nor at jerusalem worship the father. Again, If christ be so be adored & worshipped in the supper, by our minds and motions of body converted unto the bread, that whole oblation & sacrifice should consist in the hands of sacrificing mass-priests, because they offer the Son unto the Father to obtain remission of sins; and so were his crucifying to be reiterated. The third sort of arguments, which are drawn from like places of scripture, where namely the same thing is delivered in words, whereof there is no controversy. 1 corporal eating is in express terms condemned by the holy Ghost. It is the spirit, saith Christ, that quickeneth, the flesh profiteth nothing: By these words Christ expressly condemneth the corporal eating of his flesh, whether visible, or invisible. 2 The bread which we break (saith the Apostle) is the communion of the body of christ. But this communion is spiritual: because when the same Apostle opposeth it to the communion of devils (ye cannot, saith he, drink the cup of the Lord, and the cup of devils: ye cannot be partakers of the lords table, and of the table of Devils) by these words the Apostle denieth that the wicked can be partakers of the body and blood of christ in the supper. And therefore there is no corporal eating of the body and blood of christ in his supper. 3 Christ saith that the bread is his body: Therefore they tie not themselves to the very word, who say that christs body is in the bread, under the bread, with the bread. 4 The cup is the new testament, that is, the cup is a sign of the new testament: for it cannot be otherwise meant or taken. For the new testament is the seal of the promise, or the promise itself, but not the thing promised. Likewise: The cup is the communion of the blood of christ: The bread is the communion of the body of christ: But this communion is a spiritual eating and drinking of the body and blood of christ, as is apparent by the words of the Apostle: and the signs of that spiritual eating and drinking are bread and wine. 5 In the Evangelist, To eat christ, which is the living bread which descended from heaven: Likewise, To eat Christ's flesh, and to drink his blood, signifieth to believe in Christ. Therefore in the words of the institution it signifieth the same also: because christ doth not here otherwise expound them. 6 There are also the like places of scripture uttered sacramentally of other sacraments, which confirm also the truth and meaning of this: as, Circumcision is the covenant: The lamb is the passover; The levitical sacrifices are said to be an expiation or doing away of sin: The blood of sacrifices is called the blood of the covenant. Baptism is the washing of the new birth: Therefore these words also, This is my body, are in like sort sacramentally spoken. 7 Christ commandeth his supper to be celebrated, and the bread & wine to be eaten & drunken, in remembrance of him: but this remembrance is chief performed by faith, not corporally. Moreover, that, in memorial whereof we do any thing, is not itself present, because we are not said to remember things that are present. 8 By one spirit are we all baptised into one body, whether we be jews or Grecians, whether we be bond or free: and have been all made to drink into one spirit. Wherefore after the same manner do we all eat the same bread. Which Paul also manifestly showeth, affirming, That all the Fathers did eat the same spiritual food. That eating therefore is not corporal, whereby we are made partakers of the body and blood of christ: otherwise before the coming of christ the fathers should not have been at all made partakers of christ, as having not as yet taken flesh. Unto these arguments drawn out of the sacred Scripture and the ground of our faith, may be added testimonies of the fathers and the purer church, of all which we will at this present bring only that one notable saying of Macharius the Monk: Bread and wine are a correspondent type of his flesh; and they who receive the bread which is showed, eat the flesh of Christ spiritually. AGAINST THE TRANSUBSTANTIATION OF THE PAPISTS. NOW it is easy to see what we are to think of Transubstantiation; even that it is an impious invention & devise of the Papists: which also we will show and prove briefly by divers reasons. 1 Paul calleth expressly that, which is taken, bread, both before & after the eating: Therefore that which is taken in the supper is not really the body. 2 Christ broke bread: but he did not then break his body: Therefore the bread is not really his body. 3 The Bread was not given for us; But the body of christ was given for us: Therefore the bread is not really Christ's body. 4 Christ willeth us to take this sacrament, and to take bread and wine, in remembrance of him. Therefore the bread is called the body of Christ, not really, but in that it is a memorial of his body, that is, the bread is a remembrauncer unto us of Christ's body, even as also it is commanded in the words of the institution, Show the Lords death till he come. 5 The Analogy & proportion of the sign & the thing doth manifestly enough refel transubstantiation. For in every sacrament are these two, the sign, & the thing signified: but the sign should perish if the bread should be transubstantiated, that is, if there should be a change of the bread into christs body: for so should remain the thing signified only, and not the sign, & therefore no sacrament. Objection. But the Accidents of bread and wine, do still remain, as whiteness, softness, and such like. Answer. But so will there not be a proportion between the sign, and the thing signified, because accidents do not nourish. You can not say, as the accidents of bread and wine nourish the body, so the body of Christ nourisheth my soul unto everlasting life And further also, the promise of God would by this means be made void and frustrate. For God promised that he would give the Messiah, not of the substance of wheat and wine, but of the seed of David, Reply. But we say not that the bread and wine are converted into the substance of Christ's body, but that the substance of the bread and wine vanisheth quite away, & in place thereof succeed the substance of the body and blood of Christ. Answer. Of this bread christ speaketh, That it is his body, and the same bread both before, and in, and after the administration of it, is called bread. Christ saith not, this which is under the form of bread, is my body: but he saith, this, that is, this bread, is my body. And Paul saith, The bread we break, is the communion of the body of Christ: And again, For we that are many, are one bread and one body. Again, As often as ye shall eat this bread etc. And a little after, Whosoever shall eat this bread unworthily, etc. Moreover; Let a man examine himself, and so let him eat of this bread. Wherefore it is plain and evident that the substance of bread and wine neither is changed, neither perisheth, neither lieth hid under a form, but remaineth still the same bread and the same wine. Now that there is no transubstantiation or conversion of the substance of the bread and wine into the body of Christ, is thus proved. If there be any transubstantiation, Christ's institution is perverted: for it abolisheth and bringeth to nothing the substance of the bread, which is the very thing, that in this ceremony is the body of christ. For seeing the bread is the body of Christ, then doubtless, if the bread remain not, neither doth the body of christ remain in the supper, and so Christ's words are no longer true, when he said that that bread is his body, and that wine his ●loud. The Transubstantiaries, if they be demanded, what thing it i● that they call the body of christ in the supper; certainly they will not answer, it is bread: for they have no bread left in the supper, because it is transubstantiated: but they will send us to the very substance of christs body absolutely considered, covered on the altar with the accidents of bread. Wherefore all they oer who object and present the body of christ, being considered by itself in it own proper matter and subject, to the external actions of the supper. These and the former reasons refel consubstantiation also; wherefore neither will we bring any more reasons severally against it. Only some certain objections of the Consubstantiaries themselves we will refute. A refutation of objections framed to confirm consubstantiation. 1 Objection. Christ said, This is my body. But Christ is true. Therefore we must believe him, setting apart all Philosophical subtlety and sharpness, and so by consequent, bread is not a sign of his body. Answer. We grant their argument, if they prove that Christ putteth this to be his meaning, namely, that In, Under, and With the bread, is his body. Reply. But it is said here, This is my body. Answer. In other sacraments also are the like speeches: as, The Paschal Lamb is called the Pass●ouer, Baptism the washing of the newe-birth, Circumcision the covenant. Reply. But we say not that the bread is the body of Christ really, as the Papists say, but that the body is in the bread. Answer. But in this respect the Papists seem more to keep the word, whom yet the Apostle expressly refuteth, calling it bread both before the eating, and in the eating, and after the eating. 2. It is no where said either by Christ or by Saint Paul, That the body of Christ is in the bread, under the bread, with the bread, neither any where in scripture is this expressed. But the true sense and meaning of those words is expressed in the text itself: namely, that the bread is the body of Christ symbolically, that is, as a symbol or token of it. For in the text it is plainly said, Do this in remembrance of me. So Paul also calleth the bread, the communion of the body of christ. Wherefore the bread is the representing or symbolical & signifying body of christ. The bread is a sign of christs body, but not a covert wherein his body itself remaineth. 2 Objection. Christ is omnipotent. Therefore his body may be there, and so, because he said it, it is there. Answer. The reason is of no force, which will conclude a thing to be done, because it may be done. Reply. Whatsoever is at the right hand of God is every where. Answer. It is false. For the sitting at the right hand of God signifieth the union of both natures in Christ, his power and rule, and excellency of gifts. Now although he rule all things, yet is it not necessary that he should be present in body It is sufficient that his person is every where, and is present in dignity. As also he sustained all things even then, when he hung on the Cross, neither yet was his body every where. Therefore to say, that christ sitteth at the right hand of the Father, signifieth that christ is the person by whom the Father mediately governeth & ruleth all things, especially the church. But no part of this Sitting is the ubiquity of christs body: & it sufficeth that christs person is every where. 3 Objection. That which quickeneth and nourisheth us, is received into us, the body and blood of christ do quicken us: therefore they are received into us. Answer. The Mayor is but mere particular, and therefore false in general for not whatsoever quickeneth and nourisheth us, must necessarily be received into us. That only must be received into us necessarily, which quickeneth & nourisheth naturally, that is, by a joint-touching of our body. This meat, which so nourisheth us after a natural manner, doth not nourish us, except thereby the substance of our body be increased. But we speak far otherwise of the nourishing of the soul, which is spiritual. Christ's body doth not at all nourish us naturally: for it doth not being received into us quicken us, by working in us new corporal qualities, like as a medicine doth: but the body of christ nourisheth and quickeneth us after a manner divers from that natural nourishing; and accordingly as this manner of nourishing and quickening requireth, so receive we Christ's body. The manner whereby Christ's body and blood nourisheth us, is, 1. The respect of his merit. For, for us Christ's body is given, and his blood shed for us, and for the body and blood of christ we have eternal life given unto us. After this manner than the body and blood of christ quickeneth us, as it is a merit deserving for us this blessing. 2. His body and blood quickeneth or nourisheth us, when we receive that merit of christs body and blood: that is, when we believe with a true faith that for it we shall have eternal life. This faith resteth and hangeth on christ hanging on the Cross, 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 it doth in christ. For except we be graffed into christ, we do not please God. For he will on that condition receive us, and pardon us our sins. So that by faith through the working of the holy Ghost, we be joined with christ, and engrafted into him. Seeing then this is the manner, whereby the body and blood of christ quicken and nourish us, there is no need of any descending of the body and blood of christ into our bodies. 4 Objection. 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, and is corporal, when it is said, Take and eat. Answer. This eating, whereof mention is made here, is performed by the mouth, not simply, but as concerning the sign. But it is not done by the mouth, but is spiritual, as concerning the thing signified & spiritual. Reply. This is my body, that is the invisible body which I have in my hands. Answer. But the body is the thing signified and spiritual, otherwise there will be no proportion between the sign and the thing signified. It followeth therefore that he saith, The bread is my body: So that the bread is that whereof the body is affirmed. For in this speech the thing signified is affirmed of the sign. 5 Objection. The Words are not to be changed. Christ used the word, Is; Therefore there may not be put in place thereof the word, Signifieth. Answer. The words are not to be changed into another sense, than God will have. But otherwise they are often to be changed: As when it is said, Pluck out thine eye. For words are to be understood according to the nature of things. Moreover they themselves, who accuse us of change, do more make this change and mutation than we. Reply. The body of christ was broken and crucified for us: not the sign of the body. Therefore the bread is the substantial body of christ. Answ. I grant: for the bread signifieth that very body, which was borne of Marie & crucified. Question. Why then are the things signified attributed to the signs, Two causes why the thing, signified are attributed to the signs. and the signs called by their names, if neither consubstantiation, nor transubstantiation be thereby signified? Answer. There are two causes alleged hereof: A similitude or likeness, and a certainty. 1. The similitude or proportion of signs and the thing signified is, first: As the bread and wine nourish our body, so the body and blood of christ nourish us unto everlasting life. Secondly, As the bread and wine are received by the mouth, so the body and blood are received by faith. Thirdly, As the bread is eaten being broken, so the body of christ is received being sacrificed and broken. Fourthly, As in corporal food, is required an appetite unto it, so also in this spiritual food is required faith. Fiftly, As of many corns is made one loaf, so are we being many made one body. Wherefore by reason of this similitude of the sign and the thing signified, the thing signified is attributed unto the signs. 2. The certainty of the signs in the cause likewise why that is affirmed of the signs, which is proper unto the thing signified. For the s●gnes testify that Christ's sacrifice is accomplished, and for our behoof and commodity: because it is certainly and truly applied unto us. Here last of all is to be observed, that the eating of christs body doth comprise and comprehend, 1. Faith. 2. That by faith we are made partakers of christ, that is, we are united unto Christ, and our communion is wrought by faith: and the holy Ghost is the bond of this our union and conjunction with Christ. 3. That we are made partakers of Christ's benefits, justification, and remission of sins. And this ensueth of that union of Christ with us. 4. It comprehendeth also the benefit of our regeneration, whereby we are made like and conformed unto christ, because the same spirit dwelling in us and in christ, worketh also the same things in us. This eating is easily collected, as out of many other places, so also out of this saying of christ. I am the living bread which cometh down from heaven; if any man eat of this bread he shall live for ever. And the bread that I will give, is my flesh, which I will give for the life of the world. 5 What is the difference between the Lord's supper, and the popish Mass. THIS question is necessary, by reason of errors which have c●ept into the church. It is otherwise demanded, Why the Mass is to be abolished ●ut here this question is also contained and comprehended: because these differences and contrarieties of the lords supper and the Mass, are the causes why the Mass is to be abolished. First let us speak a few words of the name of the Mass, or, Missa. The word Missa seemeth to have his name from an ancient custom of Ecclesiastical rites & actions, The original of the word Missa, which we call the Mass. in the end whereof leave was given of departure to the Catechumenes, the possessed with spirits, and the excommunicated persons: and so the word Missa seemeth to be used, as it were a mission or sending away, because it was the last part of divine service. Others will have it to be so called from a dismission, or from the manner of dimissing them; because they were demised with these words, ●te, Missa est, that is, go, you may departed: or, as others interpret it, go, now is the collection or alms, which they will have to be called Missa, of the sending it in (as we may so speak) or throwing or casting it in for the poor. Some will therefore have it derived from the Hebrew Masah, that is, tributes, which was wont to be paid of every one. The word is found Deut. 16.10. Missach, nidbath i●decha, A free gift of thine hand. Now that offering was called so, being as it were a yearly tribute, which yet was no exaction, but given freely. Others interpret it to be a sufficiency, which is, that there should be given so much as was sufficient, and perhaps this is the truer: because. Deut. 15. The Lord commanded the Jsraelites, that they should open their hand unto the poor, and should lend him sufficient for his need. This the Chaldee Paraphrast interpreteth to be Missah. Hereof our men think that it was called Missa, as if it were a tribute, and free offering which should be every where offered unto 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 Hebrews, as, Satan, Osanna, Sabaot, Halleluia, Pascha, and such like. But those words came not to the Latin church, but by the greek church, and those words are found in the greek testament, when first it was written in greek. And therefore we have no Hebrew words derived unto our Church, which the greek church had not before us. If also we will search the greek Fathers, the word Missa will never be found to have been used by them. Therefore I think not that the word Missa was taken from the Hebrews. But Missa, which doubtless is a latin word by original, Tertul. li. 4. contra Mar. Cypr. de bono patient. & epist. 4. li. 3. seemeth to have been taken from the Fathers, who used Remissa, for Remissio, as Tertullian; We have spoken, saith he, of a de remissa peccatorum. remission of sins. And Cyprian: He that was to give b daturus remissam peccatorum. remission of sins, did not disdain to be baptised. And again he useth the same word: He that blasphemeth against the holy ghost, hath not remission of sins. Wherefore as they said Remissa for Remissio, so they seem also to have said Missa for Missio. And therefore they called that Missa, which was done after the mission or sending away of the catechuments. We reject both the name and the thing. For this word doth not agree unto the Lord's Supper; because the Lord's Supper hath nothing common and agreeing with the name of Missa, albeit it was used of the ancient writers. Moreover we have no need of this name. For we have other words for this purpose most convenient and agreeable. The repugnancy of the Mass with the Lords supper. NOW let us see the differences of the Supper & the Mass, & those most contrary one to another, & such as in respect whereof the Mass ought to be abolished. 1 The Popish Mass is a manifold, changing or abolishing rather of the rite instituted by Christ. For it taketh away the cup from the people, and addeth many toys, when as notwithstanding no creature hath any power to institute any sacraments, or to change or abolish the constitutions and ordinances of God. 2 The Mass transformeth the sign into the thing signified. For it denieth that there is any bread and wine remaining; but saith, it is the flesh and blood of Christ substantially, which is flat repugnant to the nature of the Lords supper. 3 In the Mass the Papists make other heavenly gifts to be, than which are found in the word and other sacraments, or in the promise annexed unto them. As where the masspriests feign that the Mass doth merit, even by the work itself wrought, that is through the external rite and action, both for him that celebrateth, and for others, not only remission of sins, but the healing also of men, oxen, swine, and cattle diseased. and so withal they coin this too, that forsooth those signs of bread and wine are a sacrament even without the use also and administration. Likewise they will have other things to be in the Mass, than are in any sacrament, which is the very carnal descending & abiding of Christ's body therein, which is contrary to the nature of all sacraments. 4 The Mass is repugnant to the sacrifice of Christ: the supper confirmeth and testifieth that we are justified, for the alone sacrifice of Christ wrought and finished on the Cross: but the Mass contrary to the testimonies of scripture maketh more propitiatory sacrifices: this is their treading and trampling Christ's blood under foot, when they say it hath not merited perfect remission of our sins. Objection. The Mass is called a sacrifice of the Papists, and likewise the supper is called a sacrifice by the Fathers: therefore the Fathers were Papists. Auns. The Papists call the mass a propitiatory sacrifice. The fathers call the supper a sacrifice, and so it is, but an Eucharistical or thanksgiving sacrifice. Again, it is even that same sacrifice which Christ offered, in such sort, as the bread is the body of Christ The Papists will have it to be a divers sacrifice, whereby is obtained remission of sins. Now it is one thing for the same sacrifice to be often offered: and an other thing for one sacrifice to be once offered, and that sufficient to take away all sins. This sacrifice alone is sufficient for remission of sins, and, this sacrifice with others is offered for sins; these speeches are contradictory. 5 The Mass is repugnant to Christ's Priesthood▪ because he is the only high Priest who hath power to offer himself. The Pope with his companions most impudently pulleth this honour to himself. For these deceivers and lying men feign with great contumely and despite to christ, that they offer again christ unto the Father, and that they alone are worthy men to offer christ unto his Father: when yet no man, no Angel, neither any creature is of that dignity and worthiness, as that he may sacrifice the son of God. For the Priest is above the sacrifice: they therefore who will be the Priests to offer christ, mount and lift themselves above him. Objection. The Priest's stay not, but offer only and present the son unto the father, that for his sake he may remit us our sins, and so they only apply that one and only sacrifice of christ. Answer. It is enough that they say, that they offer Christ with their hands. For 〈◊〉 remains that they make themselves Priests. Neither is it material, that they deny that they slay Christ. Many things were offered of old by the Priests, which were not slain, neither were of that quality, but were only offered, as cakes, & liquid offerings, & offerings, & such like. The jews indeed slew Christ, but they did not sacrifice him: but Christ himself was willingly slain, & therefore sacrificed himself. Heb. 9.14. Christ through the eternal spirit offered himself without spot to God: and verily he offered himself once a sacrifice unto his father for us. Heb. 9.28. Christ was once offered to take away the sins of many; and to them that look for him shall he appear the second time without sin unto salvation. Heb. 10.12. Christ after he had offered one sacrifice for sins, sitteth for ever at the right hand of God. Now the Papists contrary to these manifest places of scripture will have Christ to be often offered in the Mass. 6 The Mass is repugnant to the doctrine of grace and justification, which teacheth, that in this life only is the time of obtaining favour, by faith alone, for the only merit of christ. The papists neglecting faith, which they have no knowledge of, & rejecting Christ's merit, substitute in place thereof this idolatrous invention. For through and for this sacrifice of the Mass, and so for this work (as they speak) wrought, they maintain that the dead also obtain remission of sins. 7 The Mass is repugnant unto the articles of our faith concerning the true humanity of christ, concerning his true ascension into heaven, and his returning from thence, at the day of judgement. For they make a corporal presence of christ in the Mass, saying that christ is invisible present under the form of bread and wine, the substance of the bread and wine being abolished, as often as the Mass is celebrated, and this presence of Christ is corporal, when the accidents only of the sign remain. It is contrary also to the nature of sacraments, which permitteth not the substance of the signs to be abolished, neither requireth any natural connexion of the signs and things: and therefore neither is it required in the Supper, which leadeth us to christ crucified; and reigning in heaven, and from thence communicating himself unto us. 8 The Mass is contrary to the communion of Saints with Christ. For it imagineth an execrable invention, which is, that Christ's body doth descend into our bodies, and remaineth as long within our bodies as the forms remain of bread and wine. But the supper reacheth that we are made members of Christ by the holy gh st. and engraffed into him. 9 The Mass is repugnant to the true worship of God, because it maketh Christ to be there corporally present, & so by consequent there to be worshipped. Even as of old before his ascension it was not only lawful, but in duty required; that Christ should be worshipped in whatsoever place he was, and so also did his Disciples always worship him, when he was present, as also when he ascended from them: but after his ascension they did not from that time adore & worship him, turning unto any one particular place more than other. Wherefore seeing the Papists in their Mass tie the worship and adoration of christ unto a thing, whereunto christ himself by express word hath not tied it; they profess themselves to be idolaters, and do no less absurdly and impiously in this, than if they should worship Christ at a wall, or if they should worship a pillar falling down before it. Which we prove, 1. Because no creature hath power to tie the worship of God to any thing or place, wherein God hath not commanded by express word himself to be worshipped, and wherein God hath not promised to hear us. And hereby is the cause of that difference plainly seen, why the jews directing their prayer to the propitiatory or mercy seat did notwithstanding withal in spirit worship the true God, and were by promise from him assured to be head: but worshipping in Dan, and in Bethel, and in the high places, and in the temple of Samaria, were idolaters not knowing what they worshipped. joh. 4 22. Ye worship that which ye know not: we worship that which we know: for salvation is of the jews: and the cause of this thing is more at large declared in the second of Kings cap. 17. 2. Because in the new testament all worship which is tied to any certain place on earth is utterly taken away, and spiritual worship only required, stirred and kindled by the holy ghost, and done with a true faith, and knowledge of God joh. 4.21. The hour cometh, when ye shall neither in this mountain, nor at Jerusalem worship the Father. In these words Christ doth plainly take away worship tied and restrained to any certain place on earth. Wherefore we must also take away and have in detestation this impious invention of Christ's corporal presence in the Mass, or in the bread and wine. For this being but, that christ is in body present in the bread (whether it be said to be done by transubstantiation, or by consubstantiation) the popish adoration standeth fast: and of the contrary side the presence of Christ's body in the bread is taken away, if we take away this foul and shameful Popish adoration of Christ's body lying covertly by their judgement under the forms of bread and wine. Now withal we are here to observe, What it is, to worship christ in the bread, namely, to direct our worship in soul, mind, cogitation, and, as much as may be, in the motion of our bodies to the place in which the bread is, and turning thereto to yield reverence unto christ, as if he were present there more than elsewhere. So of old they worshipped God at the Ark, turning thereto with their minds, and as much as might be, with their external grace and inclination of body. 1 Objection. The Mass is an application of Christ's sacrifice: Therefore it is not to be taken away. Aunsw. I deny the Antecedent: because we apply Christ's merit by faith only. Object. 2. There must be a perpetual sacrifice in the Church, because Jsai foretold, that it should be from sabbath to sabbath. Answer. There must indeed be a perpetual sacrifice in the church, which is the sacrifice of thanksgiving. 1. Because it is a remembrance of Christ's sacrifice. 2. Because alms were given in the primitive church, after the supper was ended, which were a sacrifice. 3. The supper also is an Eucharistical or thanksgiving sacrifice. For a propitiatory sacrifice, the Fathers never dreamt of. 6 What is the right and lawful use of the supper. THE right and lawful use of the supper consisteth in three things. 1. When the rites and ceremonies instituted of CHRIST, are retained and observed; yet so that they be not observed of one or two privately: but that in a convenient and lawful assembly of the church the bread be broken, distributed, and received: and the wine given to all that communicate in remembrance of Christ's death, that is, for confirmation of their faith, and to show their thankfulness. 2. When the rites are observed of those persons, for whom Christ did institute them; that is, when the bread and wine is distributed and received of others, of whom the Lord would have it received, namely, not of his enemies, but of his Disciples, which are the faithful. For the observing of the rite without faith and repentance, is not the use, but the abuse of it. 3. When the supper is received for the right end, which is, in commemoration and remembrance of the lords death. 7 What the wicked receive in the Lord's supper. THE wicked receive. 1. The bare signs only, namely bread and wine. 2. They receive those signs to their condemnation, or they eat their own dannation. Now to eat damnation, is, through incredulity & abusing of the sacrament to be abalienated and repelled from christ and all his blessings: or, through abusing of the sacrament being received without faith & repentance, grievously to offend God, and so to draw upon themselves temporal and everlasting punishments, except they repent. Contrariwise, to eat christ, is, through faith to be made partaker of his merit, efficacy, and benefits. For no man can eat christ, and not withal be made by faith partaker of his merit, efficacy, and gifts. No man therefore can both eat Christ, and withal eat his own damnation: and therefore false is their objection, who say thus: The wicked eat damnation unto themselves: Therefore they eat Christ. Reply. But why eat the wicked damnation unto themselves, seeing it is a good work to receive the sacraments? Answer. It is a good work by itself, but not unto the wicked. The receiving of the sacraments is a good work, when the true and right use is adjoined: otherwise it is made not a commanded, but a forbidden work, as also God saith: He that killeth a bullock is as if he slew a man. So Paul: If thou be a transgressor of the Law, thy circumcision is made uncircumcision. Now for these causes the wicked eat unto themselves, The causes, for which the wicked are said to eat unto themselves damnation. and draw on themselves damnation. 1. Because they profane the signs, and by consequent the thing signified, by laying hold on those things, which were not instituted for them, but for the Disciples of Christ. 2. Because they profane the covenant and testament of God, by taking unto themselves the signs and tokens of the covenant. They will seem to be in league with GOD, when as they are in league with the Devil, and not with God, whom by this means they would make the Father of the wicked. 3. Because they tread under foot the blood of Christ. His benefits indeed are offered unto them, but they receive them not with faith, and so mock God, while they profess that they receive the benefits of Christ, when as they do or mind nothing less, and add this new offence to their other sins. 4. Because they condemn themselves by their own judgement. For approaching unto the Lord's table they profess that they accept of this doctrine, and do believe no salvation to be without Christ: & yet in the mean season are conscious unto themselves, that they are hypocrites, and so condemn themselves. 8 Who ought to approach and be admitted unto the supper. THIS question also containeth two several parts in it; unto which we are severally to answer. In the former part is demanded, who ought to approach unto the supper: In the latter, who ought to be admitted. And this latter part is larger and more general, because not the godly only, but hypocrites also, who are not yet known to be such, are to be admitted unto the supper. The godly only aught to approach unto the supper. First then is to be considered, who ought to approach thither. They only ought to approach unto the supper, who live in true faith and repentance, and so who have faith and repentance not in possibility only, but also actually: whereby this objection is refuted, that Jnfants have faith, and therefore aught to approach unto the Lord's Supper. For they ought not to come in respect of this circumstance, which is adjoined in the institution of the Supper, Not Infants. Show the death of the Lord: Likewise, Let a man examine himself, and so let him eat of this bread, and drink of this cup. Wherefore we understand in this place an actual faith, which is a knowledge, confidence, beginning of obedience and a serious and earnest purpose to live well. But Infants have faith only potentiallie and in possibility, not actually: they have an inclination only to faith; or they have faith only by inclination, but they have not an actual faith. Not the wicked, and hypocrites. F●●thermore, that it is not lawful for the wicked to approach unto the Supper, it is manifest: For the sacraments are instituted only for the faithful & those which are converted, to seal to them the promise, & to confirm their faith. The Word notwithstanding is common to the converted and unconverted, that the converted may hear it, and be confirmed by it; and that the unconverted also may hear it, and thereby be converted. Wherefore from the nature and subject of sacraments is drawn this demonstrative proof: What God hath instituted for his household and children, that hypocrites and aliens from the Church ought not to receive. Moreover Paul also interdicteth all the wicked without any exception from coming unto this holy supper, by words authentic; in which namely he commandeth, that every man try and examine himself, and so eat of that bread, & drink of that cup. But to examine himself, is to try whether he hath faith and repentance. Wherefore he will have him to come, who hath these things in him. But how shall a man know that he hath these things? 1. By a purpose and desire to obey god according to all the commandments of God. 2. By a confidence & tranquillity of conscience. Hope maketh not ashamed: because the love of God is shed abroad in our hearts by the holy ghost, which is given to us. 3. By effects, as by the beginning of inward & outward obedience. Unto these may be adjoined also general testimonies, whereby unbelievers are forbidden to come to the Supper. As Mat. 5.24. Leave there thine offering before the altar: first be reconciled to thy brother, & then come & offer thy gift. Likewise, 66.3. He that killeth a Bullock is as if he slew a man. The second part of the former question is, Who ought to be admitted unto the Lord's Supper. THey are to be admitted of the Church, who in words & deeds profess true repentance: they also who express & show a profession of faith & repentance in the actions of their life, are to be admitted: but not they, whosoever simply do avouch that they believe all things. For he that saith he believeth and hath not works, is a liar, and denieth indeed that which he affirmeth in words, according to that of the Apostle: They profess that they know God, but by works they deny him, and are abominable, and disobedient, and to every good work reprobate. So saint james also showeth, That faith which is without works, is dead. The reasons, why they are to be admitted only, who both by their confession and life profess faith and repentance, are these, 1. Because the church should profane God's covenant if it should admit unbelievers and men impenitent. For he that doth a thing, and he that consenteth unto it, are both obnoxious to the same law. To profane the covenant of God, is, to commend and acknowledge them for the confederates or friends and fellows of God, who are Gods enemies, and so to make God such a one, as hath entered a covenant and is in league with hypocrites and wicked men. Now the covenant of God is two ways profaned, namely as well by communicating and imparting the signs of the covenant to them unto whom God promiseth nothing, as by receiving and using the signs without faith and repentance. For not only they profane the covenant, who being as yet impenitent; take the signs of the covenant unto them, but they also, who wittingly and willingly give the signs unto those, whom god hath shut from his covenant. They make therefore God a fellow & friend of the wicked, & the son of the devil the son of God, whosoever reach the signs unto the wicked. Object. He that giveth to him that abuseth it, sinneth. The church giveth the supper unto hypocrites which abuse it. Therefore the church sinneth. Ans. He that giveth the supper to one which abuseth it, sinneth, if he wittingly & willingly doth it: otherwise he sinneth not, but they who abuse the supper purchase damnation to themselves. But the godly are not made partakers of that profanation of the covenant profaned by the wicked, if they know not the wicked approaching unto the supper, neither do willingly admit the wicked. Reply. If they sin, who give the supper wittingly to him that abuseth it, then doth the Minister also sin, if he distribute it unto such a one, where yet there is no sentence passed of excommunication. Answer. True; if he do it willingly: but if the church proceed not against such a man, and the minister notwithstanding be instant upon the Church, and do his duty, he is blameless, and the sin shall lie on others, even on the Church. 2. They are not to be admitted to the supper, who profess not faith and repentance both in life and confession; because if such should be admitted, the church should stir up the anger of God against herself; as of whom wittingly and willingly this should be committed. Now that by this means the wrath of God is stirred up against the church; the Apostle sufficiently witnesseth, saying: For this cause many are weak and sick among you, and many sleep. For if we would judge ourselves, we should not be judged. God therefore is angry with the consenters, & so punisheth them, because he punisheth the wicked whom they consenting thereto admitted: for by both the supper of the Lord is alike profaned. 3. Christ hath commanded that the wicked be not admitted. And if any deny that any such commandment is extant, yet the substance & tenor of the commandment shallbe easily proved. For christ instituted his supper for his disciples, & to them alone he said, I have earnestly desired to eat this passover with you. Take this and part it among you. This is my body, which is given for you. This cup is the new testament in my blood, which is shed for you. Wherefore the supper was instituted for Christ's disciples only; all others, for whom Christ died not, are excluded. But yet for all this, those hypocrites are to be admitted together with the godly unto the supper, who are not as yet manifested, because they profess in confession and outward actions faith and repentance. But none ought to approach thither, but true believers. For these only excepted, all others, yea even those hypocrites, which are not as yet manifested, eat and drink unto themselves damnation, and profane the Lords sacred Supper. Objection. They then who avoid the profaning of the Lords Supper, do well: but they who refrain from the lords supper in respect of some hatred they bear to others, or for some other sins, avoid the profaning of the supper. Therefore they do well Answer. They who avoid the profaning of the supper do well, if they avoid it in such sort as they ought, namely by repenting themselves of those sins which have been the causes of their refraining. CERTAIN CONCLUSIONS OF THE SUPPER. 1 THE other sacrament of the new testament is called, the supper of the Lord: not as if it were necessary that the church should celebrate it in the Evening or usual time of supper: but because it was instituted of Christ in that supper which he last had with his Disciples before his death. It is called the table of the Lord, because Christ doth feed us in it. It is called, the sacrament of the body and blood of christ: because these are communicated and imparted unto us in it. It is called the Eucharist, because in it are given solemn thanks unto Christ for his death and benefits. It is called Synaxis, or the convent, because it ought to be celebrated in the convents and assemblies of the church. It is called also of the ancient a sacrifice, because it is a representation of the propitiatory sacrifice accomplished by Christ on the cross, and a thanksgiving, or Eucharistical sacrifice for the same. There is a third reason also why they called it a sacrifice: because the ancient were wont themselves to confer bread unto it: & therefore were they said to offer, that is, to confer and give in several bread to that use. 2 The supper of the lord is a sacrament of the new testament, wherein according to the commandment of Christ, bread and wine is distributed and received, in the assembly of the faithful, in remembrance of christ: which is, that christ might testify unto us, that he feedeth us, with his body and blood delivered and shed for us, unto eternal life; and that we also might for these his benefits give solemn thanks unto him. 3 The first and principal end and use of the Lords supper is, that Christ might therein testify unto us, that he died for us, and doth feed us with his blood and body unto everlasting life, that so by this testification he might cherish and increase in us our faith, and so consequently this spiritual food and nourishment. The second end is thanksgiving, for these benefits of Christ, and our public 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 mutual love and dilection. The fift; That it might be a bond of our assemblies and meetings. 4 That first end and use, which is the confirmation of our faith in Christ, the supper of the Lord hereof hath, because Christ himself giveth this bread and drink by the hands of his ministers to be a memorial of him; that is, to admonish and put us in remembrance by this sign as by his visible word, that he died for us, and is the food of eternal 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 blood, when he saith, This my body: and also because the holy ghost doth by this visible testimony move our minds and hearts more firmly to believe the promise of the gospel. 5 There is then in the Lord's supper a double meat and drink, one external, visible, terrene, namely bread and wine: and another internal. There is also a double eating and receiving: an external, and signifying, which is the corporal receiving of the bread and wine, that is, which is performed by the hands, mouth, and senses of the body: and an internal, invisible, and signified, which is the fruition of Christ's death, and a spiritual engraffing into Christ's 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 external, of the external, which is the minister of the church delivering us by his hand bread and wine: and an internal of the internal meat, which is Christ himself feeding us by his body and blood. 6 Not the body and blood of Christ, but the bread and wine are the signs which serve for confirmation of our faith: for the body and blood 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 enjoy it. 7 Neither is the bread changed into the body of Christ, nor the wine into the blood of Christ: neither doth the body and blood of Christ succeed in their place, they being abolished: neither is Christ's 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 Symbol, as an instrument, to stir up faith in us, by which he more and more dwelleth in us, engraffeth us into Christ, and maketh us through him to be just and righteous, and to draw eternal life from him. 8 Now when Christ saith, This, that is, this bread, is my body, and, This cup is my blood, the speech is sacramental or metonymical, because the name of the thing signified is attributed to the sign itself: that is, it is meant, that the bread is the sacrament or sign of his body and doth represent him, and doth testify that Christ's body is offered for us on the cross, and is given unto us to be the food of eternal life, and therefore is the instrument of the holy Ghost to maintain and increase this food in us, as Saint Paul saith, 1. Corinth. 10. 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 elsewhere 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 Christ's body, for a similitude which the thing signified hath with the sign, namely, in that christes body nourisheth the spiritual life as bread doth the corporal life: and for that assured and certain joint receiving of the thing and the sign in the right use of the sacrament. And this is the sacramental union of the bread which is showed by a sacramental kind of speaking▪ but no such local conjunction, which is by some imagined. 9 As therefore the body of christ signifieth both his proper and natural body, and his sacramental body, which is the bread of the Eucharist: so the eating of Christ's body is of two sorts; one sacramental of the sign, to wit, the external and corporal receiving of the bread and wine: the other real or spiritual, which is the receiving of Christ's very body itself. And to bel●eue in christ dwelling in us by faith, is, by the virtue & operation of the holy ghost to be engrafted into his body, as members to the head, & branches into the vine: and so to be made partakers of the frutie of the de●th and life of christ. Whence it is apparent that they are falsely accused who thus teach, as if they made either the bare signs only to be in the Lord's Supper, or a participation of Christ's death only, or of his benefits, or of the holy Ghost, excluding the true, real, & spiritual communion of the very body of Christ itself. 10 Now the right use of the Supper is, when the faithful observe this rite instituted by Christ, in remembrance of Christ: that is, to the stirring and raising up of their faith and thankfulness. 11 As in this right use the body of Christ is sacramentally eaten: so also without this use, (as by unbelievers and hypocrites) it is eaten sacramentally indeed, but not really, that is, the sacramental Symbols or signs bread and wine are received, but not the things themselves of the sacrament, to wit, the body and blood 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 itself his body delivered or broken for us: which whereas it cannot be meant properly, himself 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 spiritual, one, and everlasting. And Paul saith it is the communion of the body and blood of Christ, because all the faithful are one body in christ; who cannot stand together with the communion of Devils. Likewise, he maketh one and the same engraffing into Christ's body by one spirit to be both in Baptism and in the Lord's Supper. Moreover the whole doctrine and nature of sacraments confirm the same, all which represent unto the eyes the same spiritual 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 human body, not present at once in many places, as being now received into heaven, and there to remain, until 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 signifieth a remission and purging out of sin by the blood and spirit of Christ, and our society & fellowship with christ in his afflictions and glorification. But the distributing of the bread and wine signifieth the death of Christ to be imputed to us unto remission of sins, and ourselves engrafted into Christ to become his members. 2. They differ in their special 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 Lord's 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 years and understanding, or infants. The Lord's 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 always 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 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 baptized. 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; nor to differ repentance wherewith they should come, lest they draw upon themselves hardness of hart and eternal pains. 15 The church ought to admit all those unto it who profess themselves to embrace the ground and foundation of christian doctrine, and to have a purpose to obey it: but those must be repelled, who will not desist either from their errors and blasphemies, or from manifest sins against their conscience, being admonished by the church and convicted of error. 16 The Pope hath corruptly taken away the breaking of the bread from the rite of the supper, and bereaved the people of the use of the cup: Corruptly also hath he deformed the supper of the Lord, with adding so many ceremonies not delivered by the Apostles, into a theatrical or pageantlike Mass, that is, into a jewish superstition & stagelike rounds & conveyances. But more wicked & idolatrous inventions are these: That the Mass is a propitiatory sacrifice, wherein christ is offered by the mass-priests for the quick and dead, and is by the force of consecration substantially present and abideth so long as those forms of bread and wine remain uncorrupted, and further, doth bestow the grace of God and other benefits upon them for whom he is offered; of whom also he is eaten with the mouth of their body, yea though they have no good inward motion in them: and lastly is, being treasured and laid up and carried about under those forms, to be worshipped. In respect of these foul monsters, it is necessary that the Mass be quite and clean abolished out of the christian church. In sum they are these, 1. Transubstantiation. 2. Bread-worship. 3. Sacrifice. 4. Maiming of Christ's Supper. THE APPENDIX OR ADDITION ADJOINING UNTO THE FORMER TREAtise of the Supper. Certain principal arguments of the Consubstantiaries against the sincere doctrine of the lords Supper, & the Sacramentaries, as they call them: together with a refutation of them. 1 THE errors of the Sacramentaries (say they) are, that there are but bare signs and Symbols only in the supper. Answer. We teach that the things signified are together with the signs, in the right use, exhited and communicated, albeit not corporally, but in such sort as is agreeable unto sacraments. 2. The Sacramentaries say, That christ is present only according to his power and efficacy. Answer. We teach that he is present and united with us by the holy Ghost, albeit his body be far absent from us: like as whole Christ also is present with his ministery, though diversly according to the one nature. 3. The Sacramentaries, say they, affirm that an imaginary, figurative or spiritual body of christ is present, not his essential body. Answer. We never spoke of an imaginary body, but of the true flesh of Christ, which is present with us, although it remain in heaven. Moreover we say that we receive the bread and the body, but both after a manner proper to each. 4. The Sacramentaries, say they, affirm, that the true body of Christ, which hung on the cross, and his very blood which was shed for us, is distributed, but is spiritually received of those only who are worthy receivers; as for the unworthy, they receive nothing besides the bare signs unto their condemnation. Answer. All this we grant, as being agreeable unto the word of God, the nature of sacraments, the analogy of faith, & the communion of the faithful. Certain arguments of the Consubstantiaries, whereby they go about to overthrow our doctrine of the Lords Supper: together with the refutations of them. 1 THE words of the institution are open and plain, This my body, this is my blood. Answer. They allege these words against themselves. For they say, That the body of Christ is received really in, under, with the bread: when christ saith, that the very bread is his body. Wherefore they do a double injury unto the church: first, while they thrust upon the church their own words for Christ's. Secondly, while they imagine that the church perceiveth not these speeches to be diverse, In the bread is my body, and, The bread is my body. They accuse Christ also for a liar: for they deny that the bread is his body, but that his body is in the bread. Let them look therefore unto it, how they will answer Christ at the last judgement for this blasphemy and reproach. The Papists also do more retain the very words of Christ. But these retain not the word, but follow the sense and meaning. We must see therefore which part followeth it. Ours shall be proved in the end. Reply. Christ addeth an exposition of his mind, Which is given for you, and, Which is shed for you. Answer. First, this is a begging of that which is in question. For they take as granted, that the bread is properly called the body, which yet lieth upon them to prove. For it is a sacramental manner of speaking. Secondly, we return their own reason upon them by inverting it thus. The body of Christ properly so called was given for us. But the bread was not given for us: Therefore the bread is not the body properly so called. Likewise, as the bread is the body broken, so the breaking of the bread is the breaking of the body. But the breaking of the body is the crucifying thereof. Therefore the bread broken is but sacramentally and by representation, the body broken. 2 They reason from the author, who said it, and is true. Answer. This is also a begging of that which is in question. They must prove that Christ said, his body was in, under, with the bread. And further a man may speak figuratively, and yet speak perspicuously and plainly. Reply. He is also omnipotent. Therefore he is able to be everywhere, and so in the bread. Answer. Albeit he were able to bring to pass, that two flat repugnant things should be true together: yet will he not do it. Again, God is not able to work contradictories, or things flat repugnant, because he is true. Now, to will those things which are contradictory, argueth a liar. Wherefore we deny not the truth and omnipotency of God; but these men's lies: nay rather we defend gods truth, affiming that God doth that which he spoke. But they oppugn it making contrary wills to be in God. Reply. Christ's body hath many prerogatives not agreeable to our bodies: as that he was borne of a Virgin, walked on the sea, was at one time and together in the grave, in Hell, and in Paradise: and passed through the gates when they were fast shut. Answer. These examples are partly not matches, & partly false. For this may agree unto a creature, to walk on the waters, as it did unto Peter: to pass through the gates shut, as is agreeable to the nature of a spirit. Again, These examples are not matches nor of the same quality with that which is in question. Because these do not ●mply a contradiction. For when he is said to be borne of a Virgin, he is not said withal, not to be borne of a Virgin. But to be both finite and infinite (as they will have Christ's body who consubstantiate it with the bread) these imply a contradiction. Now it is false, that they say, that he passed through the gate● shut, whereas the gates might yield and o●en unto him: as also, that he passed through the door or stone of the grave, when as it is said that the Angel did open it: and lastly, when they say, that Christ's body was at once and together in more places: which they seem to have taken out of Austin. But Austin said, That his body was in the grave, his soul in hell, and his Godhead everywhere. 3 They reason from a circumstance of the time: The same night in which he was betrayed. No man which speaketh seriously, speaketh figuratively, Christ instituting his supper spoke seriously. Therefore without any figure. Answer. I deny the Mayor: because by that position no man that speaketh seriously should speak figuratively, which is most false. God speaketh in all sacraments, though figuratively, yet seriously. I have earnestly desired (saith Christ) to eat this passover with you. Wherefore I answer, that he useth not jesting or obscure figures. This figure is perspicuous, because it is usual, and his disciples speak so: Where wilt thou that we go, and prepare that thou mayest eat the passover? It is usual also in all sacraments It is forcible and emphatical, because it expresseth the similitude of the sign and the thing signified, and the certainty of the conjunction of both in the right use and administration. Again we invert their reason, and say, Because christ spoke seriously, therefore he used a figure which doth well express and declare the thing. Reply. Christ said, This cup is the new testament. In wills and testaments men speak properly. Christ here suiteth a sacrament: therefore, etc. Answer. I deny the Mayor, and invert the reason: for seeing he would institute a sacrament, therefore he spoke figuratively, calling his Supper the new Testament; which is figuratively to be understood for these two reasons. 1. Because otherwise there should be two covenants, the one proper, and the other the supper. 2. Otherwise also they should be shut out from God's covenant, who cannot come to the supper, and all who came to the supper should be in the covenant. Objection. Christ saith, In my blood. Therefore the real blood of christ is in the supper, and is drunk by the mouth. Answer. We conclude the contrary rather by those words of Christ. Because the new testament was made by Christ's blood shed on the Cross and applied unto us by faith, not drunk by the mouth: for otherwise they should be excluded from the testament and covenant, who were not able to come to this sacrament. Reply. There is a great force in the word, New. That which was done in the old testament typically, is done in the new really. Answer. If they add, Therefore done by the mouth of the body: they bring in more in the conclusion, than was in the antecedent. For there was no type in the old testament which did signify the eating of Christ with the mouth. 2. We invert their reason. Christ's body was no otherwise eaten in the new testament, than in the old: But in the old it was eaten spiritually only: Therefore in the new also it is so eaten. Reply. The new testament differeth from the old, because in that were types, in the new is the body itself, Heb. 9 Col. 2. Answer. This difference of the old and new testament is no where set down in holy scripture that Christ is eaten in the old not really, and in the new corporally by the mouth. In the places which are alleged out of the Apostle, the body signifieth that the shadow was only of the old testament and was accomplished and fulfilled by Christ. Because there the body is opposed to those shadows: and further because he calleth it the body of christ: which kind of speech showeth that by Christ was wrought the accomplishment & fulfilling of the types or shadows of the Old Testament. Moreover, albeit we have Christ exhibited in the new testament, and he is there born man, yet notwithstanding it doth not therefore follow hereof, that his body is in the bread, but only that it is in the new testament. 4 They reason from the consent of the Evangelists, and sain● Paul. Matthew, as Theophylact calculateth, writ his gospel eight years after christs ascension: Mark, ten years: Luke, fifteen years: Paul, twenty years. And all use the same words. A speech that is often uttered with the same words is not figurative. Such is the speech of the lords Supper. Therefore it is not figurative. Answer. It is false that a speech often uttered in the same words is not figurative: because when a figure is conspicuous, known, and forcible, as this, it is retained. Again, the Evangelists repeat the words of Christ, because he spoke figuratively. Often, though it be figurative, is this repeated: He shall baptise with the holy Ghost and with fire. joh. 1. Matth. 3. Moreover we deny that this speech of Christ's Supper was repeated by all in the same words. 1. Because Matthew and Mark say, This is my blood of the new testament. Luke saith, This cup is the new testament in my blood. 2. Matthew and Mark say, This is my body. Luke addeth, which is given for you: Paul, which is broken for you. 3. Paul saith, That the bread is the communion of the body of Christ. And albeit in this place he speaketh not purposedly of the Supper, yet he stirreth up and exhorteth unto it. Reply. It is the same sense and meaning. Answer. The question is not now of the sense and meaning of the words, but of the identity of the words, that is, whether they be the same words. Reply. Where there is no mention at all of any figure, there is no figure. Answer. This is false. For foolish were it, and men should seem to make show and ostentation of their skill and art, if they should say that they used a trim figure. And the scripture also often speaketh figuratively, and yet doth it not add withal that it speaketh figuratively. Furthermore, they make mention hereof, when they show, that it consisteth of the nature of the subject and the attribute. The body was borne of the Virgin, crucified, and so forth. The bread is made of meal. Secondly, Christ willeth this to be done in remembrance of him: Therefore the bread is called his body, as a memorial of his body. Thirdly Matthew and Mark say, This is my blood of the new testament. Paul and Luke say, This is the new testament in my blood. Now the new testament is the bond whereby God hath bound himself to receive the faithful and repentant into favour, and they bind themselves to yield faith and obedience unto him. Fourthly, Paul saith, That the bread is the communion of Christ's body, which is not any corporal eating. 1. Because the faithful are thereby one body in christ. 2. Because he compareth it with the Communion of the altar in the old testament, which was not corporal. 3. Because it can agree but to the faithful only, and not to the wicked. 4. john showeth that communion: If we walk in the light we have fellowship one with another, and the blood 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 do with any corporal eating. This communion was and is common to all the faithful from the beginning unto the world's 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. He that is joined unto the Lord, is one spirit. And by one spirit are we all baptised into one body. Hereby know we, that we dwell in him, and he in us; because he hath given us of his spirit. This union therefore is that communion, which is wrought by the holy Ghost. Wherefore it is spiritual For bread cannot be this communion but by a figure, as it is a sign of it. Reply. 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. Answer. The Mayor is false For he is guilty of Christ's body who by his sins hangeth it on the Cross again, and despiseth Christ's benefit. For any real 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. Reply. They that discern not the Lord's body, eat it. But the guilty discern it not; Therefore they eat it. Answer. If the Mayor 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 Heb. 10.29. They are said to tread under foot the son of God, and to count the blood of the testament as an unholy thing, who contemn him. 5 They reason from the testimonies of the Fathers and the godly of ancient times in the purer state of the church. Answer. The sayings of the Fathers are to be understood sacramentally, or of our spiritual communion. Reply. Austin saith, thou shalt receive this in the bread, which hung on the cross: and this in the cup, which was shed out of christs side. Answer. In the bread, as in the sign, that is, together with the sign thou shalt receive the thing signified. When we receive the bread, we are certain that we have Christ. 2. Reply, cyril upon john saith: By natural participation, not only spiritually, but also corporally: not only according to the spirit, but also according to the flesh, corporally & essentially. Ans. Cyril speaketh not of the manner of eating, but of the thing which was to be eaten. He showeth that we are made partakers not only of christs spirit, but also of his human nature. Now he understandeth a spiritual communion. 1. Because he citeth those places concerning it. joh. 6. & 1. Cor. 10. where no mention is made of corporal eating. 2. He speakeih 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 corporal eating. 4. He so describeth it, that he saith, It shall continue in the life to come. 5. He speaketh of that communion, which is proper unto the Saints. Now this is spiritual; for otherwise it should befall also to the wicked. The shifts of Consubstantiaries, whereby they go about to elude & shift off certain of our objections, not all: for more are objected against them. 1 We make not, say they, any Capernaitical eating. Ans. We demand of them whether Christ be eaten by the bodily mouth; be it after a gross, or after 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 gross and a finer manner, but saith simply, That his body can not 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. Answer. Here is to be observed the dissension 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 & at one time in more places, must needs be infinite, & therefore everywhere. 3 We overthrow not the article of Christ's ascension. Answer. Yea, but they do overthrow it. For while they hold, that, as often as the supper is celebrated, Christ is corporally eaten, they must needs say that he remained 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, until he come to judgement. Now, that some except, That Christ doth descend from heaven, as oft as the supper is administered; it is already refuted. 4 We take not away the doctrine of the properties of christs humanity. Answer. They altogether take it away. For they will have his human nature to be such, as is not seen, nor felt, nor limited in place. Reply. But christ did put off these infirmities, & retained the essential properties. Answer. But these are very essential properties, which being taken away, the verity also and truth of his human nature is taken away, Austin saith; Take away from bodies their spaces, and they shall be no where. 5 We abolish not the Doctrine concerning the communicating of properties of both natures. Answer. 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 godhead of Christ was circumcised as well as his flesh. Reply. This only we add; That those Articles belong to them. Answer. 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 show, how Christ's body is to be ea●en 2 They belong hither, because no Article of faith, is at variance with another. So belongeth hither also the Doctrine of justification because in the ●upper no other justice or righteousness must be sought for, but by the blood of Christ. 6 The manner how we eat it, is not to be defined. Answer. They commit a double fault in so saying. 1. When they deny that the manner is to be defined, and so contradict and gain say the Scripture which defineth it, and showeth that it is spiritual, & that there is wrought an union with Christ by faith through the holy Ghost. 2. They themselves define the manner, as it clearly appeareth by their writings. 7 The saying of Durandus is true: We hear the words; we perceive the motions; we know not the manner; we believe the presence. Answer. Durandus maketh nought either for you, or against us, or for himself, because he was a Papist. And again, if his saying be rightly understood, we may admit it. We hear the words, This is my body; not that we eat with our mouth the body of Christ in the bread. We perceive the motions; that is, we perceive the bread to enter into our mouth, not the body of Christ. We know not the manner, that is, not perfectly, to wit, after what manner the holy Ghost is everywhere whole in Christ and in all the Saints, and how he uniteth us in Christ. We believe the presence, namely, such, as is the eating, and as is the union of the members and the head. 8 We teach this only, That the body and blood of christ is truly, substantially, and naturally exhibited. Answer. We grant that we eat the true body of Christ. So then is their disputation vain and frivolous. First, Because they confess that we are made partakers of the true body of christ, and that we must not question of the manner. For this we grant. Secondly, Because the reasons and refutations which they bring, are of no weight or moment. Certain reasons whereby is proved, That the body of Christ is not present either in, or under, or at the bread of the Lords Supper, neither is corporally eaten Under, With, In, or At the Bread. 1 BEcause he took a true human nature. Whereunto we add also, that we cannot eat him otherwise than his disciples did in the first Supper. 2. He truly ascended out of earth into heaven. 3. Such is our eating of him, as his abiding is in us. 4. All the Saints of the old and new Testament have the same union with Christ. 5 Christ only is able to offer himself unto his Father. Now it is necessary in the use of the Supper to crave of God remission of sins. Wherefore if he be present at the bread, we must crave of him, and so we offer the bread. But in the New testament it is not lawful to direct our prayer to any certain place. 6. The blessings which are promised unto the godly only, are spiritual. Unto these and other fore alleged reasons cometh the consent of the ancient Fathers, Ambrose, Athanasius, Austin, Basil, Bede, Bertram, Chrysostom, Clemens Alexandrinus, the council of Nice, Cyprian, cyril, Denis, Gelasius, Gregory the Great, Gregory Nazianzene, Hezichius, Hierom, Hilary, Irenaeus, Justine, Leo, Macharius, Origen, Procopius, Gaza, Tertullian, and so forth. THE SECOND APPENDIX OR ADDITION. Arguments, whereby the opinion of ubiquitaries is refelled, and the truth of sound doctrine confirmed. THE FIRST ARGUMENT. THE Marcionites and Manichees imagined that Christ had not a true and solid body, but only made show of the shape of a body, so that he seemed only to have flesh and bones, whereas indeed he had them not: And further that the very incarnation, and all the motions and operations of christ did but only seem so in outward appearance, whereas in the truth of the thing there was no such thing done. Now the opinion of Ubiquity, and of the real communicating of the properties of both natures doth raise again from Hell that fantastical dotarie and frenzy of those heretics. Therefore it is no less to be abandoned and banished out of the church to Hell, than that heresy of the Manichees. That this opinion of Ubiquity doth give life again to the former, we prove. The Ubiquitaries are of opinion, and so teach, That all the properties of the Godhead were presently, from the very point of Christ's conception, really effused from the Godhead of the word into the human nature which christ took. Hence these absurdities will follow. 1. Christ shall not be truly borne of the Virgin, if as touching the nature of his humanity he was truly and essentially without the womb of his mother before he was borne; and after he was borne he remained no less truly and substantially, as touching his humanity, in that selfsame womb, than before. 2. Christ was not truly weak in his human nature and subject to passions, if he were then also as touching the same nature partaker of the Divine majesty and omnipotency. 3. He was not truly dead, if also in the time of his death, as touching his soul and body, he were essentially present every where together with his Godhead. For the soul being every where present could not be really separated, in distance of places from the body, which also should be every where present, and so neither could the body die, but only in outward appearance and imagination. 4. He ascended not truly into heaven: but it shall be said to have been only a vain and imaginary, and fantastical spectacle▪ if he were in his body substantially there, before he visibly ascended thither: and after he was ascended thither, he remained yet, in the substantial presence of the same body, no less truly, than before, on the earth, yea and in the very bodies also of the faithful. If these things so fell out in the truth of the thing; it will follow that the same body of Christ was indeed at once and together both weak and omnipotent, base and glorious, subject to sufferings, and not subject, dead and alive, limited and unlimited; which is horrible to affirm For avoiding therefore of these prodigious and impious absurdities they will except, that he was not as touching his body, otherwise than limited, weak, subject to passions, and mortal, in the time of his humiliation: because he had debased himself, and would not show forth that majesty, communicated unto his body before his resurrection. Answer. They interpret amiss that debasing of himself, of all the glory and majesty of his humanity hidden and kept close for a time: whereas it is to be understood in respect of the divinity of the word, in that he would take the form of a servant, that is, the mass of our nature, and become man. Moreover it will follow, that christ did show forth the communicated power and majesty of his flesh, even then, when he was indeed weak and limited or circumscribed in body: as when shedding tears he raised Lazarus from the dead, and when being apprehended by the jews he healed Malchus whom Peter wounded. Now what is it else to raise the Marcionites up again from hell, or in the greatest matter of all others impiously to blaspheme, if this be not? THE SECOND ARGUMENT. THE blasphemy of Samosatenus, Arrius, & the late Antitrinitaries, is this: That Christ, man, is not properly and by nature God, but only by an accidental participation of divine properties, majesty, honour, power, and virtue. The Ubiquitaries also maintain the same consideration of the godhead of Christ, man, while they define the personal 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 he is properly & by nature God, but because infinite 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 accidental bestowing of the Godhead 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 essential Godhead of the Word, but a certain participation thereof, in virtue and efficacy. And therefore was it objected by the sounder Fathers unto the Arrians, that they took away the true and eternal Godhead of christ, when they made him a God not by nature, but by grace, by participation only of dignity and majesty. Therefore seeing the ubiquitaries also equalling our Immanuel with God by participation of properties only, take away his true and eternal God head: we do disclaim and accurse this their doctrine as blasphemous and heretical. And that they do this, Brentius in recog. p. 20. Andrae. Thes. 20. disp Tubing. and Thes. 25. and 26. And Apol. Ing. 26. their own words and opinions witness; as Brentius, and jacobus Andraeas, and others of them in their writings. Whence we conclude, that the Ubiquitaries hold the same opinion with the Arrians and Antitrinitaries, of the Godhead of Christ, man● that is, that all these esteem him for God not by nature, but only by grace of participation, new, temporary, created, adopted. If these things be true, Christ shall not be God and man, but a divine man, such as the ubiquitaries also repute him, who, as servetus, Lib. 1. de Trinicate. hold this opinion: That God can communicate the fullness of his godhead, give his divinity, majesty, power and glory unto man. But we 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, virtue, and operation. Neither doth he make the difference, of the dwelling of the Word in man's nature which himself took, and in other Saints, to consist in any other thing than in those gifts and graces bestowed by God on man. The self same also do the ubiquitaries teach, because they cry that there is no difference between the inhabiting and dwelling of the Godhead in Peter, and in Christ, except it be taken from the communication of the gifts or properties of the godhead. And they contend that by this means 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, only God by an accident. Wherefore the doctrine of Ubiquity is altogether the same with Nestorius' heresy. Tertullian saith: Tertul. lib. de Trinit. p. 610. If Christ be man only, how then is he present everywhere 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 human nature in Christ. Object. But the union of the divine & human nature in Christ is unseparable. Therefore wheresoever the divine nature is, there is also the human nature. Aunsw. 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 human nature, as the soul is included in my body. Wheresoever my body is, there must my soul needs be, neither is my soul at the same time without my body. But the word is not so in Christ, man: but he is so unseparably and personally in the human nature, as that he is together also without the human nature in all the parts of the world, as he filleth all, and in holy men and Angels by his special presence. The personal union of both natures doth not evert the general action and working of his presence and majesty, neither doth it let or hinder the special working of his presence: because the Word is effectual, and worketh forcibly in the regenerate. The general points wherein the churches which profess the Gospel, agree or disagree in the controversy concerning the lords Supper. They agree in these points. FIRST, that as well the Supper of the Lord as Baptism, is a visible pledge and testimony annexed by Christ himself to the promise of grace, to this end chief, that our faith in this promise might be confirmed and strengthened. Secondly, that in the true use of the supper, as well as in all other sacraments, two things are given by god unto us, & are received of us, namely, earthly, external, and visible signs, as are bread and wine; and besides these, also heavenly, internal, and invisible gifts, as are the true body of jesus Christ together with all his gifts and benefits, and heavenly treasures. Thirdly, that in the supper we are made partakers not only of the spirit of Christ and his satisfaction, justice, virtue, and operation, but also of the very substance and essence of his true-bodie and blood, which was given for us to death on the cross, and which was shed for us; and are truly fed with the selfsame unto eternal life: and that this very thing christ should teach us and make known unto us by this visible receiving of this bread and wine in his supper. Fourthly, That the bread and wine are not changed into the flesh and blood of Christ, but remain true and natural bread and wine: that also the body and blood of christ are not shut up into the bread and wine, and therefore the bread and wine are called of christ his body and blood, in this sense, for that his body and blood are not only signified by these, and set before our eyes, but also because as often as we eat and drink this bread and wine, in the true and right use, Christ himself giveth us his body and blood indeed to be the meat and drink of eternal life. Fiftly, That without the right use this receiving of bread and wine is no sacrament, neither any thing, but an empty and vain ceremony and spectacle, and such as men abuse to their own damnation. Sixtly, That there is no other true and lawful use of the supper, besides that, which Christ himself hath instituted, and commanded to be kept, namely this: that this bread and this wine be eaten and drunken in remembrance of him, and to show forth his death. seventhly, that Christ in his supper doth not command and require a dissembled and hypocritical remembrance of him and publishing of his death: but such as embraceth his passion and death, and all his benefits obtained by these for us, by a true and lively faith, and with earnest and ardent thankfulness, and apply them unto those which eat and drink as proper unto them. Eightly, that Christ will dwell in believers only, and in them, who not through contempt, but through necessity cannot come to the Lords supper, yea in all believers, even from the beginning of the woorld to all eternity, even as well and after the same manner, as he will dwell in them, who came unto the Lord's Supper. They disagree in these points. FIRST, that one part contendeth, that these words of Christ, This is my body, must be understood, as the words sound, which yet that part itself doth not: 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 unfallible rule and level of the articles of our christian faith. Secondly, that one part will have the body & blood of christ to be essentially In or With the bread & wine, & so to be eaten, as that together with the bread & the wine, out of the hand of the minister, it entereth by the mouth of the receivers into their bodies: but the other part will have the body of christ, which in the first supper sat at the table by the disciples, now to be & continued, not here on earth, but above in the heavens, above and without this visible world and heaven, until 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 blood, that not only through his Passion and bloodshed we are cleansed from our sins, but are also in such sort coupled, knit and incorporated into his true, essential, human body, by his spirit dwelling both in him and us, as that we are flesh of his flesh, and bone of his bones, and are more nearly, and firmly 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. Thirdly, That one part will have all whosoever come to the lords supper and eat and drink that bread and wine, whether they be believers, or unbelievers, to eat and drink corporally and with their bodily mouth the flesh and blood of Christ; believers, to life and salvation; unbelievers to damnation and death: the other holdeth, that unbelievers abuse indeed the outward signs, bread and wine, to their own damnation: but that the faithful only can eat and drink by a true faith, and the fore alleged working of ●he holy Ghost, the body and blood of Christ unto eternal life. OF THE KEYS OF THE KINGDOM OF HEAVEN, AND OF EXCOMMUNICATION. SEEING it hath been showed in the treatise next going before, who are to be admitted by the church unto the Lord's Supper: very commodiously and fitly shall this doctrine follow, concerning the power of the keys, wherein besides other things this chief is taught, How they who are not to be admitted, must be restrained and excluded from the Sacraments, least approaching unto them they profane them. The chief questions. 1 What the power is of the keys given unto the church. 2 Unto whom that power is committed. 3 Why the power of the keys is necessary. 4 What that power of the keys committed unto the church differeth from the civil power. 5 What order ought to be observed in exercising the power of the keys. 1 WHAT THE POWER OF THE KEYS GIVEN UNTO THE CHURCH IS. THE power of the keys of the kingdom of heaven, which CHRIST gave unto his church, is the office or charge imposed on the church by Christ, of denouncing, by the preaching of the gospel and church-discipline, Gods will; and 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 kingdom of christ, and of casting such out of the church as long as they shall show themselves in doctrine and life estranged from christ; and of receiving them again into the church when afterwards they shall repent. Hereby it appeareth, that the chief and principal parts of this power of the keys given unto the Saints are, the preaching of the gospel, or ministery of the word, and church-iudgement, which is called also spiritual Discipline or jurisdiction. And verily, necessarily is Ecclesiastical Discipline joined and linked with the ministery of God's word. Of the ministery of the word, there is no doubt but all the Prophets, Christ, and the Apostles have preached. Of the jurisdiction of the church likewise it is not to be doubted: in as much as Christ himself and the Apostle have both by precepts and practise confirmed and established it. Now in both is contained that power of shutting and opening, which the Lord noteth out by the name of the keys, saying, I will give thee the keys of the kingdom of heaven; the keys, that is, the office or power of shutting and opening the kingdom of God. It is a Metaphour or borrowed speech taken from the stewards of men's houses; 2. King. 18 18. isaiah. 22.22. because the steward of the house is said to have the key of it to open and to shut it. 2 Unto whom the power of the keys is committed. Unto whom the declaration and denouncing of God's word is committed, to them also is committed the power of the keys. The denouncing and publishing of the anger and favour of god, which is performed in the preaching of the gospel, is committed unto the Ministers. For the preaching itself also of the gospel is committed to them alone. But that denouncing which is exercised in church discipline belongeth to the whole church. For unto the whole church doth Discipline & spiritual jurisdiction belong. But the denouncing and declaration which is used in the ministery of God's word is done after another manner, than in church discipline In the ministery of the word, the anger of god, the word going before, is by every Pastor alone or Minister of the word privately denounced against all ungodly, unbelieving, and vnrepenting persons: namely that they are exiled from the kingdom of Christ, as long as they repent not, neither live according to the prescript rule of the Gospel: And again, if they repent, the grace and favour of God, and remission of sins is by the same Pastors and Ministers signified and declared out of the word of God unto them. Objection. Then have men power to condemn. Answer. They have ministerial power, that is, the charge and-function of denouncing unto men, according to God's word, that God remitteth or not remitteth their sins: and this is done two ways. First, and in general, when in the preaching of the Gospel they declare, That all believers are saved, and that all unbelievers are condemned. secondly, when as they exercise this function of declaring Gods will privately unto particular men, and towards every one in several: as when remission of sins is promised to some certain person repenting, and when likewise the anger and displeasure of God is denounced against any one person not repenting, as long as he continueth in that mind. So was it said to Simon Magus; Thou hast neither part nor fellowship in this business. The same is to be said in particular to every one, as often as need requireth; neither must we do it at our own pleasure, but according to the word of God. And this is the power of the keys granted unto Pastors, and annexed to the ministery of the word. But to execute this sentence declared belongeth to God alone. In ecclesiastical jurisdiction, or church-iudgement, the denouncing of the favour and wrath of God is not done by any one privately, but by the whole church, or in the name of the whole church, by such as are deputed thereunto by common consent of all. And this denouncing is used for some certain causes, and towards some certain persons, having also accompanying it a debarring & excluding from the use of the sacraments, when need requireth. 3 Why the power of the keys is necessary. THE power of the keys is necessary, 1. In respect of the commandment: If he refuse to hear the Church, let him be unto thee as an heathen man, and a publican. And unto such a one the Lord will not communicate or impart his sacraments, which he ordained and instituted for the faithful only. 1. Cor. 5.5. Let such a one be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. 1. Cor. 11.28. Let a man examine himself, and so let him eat of this bread and drink of this cup. And seeing Christ doth not institute his sacraments but for the faithful; therefore neither can we be partakers of the table of the Lord, and of Devils. For what concord hath christ with Belial? But all those that profess corrupt doctrine, and persist in wickedness, are at the table of Devils. Christ therefore willeth, Matt. 5.24. That thou leave thine offering before the altar, and go thy way, and first be reconciled to thy brother, and then come and offer thy gift. Wherefore he will have them to submit themselves first unto God, according to all his commandements, before they approach to any sacrament For by the name of Altar here are understood any sacraments whatsoever. Num. 15.31. It is said: Because he hath despised the word of the Lord, and hath broken his commandment; that person shall be utterly cut off. And Deut. 17.12. That man that will do presumptuously, not hearkening unto the Priest (that standeth before the Lord thy God to minister there) or unto the judge, that man shall die, and thou shalt take away evil from Israel. By these two places God will have those cut off which are rebellious against this law, and that even from the civil state and common wealth; neither doth he permit them to be any members of his people: much less than will he have them to be accounted members of his visible church. The civil or judicial law indeed is taken away, as also are the ceremonies: but that especial difference between the citizens of the church & others is not taken away. Whereupon christ (which place we alleged before) will have no man to offer his gift, before he be reconciled unto his brother; and so doth he manifestly declare that he will not that they, who repent not, lay hands on those sacraments, which are appropriated to the penitent and believers only: whereby withal he putteth a great difference between believers and unbelievers, the obstinate, and repentant. So Peter also beholding the hypocrisy and impiety of Simon the Sorcerer, doth openly distinguish and part him from the faithful, denouncing that he hath neither part nor fellowship in this business, that is, in the doctrine of the gospel, which Peter taught. 2. The power of the keys is necessary, in respect of gods glory. For God is reproached and despited, if without difference the wicked and blasphemers go in the number of his children. 3. It is necessary, lest the sacraments be profaned, and that be given to the wicked in the Supper, which is denied them in the word. 4. It is necessary, For the safety of the Church, which shall be punished if she wittingly & willingly profane Christ's sacraments. 5. For the safety of the sinners, that they being often admonished may return to repentance. 6. For avoiding of offence in the church that others be not corrupted. 1. Cor. 5.6. Know ye not that a little leaven leaveneth the whole lump? 7. For avoiding of offence among those that are without; lest they who are not as yet members of the church, come not to it. 8. That the name of God may not be blasphemed & evil spoken of by others, & his covenant despited & reproached. 9 That from the sinners themselves punishment may be averted; because the wicked approaching unto the Lord's table eat their own damnation. Wherefore that this may not come to pass, the church is bound to provide, that such approach not hither. 10 They who deny the faith and doctrine of christ are to be excluded from the church, & from the use of the sacraments. For the faithful or christians are not to be confounded or mingled with those who are not members of the Church; as with those which are professed ungodly persons, blasphemers, revolters to Arrianism, Mahumetisme, & the like. But they that deny & refuse to repent, deny the faith & doctrine. Tit. 1.6. They profess that they know god, but by works they deny him. And he that denieth the faith is worse than Infidels. Therefore they who persist in their wickedness, & deny to repent, are to be shut out of the church, neither are they to be admitted to the use of the sacraments. And here hath place that saying of Christ, Matth. 7.6. Give not that which is holy to dogs. Wherefore neither to the sacraments are dogs to be admitted, namely those which persist in their wickedness, and make a mock of God's word. For if Christ speaketh this of his audible word, to wit, the word preached, which yet was instituted for the converted & unconverted, or such as were yet to be converted; much more shall this be spoken of his visible word, namely of the sacraments, which were ordained and instituted for the converted only. 11 Open blasphemers ought not to be baptised. For they ought not to be baptised, who believe not with their whole hart. Wherefore Philip saith to the Eunuch, If thou believest with all thine hart, thou mayest be baptised. So john also Baptized none but such as confessed their sins. Now if blasphemers and unbelievers are not to be baptised, it followeth that they are to be shut out of the church, & not to be admitted to the receiving of the sacraments They who ought not to be baptised, neither ought they to be admitted unto he Supper: For there is one and the same reason in ●oth. 12 They who are not as yet baptised are not to be ●●mitted unto the supper: but to them who forsake their Baptism, Baptism is no Baptism, according to that of the Apostle, 〈◊〉 2.25. If thou be a transgressor of the Law; thy circumcision is made uncircumcision. Therefore they who forsake their Baptism, are not to be admitted unto the Supper. Objection. Then they who forsake their Baptism, are also to be baptised after their receiving into the church. Answer. Their receiving into the church by Baptism is firm and in force to them that repent, without any iteration of the sign. But seeing Baptism is an entrance into the church, they who forake it, are not in the church; and therefore as long as they continue such, they are not to be admitted either into the Church, or unto the supper. 13 Unto whom the promise of grace doth not belong, unto them the sign of grace ought to be extended: otherwise the church should deal corruptly, admitting them whom God excludeth, & should be diverse & disagreeing from herself: for she should absolve them by the visible word, whom she condemned by the audible word. Wherefore whom God hath rejected, & deprived of his grace, they are not to be admitted unto the sacraments, which are the signs of God's grace. 14 The institution of the sacraments, or the condition, which must be observed in coming to the sacraments, requireth repentance. Therefore they who show not repentance, ought not to be admitted. This argument followeth, by a counterposition: They which have repentance & faith are to be admitted: Therefore they which have not repentance & faith are not to be admitted. 4 How the power of the keys differeth from the civil power. 1 THE power of the keys committed unto the church, dependeth on God's words, the civil power is armed with the sword. 2 In the church, judgement proceedeth according to God's laws: in the civil state, judgement is exercised according to civil Laws. 3 The church punisheth the obstinate with the word of God only; yet so, as that this punishment pierceth even unto their consciences: The civil state punisheth the obstinate only with corporal punishment. The church punisheth with the word when it denounceth the anger and wrath of God against infidels, and unrepentant persons. 4 Oftentimes the Discipline of the church hath place where there is no place for civil judgement; as when the church casteth out of her congregation the impenitent, and accounteth them no more for her members. And contrariwise, the civil government oft times hath place, where there is no place left for church Discipline: as when the Magistrate punisheth adulterers, robbers, thieves, with death, and doth no more reckon them for members of the common wealth, whether they repent, or continue obstinate; whom yet the church, assoon as they repent and she receive them, is bound to hold for her members. 5 The judgement of the church hath degrees of admonitions. For first repentance must be sought for, before they come to punishment: But the civil judgement proceedeth to punishment, whether he, which sinned, promise repentance, or continue unrepentant. 6 The end and purpose of the church is, that he which hath offended should repent, and be saved for ever: the end and purpose of the Magistrate is, that the offender be punished, and so peace and external order and Discipline be maintained in the commonwealth. 7 The church is bound to reverse and retract her judgement and punishment, if there come repentance. But the Magistrate is not bound to recall his judgement and punishment, neither is he able sometimes to recall it. Wherefore the difference is apparent and manifest of the civil, and Ecclesiastical power, or the power of the keys delivered by christ unto the church. And this power may easily stand and consist without that. For the church acknowledgeth him for her member, whom the Magistrate doth not acknowledge, nor suffer. 5 What order is to be observed in exercising the power of the keys. WHen a man hath committed some private trespass, he must first be courteously admonished by one, according to the commandment of Christ, Mat. 18.15. If thy brother trespass against thee, go and tell him his fault between thee and him alone: If he hear thee, thou hast won thy brother, Moreover, If being admonished by one, he doth not yet repent, he must be again privately admonished, by thee taking one or two with thee. And such admonitions must be done according to gods word, and with signification of goodwill towards the offender, and that not but for causes just, weighty, & necessary. And if neither so admonished by one or two he repent; he is to be corrected by the whole Church. Which also Christ hath commanded. If he will not vouchsafe to hear them, tell it unto the Church. Now if a man transgress publicly by offending of the whole Church, he must also publicly be corrected by the Church, accordong as his trespass is: if neither yet he will repent being admonished and chastised by the Church; whether it be he that committed a private trespass, or he that committed a public offence; at length excommunication must be inflicted by the church, as the extrem● and last remedy to correct men obstinate and impenitent: even as also Christ himself commandeth in these words next following the place before alleged. If he refuse to hear the church also, let him be unto thee as an heathen man, and a publican: In these words Christ expressly commandeth all, whosoever being after this sort admonished by the church will not repent, to be by the common consent of the church excommunicated, until they repent. It remaineth now that we see, what Excommunication is. Excommunication is the banishing of a grievous transgressor, or an open, ungodly and obstinate person, from the fellowship of the faithful, by the judgement of the Elders, by the consent of the church, and by the authority of christ, and by the holy Scripture: When the Church therefore pronounceth of any, that they are not godly, they must be excommunicated, and not admitted unto the sacrament. And whosoever are excommunicated, they again professing & showing in their actions amendment, are altogether in like sort received into the church as they were exiled from it, namely by the iugedment of the Elders, by the consent of the Church, & the authority of Christ and the Scripture. Furthermore the chief and principal part in excommunication, is denunciation, whereby is denounced, that he which denieth faith and repentance is no member of the church, as long as he cotinueth such, how ever he make boast of the name of christians; because the Scripture doth not acknowledge him for a christian, who although he profess himself in word to be a christian, yet in deeds showeth the contrary. And this denunciation, whereby one is excommunicated, is not in the power of the minister of the Church, but in the power of the Church, and is done in the name of the Church, because this commandment was given by christ unto the church. For he saith expressly, tell the Church. And verily this commandment he gave unto the church, not for the destruction of the sinner which is to be excommunicated, but for his edification o● salvation. Neither ought this denunciation of the church to be used without effect, for, (as was before said) of whom the church denounceth that they are not godly, the church is bound to excommunicate them, and not admit them to the use of the Sacraments. Now who are to be excommunicated, is known sufficiently by that which hath been said before; namely such, as either deny some article of faith, or show that they will not repent, or submit not themselves to the will of God, according to his commandments, neither make any doubt of persisting stubbornly in manifest wickedness. All such are not to be admitted into the Church. or, if they have been admitted into the Church in Baptism, yet we must not go forward in offering them the Lords sacred Supper: but contrariwise, such as profess faith and repentance, the church is bound to admit. There remain objections of the adversaries, whereunto we will in few words make answer. 1 Objection. The charge and office of the keys, is no where commanded. Therefore is not to be ordained in the Church, & by consequent, no man ought to be excluded from the sacraments. Ans. The Antecedent is false; because frequently in Scripture manifest testimonies of this charge and commission are extant, Mat. 16.19. I will give unto thee the keys of the kingdom of heaven, and whatsoever thou shalt bind upon earth, shall be bound in heaven. Here in plain words is expressed the power of the keys committed to all ministers of the word. Moreover, what this office of charge of the keys committed to the Church is, and how the Church must discharge this charge and function, Christ likewise plainly advertiseth and declareth; Mat. 18.17. & 18. If he will not v●●●safe to hear them, tell it unto the Church: and if he efuse to hear the Church also, let him be unto thee as an heathen man, and a publican, Verily I say unto you, whatsoever ye shall bind on earth, shall be bound in Heaven: and whatsoever ye lose on earth, shall be loosed in Heaven. These things given thus in precept by Christ Paul also doth in the thing itself confirm. 1. Cor. 5.5. Let such a one be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 1. Cor. 11.20. When ye come together into one place, this is not to eat the Lords Supper▪ 2. Thes. 3.14. If any man obey not our sayings: note him by a letter, and have no company with him, that he may be ashamed. 1. Tim. 1.20. Of whom is Hymenaeus, and Alexander, whom I have delivered unto Satan, that they might learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God. Isai. 1.11. What have I to do with the multitude of your sacrifices, saith the Lord? I am full of the offerings of rams, and of the fat of fed beasts: and I desire not the blood of bullocks, nor of lambs, nor of goats. Isai. 66.3. He that killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an jdol. jer. 7.22. I spoke not unto your Fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. Psal. 50.16. Unto the wicked said God; What hast thou to do, to declare mine ordinances, that thou shouldest take my covenant in thy mouth? Wherefore Christ also saith, Matt. 5.24. Leave there thine offering before the Altar, and go thy way: first be reconciled to thy brother, and then come and offer thy gift. There are other places also of Scripture besides these, where it is commanded, that all professed wicked persons be excluded from the church & the use of the sacraments: as, wheresoever is reprehended the unlawful use of the sacraments: Likewise wheresoever the ministers are commanded to receive only such for members of the church, as profess faith & repentance. Reply. God indeed forbiddeth the ungodly to come unto the sacraments, but he willeth not that the church should forbid them. Ans. What god forbiddeth to be done in the church, that will he have to be avoided by the Discipline of the church: & that God hath willed the church to forbid & exclude professed ungodly persons, is manifestly proved by the fore alleged places. 2 Object. Men are not able to discern the worthy from the unworthy: they cannot know, who truly repent, & who persist in impiety: neither can they cast any man into hell fire. Therefore that judgement is not committed unto the church, whereby the godly may be distinguished from the ungodly. Answer. The church doth not judge of such as are hidden or secret, but of those that are manifest, namely of those, who show themselves in outward life & profession; and this she doth when concerning such she subscribeth to the judgement of god, that is, when she judgeth of them according to the prescript of God's word: as when out of the word of God she pronounceth the obstinate to be condemned, as long as they continue such; & when out of the word of God she absolveth them which show repentance. But to discern from others such as are close & hidden, as the church is not able, so neither doth she take it upon her. 3 Objection. Christ saith in the Parable of the tars, let both grow together until the harvest. Therefore none ought to be excluded. Answer. 1. Christ speaketh there of hypocrites, who cannot be discerned always from the true servers of God. Therefore his meaning is, that hypocrites ought not to be cut off or separated from the church, as whom we know not to be such: but that the Angels shall do this at the last day. 2. Christ distinguisheth there the office of the Magistrate, and of ministers, Let them grow, that is, put not to death any which are estranged from the church. For the Ministers may not use corporal force against any man, as may the Magistrate. Now if this difference be put, the difference which is between the church, and the kingdom of the Devil shall not be taken away. 4 Objection. Men are to be forced and compelled unto good works. The use of the sacraments is a good work. Therefore they are to be forced and compelled to the use of the sacraments. Answer. 1. The Minor is not true, except it be understood of that use, which is celebrated by the faithful: otherwise, when unbelievers use the sacraments, their use is no good work. The use of the sacraments is a good work, when good moral works go before this use: And then is it truly called the use of the sacraments; otherwise it is rather an abuse, and profaning of the sacraments. For when the wicked take the sacraments, they abuse them; whence it is that Christ expressly dehorteth the wicked, from this good work, when he saith, Leave there thine offering before the Altar, and go thy way. 2. The Mayor proposition is to be distinguished. Men are to be compelled unto good works, but in their order, so that there go before an enforcing to moral works, and then follow after an enforcing to ceremonial works: and so is that to be understood, which Christ saith, Luk. 14 23. Compel them to come in. 5 Objection. We have no examples of this excluding. The Prophets, Apostles, and john excluded none: nay john baptized a generation of vipers. Answer. The Prophets albeit they could not exclude the wicked from the sacrifices & sacraments, yet they condemned that wickedness of theirs in approaching thither, and made oftentimes long sermons both against the wicked who did approach, and against the Church, which admitted them unto the sacrifices. But that the Apostles did exclude, Paul alone doth sufficiently show by his example, as we saw before, and John baptized them only who promised faith and repentance: he baptised a generation of vipers, when now they did repent. Wherefore although they were a viper's brood whom john baptized; yet were they not any longer vipers, when they were baptized. For john baptised none but such as confessed their sins: As also he preached the Baptism of repentance for the remission of sins. 6 Objection. If they are to be admitted unto the sacraments which profess faith and repentance, & the unbelievers and wicked are to be excluded; the same shall be done after the same manner, as it was done by john. But John by himself alone admitted them, who professed faith and repentance, unto baptism, and he alone also rejected he impenitent: Therefore it shall be lawful for one minister alone either to admit them who profess the Doctrine and repentance, or to reject the obstinate. Answer. The reason is not like. For john was endued with a Prophetical and Apostolic authority. Again at that time the gathering of the new Church was respected, and not the excluding of them, who were in the Church, and had revolted from it. Certain arguments assoiled, whereby some have endeavoured to abolish excommunication. 1 WHERE the word and Sacraments are rightly to be administered, 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 administered. But absurd were it so to say; therefore absurd also to impose a necessity of discipline on the Church. Answer. These words, To be rightly administered, are doubtful 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, & profitable for the salvation of the Church. In this whole world the Sacraments are not rightly administered according to the former signification: but according to the latter signification they are. For albeit there be some blemishes, which by reason of the church's weakness & imbecility cannot be corrected & amended on a sudden; yet the administration may please God, and profit the Church: Albeit we are nevertheless to acknowledge & bewail the defects. For blessed are they which hunger and thirst after righteousness. Except these things be granted, there will be no pure church in the world. We may seem now to have sufficiently assoiled this objection; but yet further also we deny the Minor. For the authority of discipline was, & continued in the Primitive church, & shall also continu in an ill ordered church, but with great abuse, as amongst the Papists. Reply. In our Churches, & 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 nevertheless infringed. Because in those churches the word & the Sacraments are rightly administered, according to the other signification whereof we spoke before. Chrysostom saith, If any wicked person come unto the Lord's table, give not unto him the lords Sacrament, the body & blood of the Lord: if he will not believe, signify it unto me: I will rather lose my life, than I will admit him. Excommunication therefore was in force many years after Christ. 2 That Doctrine which hath neither God's word nor examples, is not to be thrust upon the church. But this doctrine hath neither of these. Therefore it is not to be thrust upon the church. Ans. It hath the word for it. Mat. 18.17. If he refuse to hear the church, let him be unto thee as a Heathen man. 1. Cor. 5. Let such a one be delivered unto Satan. 1. Tim. 1. Whom I have delivered unto Satan. Reply. Mat. 18. No mention is made of the signory or Excommunication. Therefore that doth not prove the word. Ans. I deny the Antecedent. For although there be not the formal words, yet the thing itself is contained in them. Reply. To be accounted for an heathen man, and to be Excommunicated, are not all one. Therefore the word is not contained there in words of like force. Now the Antecedent is proved thus. Let him be unto thee as an heathen man & a publican. There he speaketh not of the judgement of the Church. Therefore he is not to be excommunicated by the whole Church, who is accounted for an Heathen by private men. Auns. Whom each in several account for an Heathen man, him the whole Church so accounteth of. Reply. But it is not said there, whom the whole Church accounteth for an heathen man, but he that heareth not the word, account thou him for an heathen man: Therefore account him not so according to the church's judgement, but according to thine own judgement. Answer. Therefore I account him so, because he heareth not the Church. But, not to hear the Church, is, to be a publican, and estranged from the church. Are not these all one? But I add an other thing which admitteth less questioning. He saith not only to every private man, but to the whole Church, for, to thee, and to the Church, are of like force. For when Christ commandeth, that I account a man for a publican and an heathen, doth he therefore will that the church account him for a Christian? No, because than he would have contrary judgements to be given of the same man. But, to be accounted of the Church for a publican and an Heathen, is to be excommunicated, and to be out of the communion of the Church. Wherefore this standeth still, that mention is made of excommunication, and that it is commanded, &, That, to be accounted of one for a publican, is, so to be accounted of all. And if that denunciation should not be done in special and particular, no man could be accounted for a publican. As touching the other member, which is the signory, I answer, that it is done by the church. 3 The Church is not the signory: But christ commandeth that signification be given to the church, and that admonition be given by the church. Therefore not by the signory. Answer. I deny the Mayor: albeit the whole reason notwithstanding may be granted: namely, that christ understandeth not the signory, but maketh 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 in the jurisdiction of the church: some must be appointed and ordained by the church: else will there be a confusion of all things. Therefore by the church is comprehended the Seniory, and by consequent it is understood of a council or assembly of governors. We cannot observe that which christ saith, without defining of circumstances. Reply. It is true indeed, that signification cannot be given to the whole church, but to the council or assembly of governors, which yet is civil: Tell the church, that is, the Senate of the city. Answer. Now than they confess that it cannot be signified to the whole church, but to some council or assembly of governors, which yet must be civil, not Ecclesiastical. The question than is, whether Christ's words are to be understood of a civil council and assembly. This must they prove. They prove therefore that this council is civil. 4 Christ commandeth that it be signified unto the council; which council is civil. This proposition they prove. That council which punisheth with corporal punishments, is civil. The council, which gave Paul power to put Christians to death, punisheth with corporal punishments: Therefore it was civil. Answer. We answer unto the Mayor. That council which punisheth so, according to right, is civil. 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: & further the Priests themselves were consenting unto it, but unjustly. Reply. S. Austin saith that the jews did lie, when they said, It is not lawful for us to put any ●●en to death. Answer. The words of Austin are these in his 114. Treatise, upon john, Did they not put him to death, whom they yielded up to be put to death? By reason of the feast it was not lawful to put him to death. Reply. S. Chrysostom also. saith; It is not lawful for us, that is, because of the feast approaching. Answer. This is not true (with the good leave of S. Chrysostom be it spoken): because it is witnessed by their stories, that their laws were taken from them by Herode the Great; and josephus writeth that the whole council was put to death by him, one only excepted. Therefore the jews in effect say this: Thou hast the power of the sword; it is not lawful for us to put any man to death. Reply, It is said in the Gospel; Take ye him and judge him after your own Law. Answer. He meaneth the Law of Moses: which was, That he should be stoned to death, Pilate granting them the liberty of using their own Law. Reply. josephus saith, That their Laws were granted unto them by Claudius. Answer. Then before time they had them not. Moreover Claudius is said in this sense to have granted them their Laws, because he permitted them to observe their own Laws and rites in religion. Reply. Their council was taken away by Herode the Great: Therefore before time they had civil jurisdiction, and at that time, when Christ commanded to signify it unto the council. Wherefore, by consequent, it was to be signified to the civil senate: for there was no other council but the civil. There were in all three counsels or assemblies, 1. Of the whole kingdom, as the high court of parliament in England. 2. A less council, which was the senate of the city of jerusalem; & that was both civil & ecclesiastical. 3. The Triumuiri. All these were civil. The council than was civil. Christ sendeth to the council. Therefore to the civil senate. Ans. The council was civil, but not only civil: for it had also ecclesiastical power, because it handled & decided matters of religion: It consisted of Pharisees & Scribes, of Divines & Lawyers. For they had moral & judicial Laws. Now than the question is, Whether Christ commandeth to tell the council, as it is civil: or as it is ecclesiastical. That he will have it signified unto the council, as it is Ecclesiastical, we prove out of the text. 1. Because we are commanded to account the excommunicated person for an heathen man and Publican, that is, for an alien from Christ's kingdom. Now to pronounce a man to be a Publican and an alien from Christ's kingdom, belongeth unto the Ecclesiastical magistrate, not unto the civil: because a Publican and an Heathen may be a member of the city, but not of the church of Christ. 2. Christ addeth, Verily, verily, I say unto you, whatsoever ye bind on earth, shall be bound in heaven. Hear Christ meeteth with an objection: For the excommuned person may object; what doth this touch me? Although the church account me for an infidel, for an Heathen and Publican, I will notwithstanding in the mean season eat and drink. Christ answereth therefore, That this judgement shall not be frustrate or of no effect: for I may self will be the executor of it. Before, in the 16 Chapter, he said, I will give thee the keys of the kingdom of heaven: but there he speaketh of the common and general authority of the ministery: here he speaketh namely and particularly of the ministers authority in this cause. To bind and lose therefore is not belonging unto the Magistrate, but unto the church. 5 The wicked may be accounted for Heathens and Publicans, without any excommunication: Therefore a Publican and an excommunicate are not alone. Answer. I deny the Antecedent: because to account one out of the communion of the church, & to excommunicate, are all one. Reply. But they may account one, that is, think of one in their mind, to be such a person. Answer. If he hear not the church, thou art to know, not what the church thinketh of him in mind, but what they publicly determine of him, whether thou mayest account him for an Heathen and Publican. And furthermore Paul elsewhere forbiddeth us to eat or drink with a wicked person. Therefore it is not a knowledge only in the mind. Against the Examples. PAUL willeth that the incestuous person be cast out of the Catholic church. 1. Corinth. 5.13. that is, he will have him pronounced to be no member of the Church. Therefore this ejection or casting out is not to think only, but to pronounce also & excommunicate. The adversaries urge the contrary to this, on this wise. 6 The Apostle expoundeth himself 2. Corinth. 2.6. It is sufficient unto the same man, that he was rebuked of many. Therefore those words, Account him for a Heathen & a Publican, and, put him away from among you, signify only a rebuking. Answer. This reason deceiveth by a fallacy of consequent: because a general rule is not builded upon one example. For, because here was need of rebuking only, seeing the party repented: It doth not thereof follow, that always the same only is required. Reply. What they did, that Paul commanded. But they did only reprehend and rebuke. Therefore Paul commanded them only to reprehend him, when he commanded them to put him away from among them. Ans. Paul commanded that, but not that only: because he commanded also that they should reject him, if he repented not. But if he repented, it should be sufficient to reprehend & rebuke him. Wherefore it doth not follow: They only reprehend him: Therefore Paul commanded them only to reprehend him. This is a true answer unto the former reply; but there is another also clear and manifest. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For the Greek word (which the Apostle here useth) signifieth not only reprehension and rebuking, but also that excommunication, which is by words only. And in this sense not only it may, but also must be taken: because he saith, So that now contrariwise ye ought rather to forgive him. Therefore he was now excommunicated, and not as yet received, but to be received: Neither was he only reprehended and rebuked, but also cast out & ejected. And when also he saith. Of many, hereby is confirmed, that by the name of the church, whereof Christ speaketh, Matth. 18. is not understood the common multitude, but the chief governors of the church. Again, For this cause did I write (saith the Apostle) that I might know the proof of you, whether you would be obedient in all things. He praiseth them therefore because they obeyed. Wherefore before repentance he forbiddeth, That they company not together with the excommunicated person. And further also he saith; I pray you that you would confirm your love towards him. The Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which we interpret, to confirm) signifieth, by public sentence to speak a thing. So is it taken, Gal. 3.15. a man's covenant when it is confirmed, that is, ratified by public authority. The Apostles meaning therefore here is, that they should declare their love towards man by public testimony. Therefore, to forgive, was to receive the excommunicated erson into favour, and that doth he often repeat. Now, there was also some space between the writing of the former and the latter Epistle to the Corinthians: Therefore he stood in the mean time excommuned. In the former Epistle Paul saith, that he heareth that some wicked persons were amongst the flock: Them he willeth to be excommuned: And it is likely that the Corinthians obeyed this his commandment in excommuning them, and so wrote to Paul, that they had obeyed him therein, because in his 2. Epistle, Cap. 2. he commendeth them, and willeth them to receive again the incestuous person, upon repentance. 7 Whom Paul had willed to be noted by a letter, him he willeth the Thessalonians to account of, as of a brother, and therefore will not have him to be excommunicated. This consequence or sequel is proved thus: Contraries cannot stand together: But to excommunicate one, and, to account him for a brother, are contraries: therefore if he be to be accounted for a brother, he is not to be excommunicated. That these are contraries, is also thus proved To Excommunicate, is, not to account one for a brother: but, not to account one for a brother, and to account one for a brother, are contraries: Therefore also to excommunicate one, and to account him for a brother, are contraries, and so can not stand together; except, not to account, and, to account for a brother, should be all one. Answer. There is an ambiguity and diverse understanding of these words, to account for a brother. Wherefore the contrariety is not here of force. For all men are brethren, both Christians, and Turks. But christians nevertheless, although they account Turks for their brethren, and neighbours, and desire their salvation: yet do they not account them for christian brethren. If then they are to account Turks for their brethren, then much more must they account them, and seek their salvation, who were before time brethren, that is, christians. 8 What Paul did, that are not we to follow. Paul did excommunicate Hymenaeus and Alexander without the church's consent, 1. Timot. 1.20. Therefore we must excommunicate no man. Answer. The Mayor proposition is false, if it be generally understood. Reply. The Mayor is thus proved. What Paul did by his Apostolic authority, that are not we to follow. But he did this by his Apostolic authority. Now this Minor is proved by Paul's words: I have delivered, saith he, Hymenaeus and Alexander unto Satan. But our Ministers and Pastors of churches cannot do this. Therefore it must needs be that Paul did it by special authority. Answer. This whole reason I grant. We must not follow his example, if he did it alone. But hereof it followeth not, Therefore we may not excommunicate. For so more is in the conclusion than in the premises. And again the Minor may be denied; because in the text alleged it is reported only, that Paul did it, not in what sort and manner he did it. THE THIRD PART OF MAN'S THANKFULNESS. 86 Whenas we are delivered from all our sins and miseries, without any merit of ours, by the mercy of God only for Christ's sake: for what cause are we to do good-workes? BEcause, after that Christ hath redeemed us with his blood, he reneweth us also by his spirit to the Image of himself: that we receiving so great benefits should a Rom. 6.13. & 12.1.2. 1. Pet. 2.5.9.10. 1. Cor. 6.20. show ourselves all our lifetime thankful to God, and b Mat. 5.16. 1 Pet. 2.12. honour him. Secondly, that every of us may be c 2. Pet. 1.10. Mat. 7.17.18. Gal. 5.6.22. assured of his faith, by his fruit. And lastly, that by our honest and good conversation we may d 1. Pet. 3.1.2. Mat. 5.16. Rom. 14.19. win others unto Christ. 87 Cannot they then be saved which be unthankful, and remain still carelessly in their sins, and are not converted from their wickedness unto God? By no means. For, as the Scripture beareth witness, neither unchaste persons, nor Idolaters, nor adulterers, nor thieves, nor covetous men, nor drunkards, nor slanderers, nor robbers, shall e 1. Cor. 6.9.10. Ephes. 5.5.6. 1. joh. 3.14.15. enter into the kingdom of god. 88 Of what parts consisteth the conversion of man unto God? It consisteth of the a Rom. 6.4.5.6. Ep. 4.22.23.42. Col. 3.5.6.7.8.9.10. 1. Cor. 5.7. 2. Cor. 7.11. mortifying of the old man, and the quickening of the new man. 89 What is the mortifying of the old man? To be truly and heartily sorry, that thou hast offended god by thy sins, and daily more and more to hate and b Rom. 8.13. joel. 2.13. Ho. 5.15. & 6.1. eschew them. 90 What is the quickening of the new man? True joy in God through c Rom. 5.1. & 14.17. Isa. 57.15. Christ, and an earnest and ready desire to order thy life according to gods will, and to d Rom. 6.10.11. Gal. 2.20. do all good works. 91 What are good-workes? Those only which are done, by a true e Rom. 14.23. faith, according to f 1. Sam. 15.22. Eph. 2.10. gods law, & are g 1. Cor. 10.31. referred only to his glory: and not those which are imagined by us, as seeming to us to be right and good, or which are h Deut. 11.32. Ezec. 20.18.19. Js. 29.13. Mat. 15.9. delivered and commanded by men. 92 Which is the Law of God? God spoke all i Exo. 20. Deu. 5. these words. 1 I am the Lord thy God, which hath brought thee out of Egypt, out of the house of bondage, Thou shalt have no other Gods in my sight. 2 Thou shalt make to thee no graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, nor in the water under the earth. Thou shalt not bow down to them nor worship them: for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children unto the third & fourth generation of them that hate me, & show mercy unto thousands of them that love me and keep my commandements. 3 Thou shalt not take the name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his name in vain. 4 Remember thou keep holy the sabbath day, six days shalt thou labour and do all that thou hast to do, but the seventh day is the sabbath of the Lord thy God, in it thou shalt do no manner of works, thou, and thy son, & thy daughter, thy manservant, & thy maid servant, thy cattle, & the stranger, that is within thy gate. For in six days the Lord made heaven & earth, the sea & all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day and hallowed it. 5 Honour thy father & thy mother, that thy days may be long in the land which the Lord thy God giveth thee. 6 Thou shalt do no murder. 7 Thou shalt not commit adultery. 8 Thou shalt not steal. 9 Thou shalt not bear false witness against thy neighbour. 10 Thou shalt not covet thy neighbour's house, nor his wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. 93 How are these commandments divided? Into two a Exo. 34.28. Deut. 4.13. & 10.3.4. tables, whereof the former delivereth in four commandments, how we ought to behave ourselves towards God: The latter delivereth in six commandments, what duties we b Mat. 22.37.38.39. own unto our neighbour. 94 What doth God require in the first commandment? That, as dearly as I tender the salvation of my own soul, so earnestly should I shun & fly all c 1. Cor. 6.9, 10. & 10.7.14. Idolatry, sorcery, enchantments, d Leu. 19 31. Deut. 18.11. superstition, praying to Saints, or any other e Mat. 4.10. Apoc. 19.10. & 22.8.9. creatures: & should rightly f Joh. 17.3. acknowledge the only & true god, g jer. 17.5. trust in him alone, h Heb. 10.36. Col. 1.11. Rom. 5.3.4.1. Cor. 10.10. Phi. 2.14. submit & subject myself unto him with all i 1. Pet. 5.5.6. humility & patience, k Ps. 104.27.28.29.30. Js. 45.7. jac. 1.17. look for all good things from him alone, and lastly with the entire affection of my hart l Deu. 6.5. Mat. 22.37. love, m Deu. 6.2. Ps. 111.10. Prou. 1.7. & 9.10. Mat. 10.28. reverence, & n Mat. 4.20, Deu. 10.20. worship him: so that I am ready to renounce and forsake all creatures rather, than to o Mat. 5.29.30. & 10.37. Act. 5.29. commit the least thing that may be against his wil 95 What is Idolatry? It is, in place of that one God, or besides that one and true God, who hath manifested himself in his word, to make or imagine and account any other thing, wherein thou reposest thy a 1. Para. 16.26. Phi. 3.19. Eph. 5.5. Gal. 4.8. Eph. 2.12.1. joa. 2 23.2. joan. 9 Jo. 5.23. hope and confidence. 96 What doth the second commandment require? That we should not b Deut. 4.15. etc. Is. 40.18. etc. Rom. 1.23. etc. Act. 17.29. express or represent god by any image or shape & figure, or worship him any otherwise than he hath commanded in his word himself to be worshipped. 97 May there then at all any images or resemblances of things be made? God neither aught nor can be represented by any means: and for the creatures, although it be lawful to expesse them, yet god forbiddeth notwithstanding their images to be made or had, as thereby to worship or d Exo. 23.24. & 34.13.14. & 17. Num. 33.52. Deut. 7.5. & 12.3. & 16.22. 2. Reg. 18.4. honour either them, or god by them. c 1. Sam. 15.23. Deu. 12.30. etc. Mat. 15.9. 98 But may not images be tolerated in Churches, which may serve for books unto the common people? No. For it is not seemly that we should be wiser than god, who will have his church to be e 2 Tim. 3.16.17 2. Pet. 1.19. taught with the lively preaching of his word, and not with dumb f jere. 10 8. etc. Hab. 2.18 19 images. 99 What doth God decree in the third Commandment? That not only by cursing, or g Levic. 24.11. etc. levit. 19.12. forswearing, but also by h Mat 5 37. jac. 5.12. rash swearing we should not use his name despitefully or unreverently: neither should by silence or connivence be partakers of these horrible sins in others: But that we i Jes. 45.23. use the sacred and holy name of God ever with great devotion and reverence: that he may be k 1. Tim. 2.8. worshipped and honoured by us with a true and steadfast l Rom. 2.24. 1. Tim. 6.1. Col. 3.16.17. confession, and m Mat. 10.32. invocation of his name, & lastly in all our words and actions whatsoever. 100 Is it then so grievous a sin by swearing or banning, to take the name of God in vain: as that God is also angry with them, who, as much as in them lieth, do not forbid or hinder it? Surely most a levit. 5.1. grievous. For neither is there any sin greater, or more offending God, than the dispiting of his sacred name. Wherefore also he b levit. 24.15.16. would have this sin to be punished with death. 101 May a man swear also religiously and lawfully by the name of God? He may: when as either the magistrate exacteth it, or otherwise necessity requireth by this means the faith and truth of any man or thing to be ratified and established: whereby both the glory of God may be advanced, and the safety of others procured. For this kind of swearing is c Deut. 6.13. & 10.20. Is. 48.1. Heb. 6.16. ordained by God's word, and therefore was well d Gen. 21.24. & 31.53. Jos. 9.15.19. 1. Sam. 24.22. 2. Sam. 3.35. 1. Reg. 1.29. Rom. 1.9. used of the Fathers both in the old, and new Testament. 102 Is it lawful to swear by Saints or other creatures? No: For a lawful oath is an invocation of God, whereby we desire, that he, as the only searcher of hearts, bear witness unto the truth, and punish the swearer, if he wittingly e 2. Cor. 1.23. swear falsely. But this honour f Mat. 5.34.35.36. jac. 5.12. agreeth to no creature. 103 What doth God command in the fourth commandment? First that the ministry of the gospel, and the schools of learning should be g Tit. 1.5 1. Tim. 3.14.15. 1. Cor. 9.11. & 13.14. 2. Tim. 1.2. & 3.15. 1. Tim. 4.13.14.15.16 & 5.17. maintained: and that I, both at other times, and especially on holy days, should h Psal. 68.26. & 40.9.10. Act. 2.42.46. frequent studiously divine assemblies, i 1. Cor. 14 19.29.31. hear the word of God diligently, use the k 1. Cor. 11.33. Sacraments, l 1. Tim. 2.1.2.3.8.9. 1. Cor. 14.16. join my prayers with the common prayers of the assembly, and bestow some thing according to my ability m 1. Cor 16.2. on the poor. And further, that all my lifetime I be free from misdeeds or evil actions, yielding unto the lord, that he may by his holy spirit work in me his work: and so I may n Js. 66.23. begin in this life that everlasting Sabbath. 104 What doth God enjoin us in the fift commandment? That we yield due honour, love, & faithfulness to our Parents, and so to all, who bear rule over us, & a Eph. 6.1.2.5. etc. Col. 3.18.20.22.23.24. Eph. 5.22. Prou. 1.8.4.1. & 15.20. & 20.20. Exo. 21.17. Rom. 13.1. submit ourselves with such obedience, as is meet, to their faithful commandments and chastisementes: And further also, that by our patience we b Prou. 23. ●●. Gen. 9.25. 1. Pet. 2.18. bear and suffer their vices and manners, ●uer thinking with ourselves that god will c Eph. 6.4.9. Col. 3.19. & 21. Rom. 13. Mat. 22.21. govern and guide us by their hand. 105 What doth God exact in the sixth commandment? That neither in thought, nor in gesture, much less in deed, I reproach, or hate, or harm, or d Mat. 5.12.22. Gen. 9.6. Mat. 26.52. kill my neighbour, either by myself or by another: but e Eph. 4 26. Rom. 12.19. Mat. 5.25. & 18.35. cast away all desire of revenge. Furthermore, that I hurt not myself, or cast myself wittingly into any danger. Wherefore also, that murders might not be committed, f Rom. 13.14. Col. 2.23. Syra●. 3.27. Mat. 4.7. he hath g Gen. 9.6. Exod. 21.14. Mat. 26.52. Rom. 13.4. armed the Magistrate with the sword. 106 But this commandment seemeth to forbid murder only. But in forbidding murder, god doth further teach that he hateth the root and cause of murder, to wit, h jac. 1.20. Gal. 5.20. anger, i Rom. 1.29. envy, k 1. Joh. 2.9.11. hatred, and desire of revenge, and doth l 1. joh. 3.15. account them all for murder. 107 Is it enough then, that we kill no man in such sort, as hath been said? It is not enough: For when god condemneth anger, envy, hatred, he requireth that we m Mat. 22.39. & 7.12. love our neighbour as ourselves, and that he use n Rom. 12.10. humanity, lenity, courtesy, o Eph. 4.2. Gal. 6.1.2. Mat. 5.5. Rom. 12.18. Mat. 57 Luc. 6.3.6. patience, and p Exod. 23.5. mercy towards him, & q Mat. 5.45. turn away from him, as much as we may, whatsoever may be hurtful unto him. In a word, that we be so affected in mind, as that we r Rom. 12. 20.2● stick not to do good also unto our enemies. 108 What is the meaning of the seventh commandment? That god hath in s Leu. 18.27.28. execrational turpitude and, filthiness, & therefore we also must jud. 22.23. utterly hate and detest it, and contrariwise live temperately, modestly, and a 1. Thes. 4.3.4.5. chastened, whether we b Heb. 13.4. 1. Cor. 7.4. live in holy wedlock, or in single life. 109 Forbiddeth God nothing else in this commandment, but adultery, and such kinds of unclearnes? Seeing both our body and soul are the temples of the holy ghost, god will have us to possess both in purity & holiness. And therefore deeds, gestures, c Eph. 5 3. 1. Cor. 6.18.9 20. words, thoughts, d Mat. 5.27.28. filthy lusts and whatsoever enticeth a man unto these, all that he wholly e Eph. 5.18.19. 1. Cor. 15.33. forbiddeth. 110 What doth God forbid in the eight commandment? Not only those f 1. Cor. 6 10. thefts, & g 1. Cor. 5.10. robberies, which the magistrate punisheth: but by the name of theft he comprehendeth whatsoever evil crafts, fetches, and devices, whereby we seek after other men's goods, & endeavour by force or with some show of right to h Luc. 3.14. 1. Thes. 4 6. convey them over unto ourselves: of which sort are, false i Prou. 11.1. & 16.11. weights, false else, uneven k Ezech. 45.9. etc. Deu. 25.13. etc. measures, deceitful merchandise, counterfeit coin, l Psal. 15.5. Luc. 6.35. usury, or any other way or means of furthering our estate, which God hath forbidden. To these we may add all m 1. Cor. 6.10. covetousness, and the manifold waste and n Prou. 5.16. abusing of God's gifts. 111 What are those things, which God here commandeth? That to my power I help and further the commodities and profit of my neighbour: and that I so deal with him, as I would o Mat. 7.12. desire to be dealt with myself: and that I do my own work painfully & faithfully, that I p Eph. 4.28. may thereby help others also who are distressed with any need or calamity. 112 What doth the ninth commandment exact? That I bear no false q Prou. 19.5. ●. & 21.28. witness against any man, neither r Psal. 15.3. falsify any man's words, neither backbite or s Rom. 1.29.30. reproach any man, nor t Mat. 7.1. etc. Luc. 6.37. condemn any man rashly or unheard: but avoid and u Joh. 8.44. shun with all carefulness all kind of lies, and deceits, as the a Prou. 12.22. & 13.5. proper works of the Devil: except I mean to stir up against me the most grievous wrath of god: And that in judgements and other affairs I follow the truth, and freely and constantly b 1. Cor. 13.6. Eph. 4.25. profess the matter as it indeed is: And moreover defend and c 1. Pet. 4.8. increase, as much as in me lieth, the good name and estimation of others. 113 What doth the tenth commandment forbid? That our hearts be not at any time moved by the least desire, or cogitation, against any commandment of God: but that continually and from our heart we detest all sin, and contrarily d Rom. 7.7. etc. delight in all righteousness. 114 But can they, who are converted unto God, perfectly observe and keep these commandments? No: But even the holiest men as long as they live, have only small beginnings of this e 1.10.1.8. etc. Rom. 7.14.15. Eccle. 7.22. obedience: yet so, that they f Rom. 7.22. Jac. 2.10. begin with an earnest and unfeigned desire and endeavour to live not according to some only, but according to all the commandments of God. 115 Why will God then have his law to be so exactly & severely preached, seeing there is no man in this life, who is able to keep it? First, that all our lifetime we more and more g Joh. 1.9. Psal. 22.5. acknowledge the great proneness of our nature to sin, and so much the more greedily h Rom. 7.24. desire remission of sins and righteousness in Christ: Secondly, i 1. Cor. 9.24. etc. Phi. 3.12.13.14. that we be doing of this always, and always thinking of that, and implore and crave of the father the grace of his holy spirit, whereby we may daily more and more be renewed to the image and likeness of God, until at length after we are departed out of this life, we may joyfully attain unto the perfection which is proposed unto us. OF PRAYER. 116 Wherefore is prayer necessary for Christians? Because it is the chief part of that a Psal. 50.14.15. thankfulness, which God requireth of us. And also because God giveth them only his grace and holy spirit, who with unfeigned groanings beg them continually of him, and b Mat. 7.7.8. Luc. 11.9.13. Mat. 13.12. Psal. 50.15. yield him thanks for them. 117 What is required unto that prayer, which shall please God & be heard of him? That we ask of the only true God, who hath c Joh. 4.22. etc. manifested himself in his word, all things, which he hath commanded to be d Rom. 8.26. 1. joh. 5.14. asked of him with a true affection and desire of our heart, and through an inward e joh. 4.23.24. Psal. 145.18. feeling of our need and misery f 2. Par. 20.12. cast ourselves down prostrate in the presence of his divine majesty: and g Psal. 2.11. & 34.19. Is. 66.2. build ourselves on this sure foundation, that we, though unworthily, yet for Christ's sake, are certainly h Rom. 10.14. & 8.15.16. jac. 1.6. etc. heard of god, even as he hath i Io. 14.13. & 15.16. & 16.23. Dan. 9.17.18. Mat. 7.8. Psal. 143.1. promised us in his word. 118 What are those things, which he commandeth us to ask of him? All things k jac. 1.17. Mat. 6.33. necessary both for soul and body: which our Lord jesus Christ hath comprised in that prayer, which himself hath taught us. 119 What prayer is that? Our l Mat. 6.9.10. etc. Luc. 11.2. etc. Mat. 7.9.10.11. Luc. 11.12.13. Father, which art in heaven, hallowed be thy name; thy kingdom come; thy will be done; in earth as it is in heaven. Give us this day our daily bread; And forgive us our trespasses; as we forgive them, that trespass against us: And lead us not into temptation; but deliver us from evil: For thine is the kingdom, the power, and glory, for ever, and ever, AMEN. 120 Why doth Christ teach us, to call God, our father? That presently in the very entrance and beginning of the prayer, he might stir up in us such a reverence and confidence in god, as is meet for the sons of god; which must be the ground & foundation of our prayer: to wit, that god through Christ is made our father, and will much less deny unto us those things, which we ask of him with a true faith, than our earthly Parents a Mat. 7.9.10.11. Luc. 11.11. deny unto us earthly things. 121 Why is that ad●ed: which art in heaven? That we b jer. 23.24. Act. 17.24.25.27. conceive not basely or terrenely of gods heavenly majesty: And also that we c Rom. 10.12. look for and expect from his omnipotency, whatsoever things are necessary for our soul and body. 122 What is the first petition? Hallowed be thy name: that is, grant us first to d joa. 17.3. Jer. 9.23.24. & 31.33.34. Mat. 16.17. jac. 1.5. Psal. 119.105. know thee aright, & to worship, praise, & e Psal. 119.137.138. Luc. 1.46. etc. 68 etc. Psal. 145.8.9.17. Exod. 34.6.7. Psal. 143.1.2.5.10.11.12. jer. 31.3. & 32.18.19.40.41. & 33.11. & 20. Mat. 19.17. Rom. 3.3.4. & 11.22.23. 2. Tim. 2.19. magnify thy almightiness, goodness, justice, mercy, and truth shining in all thy works. And further also, to direct our whole life, thoughts, words, and works to this end, that thy most holy name be not reproached for us, but rather be f Psal. 115.1. & 71.8. renowned with honour and praises. 123 What is the second petition? Let thy kingdom come: that is, rule us so by thy word, and spirit, that we may g Mat. 6 33. Psal. 119.5. & 143.10. humble and submit ourselves more & more unto thee: preserve and increase thy h Psal. 51.20. & 122.6.7. church, destroy the works of the Devil, and all power that lifteth up itself against thy Majesty: make all those counsels frustrate and void, which are i 1. joh. 3.8. Rom. 16.20. taken against thy word, until at length thou k Apoc. 22.17.20. Rom. 8.22.23. reign fully and perfectly, when thou shalt be all in l 1. Cor. 15.28. al. 124 What is the third petition? Thy will be done in earth as it is heaven: that is, Grant that we and all men, renouncing & m Mat. 16.24. Tit. 2.12. forsaking our own will, may readily & without any grudging n Luc. 22.42. obey thy will, which is only holy: and that so every of us may faithfully and cheerfully a 1. Cor. 7.24. perform that duty and charge which thou hast committed unto us, even as the blessed Angels do in b Psal. 103.20.21. heaven. 125 What is the fourth petition? Give us this day our daily bread: that is, give unto us all things, which are c Psal. 145.15.16. & 104 27.28. Mat. 6.25. etc. needful for this life, that by them we may acknowledge & confess thee to be the only fountain, from whence all good things d Act. 17 27.28. & 14.17. flow, and all our care and industry, and even thine own gifts to be unfortunate and e 1. Cor. 15.58. Deut. 8 3. Psal. 27.16.17. noisome unto us, except thou bless them. Wherefore grant, that turning our trust away from all creatures, we f Psal. 62 11. & 55.23. place & repose it in thee alone. 126 What is the fift petition? Forgive us our trespasses, as we forgive them that trespass against us: that is, Even for the blood of Christ do not g Psal. 51 1. etc. & 143.2. 1. john. 2.1.2. impute unto us most miserable & wretched sinners, all our offences, neither that corruption, which still cleaveth unto us: even as we also feel this testimony of thy grace in our hearts, that we steadfastly purpose unfeignedly from our hart to h Mat. 6.14.15. pardon and forgive all those, who have offended us. 127 What is the sixth petition? Led us not into temptation: but deliver us from evil: that is, because we ourselves are so feeble & weak by nature, that we i joa. 15.5. Psal. 103.14. cannot stand so much as one moment or instant; and our most deadly enemies, k 1. Pet. 5.8. Eph 6.12. satan the l J●h. 15 19 world, and our own m Rom 7.23. Gal 5.17. flesh, do incessantly oppugn and assault us: uphold thou us, and establish and strengthen us by the might of they spirit, that we may not in this spiritual combat n Mat. 26.41. Marc. 13. ●3. yield as vanquished, but may so long stoutly withstand them, until at length we o 1. Thes. 3.13. & 5.23. get the full and perfect victory. 128 How concludest thou this prayer? For thine is the kingdom, the power, and the glory, for ever: that is, we ask and crave all these things of thee, because, seeing both thou art our King, and art almighty, thou art both willing and able to p Rom. 10.11.12. ●. Pet. 2.9. give them all unto us. And these things we therefore ask, that out of them, not unto us, but unto thy holy name all glory may q 10.14.13. Psal. 115.1. jer. 33.8.9. redound. 129 What meaneth this particle, Amen? That the thing is sure and out of doubt. For my prayer is much more certainly heard of God, than I feel in my hart, that I unfeignedly r 2. Cor. 1.20. ●. Tim. 2.13. desire the same. OUT of the diverse and manifold doctrine of the two former parts we have learned, that we are not through any merit of ours, but of God's mere grace, by and for Christ, redeemed from sin and death, and even from all the evil both of crime and pain: whereof it followeth that we should be thankful for this exceeding benefit bestowed by Christ upon us. But we cannot show & approve ourselves thankful to God, except we be truly converted. First therefore those things which are spoken Of conversion, are in few words to be expounded. Then ensueth the common place Of good works: for by them we declare our thankfulness towards God; and true conversion cannot stand without good works. Afterwards is adjoined the doctrine which entreateth Of the Law, whereby we learn to know good works. For those are truly said to be good works, by which we worship God aright, & show ourselves to be thankful; which are done by faith according to the rule and prescript only of Gods Law. But because God will chief be worshipped of us, and magnified by invocation, and for this cause we show our thankfulness most of all by our prayers, and thanksgiving▪ at length the common place Of prayer shall be lastly annexed. These things we purpose to declare briefly and in order here following. OF CONVERSION. THE chief Questions. 1 What Conversion is. 2 I● what the conversion of the godly differeth from the repentance of the wicked. 3 What are the parts of conversion. 4 Wh●● the causes thereof. 5 What are the effects of conversion. 1. WHAT CONVERSION IS. FIRST we are to speak somewhat of the 〈◊〉 of Conversion. Conversion is either a general 〈◊〉, like as is ●●●●ation; or it is ●●ken more specially. It signifies the same in Latin, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth in Greek, and T●s●hum in Hebrew. Moreover the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well also interpreted in Latin by * We have no one english word to answers unto RESIPISCENTIA. For our english, REPENTANCE, expresseth rather the Latin, PaeNITENTIA, which agreeth as well to the wicked as to the godly. Resipiscentia, there being the same reason of both names. For as the Latin Resipiscentia is derived from resipisco, which signifieth to wax wise after we have done a thing: So the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is also to wax wise after an error or fault committed, to recall or retract our judgement and opinion, and to alter an evil purpose. Some tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin Paenitentia, that is, repentance or penitency: And this Paenitentia is said to be derived either from Paenites, which signifieth to be grieved and to repent, or from Paena, which signifieth pain and punishment: because the grief which is in repentance, is as it were a punishment. But the name of paenitentia or repentance, is more obscure than the name of conversio, or conversion. For repentance doth not comprehend both that from which we reclaim ourselves, and that whereunto we are changed. But conversion comprehendeth the whole; because it addeth that mutation and change, on which ensueth a beginning of new life. Now repentance signifieth only the grief which is conceived after the fact or sin. Moreover the name of repentance is of a larger compass, than the name of conversion. For conversion is spoken only of the godly, who alone are converted unto God: and in like manner is the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Latin Resipiscentia spoken of the godly only: because by these three names is signified the new life of the godly. But repentance is spoken of the wicked also, as of judas; who indeed repent of his wickedness, but was not converted: because the wicked when they sorrow or are grieved, are not afterwards converted, or corrected. Whereby also it appeareth, how necessary conversion is unto the godly, or those who are to be justified: & therefore that mo●● exhortations to amendment of life or conversion, the foundation or ground is to be laid concerning the absolute and simple necessity of conversion itself in all those which are to be justified. Now let us see then what conversion is. Conversion is 1. A grief for sin known. 2. An hatred and flying of sin. 3. A joy in respect that God is pacified and pleased by our Mediator, and an earnest purpose and desire to obey God in all things. This definition is proposed by his several parts: and the same is wholly and jointly set down in the Acts of the Apostles, To open their eyes (saith Christ) that they may turn from darkness to light, Act. 26.18. and from the power of Satan unto God; that they may receive forgiveness of sins, and inheritance among them, which are sanctified by faith in me. It is also defined on this wise; Conversion is a mortifying of the old man, and a quickening of the new. Or, It is a change, or mutation of a corrupt mind, life, and will into a good, stirred up by the holy Ghost through the preaching of the Gospel in the chosen, on which ensue good works, or a life directed according to all the commandments of God. This definition containeth the very causes and essence of conversion, and is confirmed by diverse testimonies of Scripture: As, Isai. 1.16. Wash you, make you clean. 1. Cor. 6.11. But ye are washed, but ye are sanctified. Psal. 34.14. Eschew evil, and do good. 2 In what the conversion of the godly differeth from the repentance of the wicked. THE difference between the conversion of the godly, The wicked and godly repent after a divers sort. 1 Their grief divers. Gen. 4.13. and the repentance of the wicked, consisteth, 1. In their grief. The wicked are grieved only for the punishment, & torment ensuing, not for that they offend & displease God. So was Cain grieved only in respect of his torment. My iniquity (the punishment of my iniquity) is greater, than I can bear. Behold, thou hast cast me out this day from the earth. Now the godly hate indeed the punishment, but they are grieved especially for that God is offended, and for their sin. So David, Against thee, Psal. 51.4. against thee only have I sinned: my sin is ever before me. The good hate to sin for the love they bear to virtue; the wicked, for the fear they stand in of punishment. So in Peter was a sorrow and grief for that he had offended God: In judas for his torment ensuing, not for the sin itself. 2 In the cause, which breedeth repentance in both. 2 The cause of their grief divers. The wicked repent by reason of a despair, distrust, and dissidencie, so that they run more and more into desperation, murmuring, and hatred against God. But the godly repent by reason of faith and a confidence which they have of the grace of God and reconciliation, and so comfort and erect themselves again in the Mediator: they trust in God, and rely on him with David: Psal. 51. Purge me with Hyssop, and I shall be clean. 3 In the effect, 3 The effect of their grief divers. which their repentance woo●●●eth in them. In the wicked new obedience doth not follow repentance; but they go forward in their sins, they are mortified indeed themselves and quite destroyed, but the old corruption of their nature, that is sin, is not mortified in them; and how much the more they give themselves to repentance, so much the more is in them an hatred of God, murmuring, flying, and turning away from God, and an approaching unto the Devil: But in the godly new obedience followeth & accompanieth repentance; and how much the more they repent, so much the more dieth the old man in them, and the study and desire of righteousness & living well is in them so much the more increased. For the conversion of the godly, is a reversion or returning unto God from the Devil, from sins, and from their old nature. 3 What are the parts of Conversion. THE parts of Conversion are in number two, The 2. parts of conversion. 1 Mortification. 2 Quickening. as the Apostle showeth; The mortifying of the old man, and the quickening of the new man. So speak we better with the Apostle, than if we should follow them, who make Contrition and Faith, the parts of conversion. Now by contrition they understand also mortification: by faith they understand the joy which followeth the study of righteousness & new obedience; which are indeed effects of saith, but not faith itself: and co●●ition goeth before conversion, neither is conversion itself, nor any p●rt thereof, but only a preparing of men unto conversion: and that in the Liect only, not in others. And this is the reason why they begin the preaching of Repentance from the Law, & then come unto the gospel, & so come back again unto the Law. The Old man, which is mortified, is a mere sinner only, namely our corrupt nature. The New man, which is quickened, is he who beginneth to cease from sins, namely, as our nature is regenerated. Mortification. Mortification containeth, 1 A knowledge of sin. 2 A grief for sin, and for the offending of God. 3 The flying and shunning of sin. By this appeareth, that conversion or mortification is very unproperly attributed unto the wicked, because in them is not any hatred or shunning of sin, neither any grief for sin, all which mortification doth comprehend. Furthermore, The knowledge of sin goeth before that grief which is unfeigned, & proceeding from the hart, which mortification containeth, because the affections of the hart follow knowledge. Wherefore knowledge, or acknowledgement shall be a part or at least a cause of the other two parts in both parts of conversion. The grief which is in the wicked, when they repent, is a grief for the evil either to come, or present, which is punishment. But the grief which is in the godly when they repent, is 1. A grief both for sin past and present, which is called Sorrow; and also for sin to come, which is called Fear. 2. An hatred of sin committed, both of present sin, and of sin to come. 3. An averting from sin committed, both present and future sin. 4. A flying of sin to come. The grief is in the heart. The flying is in the will; in that we will not here after commit sin. The averting is in the hart and will, and it is an averting unto somewhat, to wit, an averting from evil unto good. This former part of conversion is called mortification, 1. Because as dead men can not show forth the actions of one that is living: so our nature, the corruption thereof being abolished, doth no more show forth or exercise her actions, that is, doth no longer bring forth actual sin, original sin being repressed: For the dead bite not. 2. Because mortification is not wrought without grief and lamenting. The flesh rebelleth against the spirit: and for this cause mortification is also called a crucifying. Quickening. Quickening comprehendeth those things which are contrary unto mortification. 1. The knowledge of God's mercy, and the applying thereof in christ. 2. A joyfulness thence arising, which is for that God is pleased, and for that new obedience is begun and shall be perfected. 3. An ardent or earnest ende●●ur and purpo●● to sin no more, arising from thankfulness, and because we reio●●e that we have God appeased and pacified towards us, a desire also of righteousness, and of retaining gods love and favour. That ardent desire both of not sinning, and also of righteousness, and of retaining God's love and favour, is new obedienc● itself. This latter part of conversion is called quickening, for a clean contrary respect unto that, for which the former part was called mortification. 1. Because as a living man doth the actions of one that liveth; so quickening is a kindling of new● faculties and qualities of working in us. For the love of God is kindled in us, and the holy Ghost is given us, by whom we do good works. By nature the unregenerate are dead, astouching good works. The regenerate begin to do good works. 2. In respect of that joy which the converted have in God: which is a most pleasant thing. This joy in God, which is the other part of quickening, ariseth from hence, to wit, in that we know God now to be pacified towards us, and that we are able to perform the Law, and be conformed and correspondent unto the Law and God. 4 What are the causes of conversion. THE principal efficient cause of conversion is the holy Ghost. Convert us and we shall be converted. The instrumental causes, or means, are first, the Law, than the Gospel, and, after the doctrine of the Gospel hath been preached, Lamen. 5. 2●. again the doctrine of the Law. For the preaching of the Law goeth before preparing us to the preaching of the Gospel: because without the Law there is no knowledge of sin, and therefore no grief or sorrow for sin. Afterwards followeth the preaching of the Gospel, because without the Gospel there is no faith: & after the preaching of the Gospel, again followeth, in the church, the preaching of the Law, that it may be the squire of our actions. So do the Prophet's first accuse, threaten, and exhort, and then promise: and lastly exhort again. Such was also john Baptistes preaching: And such is the preaching & doctrine of repentance: which comprehendeth the Law & the gospel. The next instrumental cause is faith; because without faith there is no love of God: and except we know, what the will of God is, as, namely, that he will remit unto us our sins by and for Christ: conversion will never be begun in us, neither in respect of the first part thereof, which is Mortification: neither in respect of the second part, which is Quickening. For by faith are the hearts of men purified: without faith there is no true joying i● God: neither can we without faith love god: And whatsoever is not of faith is sin. All good works flow from faith, as from their fountain. We being justified by faith, have peace with god. The furthering causes of conversion are, The cross & chastisementes; as also punishments, benefits, and examples of others. The subject or matter of conversion, which belongeth to the mind, will, and hart, is, 1. In the mind and understanding, a right judgement concerning god, his will and works. 2. In the will, an earnest and ready desire and purpose to obey god according to all his commandments. 3. In the hart, a good & reformed affection. The object of conversion, is 1. Sin, or disobedience, which is the thing from which we are converted. 2. Righteousness or new obedience, which is the thing whereunto we are converted. The formal cause of conversion is the conversion itself, and the properties thereof. The chief final cause of conversion is god's glory. The next and subordinate end, is our good, even our blessedness, and fruition of everlasting life. There is another end also of conversion, which is less principal, to wit, the conversion of others. When thou art converted, confirm thy brethren. Let your light so shine before men, that they may glorify your heavenly father which is in heaven. 5 What are the effects of conversion. THE effects of conversion are all good works, and an earnest desire both to obey God according to all his commandments without exception, & also to convert and recall others into the way. The converted or believers, sin indeed oftentimes, but they defend not their sins, but endeavour more and more to shun and avoid them. OF GOOD-WORKES. THE chief Questions. 1 What good-workes are. 2 How they may be done. 3 Whether the works of Saints be perfectly good. 4 How our works, though not perfectly good, please God. 5 Why we are to do good-workes. 6 Whether good-woorkes merit any thing in the sight of God. 1 WHAT GOOD-WORKES ARE. GOOD works are such as are done according to the prescript rule of God's Law, with a true faith, to the glory of God only. Three things are here to be considered. 1 The conditions & cirumstances required for the making a work good. 2 The difference between the works of the regenerate, and the unregenerate. 3 In what sort the moral works of the wicked are sins. 1 That a work, which we do, may be good, these conditions are required necessarily unto it. 1 That it be commanded of God. Matt. 15 9 In vain they worship me, teaching for doctrines men's precepts. No creature hath the right, or wisdom and understanding to institute and ordain the worship of God. But good works (we speak of moral good) and the worship of God are all one. Now, Moral good is far differing from natural good, in as much as all actions, as they are actions, even those of the wicked, are good, that is, naturally: but all actions are not good morally: that is, agreeing with the justice of God. And thus is excluded that coined devise of good intentions, when as namely men do evil things, that good things may come thereof: likewise when they devise and imagine works, which they thrust upon God instead of worship. Neither doth it suffice if a work be not forbidden, but it must also be commanded, if it shall serve for God's worship. 2 That the work have his original from a true faith, which faith must be grounded and depending on the merit and intercession of the Mediator, and by which he may know both the person, and the work to be accepted of god for the mediators sake. For without faith it is unpossible for any man to please God. Neither is such a faith ●●ere sufficient, which assureth thee that God will this, ●r that this work is commanded of God. For then the wicked also should do that, which God will, but not with a true faith. A true or justifying faith therefore stretcheth surder, as both comprehending historical faith, and also (which is the chiefest thing) applying the promise of the gospel unto us. Of this true faith are these things spoken. Whatsoever is not of faith, is sin. . Without faith it is unpossible to please God. And the reasons of both these sayings, are not obscure: because without faith, there is no love of God, and so consequently no love of our neighbour. And whatsoever work ariseth not from the love of God, is hypocrisy. 3 It is required, that this work be referred principally i● the glory of God only. Otherwise it shall proceed from the love of thyself, not from the love of God. Whenas thou dost any thing, thou must not heed or care what men speak, whether they praise thee or no, so that thou know that it pleaseth God. But yet true glory we may lawfully desire & seek for, according to that, Mat. 5.16. Let your light so shine before men, that they may see your good works. By these former conditions all these works are excluded, 1 Which are sins in themselves, and repugnant unto God's Law, and his will reveled in the word. 2 Which are not repugnant unto the Law, neither in themselves good or evil, but which may yet by an accident be made good or evil. Works not repugnant unto the Law are made evil, or sins, by an accident: when as they being not commanded of God, but imposed by men, are done with an opinion of worshipping God therein. 3 Which are good in themselves and commanded by God, but yet are made sins by an accident, in that they are unlawfully done, as not arising from those lawful causes by which the doers of them should be moved to do them, and which in doing them they should respect, that is, they are not done by faith, neither to this end chief, that God might therein be honoured. 2 The works of the regenerate, and unregenerate differ, because the works of the unregenerate, First, Proceed not of faith. Secondly, Are not joined with an inward obedience, and therefore are done dissemblingly, and are mere hypocrisy. Thirdly, As they proceed not of the right cause, so are they not referred to the chief end, which is God's glory. 3 This difference which appeareth in the works of the godly, & the wicked, confirmeth also that the very moral works of the wicked are sins, though yet not such sins, as those are, which in their own nature are repugnant unto God's Law. For these are sins by themselves, and in their own kind, but those either are sins only by an accident, namely by reason of defect, because neither they come of faith, neither are done for God's glory. Wherefore this consequence is not of force: All the works of the wicked, and of Paynims are sins. Therefore they are all to be eschewed. For the defects only are to be eschewed, not the work. 2 How good works may be done. GOod works may be done, through the grace, or assistance of the Holy Ghost only, and that by the regenerate only, whose heart is regenerated of the holy ghost by the gospel, and that not only in their first conversion, and regeneration, but also by the perpetual and continual government of the holy ghost, who both worketh in them an acknoweledgement of sin, faith, & new obedience: and also doth daily more and more increase and confirm the same gifts in them. Unto this doctrine Saint Jerome also consenteth. Let him be accursed (saith he) who affirmeth the Law to be possible without the grace of the holy Ghost. Wherefore out of this doctrine we learn that men not as yet regenerated are able to do no good, and that even the holiest men sin also, except the benefit and blessing of regeneration be continued. This we may see in Peter, and David. Without regeneration no one part of a good work can be so much as begun, because All our righteousness is as the cloth of a menstruous woman. In which saying also the Prophet comprehendeth himself, and even the holiest among men. If in the Saints themselves nought else is found before God, what then in the unregenerate? What these are able to perform, we see in the Epistle to the Romans, in the two first Chapters. Now as by ourselves we are not able to begin good works: So neither are we ourselves able to accomplish any good work. For it is God which worketh in you, both the will and the deed, even of his good pleasure. Without imputed righteousness we are all in the sight God abomination, filth, and dung. But the righteousness of christ is not imputed unto us before our conversion. Therefore it is unpossible before our conversion that either ourselves or our work should please God. Faith is the cause of good works. Faith cometh from God. Therefore the effect also shall come from God, neither shall it go before the cause: & therefore good works cannot be before conversion. 3 Whether the works of the Saints be perfectly good. THE works of the Saints are not perfectly good or pure, 1. Because the Saints which do good works, do many things which are sins in themselves, for which they deserve to be cast out into everlasting pains. Cursed be he that abideth not in al. Deut. 27.26. Yea, the holiest men do many evil works, commit many sins and acts which are evil in themselves. Such was the sin of Peter, thrice denying Christ: and of David murdering Urias, committing adultery, willing to cover it, and numbering the people. 2. Because there is not that degree of goodness in those good works that proceed from the Saints, which ought to be. For their good works are not so pure and good, as God requireth. Yea, when the Saints perform most holy works, yet are they not perfect, but have always in this life defects, and are stained with sins. For faith and the love of God and our neighbour, whence good works flow, are imperfect in us in this life. The effect than shall not be perfect, because the cause is not perfect. For we do not perfectly know and love God and our neighbour: and therefore neither do we so cheerfully, and perfectly, as we ought, perform these works unto God and our neighbour. I see another Law in my members rebelling against the Law of my mind. And this is the cause why the works of the godly cannot stand in judgement. 4 How our works, though not perfectly good, please God. ALbeit our works be not done according unto the Law, but are contrariwise many ways defiled; they please God notwithstanding through faith, and for the merit and intercession of Christ our Mediator remaining now also intercessor for us with his Father. Whence, Christ is called our Highpriest, by whom our works are offered: he is called also the Altar, whereon our works being put are pleasing to God, whereas otherwise they would stink in the sight of God. The works of the person which pleaseth god, so please God, as the person himself doth. Now the person pleaseth God, by the imputation of the righteousness and sanctification or satisfaction of Christ, being clad namely with the righteousness, purity, and sanctification of Christ: that is, the person pleaseth God for the Mediators sake; and therefore the works also of the person are for the Mediators sake pleasing and acceptable unto god. God doth not examine our unperfect justice & our works, as they are in themselves, according to the rigour of the Law, according to which he should rather condemn them: but he regardeth and considereth them in his son. Whereof it followeth that we do as it were supply and repair our want & defect with the perfection of Christ's satisfaction. 5 Why we are to do good works. OUT of the doctrine of free satisfaction, human reason reasoneth on this wise: He is not bound himself to satisfy, for whom another hath already satisfied. Christ hath satisfied for us. Therefore there is no need for us to do good works. Answer. There is more in the conclusion of this reason, than in the premises. For this only should follow & be concluded; Therefore we ourselves are not bound to satisfy: and this we grant, 1 In respect of God's justice, which doth not exact a double payment. 2 In respect of our own salvation: which otherwise should be none at all. Reply. Satisfaction is perfect obedience: we are not bound to satisfaction: Therefore neither are we bound to perfect obedience, no not in the life to come. For, whom another hath satisfied for, he himself is not enforced to satisfy. But the obedience of Christ is not a full satisfaction for our sins. Therefore the fomer consequence is true. Answer. There is yet more concluded than the premises would afford: For this should follow, that obedience is never at any time to be performed of us, as thereby to satisfy for our sins already committed, or which shall be committed until the end of our life. But it followeth not hereof, that we must not be perfect in the life to come. For then also we shall be bound to perfect obedience; we shall be like unto the Angels, and our work shall be perfectly good; although that perfect obedience, then due, neither shall, nor can be a satisfaction, or ransom for our sins, to wit, for that obedience which we omitted in this life, and yet was due to be performed of us. For he that oweth twenty florins, doth not pay his debt if he repay ten florins. Wherefore the Mayor proposition hath a double meaning, and is true, if it be taken in this sense: whom an other hath satisfied for, he himself is not bound to satisfy, to wit, for those things, for which satisfaction was made before. So we are not bound to satisfy for our sins, which we now commit. For Christ hath fully & perfectly satisfied his Father for all our sins, and hath performed perfect obedience unto the Law in our behalf, which otherwise we should have performed in this life unto the law, and which we in this life omit, and are no way able to perform. Now for this end hath Christ satisfied for us, and redeemed us by his blood, that at length we might in the life to come cease from sin, and perform that obedience unto him, which then we are to perform. Neither doth it for all this hereof follow, that God requireth a double obedience or satisfaction of us. For God excteth obedience henceforward of us, as thereby to show our thankfulness, and not to satisfy for those sins which we commit in this life. For we are never able to satisfy by that obedience, which we own, for that obedience, which we do not perform: neither is there any other besides Christ's satisfaction required for that obedience which is not performed by us in this life: & this satisfaction of christ is sufficient to expiate and do away all our sins, God notwithstanding doth in this life also require of us this our obedience, though yet it be but begun and unperfect. For seeing God so greatly hated sin, that satisfaction could not be made unto him for sin, but by the death of his only begotten Son; we verily must also hate it; even as himself also commandeth us to fly & abhor it from our hart and soul. And Christ hath not therefore freely redeemed us, that it might hence forward be lawful for us to give ourselves over unto sin, but that being freed from sin we should hereafter begin to live to him only. This end of our redemption, which Christ himself respected, is cause sufficient, for which all of us should necessarily do good works; because namely they are testimonies and effects of that new life which is at length after this life to be accomplished. Besides this cause, there are many others also in like sort most weighty, which we will in few words declare. We are to do good works, in respect of God, ourselves, and our neighbour. In respect of God, 1. Because of the commandment of God; Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. God requireth the beginning of obedience in this life, and the perfection thereof in the life to come. Wherefore we are necessarily to give ourselves to good works, that we may perform due obedience unto God, who requireth it of us. Joh. 15·12. This is my commandment, that ye love one another. Rom. 6.18. Being made free from sin, ye are made the servants of righteousness. 1. Thess. 4.3. This is the will of God, even your sanctification. 2. For the glory of God. The setting forth of God's glory is the chief end why God commandeth and will have good works to be done of us: that both by them we may worship and magnify god, and others seeing the same may glorify our heavenly father; like as that saying of christ before alleged out of S. Matthew doth teach us. 3 Because of that thankfulness which the regenerate ow. It is right and just that by whom we are redeemed, and from whom we receive exceeding great benefits, and those of all sorts, we should also love, magnify, worship, reverence him, and declare our love and thankfulness towards him by our good works and obedience. Rom. 12.1. I beseech you brethren by the mercies of God, that ye give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. 1. Pet. 2.5. Ye are made an holy Priesthood to offer up spiritual sacrifices acceptable to god by Jesus Christ. We are to do good works also in respect of ourselves, 1. That by our good works we may be assured of our faith. Mat. 7.17. Every good tree bringeth forth good fruit. james 2.20. That faith which is without works is dead. Phil. 1.11. Filled with the fruits of righteousness, which are by jesus Christ unto the glory and praise of god. Now by our works we must needs know, that we have faith, because the effect is not without his cause, and we must know the cause by his proper effect. when as therefore we find not in ourselves good works or new obedience, we are hypocrites, neither have we faith, but an evil conscience. For true faith only (which never wanteth all her fruits) bringeth forth, as a fruitful tree, good works, obedience, amendment of life: and these fruits likewise discern and distinguish true faith from historical, and temporary faith, and so also from hypocrisy. 2. That we may be assured that we have obtained remission of sins through Christ; and are for Christ's sake justified before God, for justification and sanctification are benefits linked together, which so cleave together, and that necessarily, as they never can be severed or pulled asunder. For Christ obtained both for us at once; namely both remission of sins, and the holy Ghost who stirreth up in us by faith the study and desire of good works, and new obedience. 3. That we may be assured of our election and salvation. 2. Pet. 1.10. Give diligence to make your calling and election sure. These proceed from the cause next going before. For god hath chosen from everlasting of his free mercy those only which are justified for the merit of his son. Roman. 8.30. Whom he predestinate, them also he called, and them also he justified. Now, that we have received from Christ justification, (which is never given unto the Elect without sanctification) we know by faith. And that we have faith, we perceive by the works of faith, true obedience and true conversion. 4. That by good works our faith may be exercised, cherished, strengthened, and advanced. For they who give themselves over to corrupt lusts against their conscience, in them faith cannot be, and therefore neither a good conscience, neither a confidence and trust in god as being appeased and favourable unto them. For we have through faith only a feeling of gods favour towards us, & a good conscience. Rom. 8.13. If ye live after the flesh, ye shall die. 2. Tim. 1.6. I put thee in remembrance, that thou stir up the gift of god which is in thee by the putting on of my hands. 5. That by good works we may show forth and honest our life and calling. Ephes. 4.1. I pray you that ye walk worthy of the vocation whereunto ye are called. 6. That we may escape temporal and eternal punishments. Matth. 7.19. Every tree that bringeth not forth good fruit, is cut off, and cast into the fire. Rom. 8.3. If ye live according to the flesh, ye shall die. 7. That we may obtain corporal and spiritual rewards; which according unto the promise accompany good works. 1. Timot. 4.8. Godliness is profitable unto all things, which hath the promise of the life present, and of that that is to come. Except God would have the hope of rewards, and the fear of punishments to be motive causes unto good works, he would not use them in admonitions. We must do good works also in respect of our neighbour, 1. That we may be profitable unto our neighbours by our good example, and so edify them. 1. Cor 15. All things are for your sakes, that most plenteous grace by the thanksgiving of many may redound to the praise of god. Phil. 1.24. That I abide in the flesh, is more needful for you. 2. That offences may be avoided. Matth. 18.7. Woe be to that man, by whom offences come. Rom. 2.24. The name of god is blasphemed among the Gentiles through you. 3. That we may win unbelievers, and by our words and deeds, and example convert them unto Christ. Luk. 22.32. When thou art converted, strengthen thy brethren. We see now then, what are the causes for which we must necessarily do good works: as also how, or in what sense our works are said to be necessary for us unto salvation, to wit, not as a cause of our salvation, but as mean or way, without which we come not unto it. And after the same sort also it may be said, That good works are necessary unto justice and righteousness, or, unto justification, or in them that are to be justified, namely as a consequent following justification, wherewith regeneration is unseparably joined. But yet I would not use these kinds of speaking, 1. Because they are ambiguous & doubtful. 2. Because they breed contentions, & minister occasion of cavilling unto the adversaries. 3. Because the Scripture doth not use them; which must be followed of us in speaking. 6 Whether good works merit any thing before God. THIS sixth question ariseth out of the fift, as the fourth did out of the third. For when men hear that we receive rewards by our works, they presently conclude that we merit somewhat by them. Wherefore we are to know, that good works indeed are necessary, and therefore are to be done also for the rewards ensuing them; but yet that they merit nothing, no not the least of gods gifts, either corporal, or spiritual. The reasons hereof are most true, and most evident. 1 Our works are unperfect: wherefore we can merit nothing by them. Gal. 5.17. The flesh lusteth against the spirit, and the spirit against the flesh: and these are contrary one to the other, so that ye do not the same things that ye would. 2 The good works, what ever we are able to do, are all due. Luk. 17.10. When ye have done all those things, which are commanded you, say, we are unprofitable servants. 3 Our works are impure and vicious, however they seem most good. isaiah 64.6. We have all been as an unclean thing, and all our righteousness is as filthy clouts. Phillip 3.8. I think all things but loss for the excellent knowledge sake of Christ Jesus my Lord, for whom I have counted all things loss, and do judge them to be dongue, that I might win Christ. 4 If we do any good works, they are not ours, but are belonging to god only. Phil. 2.13. It is god which worketh in you both the will and the deed, even of his good pleasure. 1. Corinth. 4.7. What hast thou which thou hast not received? We are evil trees: if then we do any good, that must needs come from God only. Mat 20.15. Is it not lawful for me to do as I will with mine own? He must needs be very impudent, who having received, of gift, an hundred florins of a rich man, thinketh that he deserveth a thousand more, by receiving those hundred; whereas rather he is by this gift received bound to the rich man; & not the rich man to him. 5 No creature which doth even the most perfect works, can thereby merit aught at God's hands, or bind God unto him, to give him any thing according to order of justice. The reason hereof doth the Apostle yield; Who hath given him first? We deserve no more our preservation, than we deserved our creation. He did owe nothing unto us when he created us, so neither now doth he own us our preservation, neither is he bound to give us any thing. We can bestow no benefit upon our Creator: nay, although we should never sin, yet can we not sufficiently declare and show forth our thankfulness. 6 There is no proportion between our works which are utterly unperfect, and the excellency of those great blessings and benefits which the Father giveth us freely in his Son. 7 1. Cor. 1.31. He that rejoiceth let him rejoice in the Lord. But if we merit by our work remission of our sins, man should have in himself whereof to rejoice, neither should the glory be given to God. Rom. 4.2. If Abraham were justified by his works, he hath wherein to rejoice, but not with God. 8 We are just before we do good works. Rom. 9.11.12.13. For yer Esau and jacob were borne, & when they had neither done good nor evil (that the purpose of God might remain according to election not by works, but by him that calleth) it was said unto her, The elder shall serve the younger; As it is written, I have loved Jacob, and have hated Esau. 9 They who will be justified by works, have no sure and steadefast conscience. Rom. 4.16. The inheritance is by faith, that it might come by grace, and the promise might be sure to all the seed. 10 If we should obtain righteousness by our own work, the promises should be made void. For in Abraham shall all the nations be blessed. And Christ also should have died in vain. 11 There should not be one and the same reason and cause of our salvation, if this Doctrine of the merit of works should be admitted. Abraham and the Thief on the Cross should have been otherwise justified, than we are justified. But, there is but one way leading us to salvation. I am the way, the truth, and the life, 1. Tim. 2.5. There is one Medatour between God and Men. Eph. 4 5. There is one Lord, one Faith, one Baptism, Heb. 13.8. Jesus Christ yesterday and to day, the same is also for ever. Acts. 4.12. There is given no other name under Heaven, whereby we must be saved. Therefore we shall not be saved by good works, or for our good works. 12 Christ should not give us full and perfect salvation, and so neither should he be a perfect Saviour, if some thing were as yet required of us, whereby we should be made just. But Christ is our perfect Saviour. For (as Paul witnesseth) God with his glorious grace hath made us accepted in his beloved. By whom we have redemption through his blood, even the forgiveness of sins, according to his rich grace. And Ephes. 2.8. By grace are ye saved through faith, and that not of yourselves: it is the gift of God. 1 Objection. They which have not good works cannot be saved. Therefore good works are necessary unto salvation. Ans. That, without which we cannot be saved, is necessary unto salvation; that is, as a part of salvation, or as an accident of salvation, not as a cause of salvation. 2 Objection. God calleth those blessings, which he promiseth to them that do good works, rewards and meed. Now meed presupposeth merit. Therefore good works do merit. Answer. Amongst creatures sometimes it doth, but never with god. But they are called the rewards or meed of our works in respect of God; forasmuch as he recompenseth most fully those things which we do; neither yet is that recompense due. For there can come no commodity unto God by us, & therefore God is not bound, no not to make the least recompense. For he that standeth no ways in need of our works, and unto whom they can add or bring nothing at all, of him doubtless we are not able to merit or deserve any thing. But there cometh good rather unto ourselves by good works. For the good works which we do, are a conformity with God, & therefore are God's gift, by which gift and benefit we are bound unto god, but not god unto us. Wherefore it is no less absurd to say that we merit salvation at gods hands by good works; than if one should say; Thou hast given me an hundred florns: Therefore thou oughtest also to give me a thousand florins. Objection. 3. But whereby may we be assured that we have good works? Answer. 1. By the peace of conscience. 2. By our conversion. 3. By the fruits of conversion. OF THE LAW OF GOD, OR, OF THE DECALOG AND TEN commandements. THE chief Questions. 1 What the Law is in general. 2 What are the parts of the Law. 3 What is the use of the Law. 4 In what the Law differeth from the gospel. 5 How far the Law is abrogated. 6 How the Decalog is divided. 7 What is the meaning of the Decalog, and of every commandment thereof. 1 What the Law is in general. THE Law in general is a sentence or decree commanding things that are honest, binding creatures endued with reason unto obedience, with a promise of reward, and a commination or threatening of punishment. It is a sentence commanding things that are honest: otherwise it is no Law. It bindeth creatures endued with reason: for the Law was not made for them who are not bound to obedience. With a promise of reward: The Law freely promiseth blessings unto those who perform obedience: because no obedience can be meritorious before God. Objection. But the gospel also promiseth freely good things & blessings. Therefore the Law differeth not from the gospel. Answ. The Law promiseth freely after one manner, and the Gospel after another. The law promiseth freely with a condition of our obedience. But the gospel promiseth freely, without the works of the Law, with a condition of faith, not with a condition of our obedience. Wherefore the gospel doth not promise blessings freely without all condition, but without such a condition, as wherewith the Law promiseth blessings unto us. And with a commination or threatening of punishment: Otherwise the Law were a vain and empty sound, and should effect nothing. Moreover the Latin word, Lex, (which signifieth the Law) is derived from Lego, which signifieth to read and publish, or from Lego, which signifieth to choose. With the former derivation agreeth the Hebrew word, with the latter the greek word. For in Greek the Law is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cometh from a word that signifieth to divide and distribute: and therefore the Law is so called, because it distributeth unto every one proper charges and functions. In Hebrew the Law is called thorah, that is, doctrine: because Laws are published unto all, that every one may learn them. And hereof is it, that the ignorance or not knowing of the Law doth not excuse: nay rather they who are ignorant of those laws which belong unto them, do even in that very respect sin, because they are ignorant. 2 What are the parts of the Law. Laws are some divine, and some human. human Laws bind certain men unto certain external actions, whereof there is no divine commandment or prohibition expressly, with a promise of reward, & a commination or threatening of punishments corporal and temporal. Now all human Laws ought to have this their end, even that the Laws of God may be the more readily and better kept. Further, whereas their causes are altered and changed according to the state and condition of times, places, persons, and other circumstances: the Laws also themselves may be changed. Moreover these human Laws are either Civil or Ecclesiastical: Civil Laws are such as are made by Magistrates, or by some whole body and corporation concerning a certain order of actions to be observed in civil government, in bargains and contracts, in judgements, and punishments. Ecclesiastical or ceremonial Laws are those which are made by the consent of the church concerning some certain order of actions to be observed in the ministery of the church, which are the limitations of circumstances serving for the Law of god. Divine Laws, that is, the Laws of God, partly belong unto Angels, and partly unto men. And these do not only bind unto external actions, but require further internal or inward qualities, actions, and motions; neither propose they corporal and temporal rewards and punishments only, but eternal also and spiritual; and they are the ends for which human Laws are to be made. Divine Laws, are some external and unchangeable, some changeable, yet so that they can be changed of none but of god himself, who made them. By the Law also is oftentimes understood the course & order of nature, instituted and ardained by god. So the Law, that is, the order of nature requireth, that a tree bring forth fruit. After this sort, is the order of nature understood by the Law abusively: but yet more abusively doth the Apostle call Original sin, the Law of sin; because namely it doth in manner of a Law enforce and constrain us to sin. Now having human Laws, and other things, which are signified by the name of Law, we will speak henceforth of the Law of god, as which only hath place here, and is the fountain of all other good Laws, which are worthy of the name of Laws. The Law of god than is, a doctrine delivered of god at the creation, by the ministry either of Angels, or of men, and afterwards repeated and renewed of him by Moses and the Prophets, teaching what we ought to do, and what not to do, binding reasonable creatures, always promising to perfect performers of obedience, eternal life, condemning eternally them who perform not this obedience, except remission be granted for the Mediators sake. The parts of the Law of god, are in number three, The Moral, Ceremonial, and civil, or judicial Law. The Moral Law is a Doctrine agreeing with the eternal and immortal wisdom and justice which is in god, discerning things honest and dishonest, known by nature and engendered in reasonable creatures, at the creation, and afterwards repeated again and declared by the voice of god, by the ministery of Moses, the Prophets, and Apostles, teaching that there is a god, and what he is, & what we ought to do, and what not to do, binding all the reasonable creatures to perfect obedience, both internal and external, promising the favour of god and everlasting life to those which perform perfect obedience, and denouncing the wrath of god & everlasting pains & punishments unto them who are not perfectly correspondent thereunto, except there be granted remission of sins, & reconciliation for the Son of god the Mediators sake. That in this part of the Law, the nature and righteousness of god is expressed, the image of god doth show; whereunto man was created. For seeing this image of god consisteth in true righteousness and holiness, Ephes. 5. and that righteousness & holiness is described & comprised in the Law. Deut. 12. Ezech. 20. it followeth then, that this is the image of god, whereunto man ought to be conformed, which is expressed in the law. The same is taught by many testimonies of Scripture, which affirm that god is delighted with this righteousness, which he commandeth in the Law, and that he doth such things, as that is, and hateth the contrary. That this law is external, is hereof apparent and manifest, because it remaineth from the beginning unto the end of the world one and the same, & we are redeemed by Christ and regenerated by the holy ghost, to observe and keep this Law in the life to come. 1. john 2.7. I writ no new commandment unto you, but an old commandment, which ye have had from the beginning. Galat. 5.20. They which do such things, shall not inherit the kingdom of god. The Moral Laws are so belonging unto the Decalogue, that not only they agree with the Decalogue, neither are only deduced thence by a necessary consequence, but also the Decalogue itself is the sum of the Moral Laws; whence it cometh to pass, that he who breaketh the Moral Laws, is said to break the Decalogue. Neither is this which we have said hindered at all, for that certain special commandments belonging to matters of this life have ceased. For the general shall notwithstanding still continue. There shall be no need of the ministery, or of a certain time to be allotted unto the ministery in the life to come; because there shallbe a perpetual Sabbath, that is, all eternity shallbe given for the contemplation & beholding of divine matters, & for the worship & magnifying of God. There shallbe no need of Laws concerning marriage, because there shall be no use of marriage: but yet there shall be an Angelique chastity in men. This Law is known by nature, and from the creation: because men and Angels were created according to the image of God. And Paul also saith of the remnants of that light, Roman. 2.15. The Gentiles show the effect of the Law written in their hearts. This Law also bindeth the Angels: because they also were created unto the image of God: and Christ saith, Matt. 22. That the Saints in the life to come shallbe as the Angels of God: & he hath taught us to pray, Let thy will be done in earth as it is in heaven. It requireth furthermore perfect obedience: Deu. 6. Thou shalt love the Lord thy God with all thy soul. Galat. 3.10. Cursed is every man that continueth not in all things, which are written in the book of the Law, to do them. Now, that the Law doth not take away the intercession of Christ, is apparent out of the gospel, which teacheth that it is correspondent and agreeable unto the justice and Law of God, that sinners should be received into favour, a sufficient satisfaction and their conversion being interposed and coming between. For god is not at variance with himself in the doctrine of the Law and the gospel. The Ceremonial, or laws delivered of god by Moses concerning Ceremonies, binding the jews until the coming of the Messiah, that they should distinguish this people & the church from others, and should be signs, symbols, types, or shadows of spiritual things to be fulfilled in the New Testament by Christ. That this definition may be understood, we must know, what ceremonies are; to wit, solemn external actions, that is, often to be after the same manner, & with the same circumstances reiterated, ordained of God, or of men also, to be used in the service and worship of God, for order, or signification sake. But the Ceremonies which are ordained of God, are simple & absolutely divine worship. The ceremonies which are ordained and instituted of men, if they be good, are a worship only serving for diviuine worship. The Judicial, or Laws concerning the civil order, or civil government, that is, of the offices of Magistrates, judgements, punishments, contracts, and of the distinguishing and bounding of dominions, delivered of God by Moses for the settling and preserving of the Jews common wealth, binding all Abraham's posterity, until the coming of the Messiah, and further that they should be the bond of the preservation and government of this Mosaical common wealth until the Messiah was manifested, and certain marks, whereby this people, which was bound unto them, should be discerned from all others, and should withal be kept in honest discipline and good order: lastly, that they might be types of that order which should be in Christ's kingdom, that is, of the spiritual regiment of the Messiah. Ceremonial and civil Laws, whether they be divine, or human, (so that they be good) are verily agreeable unto the Decalogue. But yet are they deduced thence only by a necessary consequence, and serve thereto, as certain prescriptions of circumstances: Hereby plainly appeareth the difference of these Laws; which yet is diverse, because there is not one and the same government of the commonwealth and of the church: neither is there the same end of all these Laws: neither are all these Laws after the same manner abrogated. But the chief and especial difference of these laws is drawn from the binding, time, & knowledge, or manifestation. 1. The Moral ordinances are known by nature: The ceremonial and civil are not known by nature, but are instituted according to the diversity of causes, and circumstances. 2. The Moral bind all men, and even the Angels also: The ceremonial and civil were only prescribed unto the people of Israel. And therefore job, jethro, Naaman the Cyrian, and others who are recounted for religious men, that is, such as were borne of Paynims and lived amongst them, but yet worshipped the God which was manifested among the people of Israel; they did not observe the levitical ceremonies, and yet did nevertheless please God. And the very ordinances themselves, concerning the ceremonies and the form of civil government, show that they bind Abraham's posterity only, whom God would by this form of government and worship distinguish from other nations 3. The Laws of the Decalogue are perpetual in this life, and after this life: The ceremonial and civil were delivered of God at a certain time, and again abolished. 4. The Moral Laws speak of both internal and external obedience: The ceremonial and civil speak of external obedience only: albeit neither doth this please God without the internal and moral obedience. 5. The moral Laws are not limited by certain circumstances, but are general: as, that there is a time to be granted for the ministry and service of God, and that the ministry is to be preserved. that adulterers and thieves are to be punished: But the ceremonial and civil Laws are special, or a limitation of circumstances, which are to be observed in external rites or actions both ecclesiastical and civil: as, that the seventh day is to be allotted for the ministry and service of God: that the Tenths and first-fruits are to be given to the Priests: that adulterers are to be stoned: that thieves are to be amerced with a fourfold restitution. 6. The ceremonial, and the civil Laws also are types or figures of other things for whose cause they were ordained: The moral signify or prefigure nothing, but are signified by the rites and ceremonies. 7. The moral are the end for which other causes are to be made, or, they are the principal service and worship of god: The ceremonial and civil serve for the moral ordinances, that to them obedience might be rightly and duly performed: that a certain time, and certain rites may be observed in the public ministry of the church, that the ministry itself may be maintained and preserved. 8. The ceremonial give place unto the Moral: The Moral give not place unto the Ceremonial. The Moral Law, the Natural, and the Decalogue differ. The Decalogue is the sum of the moral Laws, which are scattered throughout the whole Scripture of the old and new Testament. The Natural law doth not differ from the Moral in nature not corrupted, but in nature corrupted: a good part of the natural law is darkened by sins, and but a little part only concerning the obedience due to god was left remaining after the fall: For which cause also God hath in his church repeated again and declared the whole sentence and doctrine of his Law. The distinctions of these Laws are to be known, both in respect of the differences of the same, and also in respect of their aborgating, and lastly for the knowing and understanding of their use. 3 What the use of the Law is. THE first and principal use of the ceremonial and judicial Laws of Moses was to serve as a schoolmaster unto Christ and his kingdom, that is, to be a signification of spiritual and Heavenly things in Christ's kingdom namely the benefits of Christ towards his Church, and the duty of the Church towards God and christ. Gal. 3.24. The Law was our Schoolmaster to bring us unto Christ. This S. Paul provounceth of the whole Law of Moses. But that it is true, concerning the form of ceremonial worship and civil government, for a type and signification of christs kingdom, the Epistle to the hebrews doth purposely teach from the beginning of the fourth chapter to the end of the tenth, & all places of Scripture, which refer the ceremonies and kingdom of the old people unto Christ, as Coloss. 2.11. We are circumcised with circumcision made without hands. 1. Cor. 5.7. Christ our passover is sacrificed for us. Psal. 110. Thou art a Priest for ever. Dan. 9 The most holy shallbe anointed. And of the civil Laws it is said, Ezech. 44, 24. In controversy shall the Priest stand to judge, and they shall judge it according to my judgements. jerem 23.5. Behold, the days come, saith the Lord, that I will raise unto David a righteous branch, and a king shall reign, and prosper, and shall execute judgement, and justice in the earth. Wherefore that form of worship and civil government was ordained of god principally unto this, that thereby the old people might be advertised of the things signified and to be performed by the Messiah. Now whereas the allegories or figurative speeches of all the Laws are not in special expressed and expounded in the word of god; First, we are to make or receive none, but such as retaineth an analogy with faith and love: & again these only are to be accounted and held for true and certain, which can be proved by Scripture. But those which are not declared either by plain exposition, or by the manners of speaking in the scripture, the same may be verily tolerated, as orher similitudes which are brought by way of example, but may not be admitted as certain, and as proofs of doctrine. And in those, which are not declared in special, it is sufficient to rest in the general signification. Secondly, by these as by visible marks, and eminent differences, God would have his people, with whom the true worship of god and the promise of the Messiah was left, to be discerned and sorted out from all other nations, & that both for his own glory, that the true god and true religion might be discerned from Idols and the inventions of men; and also for men's salvation, that they seeking after the church in the world, might find and behold it. Deut. 4.6. Keep them therefore and do them: for that is your wisdom and your understanding in the sight of the people etc. And chapter 12.30. Beware that thou ask not after their gods, saying, How did these nations serve their gods, that I may do so likewise? Thou shalt not do so unto to the Lord thy God: for all abomination, which the Lord hateth, have they done unto their gods. Eph. 2.14. Which hath made of both one, and hath broken the stop of the participation wall, In abrogating through his flesh the hatred, that is, the Law of commandements which standeth in ordinances. The third use is, obedience, or, the observing & performance of the moral ordinances For because the moral law requireth not only internal obedience, but also external, whereof the use of the ministery of the church, and civil order are not the lowest parts: that these two therefore may be maintained & preserved, a defining or limitation of many circumstances is necessary, without the equable form & observation whereof order cannot be maintained in the church and common wealth. As therefore in the new testament god hath left free in the ministry & commonwealth such constitutions & ordinances as may be necessary for the maintaining of this order: so in the old Testament what he would have observed, himself did constitute and ordain. For this is Moral, That there be a public and solemn invocation and serving of God: The furtherance and form hereof god would have the ceremonies to be which himself prescribed. Again, this is Moral, that there be a just and upright ordering of judgements, contracts, punishments, in the common wealth: This order God prescribed unto the jews by judicial Laws. Wherefore the ceremonies are an adherent of the first table, and the judicial laws are an adherent of the second: because those inform concerning the outward and external form of the ministry of the church or divine service and worship; these, concerning the functions and duties of the Magistrates, and of the citizens of that common wealth towards their Magistrates, and towards one another. Fourthly, that manifold observation of rites and ceremonies was also an exercise, and a testification of their obedience towards God. For he that doth willingly and diligently perform burdensome and unpleasant things, if he know the same to be pleasing to God: he than doth show himself to love God and to obey him with a ready mind. Therefore saith god to Abraham being now ready to sacrifice his Son; Now I know that thou fearest God, seeing for my sake thou hast not spared thine only Son. So the ceremonial and judicial ordinances of the old Testament are called a yoke, Acts 15. and servitude, Galat. 4. Fiftly, unto most of the ceremonies, namely such as signified Christ's benefits, was proper and peculiar the sealing of God's covenant, or the confirmation of faith. For this is meant when they are said, to be the signs of the covenant, Gen. 17. Rom. 4. Exod. 31. Ezech. 20. namely, to signify and testify, what benefits God would give by the Messiah unto believers. Sixtly, the judicial or civil Laws, in as much as they were the very form of the Mosaical common wealth, served for the preservation of that regiment & kingdom until the coming of the Messiah. seventhly, Albeit now the ceremonial and judicial Laws are so abolished, that the observation of them is not required as concerning the types; yet those things are perpetual, which are signified by them. And therefore they are a confirmation of the new Testament, as well as the oracles and prophecies of the old Testament concerning the Messiah and his kingdom. For types are visible promises. Wherefore when as we see those things to be fulfilled in Christ, which were foretold of him by the prophecies and shadowed or prefigured by the old types: it is also confirmed unto us that both he is exhibited, & that this jesus, in whom we believe, is that Messiah which of old was promised. And although also we are not bound to keep and observe the same rites; yet notwithstanding out of those old pictures we learn and understand what spiritual obedience, holiness, and worship god continually requireth in his church. Whence it is said, Hosea 14.2. We will render the calves of our lips. Hebr. 13.15. Let us by him offer the Sacrifice of praise always to God, that is, the fruit of the lips, which confess his name. 1. Pet. 2.5. And ye as lively stones, be made a spiritual house, and holy Priesthood to offer up spiritual sacrifices acceptable to God by Jesus Christ. These may suffice for the refuting of anabaptists and such like, who shut the old testament out of the church of Christ. Furthermore, of the Moral Law there are other and greater uses, because the worship of God doth properly consist therein, and other Laws were made for this. About these chiefly do men's minds dispute: when they hear mankind so to be plunged into sin, that the reprobate cannot so much as begin any obedience acceptable to god; neither the Elect in this life attain by any means to the perfection thereof; & yet notwithstanding god will have the Law preached both to the regenerate and unregenerate. For they marvel to what use or end the Law is urged, when obedience cannot possibly be performed. But here it is necessary that we distinguish and discern the nature of men corrupted from itself being uncorrupted. For in nature, being not as yet depraved or corrupted through sin, there were, and shall be again also in nature perfectly restored, these two uses of gods law especially. The first is, the whole and entire conformity of man with god. For there did shine, and again shall shine in the mind of man, the perfect knowledge of god and his will; and the same did work, & again shall work the correspondence and congruity of all our inclinations and motions with this divine order, that is, perfect justice and righteousness before god. For the mind judging aright, doth rightly also govern & guide the hart & will, not being through stubborness perverted & depraved. Now, that both there was perfect knowledge of the law, in man's nature not yet fallen, and did work also in it perfect conformity with god, the doctrine concerning the image of god doth testify whereunto man was created, & which is by Christ in us restored. The other use of the Law in nature uncorrupted is a good conscience, or a certain persuasion of god's favour, and a certain hope of eternal life. For when as the Law both commandeth perfect obedience, and promiseth eternal life to those that perform it: Therefore it worketh in nature uncorrupted, as perfect obedience, so also certain expectation of the reward; according as it is said, Leuit. 18. Rom. 10. Gal. 3. He that doth them, shall live in them. Mat. 19 If thou wilt enter into life, keep the commandments. But in nature now corrupted there are other effects or uses of the Law, & those partly accidental, partly the remains of those proper effects, which it hath in nature uncorrupted; partly in the regenerate, partly in the unregenerate. As therefore the whole Law is a Schoolmaster to Christ; so likewise is the Moral, whereof the first use is both in the regenerate and unregenerate, the preserving and maintaining of discipline both in the church and without also. For the Law both being by god himself engraven in the minds of all men, and speaking by the voice of teachers & magistrates, doth by binding of the conscience, and by denouncing & ordaining of punishments, & by shame bridle & restrain the unregenerate also, so that they shun open and manifest wickedness, and some order is thereby kept in the world amidst the furies of Devils and wicked men, that mankind may be preserved, and the church thence collected and gathered. 1. Tim. 1.9. The Law is given to the lawless and disobedient. But albeit this use of the law doth chiefly belong unto the unregenerate, who are not bridled by the love of god and righteousness, but by the fear of punishment only & shame, not to make open profession of wickedness: yet hath it place also in the godly. For they indeed have another bridle whereby they are guided, even the holy ghost illightening and inclining their hearts unto obedience: but yet by reason of the weakness and corruption of the flesh prone to sin, experience teacheth, that this chain and bond also is profitable and necessary for them, for the shunning and avoiding of transgressions. Many places also of Scripture witness this, which threaten even unto the saints, if they run into grievous offences, grievous punishments: As, Ezech. 18. If the righteous turn away from his righteousness, and commit iniquity, he shall die for it: And the examples of punishments; as of Eli, of David, and many others. For therefore both threatenings and examples are set before the godly, to keep them in good order. The second use is, the acknowledgement and accusing of sin in the regenerate and unregenerate. Rom. 3.20. By the Law cometh the knowledge of sin. Rom. 7.7. I knew nothing but by the Law; for neither had I known lust, except the Law had said, Thou shalt not lust. This use of the Law belongeth unto all men: because all have so much knowledge of the Law as is sufficient to breed in them a prick and remorse of conscience. But there is a double effect hereof. For in the unregenerate the knowledge of sin, & of the judgement of God against sin, engendereth an hatred of god, & an increase of sin. For so much the more doth nature not yet regenerated desire to commit and excuse sin, and murmureth against god's judgement; how much the more the law urgeth and presseth the prohibition and condemnation of sin. Rom. 4.15. The Law causeth wrath. Rom. 7. Sin took an occasion by the commandment, and wrought in me all manner of concupiscence. Moreover if those unregenerate be also reprobate, then worketh it at length in them despair and blasphemy. Therefore, 2. Cor. 3. it is called the ministry of death. But in the elect the knowledge of sin is a preparing of them unto conversion. For it worketh in them a desire of God's favour, and of deliverance from sin, & enforceth them, despairing of their own righteousness, to seek for righteousness and life in Christ their Mediator. And after they are once converted, it continually instructeth them with due contrition, truly to humble themselves in the sight of God, and maketh them to profit and go forward daily in true conversion unto God, and in the dread & fear of God. Now although many wicked men being blinded with security, do not acknowledge their sin for a time: yet the Law accuseth all, and the terrors and torments of conscience do at length oppress them. Unto the regenerate also, although they neither are subject to damnation, neither live without the acknowledgement and bewailing of their sin, yet necessary is the preaching & meditation of the Law, that thereby they more and more knowing the remnants of sin, which are in them, may continue and go forward in true repentance and amendment of life. Moreover concerning both these uses, namely, the maintenance of Discipline, and acknowledgement of sin, it is said, that the Law is a Schoolmaster unto Christ. For neither can men be instructed concerning god, neither doth the holy ghost work faith and conversion in their hearts, except open and manifest transgressions be eschewed, and they persist not in sins against their conscience. Jsai. 66. I will regard the poor and contrite in spirit. Rom. 8.13. If ye mortify the deeds of the body by the spirit, ye shall live: but if ye live after the flesh, ye shall die. Neither do they indeed seek for & desire earnestly deliverance from sin and death, who do not truly know and agnise the greatness of sin. Joh. 9.41. If ye were blind, ye should not have sin; but now ye say, We see: Therefore your sin remaineth. The third use of the moral Law is proper unto the regenerate, to wit, an instructing and informing of them concerning the true service and worship of God. This is done by the doctrine of the Law in teaching and exhorting. For, seeing there are yet remaining manifold ignorances', & doubtfulness, and corrupt inclination in the Saints; they stand in need not only of the continual conduct of god's word, but also of the spurs and provokements of exhortations, and of meditation on gods will; lest either they er in their purpose and counsel, or also seeing that which is good, be nevertheless carried the quite contrary way. Psalm. 1.2. His delight is in the Law of the Lord, and in his Law doth he meditate day and night. Psal. 19.7 The Law of the Lord is perfect, converting the soul: the testimony of the Lord is sure, & giveth wisdom to the simple. The statutes of the Lord are right & rejoice the heart: the commandment of the Lord is pure, & giveth light unto the eyes. Moreover by them is thy servant made circumspect, and in keeping of them there is great reward. Psalm. 119.50. Thy word is a lantern unto my feet, and a light unto my path. jer. 31.33. I will put my Law in their inward parts, and write it in their hearts. Wherefore we see also that Christ and the Apostles propound the commandments and explication of the law not so much to profane and wicked men, as to the regenerate & godly. Against this use of the Law some object that place, Rom. 7. Ye are dead to the law by the body of Christ, that ye should be unto another, even unto him that is raised up from the dead, that ye should bring forth fruit unto God. And Gal. 2 I through the law, am dead to the law, and that I might live unto God, I am crucified with Christ. Thus I live yet; not I now, but Christ liveth in me, and in that that I now live in the flesh, I live by the faith in the Son of God. Hence they conclude: If we be dead to the law, and are Christ's, who now liveth in us; then is not our life now schooled and ruled by the direction of the law, but by Christ only. But seeing the Apostle himself saith, Rom. 3.31. That the law is not made void, but established by faith; this phrase, to die unto the law, doth not signify to be exempted from the obedience of the Law, but to be freed from condemnation, and from the provokement of sin, which the Law worketh in the unregenerate, whereas we being engrafted into Christ, enjoy in him both a full satisfaction for our sins, for which the Law condemned us, and the spirit of regeneration bending & inclining our hearts, not to an hatred of the Law, wherewith they first did burn, but to the study and desire of obedience and righteousness. Therefore he addeth, Rom. 7.4. That ye should be unto another, who is raised up from the dead, that we should bring forth fruit unto God. Again, we are delivered from the Law, being dead unto it, wherein we were holden, that we should serve in newness of spirit, and not in the oldness of the letter. In the other place, Gal. 2. this is the Apostles meaning, I through the Law, to wit, which accuseth sins, and terrifieth the consciences of men, am dead to the Law, that is, cease to seek for righteousness in the Law, and begin to seek for it in Christ. For this is it which he addeth, I am crucified with Christ, namely, by the participation of Christ's merit, and the mortification of sin, that I might live to God, according to the will of God expressed in the Law. For he liveth to God, who obeyeth God, and honoureth him through his obedience. But this the doctrine of the Law, doth not work in nature now corrupted, except we pass from the Law to Christ by faith, that he may live in us, and we in him, that is, that he may be effectual in us through the working of his holy spirit; first, by suggesting & speaking comfort in our hearts, of the remission of our sins, then, by making us like unto himself by regeneration, that the Law may no longer condemn us and cause wrath; but we may dilight in the law of God, concerning the inner man; Rom. 7. So then are we delivered from the Law, and die to the Law, so Christ liveth in us, that we begin to delight in the Law, and to order our life according to the prescript thereof. For Christ doth not restore any other righteousness, or any other image of God in us by his spirit, than which was created by our nature, darkened and eclipsed by sin, and described in the law: neither is there another spirit, author of God's law, and worker of our conformity with God in our nature uncorrupted and restored. They allege also that which is said, jer. 31.31. I will make a new covenant with the house of Israel, not according to the covenant, that I made with their Fathers. Hear they say, That God promiseth not to renew the old covenant, which is the Law, but to make a new, which is the gospel. Wherefore not the Law, but the gospel only is to be taught in the church of Christ. But it is manifest, that the new covenant is not diverse from the old, as touching the substantial, but only as touching the accidental parts or conditions, and circumstances thereof. For although the old shadows and dark types are taken away, and a most clear Doctrine, of the prophecy and figures fulfilled by Christ, hath succeeded; & the grace of the holy ghost is shed more plentifully on men in the new Testament than in the old: yet notwithstanding there was one and the same manner and way both of obtaining salvation, and of gods spiritual worship, in times past, that now is. Unto this bear witness the words themselves of the Prophet Ier: I will write in their hearts my Law, he saith not another Law, but the same which in times past I gave them: I will be their God, and they shall be my people: I will forgive their iniquity, and will remember their sins no more. For these conditions of the covenant are found as well in the old as in the new. The difference only is, that these are not the proper benefits of the Law, but of the gospel, which two parts of the old and new Testament the Prophet here opposeth one to the other, calling the law the old covenant, and the Gospel, the new covenant, as being the principal part of the covenant: and therefore he ascribeth these blessings unto the new covenant, because thereon depended whatsoever grace of God befell unto the old church, and therein are those things more fully manifested & exhibited by Christ, which were also promised & granted in the old for Christ. If then God will write the Law, which was first written in tables of stone, in the hearts of men in his new covenant: he doth not abolish, but establish the Law by the preaching of the Gospel, whereby the hearts of men are regenerated, that they may begin to obey the Law: and therefore he delivering here a difference between the Law & the Gospel, doth so substitute the new covenant unto the old, as that he saith, that that part of the covenant, which is the Moral Law, must be retained and written in our hearts. Now if they urge those words, which the prophet addeth: They shall teach no more every man his neighbour, for they shall all know me: That hereby they may conclude, That men are not in the new Testament to be willed to know God, for that they shall of themselves know him and obey him: they ere too grossly, going above to remove the instrumental cause, by reason that the effect in the new Testament is greater and more plentiful. For, that men may know God and of their own accord obey him, the holy Ghost worketh by the doctrine of the Law and the Gospel. Neither doth it follow, that they are not bound, neither are to be urged by incitements of exhortation, because they do their duty of themselves: For binding and exhorting is a far other thing, than constraining. Wherefore in two respects hath the law place in instructing the regenerate, namely, that they may learn of the Law the will of God, and may also by the Law be more and more incited willingly to obey God. 4 The Moral Law is a testimony of God, that there is a god, and likewise who and what he is. This is a less principal use of the Law, as also those that follow: but the former are principal uses of the Law. 5. It is a testimony of the church. For seeing in the Church only the doctrine of the Law hath been preserved pure and uncorrupt, which all other sects have, by assenting to manifest errors and impieties, diversly corrupted: the voice of the Law which soundeth in the church, is an evident testimony, disciphring and declaring which is the people of God, and which is true religion in the world. 6. It is a testimony of the excellency of man's nature which was before the fall, and which shall be in the life to come, that is, it remembreth us of the Image of god in man, which was created in him, and which is restored in him by Christ. 7. It is a testimony of eternal life. For the Law must be observed by us, because it was not in vain given us. And seeing in this life the Law hath not his end in us; there must needs be therefore remaining yet another life, wherein we are to live according to the prescript of the law, that so at length the Law may be fulfilled of us. Wherefore in respect of all these causes and uses, let us conclude and resolve, that the Law of god is to be inculcated in the church of Christ, both after and before the doctrine of the gospel, and is continually and diligently to be meditated on by all men; according to the doctrine delivered in the first Psalm; His delight is in the Law of God, and in his Law doth he meditate both day and night. 4 In what the Law differeth from the Gospel. THIS question hath been already handled in the second part, Of man's delivery; Pag. 264. and therefore needeth here no long discourse. The Law differeth from the Gospel, 1. In the manner of their manifestation: The Law is known, by nature; the gospel was manifested from above. 2. In their matter or doctrine. The Law teacheth what we ought to be, and what to perform: The gospel teacheth how we may be such, namely, in Christ. 3. In their promises. The Law promiseth eternal life and all good things, with a condition of our own proper and perfect righteousness and obedience remaining in us: The gospel promiseth the same with a condition of faith and belief in christ, whereby we embrace an others obedience performed for us, to wit, the obedience of Christ. Now with this condition of faith is joined by an indissoluble knot and bond the condition of new obedience. 5 How far the Law is abrogated. THE whole Law is abrogated unto believers, 1. As touching justification: because judgement is not given according to the Law (for that judgement would condemn and cast us away) but according to the gospel. 2. As touching constraint. We are under grace; and therefore are we stirred up by the spirit of Christ to yield voluntary obedience unto the Law. For seeing the whole Law is abrogated unto believers, then verily the Moral Law is also abrogated unto them, & in the same respect, namely, as touching justification, or condemnation, and as touching violent constraint. For now the Law doth not any more express and wrest obedience from us as a tyrant, or as a master enforcing & constraining a lewd servant unto obedience. The reason is, because Christ beginneth voluntary and free obedience in us by his spirit. Objection. The Law and the Prophets continue until John the Baptist came. If therefore then first the Moral Law was abrogated, as touching condemnation, when Christ was manifested in the flesh: it followeth, that those were under condemnation, who lived before the coming of Christ. Answer. The Law was abrogated, as touching condemnation, as well unto the believers in the old Testament, as to them, who are believers in the new. To them who lived in the old, as touching the power and efficacy of Christ: to these in the new as touching his fulfilling and exhibiting. The Ceremonial & civil or Judicial Laws are wholly abrogated, as touching obedience, so that there is no necessity any more of observing them, 1. Because they were to continue only unto the coming of the Messiah. Gen. 49.10. The sceptre shall not departed from juda, nor a Lawgiver from between his feet, until Siloh come. And Dan. 9.26. After threescore and two weeks shall Messiah be slain, and shall have nothing: & the people of the prince that shall come, shall destroy the city and the Sanctuary, and the end thereof shall be with a flood: and unto the end of the battle it shall be destroyed by desolations. Ephes. 2.14. He is our peace, which hath made of both one, and hath broken the stop of the partition wall, In abrogating through his flesh the hatred, that is, the Law of commandments which standeth in ordinances. The Ceremonial Laws than are taken away by Christ, a type of whom they were, that which also Stephen declareth in his Sermon, Acts 7.7. Likewise the author of the Epistle to the hebrews. 2. Because the Messiah being exhibited, the types cease, such as were the ceremonial Laws. Coloss. 2.17. which are but a shadow of things to come: but the body is in Christ. But the Ceremonial are said nevertheless to be perpetual, because they were to last until the coming of the Messiah; As also because the things signified by them are eternal. Against the abrogating of the civil or judicial laws, this is objected: The best and most just form of government is to be followed. But there can be none better or juster than that, which God himself settled among his people: Therefore that is to be followed, and retained. Answer. Either the Mayor of this reason may be distinguished, or the Minor denied with an exposition. For that which in positive laws, (that is, such as define the circumstances: of the duty of magistrates and subjects and citizens one towards another) is in every place and at all times most just, the same are lawmakers to follow. But in that form of the Mosaical government many things are applied to the state and condition of that nation, region, time, and ceremonial worship, the observation whereof would now be neither just, nor profitable; because the causes, for which those laws should be given to the jews, are taken away or changed, as, of giving a bill of divorce, of marrying the widows of their kinsmen. Wherefore God will not that all nations and ages be tied unto those Laws. An argument whereof is, that even at that very time, when he commanded these Laws to be observed, he bond not all nations but only Abraham's posterity unto them; and yet some that lived according to such civil Laws of other nations as were not wicked and ungodly, did please him; as Naaman the Syrian, and whosoever of the Gentiles were converted, who yet notwithstanding did not observe the ceremonies and civil Laws of the jews. And Paul, Rom. 13. saith, we must obey not only those which govern according to Moses laws, but also other Magistrates, as the ordinance of god; as long as they command nothing contrary to the commandments of God. And himself also submitted himself unto the Roman Laws, when he appealed unto Caesar, and when he said, It was unlawful to bind one uncondemned which was a Roman. Furthermore if any man will hence conclude, That seeing it is lawful to use the Laws of other commonweals as the Athenian, Roman, & such like; it is therefore much more lawful & beseeming to imitate and follow the form of that commonwealth, which was immediately ordered and constituted by God himself: We easily grant, that wise and discreet magistrates and lawgivers may take as well thence as out of other governments, if there be any thing convenient and agreeing with their subjects, with whom, & the times wherein they live, so that all opinion of necessity be taken away, that is, so that it be not therefore commanded, or retained, because it was prescribed by Moses to the jews; but because there are good reasons, wherefore now also it should be done so, and if the causes be changed, then that the liberty also of changing these laws by public authority be retained. Moreover, although ceremonial and civil laws are wholly abrogated as touching obedience also; yet is not the Moral law in like manner abrogated. For this, after Christ was exhibited, ceased indeed as touching the curse and constraint, but not as touching obedience. The reasons hereof are strong and clear. First, The Son of god was not therefore made Mediator, took the form of a servant, became obedidient unto his Father, even unto the death of the Cross, and redeemed us from the curse of the Law, that we should continue and persist in sins and enmity with God; but that he might deliver us from sin, reconcile us unto God, and make us again like unto god, & the temple of god. If then he had this end, for which he did deliver us from the curse of the Law, he did not withal take away the bond of our obedience. For this is the Mediators office, to expiate and do away sins, and to bring to pass, that hereafter the party offended be no more offended by that party which had offended. Secondly, how much the more and greater Gods benefits are towards us, so much the more are we bound to yield thankfulness unto him, that is, to live according to his will and Law. But they who are justified and regenerated by faith in Christ, have received more and greater benefits than others. For these are overmore added unto their creation, and preservation, and other benefits common to the wicked with the godly. Therefore we are more bound after, than before regeneration and justification, to yield and perform obedience to Gods Law. Many testimonies confirm the same; as, Mat. 5.17. Think not that I am come to destroy the Law, or the Prophets: I am not come to destroy them, but to fulfil them. This is meant of all the parts of the Law, but especially of the moral Law. For Christ fulfilleth the Law four ways. First, by his own righteousness. For Christ only hath perfectly performed such obedience as the Law requireth: both because he was the son of God and conceived by the holy Ghost, and also because he could not have satisfied for us, except himself were free from all spot or stain of sin. Heb 7 26. Such a high Priest it became us to have, which is holy, harmless, undefiled, separate from sinners. Secondly, by paying sufficient punishment for our sins. Rom. 8.3. For (that that was impossible to the Law, in as much as it was weak, because of the flesh) god sending his own Son in the similitude of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us, which walk not after the flesh, but after the spirit. 2. Cor. 5.21. He made him to be sin for us, which knew no sin, that we should be made the righteousness of God. And this fulfilling of the types of the law, & the paying of that punishment which we did owe, is that very abrogating of the Law, whereof we have spoken. Thirdly, Christ fulfilleth the Law in us by his spirit, reforming us by him unto the image of God, that we also may in this life begin internal and external obedience which the law requireth of us, & may perform the same whole and entire in the life to come. Now both these, to wit, punishment paid for us by Christ, and righteousness begun in us, are comprehended and understood by S. Paul, when he saith, That the righteousness of the law is fulfilled in us, which walk after the spirit: And of the giving of the Holy Ghost and of regeneration, which is wrought for and by Christ, S. Paul purposely entreateth. Rom. 6. & 7. Fourthly, Christ fulfilleth the law by teaching it, that is, by repurging and purifying it from errors and corruptions, and by restoring the true doctrine and understanding thereof; which he doth, Matth. 5.6. & 7. If then Christ both teacheth and restoreth the obedience of the law in us; he doth not abolish the law, as concerning obedience. The same doth Paul teach, Rom. 3.31. Do we then make the law of none effect through faith? God forbidden: yea we establish the law. Now by faith, or by the righteousness and justice of faith the Law is established, not only in confessing or approving the judgement and accusation of the Law against us, as, that we do not yield due obedience unto the Law, for as much as we seek for righteousness without ourselves in Christ; & in satisfying, because through faith is applied unto us Christ's satisfaction, equivalent to eternal punishment, which the Law required of us not performing perfect obedience: by this faith than it is wrought, that without the Law indeed, that is, not by our own obedience, but yet not against the Law, that is, not without another's perfect satisfaction for us, we are justified before God: but the Law is also established by faith through the beginning of new obedience in this life, and the acomplishing of the same in the life to come. Acts. 15. purifying their hearts by faith. Gal. 5.5. We through the spirit wait for the hope of righteousness through faith. These and the like asseverations, that the Decalogue is to be taught in the new Testament, and the commandments of christ and the Apostles agreeing with the Decalogue, do most evidently refute the impiety of Antinomies, Libertines, and such like, who contend that the law is not to be taught in the church of christ. The same also may be gathered out of the use of God's Law, which use thereof seeing it must be continual in the church; it followeth that the Law itself also must be perpetual. Which that it may be the more manifest, let the chief objections opposed against it be considered. 1 Objection. Christ is not the Lawgiver, as it is said, The Law was given by Moses: but grace and truth came by Christ. Therefore neither he, nor the ministers of the Gospel should teach the Law. Answer. Christ is not the Lawgiver, as concerning the chief and principal function and office of the Mediator. For that is, to bring forth the gospel out of the bosom of his father, to make request and intercession to be made a sacrifice for us, and by the gift of the Holy Ghost to reconcile us unto God. But a part notwithstanding of this office is, to show and take away those errors, wherewith the Law is corrupted, and to propound the pure Doctrine thereof to this end, that the minds of men may thereby be prepared to hear the preaching of the gospel, which is proper unto the Messiah, and that they being converted may be instructed, what thankfulness God requireth of them for the benefit of their redemption. Christ then is the Lawgiver, as he is God, and author of the law together with the father: but as he is Mediator, he is not indeed the lawgiver, because he publisheth not the Law, as it is said, 1. John. 2. but yet notwithstanding he is the purger, repairer, and restorer of the law from corruptions; and this, not principally; but that he might perform the principal function of his Mediatorship, to wit, our reconcilement & salvation. The same answer we make also concerning the ministers of the gospel: in as much as they are to propound no other Doctrine unto the Church, than Christ hath delivered. 2 Object. He that hath satisfied the Law by punishment is not bound to obedience: because the Law bindeth either to punishment or to obedience, but not unto both together. But we have satisfied the Law by Christ's punishment. Therefore we stand not bound to perform obedience. Answer. We distinguish the Mayor. First, he that hath suffered a sufficient punishment is not bound to obedience, to wit, not to the same obedience for the omitting whereof he suffered punishment: but after that satisfaction hath been made by punishment for sin committed; he is bound notwithstanding hence forward to obey the law, or to suffer new punishment, if through new disobedience he break the law. Secondly, he that hath satisfied not by his own punishment but by another's, and is received into favour without his own satisfaction, aught to obey the law, though not as thereby to satisfy for sins, yet to show his thankfulness, that is, he ought to order and direct his life according to his will by whom he is redeemed, and of whom he is received into favour. For no man is therefore punished for sin committed, or delivered from the crime thereof, that he should persist in it, but that he should leave off hence forward to commit sin any more, and to offend him, unto whom he is reconciled. Wherefore in like manner we also, because Christ hath satisfied for our sins, stand bound to perform the obedience not of the time past, but of the time to come: and this also are we bound to perform, not for any expiation or recompense of those sins, which either we have committed, or do commit, or hereafter shall commit, but for the showing of our thankfulness for the benefit of Christ, whereby we are delivered from sin and death. This doth S. Paul teach, Rom. 6. He that is dead, is free from sin. Again: Likewise think ye also that ye are dead to sin, but are alive to god in Jesus Christ our Lord. 3 Objection. Christians are not ruled by the Law, but by the spirit of regeneration, according as it is said, ye are not under the law, but under grace. Again, The law is not given unto the righteous man. Therefore it is not to be taught in the Church of Christ. Answer. Christians are not ruled, that is, are not compelled and constrained by the law and fear of punishment unto whatsoever discipline or order, like as are the wicked: but yet they are taught and instructed by the law of God, what worship is pleasing unto god, and the holy Ghost useth the voice of the Law to teach and incline them to an obedience not constrained or hypocritical, but true and voluntary, so that not only the Law commandeth them what to do, but the spirit also of grace doth give them ability to obey. For this is, not to be under the Law, and the Law not to be given unto the righteous. So then the bond and Doctrine remaineth, albeit the condemnation and constraint is taken away. For unto this are we bound, that our obedience be most free and voluntary. Rom. 8.12. We are debtor, not to the flesh, to live after the flesh. 4 Objection. The Law is not necessary unto salvation. Therefore it is not to be taught in the Church. Answer. This reason is a fallacy reasoning that not to be simply so, which is not in some respect so. For albeit the Law is not necessary to this, that we should through our obedience unto it be saved: yet is it necessary unto other things, as hath been taught already in the doctrine concerning the use of the Law. 5 Objection. Coloss 2.3. In Christ are hid all the treasures of wisdom and knowledge. Again, Ye are complete in him. Therefore there is no need of the Law in the Church of Christ. Answer. This reason deceiveth by inferring a false consequent, because it proceedeth from the putting of the whole, to the denial of a part. The whole wisdom and knowledge, that is, the Doctrine of Christ delivered by him unto us, is sufficient & necessary for the Church: But a part of that Doctrine is the Moral Law also: because Christ commanded not faith only, but repentance also & amendment of life to be preached in his name; & he himself delivered and declared the Law. The completeness therefore and perfection of our wisdom and salvation, which we have in Christ, doth not exclude, but include rather and comprehend the Doctrine of the Law. 6 How the Decalogue is divided. THE division of the Decalogue is to be observed and retained, because it maketh to the understanding of the commandments themselves. For first, it showeth that in some commandments is prescribed mediate worship, in some immeditat. Secondly, it advertiseth us of the degrees of obedience, and showeth that the worship of the first table is the chief and principal. Now, the Decalogue is divided after a threefold manner. First, the Decalog is divided by Moses and Christ into two tables: The former whereof compriseth our duties towards God immediately: The second, our duties towards God mediately. This division is grounded on this, that Christ and Paul refer the whole Law to the love of God and our neighbour. Mat. 22.37. Thou shalt love the Lord thy God with all thine heart, with all thy soul, and withal thy mind. This is the first and great commandment; and the second is like unto this, Thou shalt love thy neighbour as thyself. Secondly, the Decalog is divided into ten commandments, whereof four are ascribed unto the first, and the six other unto the second table. This division is oppugned by them, who go about to contract and draw the first and the second commandment unto one, and contrariwise to divide the tenth into two. Now for the refutall of these men's error, we will bring forth the special reasons, whereby this division is confirmed. Those are distinct commandments which are distinguished in the matter which they deliver, or whose matter is distinct and diverse. The first and second commandment differ or are distinguished in matter. Therefore they are diverse and distinct commandments. The first teacheth, who is to be worshipped, namely the alone true god. The second showeth how God is to be worshipped, namely not by the inventions of men. So of the contrary, the tenth commandment cannot be divided into two commandments. For those things that are there spoken concerning concupiscence, have one & the same meaning & sense, and therefore the scripture also compriseth them under one name. Thou shalt not covet or lust. I had not known lust, except the law had said, thou shalt not lust. But if therefore yet the tenth commandment must be cut into two diverse commandments, because it maketh mention of diverse things not to be coveted or lusted after; it shall thereof follow, that so many commandments must be numbered, as there are recited kinds of things in every commandment. 2. Those commandments which differ one from another in verses and periodes or sentences, are different in themselves also and are distinguished by Moses. The first commandment than differeth from the second, because Moses hath distinguished these two commandments in diverse verses and periodes. Contrariwise, those things which are delivered by Moses in the tenth commandment, are comprehended all in one period or sentence: Wherefore all of them are to be referred jointly also unto one commandment. 3. Moses transposeth the words of the tenth commandment (which the adversaries attempt to divide into two commandments, the ninth and tenth) in Exodus and deuteronomy. For in Exodus is placed first, Thou shalt not covet thy neighbour's house, Exod. 20.17. and then followeth that which is placed first in deuteronomy, Thou shall not covet thy neighbour's wife. Deut. 5.21. If then our adversaries will needs divide this tenth into two commandmentes, they shall not be able to know which must be the ninth, and which the tenth: yea by this means they shall accuse Moses, & God himself speaking by Moses of lightness, as if he were contrary unto himself. By this transposing therefore and displacing of the words, the holy ghost doth sufficiently declare, that he would have all to be but one commandment, whatsoever is read in the tenth commandment jointly comprehended and contained in one period or sentence. 4. There is very great and weighty authority, whereby this division of the Decalogue is confirmed. For the most learned of the jews, Philo and josephus, do thus divide the Decalogue. In like sort do the greek Ecclesiastical writers divide the Decalogue: As Zonarus, Origen, Athanasius, Gregory Nazianzene, Chrysostom, and Nicephorus. And unto this opinion and sentence subscribe also the latin Ecclesiastical writers, as Jerome, Ambrose, Sulpitius Severus, and Austin. We have therefore restored, not changed or altered the Decalogue. Thirdly, The Decalogue is divided according to the things themselves, which are commanded or forbidden in the Decalogue. Now generally in the Decalogue is commanded the worship of God: that which is contrary to God's worship is forbidden. The worship of God is either immediate, when Moral works are immediately performed unto God: or mediate, when Moral works are performed unto our neighbour in respect of God. The immediate worship is either internal or external. The internal consisteth in this, partly that we worship the true god, and that that be performed unto the true God, which is commanded in the first commandment; partly that the manner or form of worship be right and lawful, whether it be internal worship, or external. This form, which is to be observed in God's worship, is taught in the second commandment. The external worship, is either private or public. The private containeth the private Moral works of every one, which are always to be of every man in particular performed: and this private worship is delivered in the third commandment. The public worship consisteth in sanctifying of the Sabbath, and is delivered in the fourth commandment. The mediate worship of God, which containeth our duties towards men, or our neighbours, is delivered in the second table: and this likewise is either external or internal. The mediate external worship consisteth partly in the duties of superiors towards their inferiors, and so of the contrary: of which duties (as also of civil order comprised under them) is spoken in the fift commandment: partly in the duties of one neighbour towards another, which are ratified in the rest of the commandments; and those are either the preserving of men's life and safety, which is in the sixth commandment; or the preserving of chastity and wedlock, which is in the seventh commandment; or the preserving of goods or possessions, which is in the eight; or of the preserving of the truth, which is contained in the ninth commandment. The mediate internal worship, or the internal and inward duties of mediate worship consist in the internal affection of the heart: for they are the very uprightness of men's affections towards their neighbour, which is to be included and understood in all the former commandments: and is prescribed in the tenth and last commandment. 7 What is the substance or meaning of the Decalogue, & of every commandment thereof. THIS question containeth in it two diverse parts to be handled. 1 Of the substance and meaning of the Decalogue in general. 2 Of the meaning of every commandment in special or particular. Certain rules concerning the substance & meaning of the Decalogue in general. 1 The Moral Law or Decalogue is to be understood according to the interpretation of the Scripture, that is, according to the exposition and declaration of the Prophets, Christ, & his Apostles: and not according to the sense and judgement of man only, or Philosophy. We must join together the explication scattered every where throughout the Scriptures, and not stick only upon those short commandements. Neither doth Moral Philosophy suffice for interpretation thereof; because it containeth but a little part of the Law: and this is one difference between Philosophy and the doctrine of the gospel which is delivered in the church. 2 The Decalog requireth in all the commandments obedience both external & internal, perfect, not in parts only, but also in degrees, that is, that we obey God not only in all the duties prescribed, but in the degrees also of those duties. Cursed be he that abideth not in al. 3 The first commandment must be included and understood in all the rest, that is, the obedience of the first commandment must be the motive and final cause of our obedience towards the rest of the commandments: otherwise it is not the worship of God, but hypocrisy, whatsoever we do. For we must do all things, which are delivered and prescribed in the other commandments, even for the love we bear to God, and for the desire we have to worship him. For except we so do them, we do them not according to the sentence and prescript of the Law, neither do we please God therein. Wherefore the first commandment of the Decalogue must sin before and give light as it were unto all the other commandments both of the second and the first table, & be included in them. This rule is delivered by the Apostle, 1. Corinth. 10.31. Whether therefore ye eat, or drink, or whatsoever ye do, do all to the glory of God. By these two former rules many things are made more clear and manifest: namely, That no man in this life performeth entire and perfect obedience unto the Law: that the virtues of the unregenerate are sins in the sight of God; because they are neither joined with inward obedience, nor come from the obedience of the first commandment, neither are referred unto it, seeing they do not know the true God, and therefore they are but a shadow of obedience, and are hypocrisy, which God most severely condemneth. Isai. 29.13. Because this people come near unto me with their mouth, and honour me with their lips, but have removed their heart far from me, I will again do a marvelous work in this people. Roman. 14. Whatsoever is not of faith is sin. Moreover by the these rules it is manifest, that true obedience cannot be begun but by faith, through the knowledge of the Mediator and the gift of the holy Ghost. Acts. 15. purifying their hearts by faith. Galat 2. In that that I now live in the flesh, I live by faith in the Son of God. For God is not truly known or loved without faith in Christ. Joh. 5. He that honoureth not the Son, honoureth not the Father, which hath sent him. Again, by these rules it is declared, that our obedience in this life, seeing it is but begun only, cannot please God, but through & for the satisfaction of Christ imputed unto us. Eph. 1. He hath freely made us accepted in his beloved. Lastly, by them it is manifest, that in true conversion obedience is begun according to all the commandments. For who truly loveth god, he submitteth himself without exception to all his commandments. 1. Joh. 3.9. He that is born of God sinneth not. 4 That we may judge aright of the meaning of every commandment, or Law, we must above all things consider the drift or end thereof. For the end of the Law showeth the meaning thereof: and by the end we shall judge aright and easily of the means. This rule also is of force in human Laws. But we are to understand it of the next and nearest end of the Law. For not those things which are necessary to the attaining of such ends as are removed and a far off, but those which are necessary to the attaining of the nearest and subordinate ends, are to be comprised in the sentence and prescript of one Law, which except it be observed, the sentence and substance of all, or many Laws, will be brought all into one. The furthest end, and therefore the end of the whole Law, is the worship of god: It requireth therefore the whole obedience of the Law. The end of the second table, is the preservation of the society of mankind: this requireth all the duties of the second table. The end of the fift commandment is, the preservation of civil order; it compriseth therefore the duties of superiors towards inferiors, and of inferiors towards superiors: because without these civil order cannot be preserved. 5 The same virtue is often in a diverse respect commanded in diverse commandements, that is, the same virtue is required for the performing of obedience unto many commandements. This we are to know, lest we in vain trouble and vex ourselves in distinguishing and placing the virtues: As fortitude, is a virtue both of the sixth and fift commandment; because it is required in a Magistrate who is to take upon him the defence of others. 6 The law-giver doth in an affirmative commandment comprehend the negative, and contrariwise, in a negative he comprehendeth the affirmative: that is, in the commanding of virtues, the forbidding of the contrary vices is contained; and so contrariwise. 7 We must take heed that we restrain not the commandements too much, and take them too straitly. For they are so to be taken and understood, as that in the general all the specials be contained: and in the chief special the next allied specials: and in the effect the causes; and in one of the correlatives the other also. So when chastity is commanded, temperancy is also commanded, without which this effect is not. When subjection, which is the one relative, is commanded, Magistracy also, which is his correlative, is commanded. 8 The obedience or commandments of the second table yield unto the obedience or commandments of the first table. Objection. But the second commandment is like unto the first. Ans. It is like 1. as concerning the kind of Moral worship. 2. As concerning the kind of punishment, to wit, everlasting punishment, whereunto they are subject who break the second, as well as they who break the first, 1. joh. 3. Lastly, they are like as concerning their coherence and connexion, because neither can be kept without other. For God is not loved, except our neighbour be loved; neither is our neighbour truly loved, except God be loved; 1. Joh. 4. Hence also answer may be made to this objection: The second table must yield unto the first: Therefore ceremonies which are duties of the first table, must be preferred before the duties of love and charity towards our neighbour; For the second table yieldeth unto the first in moral duties, not in ceremonial. If therefore the necessity and safety of our neighbour require the omitting of a ceremony, the ceremony is rather to be omitted, than the safety of our neighbour to be neglected. Hosea 6. Matth. 9 I will have mercy, and not sacrifice. Mat. 15.4. God hath commanded saying, Honour thy Father and Mother: and he that curseth Father or Mother, let him die the death: But ye say, whosoever shall say to Father or Mother, By the gift that is offered by me, thou mayest have profit, Though he honour not his Father, or his Mother, shall be free: Thus have ye made the commandment of God of no authority by your tradition. Offerings and sacrifices were commanded by God: but if they be done with the neglect of the necessities of our parents & kindred, Christ saith that they are not an observing, but a breach of God's commandment. So is that which David did, commended by Christ, who did rather eat the showbread against the ceremonial Law, than endanger the safety of himself and his, by famine, against the Moral law. Wherefore this rule is also necessary for the right understanding of the Law. CERTAIN CONCLUSIONS OF THE DECALOGVE. 1 THE first table commandeth the duties towards God. The second commandeth the duties towards man: But yet so notwithstanding, as that the first is immediately, this mediately referred unto God. 2. The first commandment, when as it commandeth us to hold and repute the only true God, and GOD that is manifested in the Church, for our GOD, comprehendeth chiefly the inward worship of god, which consisteth in the mind, will, and heart. 3 The chief parts or points of this worship are, the true knowledge of god, faith, hope, love of god, fear of god, humility & lowliness in the sight of god, and patience. 4 God may be known of reasonable creatures, so far forth as he will manifest himself unto every one. 5 The knowledge of god is either simply and absolutely perfect, whereby god only knoweth himself, that is, the Eternal father, son, and holy ghost know themselves in several and each other mutually, and understand wholly and most perfectly their own infinite essence, and the manner of each persons existing and being. For unto the perfect knowledge of an infinite thing, none but an infinite understanding can attoine. Or there is a knowledge of god belonging unto reasonable creatures, whereby Angels and men know indeed the whole and entire nature and Majesty of god as being most simple, but they know it not wholly; that is, they so far only understand it, as he revealeth it unto them. 6 That knowledge of god which is in creatures, if it be compared with that whereby god understandeth and knoweth himself, is to be accounted unperfect. But if the degrees thereof in itself be considered, it is also either perfect or unperfect, yet not simply, but in comparison, that is, in respect of the inferior and superior degree. The perfect knowledge of god in creatures is that, whereby Angels and men in the celestial life know god by a most clear and bright beholding of the mind, so much as sufficeth for the conformity of the reasonable creature with god. The unperfect is that, whereby men in this life know god not so much as they could at first by the benefit of their creation, and therefore were notwithstanding bound unto it still by god's commandment. 7 The unperfect knowledge of god which men have in this life is of two sorts: One Christian or Theological; the other Philosophical. That is received from the doctrine of the Prophets and Apostles. This, from the principles and general rules naturally known unto men, and from the beholding of the works of god in the nature of things. 8 The Christian knowledge of god is also of two sorts: the one spiritual or true, lively, effectual, saving: the other Literal. The spiritual, is that knowledge of god and his will which is kindled by the holy ghost in our minds according to the word and by the word, working in the will and heart an inclination and desire more and more to know and do those things, which god commandeth so to be done. The Literal, is that knowledge of god, which either hath been in men from the creation, or is wrought in their minds of the holy ghost by the word, which hath not accompanying it an endeavour and desire of framing and conforming themselves unto the commandments. 9 Both the spiritual and literal knowledge, are also immediate, or mediate. Immediate, which is wrought by the instinct of the holy Ghost without ordinary means. Mediate, which is wrought of the holy ghost by the voice of heavenly doctrine, heard, read, & meditated. 10 The ordinary means to know God, & which is prescribed unto us by God himself, is by the study & meditation of heavenly doctrine. Wherefore we must strive this way unto the knowledge of God, neither require or look for from god any extraordinary and immediate illumination, except he of himself offer it, and confirm it also unto us by certain and evident testimonies. 11 Now albeit so much as god would have known of himself unto us in this life he hath sufficiently declared in his word: yet notwithstanding those natural testimonies of god are not superfluous, because they convince and reprove the impiety of the reprobate, and confirm the godliness of the Elect & chosen, and therefore are by God himself often commended in Scripture, and are of us to be considered. 12 But yet concerning them this we must hold and know; that they are true indeed, and agreeing with gods word, but not sufficing for the true knowledge of god. 13 Moreover, although natural testimonies teach nothing that is false of god, yet men, except the light of god's word come thereto, gather and conceive out of them nought else but false and erroneous opinions concerning god: both because these testimonies show not so much, as is delivered in the word, and also because even those things which may be perceived and understood by natural judgement, men notwithstanding, by reason of that blindness and corruption which is engendered in them, take and interpret amiss, and diversly deprave and corrupt. 14 Wherefore in the first commandment of the Decalogue the ignorance of those things is forbidden and condemned, which god hath proposed unto the Church, to be known of us concerning him in his word and in his works both of our creation and redemption. Likewise all errors are condemned of such as imagine, either that there is no god, as the Epicures; or more gods, as the Ethniches, Manichees, and those that pray unto Angels, dead men, and other creatures: and the vanity of superstitious men which put their trust in other creatures or things diverse from him who hath manifested himself in the church, as jews, Mahumetistes, Sabellius, Samosatenus, Arrius, Pneumato machists, and such like, who acknowledge not god to be the eternal Father with the Son and holy ghost coeternal. Now are we to speak of the sentence and meaning of the Decalogue in special, that is, of the meaning of every particular commandment. THE FIRST COMMANDMENT. I AM jehova, (the Lord) thy god, which have brought thee out of the land of Egypt, out of the house of bondage. Thou shalt have no other gods before me. This commandment hath two parts a preface and a commandment. The preface goeth before being comprehended in these words, I am jehovah the Lord thy god, which have brought thee out of the land of Egypt, out of the house of bondage. This preface belongeth unto the whole Decalogue: because it describeth and discerneth God the law-giver from all creatures, lawgivers, and false gods; and farther, it containeth three several reasons, why the obedience both of this first commandment, and of the rest which follow is to be performed unto God. First, he saith that he is jehovah, whereby he distinguisheth himself the true god from all creatures, that he may show himself to have the chief right of ruling. I am jehovah; That is, I, whom thou hearest speaking, & giving this Law unto thee, am the true God, who is and existeth from himself and by himself, & giveth unto other things their being, Creator of all things, eternal, omnipotent, author and preserver of all that are good. Therefore obey me. Secondly he saith, that he is the god of his people, that through the promise of his bountifulness he might allure us to obey him. God verily is the God of all creatures, as touching both the creating, and preserving, and the governing of them all; but he is the God of his Church, by the participation and manifestation of himself. God then is our God, when we acknowledge him to be such, as he hath manifested himself in his word: namely, who emploieth his omnipotency, justice, wisdom, and mercy unto our salvation; or, who tendereth us with an especial & peculiar favour in his Son. For God is said to be their god, whom he loveth & favoureth above all others. Psal. 33.12. Whereupon also the Prophet David affirmeth that nation to be blessed, whose God is the Lord: even the people that he hath chosen for his inheritance. Thirdly, he saith, Which have brought thee out of the land of Egypt: as if he should say, I am he, who have manifested myself unto thee, and bestowed all these blessings upon thee. This he addeth, that by the mentioning of his late and notable benefit he might declare unto them and admonish them that they were bound therefore to show thankfulness and obedience unto him. This also belongeth unto us, because it doth figuratively comprehend & imply all the deliverances of the church, by the mentioning of so famous and noble a benefit. And further also, this was a type of our wonderful deliverance achieved by Christ. Now when he saith, that he jehova is this god and deliverer of the Church, he opposeth himself both to all creatures & to Idols, challenging all divine honour & obedience unto himself alone: according to the exposition hereof delivered, Deut. 6. Jsa. 43. and in other places. Wherefore it followeth, not only that this jehova is to be worshipped, but that he alone is to be worshipped & to be accounted for our God. Next ensueth the commandment, Thou shalt have none other Gods before me. The end of this commandment is the inward or internal worship of God, that is, that due honour may be given unto God in the mind, will, and heart of man. Moreover this commandment is in such wise a negative and denieth others, as that it containeth also an affirmation. Thou shalt have none other gods. Therefore thou shalt have me, that Jehova, which have manifested myself in my Church thy god alone. Now to have god is, 1. To know and acknowledge God, namely, that there is a god; that he is one god; that he is such, a god as he hath manifested himself, first in himself, and then towards us. 2. To trust in god only. 3. With great humility and patience to subject and submit ourselves unto god. 4. To expect and look for all good things from god only. 5. To love god. 6. To reverence and worship god. Thou shalt then have none other gods, that is, besides me the only true god: And thou shalt not have them before me, that is, in my sight; & therefore neither shalt thou have strange gods in the closet of thy heart, which is not close or hidden in my sight, but lieth wholly open, & is altogether manifest unto me, the searcher of the hearts & reins. The most ready and easy way of explicating each commandment, is to distribute the obedience of every commandment into his virtues as parts, adjoining afterwards those vices, which are opposite unto the same virtues. Here then in the first commandment are signified seven virtues; The knowledge of god, Faith, Humility, Patience, Hope, the love of god, the fear of god. These virtues, as being the parts of the obedience of the first commandment, we will briefly and in few words unfold and declare. 1 The knowledge of god, is, so to judge of God, as he hath manifested himself in his word and works, and to be moved and stirred up by that knowledge to a confidence, love, fear, and worship of the true God. Rom. 10.14. How shall they believe in him, of whom they have not heard? joh. 17.3. This is life eternal, that they know thee to be the only very god, and whom thou hast sent, Jesus Christ. 2 Faith is a sure and certain persuasion, whereby we assent unto every word of God delivered unto us, and whereby we are resolved that the promise of the free mercy of God for Christ's sake doth belong unto us, and further also it is a confidence receiving this benefit of God and resting therein, being kindled of the hole ghost by the word in our minds, will, and hearts, and working in them a rejoicing in God, invocation and praying unto God, and obedience according to all his commandments. 2. Chron. 20.20. Put your trust in the Lord your god, and ye shallbe assured. 3 Humility is, to acknowledge all those good things, which are in us & are done by us, not to come from any worthiness or ability of our own, but from the free goodness of god: & so by the acknowledging of gods divine Majesty & our infirmity & unworthiness, to subject & submit ourselves unto god, to give the glory of all good things, which are in us, to him alone, truly to fear god, & to acknowledge & bewail our own defects & vices, not to covet any higher place or condition, neither trusting in our own gifts, but in the help and assistance of God, to hold ourselves contented with our own vocation and calling, not to despise others in comparison of ourselves, neither to let or hinder them in the discharging of their duty, but to acknowledge that others also are and may be made profitable instruments of god, and therefore to give place and honour unto them; not to attribute unto ourselves things above our force and power, not to affect an excellency above others: but to be well contented with those gifts which God hath given us, and to employ all our gifts & studies to the glory of God, & the safety of our neighbours, even those which are of the base and unwoorthier sort; neither at any time to mumur against GOD, if we fail of our hope, or if we be despised, but in all things to ascribe the praise of wisdom & justice unto God. 1. Cor 4.6. These things I have figuratively applied unto mine own self, and Apollo's, for your sakes, that ye might learn by us, that no man presume above that which is written, that one swell not against another for any man's cause. For who separateth thee? And what hast thou that thou hast not received? 1. Pet. 5.5. God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of god, that he may exalt you in due time. Matth. 18.4. Whosoever shall humble himself as this title child, the same is the greatest in the kingdom of heaven. Phil. 2.3. Do nothing through contention, or vain glory, but in meekness of mind every man esteem other better than himself. 4 Patience is the knowledge & agnising of God's Majesty, wisdom, justice, & goodness, resolving through a confidence in gods promises, and so in hope of god's assistance & delivering, to obey god in suffering those evils, & adversities, which he sendeth on us, & willeth us to suffer, neither in respect of the grief which they bring to murmur against God, or to do any thing against his commandments, but in our dolour & grief to retain still the confidence and hope of god's assistance, and to ask deliverance of him, and by this knowledge and full persuasion of Gods will to mitigate and assuage our grief and pains. Humility and Patience belong unto the first commandment, not only because they are parts of that internal obedience, which god requireth immediately to be performed unto him: but also, because they follow and accompany the true knowledge, confidence, love and fear of god, as necessary effects of the same. 5 Hope is a sure and certain expectation of everlasting life freely to be given for Christ's sake, and of a mitigation or assuagement of present evils, and of a deliverance from the same evils of this life, and lastly an expecting and looking for all blessings necessary unto salvation, according to the counsel and will of God. Now hope springeth from faith: Because he that is certain of the present will of God towards him, hath also certain and assured promises of the time to come, For God is not changed; and the gifts and calling of God are without repentance. Moreover Faith and Hope differ in these considerations. Faith embraceth the present benefits of god, and his will towards us. Hope embraceth the effects and fruits which are to come of this present and perpetual will of god. Heb. 11.1. Faith is that which maketh those things to be which are hoped for, and which showeth those things, which are not seen. Hope that is seen is not hope: for how can a man hope for that which he seethe? 6 The love of god, is to acknowledge God to be exceeding good, and exceeding bountiful and merciful not only in himself, but also in us and towards us, and that therefore he doth employ his power, wisdom, justice, mercy, goodness to our salvation: & so through the acknowledging of this his infinite goodness towards us to love God, as that we more covet and desire our conjoining and conformity with him, and the execution of his will, than all other things whatsoever; and further had rather leave and relinquish all things, than be bereaved of his communion and fellowship, or offend him in any thing: and are ready to part with all other things which we love for his sake: & nothing is more cared for of us, than how we may do things acceptable and grateful unto him. 7 The fear of God, is, to acknowledge the infinite anger of God towards sin, his great power to punish sin, his wisdom and justice, and that right and dominion which he hath over all creatures, and of the contrary, to acknowledge our own corruption and infirmity: and therefore to submit ourselves to god according to all his commandments, and to account for the greatest evil, our offending of God and estranging from him, and in respect thereof highly to hate and detest all sin, and to be ready rather to suffer all other evils whatsoever, than that we will offend god in any thing. levit. 14 19 Thou shalt fear the Lord thy god, because I am the Lord. jer. 10.7. Who would not fear thee O King of nations? For to thee appertaineth the dominion; for among all the wise men of the Gentiles, and in all their kingdoms there is none like thee. The fear and love of god differ. For the love of god ariseth from a knowledge of god's goodness: The fear of god ariseth from a knowledge of god's justice, and of his power to punish sins, and of that right which he hath over all creatures. Again, Love pursueth good, to wit, god and our conjunction with him: wherefore the love of god is, not to abide to be bereaved of god, who is the chief good. But fear flieth evil, to wit, the displeasure and wrath of god, and our separation from him. Wherefore also the fear of god is, to beware that we offend not god. Moreover the fear of god which was in the nature of man uncorrupt, differeth from that, which is now in the regenerate in this life, and which is in the blessed Angels and Saints in the celestial life. The fear of god which is in the blessed in everlasting life, is a high detestation of sin and punishments, without grief, because neither any sin is in them, or any punishment of sin, and they are assured that they shall never sin or be punished. Jsa. 25.8. He will destroy death for ever, and the Lord God will wipe away the tears from all faces. The fear of god, which is in the regenerate in this life, is an acknowledging of sin and the wrath of god, & an earnest grief for the sins committed, for the offending of god, and for those calamities which by reason of sins both we and others sustain, and a fear of future sins and punishments, and an earnest desire of flying and shunning these evils by reason of the knowledge of that mercy which is showed unto us through Christ. Matth. 10.28. Fear ye not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul, and body in hell. Luk. 23.40. Fearest thou not god, seeing that thou art in the same condemnation? This fear is commonly called sonlike fear, because it is such as Sons bear towards their parents, who are sorry for the anger and displeasure of their father, and yet notwithstanding are always persuaded of the love and mind of their father towards them; & therefore they love him, and for this love of him whom they have offended, they are the more grievously sorry. So is it said of Peter, Matth. 26 75. So he went out and wept bitterly. This sonlike fear differeth from a servile or slavish fear: because this sonlike fear ariseth from a confidence and love of god, and therefore principally it shunneth the displeasing and offending of God, and is certain of everlasting life. Servile fear ariseth from a knowledge, and an accusing of sin, and from a feeling of god's judgement and anger against sin, and is a shunning and hatred of God, and punishment, not of sin, and is so much the greater, how much the more certain expectation there is of everlasting damnation, and how much the greater despair there is of the grace and mercy of God. This fear of God is in devils, and in the wicked, and is that beginning of everlasting death, which the wicked feel in this life. Gen. 3.10. I heard thy voice in the garden, and was afraid. james, 2. The Devils believe and tremble. Isai. 57 There is no peace unto the wicked. Wherefore seeing it is an hatred and shunning, not of sin, but of God, and is repugnant to the faith and love of God, it is not commanded, but forbiddden in this commandment. 1 John. 4.18. There is no fear in love, but perfect love casteth out fear: for fear hath painfulness: and he that feareth is not perfect in love. Now, because in the Saints, in this life, neither faith nor love are perfect, but are often shaken with many temptations and doubts, therefore, albeit this sonlike fear is begun in them, yet is it never in that purity, but that some servile fear is mingled with it. Examples hereof are rise and frequent in the Psalms, and in the book of job. Psalm. 32.3. When I held my tongue my bones consumed, when I roared all the day. Psalm. 38.4. Mine iniquities are gone over mine head, and as a weighty burden they are too heavy for me: Mine heart panteth: my strength faileth me. job. 13.24. Wherefore hidest thou thy face, and takest me for thine enemy? We are further hereto observe, that oftentimes in scripture the love of god and the fear of god is taken for the whole worship of god, or for the general obedience, according to all God's commandments: As Prou. 1.7. The fear of the Lord is the beginning of wisdom. 1. Timot. 1.5. The end of the commandment is love out of a pure heart, and of a good conscience, and of faith unfeigned. 1. john. 5.2. In this we know that we love the childen of god, when we love god and keep his commandments. The reason hereof is, because the knowledge of God, the fear and love of God, and faith, are causes of our whole obedience, and they who truly love and fear God, will not offend him in any thing, but endeavour to do all things pleasing unto him and acceptable. The vices, which are opposite or contrary to the virtues of this first commandment. NOT to have the true god, is either to have no god, or to have more gods, or another than the known god, or not to acknowledge god to be such unto us as he is manifested: Likewise, not to trust in god, not to subject and submit ourselves unto God in true humility and patience, not to hope for all good things from him alone, not to love, and fear him. The parts of this impiety are those vices, which are contrary unto those virtues which were before recited. Unto the knowledge of God is repugnant, 1. The ignorance or not knowing of the true God, and his will, which is, not to know those things of God, or to doubt of them, which we ought to know by the benefit of our creation & by his manifestations. This ignorance is either natural or engendered in men, which is, of those things which we are ignorant of, or cannot understand through the corruption of our nature: or else it is a purposed or endeavoured ignorance, which is of those things that our conscience telleth us must be inquired after, neither yet do we inquire after them with an earnest desire, namely with a desire of learning them, & of obeying God. Of this ignorance it is said, Psal. 14.2. There is none that doth understand, and seek God. 2 Errors conceived, or false imaginations & opinions of him: as when some imagine there is no God, some feign that there are more Gods; or if they profess it not in words, yet indeed they make Gods, while they ascribe those things to creatures which are proper to God only: as they who make their prayers unto Angels, and to men departed. For prayer and invocation attributeth unto him who is invocated, infinite wisdom and power. Wherefore Paul saith, that they who pray unto creatures, Rom. 1.23. Turn the glory of the uncorruptible god to the similitude of the image of a corruptible man, & of birds, and of four-footed beasts, Apoc. 19.10. and of creeping things. So neither will the Angel suffer john to worship him, and addeth this reason; I am thy fellow servant, and one of thy brethren, which have the testimony of Jesus: worship God. In like manner also they imagine false opinions of God, who know God to be but one, but know not the true god, as Mahumets' Sectaries. And so they also, who know that one and true God, but neglect him, and are not moved to worship him, to trust in him, & to love him. For the knowledge of good doctrine doth not suffice alone; because, than the Devil also should have this virtue: but there must also accompany it an inward motion of the mind to embrace and follow the same. 3 Magic, Sorcery & Witchcraft, which is most repugnant and contrary to the knowledge of God. For it is a league, or covenant with the Devil the enemy of God, with certain words or ceremonies adjoined, that they doing and saying this or that, shall receive things promised of the Devil, and such things which are to be asked and received of god alone: as, that by his aid and assistance they shall know, or work things not necessary tending either to the fulfilling of their evil lusts, or to ostentation, or to the commodities of this life. Now in these ceremonies and words, which they use, there is no efficacy or force, but the Devil himself accomplisheth those things, which he hath promised, to this end, that they may reuoult from God to the Devil. Magus, (as also Magia, that is, Magic) is a Persian word signifying a Philosopher or a teacher. But men perceiving their own ignorance sought for the devils help, Levit 20 6. Deut. 18.10. & so the names grew infamous. Now, as Magicians, so they also are condemned by this commandment, whosoever use the help of Magicians. Unto Magic belong enchantments, which are the using of certain words or ceremonies, according to a covenant before entered with the Devil, which being done and spoken, the Devil should perform that, which the enchanters request. 4 Superstition, which is to attribute such effects to certain things or observations of gestures or words, as depend not either on natural, or moral reason, or on the word of God, and either do not at all follow and fall out, or are wrought by the Devils, and other causes, than those whereby they were thought to have been done. Under this vice of superstition are comprehended Southsaieng, levit. 19.26. isaiah. 44.25. & 47 13. observations of dreams, divinations, signs, and predictions or foretellings of Wyzardes, all which are by express words condemned in the Scriptures. 5 All trust and confidence, which is reposed in creatures. For this is manifestly repugnant to the true knowledge of one god; & to faith, & hope. For trust and confidence is an honour due unto god alone, which who so translateth unto creatures, doth in very deed imagine more gods. Wherefore god in his word doth utterly condemn those, Psal. 46.2. jer 17 5. Mat. 6.24. Eph. 5 5. who repose trust and confidence in things created, as in men. And also he condemneth those which put their trust in their own works, and in riches: which all covetous men do; and so under the name of this vice is covetousness also comprehended. 6 idolatry, which is most of all repugnant unto the true knowledge of god, and to faith. Now there are two kinds of idolatry. 1. When another is worshipped, than that one true God. This kind of Idolatry doth properly belong unto the first commandment. 2. When albeit the true God is worshipped, yet nevertheless he is worshipped after another manner, than God himself hath in the second commandment, and also commonly in his word prescribed, either by internal worship, or by external worship, or external rites and ceremonies. This other kind of Idolatry is forbidden in the second commandment. 7 The contempt of God; which is to know those things of God which are true, but not to be moved thereby to love him. Unto faith are repugnant, of one side which offendeth in the defect of faith, 1. Unbelief, which assenteth to such doctrine as is heard & known concerning God. 2. doubtfulness, which neither assenteth steadfastly to the doctrine of God, neither doth altogether gainsay it, but being floating and wavering, hath a weak inclination now to one part, and now to another. 3. Distrust, which apply not unto itself the knowledge which it hath of God and his promises, and doth through fear of Gods forsaking us surcease the doing of that it should do. 4. A dissembling or hypocritical faith. 5. Temporary faith, or a revolting from faith: which is, to yield an assent to the doctrine of the Church, and to rejoice in the knowledge thereof, and to embrace it for a season, but without any applying or full persuasion of the promise of God's grace, and without regeneration; and therefore to be overcome through temptations, or other causes, and so to cast away again that assent and profession of godliness. Mat. 13.20. He that received seed in the stony ground is he which heareth the word, and incontinently with joy receiveth it: Yet hath he no root in himself, and dureth but a season: for as soon as tribulation or persecution cometh because of the word, by and by he is offended. Acts. 8. Simon also believed and was baptised. Heb. 6.4. It is impossible, that they which were once lightened, & and have tasted of the heavenly gift etc. Now amongst those which are repugnant unto faith of the other side, which offendeth in the excess, are, 1. Tempting of God, which is through an unbelief, or distrust, or contempt of God, and a trust or love of our own wisdom, justice, or power, and glory, to departed from god's word or order, and so to make trial of god's truth or power, and stubbornly, and proudly to provoke god unto anger. Deut. 6 Mat 4. Thou shalt not tempt the Lord thy god. Exod. 17.2. Moses said unto them, why contend ye with me? Wherefore do ye tempt the Lord? 1. Cor. 10.22. Do we provoke the Lord to anger? 2. Carnal security, which is, to live without thinking of god and his will, or of our own infirmity, and dangers, and without acknowledging or bewailing of our sins, and without the fear of god, and yet to promise unto ourselves an indemnity from the anger of god and from punishment without faith or repentance. This is often, and most grievously accused in the scripture. Mat. 24. Christ speaketh of that security and carelessness which shall be at his second coming. Psalm. 36. Wickedness saith unto the wicked man, even in mine heart, that there is no fear of god before his eyes. For he flattereth himself in his own eyes. Psal. 94.7. They say, the Lord shall not see; neither will the god of Jacob regard it. But this carnal security differeth from spiritual security, because the carnal persisteth in sins and feareth not the anger of god and punishment; because either it knoweth not man's weakness and sin, and gods wrath, or contemneth it: But the spiritual security, is a faith and hope, which being joined with true repentance, without sin and in fear of gods chastisements, doth not yet fear gods forsaking, because it is assured of gods unchangeable favour towards it. Whereof it is spoken, Rom. 8.31. If god be on our side, who can be against us? Unto Humility is opposed, in the extremity of excess, Pride, or arrogancy, which is, to ascribe his gifts not to god, but to his own worthiness or ability, and therefore to stand in admiration of himself, and his gifts, not truly to fear god, neither to acknowledge and bewail his defects, and so further to be aspiring to higher place and calling, & standing not upon god, but upon his own gifts, to attribute also to himself those things which he hath not, to attempt things above his power, and not belonging unto his calling; to contemn and debase others in respect of himself, to believe none, but to covet to excel, and be eminent above others, to refer his gifts and counsels principally to his own glory, to be angry with god and men, to fret and sum against god, when his desires and counsels are hindered, and also to accuse God of error and unjustice, if God's counsels agree not with the judgements and affections of men. Unto humility is opposed, in the extremity of defect, A feigned modesty or humility, which is a double pride; and it is, to hunt after the praise and commendation of humility by denying of those things outwardly which yet a man doth in his mind attribute unto himself, either truly, or falsely, and by refusing of those things, which he most of all desireth, and covertly laboureth to compass. Unto patience, in the extremity of defect, impatience is contrary, which is through the not knowing, and distrust of God's wisdom, providence, justice, and goodness, not to be willing to obey God in suffering such adversity, as he willeth us to suffer, and through grief to fret against God, or to do somewhat against his commandment, neither to desire or expect from god any help & deliverance, neither by the knowledge and trust or persuasion of gods will to moderate the grief, but to yield unto it, and being broken therewith to be driven and solicited unto despair. Unto Patience, in the excess, temerity, or rashness is opposed which is through foolishness not knowing, or not considering the dangers, or his own calling, or the will of God, or else through a confidence in himself, to adventure dangers without any need or necessity. He that loveth danger shall perish therein. Unto hope is opposed, 1 Despair, which is to esteem his sins to be greater than the merit of the Son of God, and to refuse the mercy of God offered in his Son the Mediator: and therefore not to look for those blessings which are promised unto the godly, but to be tormented with an horrible sense and feeling of god's wrath, and with a fear of being hereafter cast away into everlasting pains, and to stand in horror of God, and to hate him as being cruel, & a tyrant. 2. A doubting of the blessings to come, which are expressed in the word, as of everlasting life, and of final perseverance. These two vices are contrary to hope, in the defect. But the doubting of the present blessings of God, is contrary unto faith. 3 Unto hope also, as before unto faith, is Carnal security opposed. Unto the love of God are repugnant, 1 The casting away of god's love, or, the contempt and hatred of God, which is through the alienation of our nature from God and God's justice, and by reason of an inclination thereof to sin, therefore to flee and shun God accusing and punishng sin. 2 Inordinate love of himself and of other creatures, which is, to prefer his lusts or pleasures, or life, or glory, or any other thing before God, and his will, and glory, and to be willing rather to neglect and offend him, than to part from those things, which we love. 3 A feigned love of God, whereby also we may here offend. But here we cannot offend in the excess; because we never love God so much as we should. Unto the fear of God are repugnant, 1 In the defect Profaneness Carnal security, Not to fear God. 2 In the excess, Servile fear, which is to shun punishment without faith, & without a desire of changing & amending his life, with a despair & shunning of God, & with a separation from him. Hear is to be noted and observed, that oftentimes the same vices are opposed to sundry & divers virtues. So unto faith, hope, and the fear of God, is opposed carnal security; unto hope, patience; & to the love, & fear of God is opposed despair. The same may be seen also in the virtues & vices of other commandments: & in like manner also in this commandment, unto faith, hope, the love of God, humility, & patience, is opposed the Tempting of god, which was before numbered among the particular vices opposite unto faith. THE SECOND COMMANDMENT. THOU shalt make to thee no graven Image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them. For I the Lord thy God, am a mighty and jealous God, & visit the sins of the Fathers upon the children unto the third & fourth generation of them that hate me, and show mercy unto thousands in them that love me & keep, my commandments. Two things are here contained, a Commandment, and an Exhortation to obedience. The Exhortation which is annexed unto the commandment, consisteth of five properties of God, which ought to stir us up to obey GOD. 1 He calleth himself our God., that is, our maker and Saviour, and the author of all good things. Hereby than he advertiseth us what execrable unthankfulness it is, to revolt from the true worshipping of him unto Idolatry. 2 He calleth himself a mighty God, that is, who is mighty in power as well to punish the obstinate, as to reward the obedient. 3 He termeth himself a jealous God, that is a most sharp defender of his own honour; wonderfully displeased with such as revolt from him, or violate and impair his honour and worship. Now seeing jealousy or indignation conceived for any injury, or dishonesty, ariseth from his love which is hurt, God doth hereby withal signify that he doth ardently and entirely love those who are his. 4 He calleth himself a god, which visiteth the sins of the fathers upon the children unto the third and fourth generation of them that hate him. Whereby he exaggerateth or increaseth the grievousness of his anger and their punishments, when he threateneth also and denounceth unto the children, and to the children's children, and to the children's children's children of his enemies, even to the fourth degree and descent, to take vengeance on the sins of their ancestors in them, if namely they also partake with the sins of their ancestors. But to this commination or denouncement the saying of Ezechiel, cap. 18. seemeth to be repugnant. The soul that sinneth, it shall die. The Son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the Son. But in the same place is added a reconcilement of these two places of Scripture: If a wicked man beget a Son, that seethe all his father's sins, which he hath done and feareth, neither doth the like, he shall not die in the iniquity of his father, but shall surely live. He threateneth then, that he will punish the sins of the ancestors in their posterity, that is, such as persist in the sins of their ancestors, whom it is meet and just to be partakers also of their punishments. If any man reply; That by this means the posterity rue only their own sins, and not the sins also of their ancestors: this reply is false and of no consequence. For there may be, and are oftentimes more impellent and motive causes of one effect, and the cause of one punishment are more sins as well of diverse, as of the same men. If further it be urged; that vengeance is not taken on the ancestors sins in the posterity because the sense and feeling of those pains, which the posterity suffer, reacheth not to the ancestors: we answer first, that the posterity are a part of their ancestors, of whom they came: And therefore that is felt of them, as it were in some part of them, which their posterity suffer. Secondly, we say that the ancestors are tormented and vexed, when they understand or see their offspring in this life and in the life to come to be afflicted. Thirdly, we say, that besides the feeling or fellowship of grief, the punishment of their posterity doth belong unto them by a relation: in as much as god pronounceth that he therefore doth inflict this on the posterity, that thereby he may testify, how greatly he is angry and offended both with the● sins, and with the sins of their ancestors. 5. He saith that he is a god, which showeth mercy unto thousands in them that love him and keep his commandments. And here he extendeth his punishment unto the fourth generation, but his mercy unto thousands, thereby to signify, that he had rather show mercy than anger: and so by this means to allure us the more to love him. But unto this promise are opposed many examples of the godly, whose children and posterity have perished. Whereunto god himself answereth, Eze. 18. That he will bless the posterity of the godly if they continue in the good conversation & godliness of their ancestors: but will punish them, if they depart from it. If here it be demanded, why he doth not convert their posterity, seeing without his mercy they are not able to follow the godliness of their parents. We answer first, Because this promise is not universal but indefinite, and therefore God doth not therein bind his mercy unto every particular one of the godlies posterity, but reserveth his Election free unto himself: So that as of the posterity of the wicked he converteth and saveth some, in like manner also he leaveth of the posterity of the godly some in their natural corruption, and in destruction, which all by nature deserve: and this he doth, to show, that his mercy is free, as well in choosing the posterity of the godly, as of the wicked. Secondly, because he bindeth not himself to perform the same benefits or all the benefits unto all the posterity of the godly. Wherefore he satisfieth this promise, when he doth even vouchsafe of corporal benefits the wicked and reprobate posterity of the godly. Thirdly, because he promiseth this felicity of the posterity unto them that love him, and keep his commandmentes, that is, to those which are indeed godly, and of good conversation. But because the love of God & obedience is even in the holiest Saints in this life unperfect: therefore the reward also promised unto them is unperfect and joined with the cross & chastisements, among which the wickedness and unhappiness of their posterity is not the last; as may appear in David, Solomon, and josias. Objection. They who keep Gods commandments, obtain mercy. Therefore we merit somewhat of God. Answer. God saith, I will show the mercy Therefore it is not of merit or desert. Therefore the objection is a fallacy, putting that for a cause which is no cause. For when God addeth this promise, that he will show mercy unto the thousand generation of them that love him and keep his commandments, he showeth that he had rather show mercy, than anger, thereby to allure us to love him. This promise and commination is belonging verily to the obedience of the whole Decalogue, but is therefore especially annexed unto this commandment, both that we might know the first and second commandment, to be the foundation of all the rest, & also that God might show that he is especially angry with the depravers and corrupters of his worship, and punisheth this kind of sin both in them and in their posterity; and contrarily doth bless also the posterity of them which diligently regard and keep pure religion, or the true service and worship of God. By this declaration and exposition of the words of this commandment, it appeareth that by the naming of one kind, all false worships of God are condemned: and contrariwise, is commanded the observation of the true and uncorrupt worship, which is every internal or external work, commanded of God, done in faith, which is persuaded that both the person and the work please God for the Mediators sake; the chief end where of is, that due honour may be given unto god, whereby we may show, that we acknowledge him alone for the true god, who hath willed this worship to be thus done to him. And then is this worship done unto him, when he is so worshipped, as himself hath manifested in his word that he will be worshipped. And these may suffice as touching the exhortation which is adjoined to the commandment; now will we declare those things which belong unto the commandment itself. In this second commandment is forbidden, all false worship; and the true worship of God is commanded. And this is the end or scope of this commandment, that the true god alone, who commandeth himself to be worshipped in the first commandment, be rightly worshipped of us, namely with such worship, wherewith it is right and meet he should be worshipped of intelligent or understanding creatures, and such as pleaseth him. God therefore in this commandment prescribeth the rule of true divine worships. He forbiddeth not only that creatures or Images be not reputed or worshipped for God, but also that himself be worshipped by Images, and at Images▪ and when he condemneth the chief, and grossest, and most evident kind of false woorshippes, namely the worshipping of God at or by Images, it is manifest that he forbiddeth also the other kinds of false woorshippes, seeing this is the head and fountain of all the rest. Wherefore all woorshippes, whatsoever are instituted by men, not by God, & in which the same cause of prohibiting or forbidding appeareth, are forbidden by the forbidding of this the grossest kind of the rest, and withal a rule is given, that we holily and religiously contain and hold ourselves within the lists and tarriers prescribed by God, neither add aught to that worship which God himself hath instituted, Ios. 1.7. prover. 30.6. revel. 32.1. nor maim the same so much as in the least point; which also we are in other places expressly enjoined by the Lord. This commandment is different from others, for that in others the parts of themselves or specialties of divine worship are rehearsed: but in this all adding, maiming and altering of them is forbidden, and a rule prescribed, that we keep ourselves within the bonds by god appointed. And this study, endeavour, and care to worship God after that manner, which himself hath commanded, is the poper & peculiar obedience of this commandment; Which is also required in these sayings, Deut. 4 Ye shall put nothing to the word which I command you, neither shall ye take aught therefrom; that ye may keep the commandments of the Lord your God which I command you. Deutr. 12. Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take aught therefrom. Now as concerning the words of the commandment, we are to observe that there are two parts of this Second commandment. The former part forbiddeth images to be made; The second part forbiddeth to worship them, with divine honour. Of the first part, we will first speak. The first part of the second commandment, where is entreated of Images. The chief Questions concerning Images. 1 How far Images may be allowed to be made. 2 Why they are to be abolished in Christian Churches. 3 How they are to be abolished. 1 HOW far IMAGES MAYBE ALLOWED TO BE MADE. IMAGES or Pictures are not here simply forbidden, because the science of casting, carving, and painting is reckoned among those arts and crafts which are profitable for man's life, Exod. 31.3. & 35.30. etc. Syrac. 38.28. and are the gifts of god. Neither is the reason hereof hard or obscure: because writing and painting are profitable for the memorial of things done, for ornaments, and for an ingenuous and liberal delight of man's life. Wherefore the Law forbiddeth not the use of Images, but the abuse: namely it forbiddeth that Images be made, as by them to represent or worship god. For we ought not, neither can we any way paint, or grave, or represent god, & much less must we tie gods worship unto carved or graven Images. This Doctrine doth the end & scope of the commandment declare, which is the observation of the uncorrupt worship of god. And because god is incorporeal, and infinite, unpossible is it that he should be expressed or represented by any corporeal or finite image, without an impairing of his divine majesty. Esay. 40.18. Rom 1 23. Deut. 4.15. To whom will ye liken God? Or what similitude will ye set up unto him? Moreover, as god will not have himself to be engraven, or painted, or any Image or semblance of him to be c●●ued and framed: so also doth it not at all profit or avail us, as being a cause & an occasion of Idolatry. 2 Why Images are to be abolished in the Churches of Christians. Exod 23.24. & 34.13. Numb. 33 25. Deut 7.5. 1. Reg. 15.13. 2. Reg 10.30. 2. Reg. 18.4. Deut. 17 23. etc. 1. Cor. 10.20. 1 THey are to be abolished because of the commandment of god, who will have Idols to be abolished, and all the corruptions of the true worship of god, & of true doctrine, as his wrath & anger against Idolatry doth testify. And hereof is it, that for the taking away & abolishing of Idols, jehu, Ezechias, and josias are praised in Scripture. In respect of our confession, of the sincere worship of god, and of our hatred against Idolatry. 1. john. 5.21. This confession whereby we profess ourselves not to be Idolaters, consisteth not only in words, but also in actions, and in outward show and signs. 3 They are to be abolished, for avoiding of offence & superstition, lest by retaining of ancient Images, or by substituting & adding new, the same danger come to the church, & to the ignorant people thereby, which in times past we see to have issued hence; and so the enemies of the Church be by this spectacle, having so great a show of Idolatry, the more alienated from the Church, so that they despite and reproach therefore the truth of god. So the jews, because they see Images in the Churches of those which profess Christianity, are greatly offended. And we see that Images never brought any good to them, which had them; but even gods own people was seduced thereby, as we may see often in the sacred story, especially in the book of judges, & the Kings, & in the Prophets. So prone and ready is our nature unto this evil, which hath after ensuing it most grievous punishments, as are those which the Lord reciteth by Moses, besides many others: I will destroy, saith he, your high places, and cut away your images, and cast your carcases upon the bodies of your Idols, and my soul shall abhor you. In like manner also the Angel of the Lord upbraiding the Israelites that they had made a league with the Idolatrous Canaanites, saith; Wherefore I will not cast them out before you, but they shall be as thorns unto your sides, and their gods shall be your destruction. It is no ceremony therefore to abolish Images; seeing they are the instruments, signs, causes, and occasions of Idolatry. Neither are the causes of this commandment any way changed or diminished, as namely that the glory of god be maintained against Idolaters and the enemies of the church, and that god be not tempted through offering an occasion of superstition, and of conceiving false and corrupt opinions of gods worship, unto men, which are of their own accord inclining and prone unto idolatry. Wherefore this commandment of taking away and abolishing images made for the representing of god, or for divine worship, is Moral, and dureth perpetually. 3 How images are to be abolished. IN abolishing and banishing Images, two things are to be observed. 1. That the doctrine concerning the true worship of God be preached before the abolishing of Idols. So we read that josias did. Let the word therefore go before, & the idols will fall to the ground. 2. The images, & their altars & the like instruments of idolatry must be taken away, not by private men, but by public authority. For so hath god commanded the Israelites: & so likewise hath godly Kings put it in practice: & so also Paul disliking the Idols of the Athenians & Ephesians, did not yet pull them down, or abolish them. Certain objections of the Papists. 1 WE worship not the images, but God, of whom those are signs and tokens. Wherefore there is no cause, why images should be abolished, and taken out of churches. Answer. It is impiety to place and ordain such signs, as whereby God neither can be truly signified, neither at all aught to be signified. And albeit they were such signs, as whereby God might be truly signified, yet is it not in the power of any creature to ordain or establish them, but only in the will and pleasure of God. 2 The books of Laymen or the unlearned are profitable. images are the books of the unlearned. Therefore they are profitable. Answer. 1. Such books of Laymen are profitable, as are delivered unto them by God. 2. The Minor is false. For the Prophets teach far otherwise: as, Haba 2.18. An image is a teacher of lies. Zacha. 10.2. The idols have spoken vanity. Whence we may thus reason. We ought not to speak vain things, or to lie of God either in words or in gestures. But wood or graven images are lies of God, because they cannot represent God, yea, because they serve so far and carry us with them from God, at their figure and shape is unlike god: & so consequently they cause us also to lie of God. If then we will not lie of god, we must needs neither make nor have any Images or graven semblances. For as jeremy saith, 10.8. The stock is a doctrine of vanity. Now in this sense we grant Images to be the books of the unlearned: to wit, because partly they teach and signify false things of God; and partly because through the reverence of the thing signified and the place, when as they stand to the open view in churches and elsewhere, they easily draw away others unto superstition, and teach the people Idolatry, as experience, sufficiently beareth witness. 3. It followeth not, if it were so that Images did teach the unlearned, that therefore they should be retained in the church, as profitable books. For God will not have his church to be taught by these, but by his word and sacraments. 3 The Scripture attributing the parts of man's body unto God doth signify thereby his nature and property. Therefore it is lawful also to signify the nature and property of God by images, Answer. 1 There is a dissimilitude between metaphors or translations of words, and Images: because unto them is annexed an exposition of them in the word, which hindereth and stoppeth all error. 2. When by an anthropopathy, that is, when the Scripture, applying itself to speak unto men after the manner of men, doth attribute the parts of man's body unto God, the worship of God is not at all wont to be tied unto them. 3 Lastly God spoke these things after the manner of men to help our infirmity, but he forbade Images. 4 God of old presented himself to be seen in man's shape: Therefore we may also follow the like signs and semblances. Auns. God indeed moved by certain reasons thereunto did so, but he hath forbid us to follow it. For it is lawful for God to manifest himself what way soever he will; but it is not lawful for any creature to represent god by any such sign, as himself hath not commanded. And those visible shapes had god present with them, to command, promise, and hear them, unto whom he manifested himself: which cannot be said of such Images as imitate those shapes, without flat Idolatry: and therefore the saints did well in adoring god at them or in them, as being after a special manner there present: which to do in these, is impious and Idolatrous; because it is done through the boldness and vanity of man without any commandment or promise from god. Lastly, those visible shapes continued so long, as it pleased the Lord to use them for to manifest and show himself; and therefore could they not be drawn to Idolatry; But Images and pictures, which men make to represent the manifestations of god, were neither ordained to manifest god, nor to represent or resemble those ancient manifestations of god; and therefore are they an object and an occasion of Idolatry. 5 It was lawful for the Israelites to have resemblances & figures, Cherubin, Seraphin, Palm-trees and diverse pictures in salomon's Temple. Therefore it is lawful also for Christians to have Images in their Temples. Answer. The figures & resemblances of diverse things and living creatures, as Oxen, Lions, Palm-trees, Cherubins, and such like painted in the temple of Solomon, were warranted by the word of god. But the word of god is flat against those Images, which the Papists have in their Churches. 2 The Images which were painted in salomon's temple were such, as could not easily be drawn by any man into abuse. 3. God had this cause, for which he would have those Images to be painted in the temple, that namely they should be types of spiritual things: but this cause is now taken away by Christ. THE SECOND PART OF THE SECOND COMMANDMENT. THIS part forbiddeth any worship to be given unto Images, not only that which is given thereby or referred to creatures, but that also which is referred unto god himself. Objection. 1. The honour which is given unto the sign is the honour of the thing signified: Images are a sign of God. Therefore the honour which is given unto Images is also given unto God. Ans. The honour of the sign is also the honour of the thing signified, namely when the sign is a true sign, that is, ordained by him who hath authority to ordain it, & when also that honour is given unto the sign, which the right and lawful author of it willeth to be done unto the sign. For not the will of him that honoureth, but of him that is honoured is the rule which must prescribe the due honour. Now God hath forbidden any Images to be erected unto him: and therefore Images are no true signs of god. 2 Objection. Whatsoever contumely is done unto the sign, that redoundeth on God, although the sign be not instituted by his commandment. Therefore the honour also that is given to the sign redoundeth on God, although that honour be not commanded to be given unto the sign. Answer. This reason doth not follow, because then are contrary things rightly attributed unto contraries, when the contrariety of the attributes dependeth of that, according to which the subject is opposed, & not of some other thing. So we grant that contumely against God followeth indeed the contumely against the sign, albeit the sign were not instituted by God; but not simply, in respect of the sign itself unto which that contumely was done, but in respect of his corrupt and bad will, who by showing contumely against the sign, which is thought to represent God, purposeth himself and is minded to despite with contumely and reproach God himself. For to the showing of despite and contumely against god it sufficeth if there be any intent or purpose of departing from his commandment. But if through a desire that we have to avoid Idolatry we detest Images, and other false reputed signs of god, by this contumely done unto the signs, we rather promote further & advance gods glory. But the honour of god doth not follow the honour of the sign, except both the honour and the sign be ordained by God. 3 Objection. If it be lawful to have the images of noble and renowned men, much more is it lawful to have the images of Angels and saints. Answer. 1. The lawful having of the Images of noble and worthy men, and the giving of honour unto them, must be warily and rightly understood. 2. The Images or monuments of notable men must be such, as may not be drawn into Idolatry. 3. Where the antecedent proposition is taken in this sense in which it may be grounded, the consequent also may be granted of the like monuments or the like honour. But if in the sequel or consequent that be transferred to Images and superstitious honour, which might have been granted in the antecedent being rightly understood; the consequence is to be denied in respect of that ambiguity and diversity of meanings, and in respect of the dissimilitude & unlikeness of the honour and monuments. That honour of monuments is lawful, which is a grateful and honourable memory of those, whose monuments they are; and also that, which is applied to that use which themselves would have it, and not to the worship of them, or to the worship of God by their monuments. And such lawful monuments, which cannot be drawn into Idolatry, we must not deface, through a desire of despiting or reproaching them whose monuments they are. The obedience of this second commandment consisteth, as we have seen, in the true worship of God. The vices which are repugnant unto this second commandment are, 1 idolatry, which is a false or superstitious worship of God. Idolatry is of two sorts. 1 When a false God is worshipped, that is, when in place of the true god, or besides him, that honour or worship is given to some either imaginary or existent thing, which is agreeing unto the true god only. This kind of Idolatry is especially forbidden in the first commandment; and further also, in some part, in the third commandment. 2 When men ere in the kind of worship, that is, when worship or honour is imagined to be done unto the true god by some such work, which himself hath not commanded. This kind is properly condemned in this second commandment, and is called will-worshippe or superstition. They are said to be superstitious, whosoever add human inventions to the commandments of God. 2 Hypocrisy, which is a pretending or feigning true godliness and worship of God, doing the external works commanded by god, whether moral, or ceremonial, without true faith and conversion. This vice is depainted and described in these words by the Prophet Isaias: This people come near unto me with their mouth, and honour me with their lips, but have removed their heart far from me, and their fear toward me was taught by the precepts of men. In the same words, and those that follow, and also every where throughout the whole Scripture, is hypocrisy condemned of the Lord. 3 Profaneness: which is a voluntary letting go or contempt of all religion, and of the whole worship of God both internal & external, or else of some part of divine worship. This profaneness is repugnant also to the whole worship of God in the first and second table. Now let us entreat a little more at large, of superstition. That Will-worship, whereof we before made mention, is reprehended of the Lord in many places of holy Scripture. So by Moses it is forbidden, Deut. 12.8. Ye shall not do after all these things that we do here this day: that is, every man whatsoever seemeth good in his own eyes. And in the end of the same chapter he saith, Whatsoever I command you, take heed you do it: thou shalt put nothing thereto, nor take aught therefrom. It is also reprehended by Isaias, whose words before recited are alleged by Christ himself, Matth. 15.8. for the condemning of superstition, or Wil-woorshippe. The same is condemned also by Paul, Col. 2.8. Beware lest there be any man that spoil you through Philosophy, and vain deceit, through the traditions of men, according to the rudiments of the world, and not after Christ. Objection. Such places and saiengs speak of the wicked and ungodly commandments of men, and of Mosaical and Jewish ceremonies. Answer. That this is false, which is replied, some demonstrances, which are added unto certain places, declare, which also reject those human Laws and ordinances, that command any thing in regard of divine worship, which is not commanded by God, although the same be a thing in his own kind not forbidden of God. So Christ rejecteth the jews tradition, of washing of hands, whereof he saith, Matth. 15.11. That which goeth into the mouth defileth not the man, but that which cometh out of the mouth, that defileth the man. Hither also may that be referred, which Christ speaketh. 23.25. Woe be to you, Scribes, & Pharisees, Hypocrites: for ye make clean the utter side of the cup, and of the platter; but within they are full of bribery and excess. Now that these and the like things are lawful, setting aside of an opinion of superstition in them, the Apostle in sundry places doth show. Roman. 14.6. He that observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the Lord: He that eateth, eateth to the Lord; for he giveth god thanks: and he that eateth not, eateth not to the Lord, and giveth God thanks. Again, 1. Corinth. 10.25. Whatsoever is sold in the shamble, eat ye, and ask no question for conscience sake. For the earth is the Lords, and all that therein is. Wherefore they are not simply so condemned, but only so far as they are prescribed for divine worship. In the same respect is single life also condemned, especially seeing the same is not a thing indifferent, but to those only who have the gift of continency; according as it is said of Christ, Matth. 19, 12. He that is able to receive this, let him receive it: For all men (as in the same place Christ saith) cannot receive this thing, save they to whom it is given. And this is the difference between things indifferent or of middle quality, and those things which are properly the worship of god. Which difference we must diligently observe. 1. Because when men feign other worships of god, in them they feign another will of god, which is to feign another god. 2. Because by confounding of the true worship with false worships, the true god is confounded with Idols, Rom. 14.23. which are worshipped with those worships invented by men. 3. Because whatsoever is not of faith is sin. And when any man doth a thing as thereby to worship God, his conscience not knowing whether God will be worshipped after this manner or no, he doth it not of faith, but is ignorant and doubteth whether God be pleased or displeased with his work: and therefore he presumeth to do that, albeit it may displease god: Wherefore he doth not thereby worship, but contemn god. OF TRADITIONS. Moreover that we may make that difference of divine worship, and of things indifferent, fully and wholly manifest: and answer to an objection of theirs who defend worships invented by men, with such places of Scripture, as where god willeth us to obey the commandments of men: we will note and observe that there are four sorts of those things, which men command. 1. The ordinances of god, which god will that men propose unto others to be observed: but not in their own name, but in the name of god himself, as being themselves the ministers, and messengers, not the authors thereof. So the ministers of the church propound the heavenly doctrine of god to the church: parents to their children, & Masters to their scholars: so Magistrates propound the commandments of the Decalogue unto their subects. The obedince of these commandments is and is called God's worship: because they are not human ordinances, but divine, which are necessarily to be obeyed, although no authority or commandment of any creature came thereto, yea although all creatures should command the contrary. Hither appertain many places of Scripture. As, prover. 6.20. My Son, keep thy Father's commandment, and forsake not thy Mother's instruction. 1. Thessal. 4.2. Ye know what commandments we gave you by the Lord jesus. He therefore that despiseth these, despiseth not man, but god. Matth. 23.2. The Scribes and Pharisees sit in Moses seat. Al therefore whatsoever they bid you observe, that observe and do. These and the like sayings will us to obey men as the ministers of god, in these things which belong unto the ministry, that is, which god by express commandment hath testified that he will have published and commanded by them, but they grant not authority unto any to institute new worships of god at their own pleasure, according as it is said, prover. 36. Put nothing unto his words, lest he reprove thee, and thou be found a liar. And 1. Timoth. 1. Command some that they teach none other doctrine. 2 The civil ordinances of men, which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the moral commandments of the second Table. Such are the positive Laws of magistrates, parents, masters, & of all who bear rule over others in the civil state. The obedience of these Laws, as touching the general, is the worship of God; because the general thereof is moral, and commanded by God himself, namely obedience towards magistrates, and others which bear rule in the commonwealth. But as concerning the special of the action, or as touching the circumstances, it is no divine worship; because those works are divine worship, which must necessarily be done in respect of God's commandment, although no commandment or respect of any creature were adjoined: but these, except they were commanded by the magistrates, might be done or omitted without any offence against god: but yet notwithstanding such civil ordinances of magistrates and other governors bind the consciences of men; that is, we must necessarily perform them; neither are they neglected without the displeasing of God: and therefore by reason of these commandments of Magistrates we are bound also to perform the works enjoined us by these commandments, even although we could omit them without giving any offence; if we mean to retain our obedience pure and sound. So to carry weapons or not to carry weapons; to pay a lesser or greater tribute or subsidy, is not in itself the worship of God; but the obedience which is in these and the like matters due to be rendered unto the Magistrate, is God's worship. Therefore if the Magistrate neither command nor forbid either, it is free to be either: but if he command any one thing, he sinneth whosoever doth the contrary, although he could keep it never so close, neither offend any man thereby. The reason is, because the general, namely obedience towards the Magistrate, which is god's worship, is violated. Wherefore these specials and particulars are by an accident made the worship of god, to wit, by the commandment of the Magistrate. 3 The Ecclesiastical or Ceremonial ordinances of men, which are determinations or prescriptions of circumstances necessary, or profitable for the keeping of the commandments of the first table. For they belong either to the keeping and maintaining of order and comeliness in Church-assemblies and in the Ecclesiastical administration of the ministery; or to external exercises of godliness, both public and private, or to avoid the giving of offence unto the weaker, & to bring them unto the Church and knowledge of the truth: Of which kind are, the time, place, form, & course of sermons, & prayers, & readings in the Church, likewise fasts, the manner of proceeding in election of ministers, in gathering and distributing alms, and such like, whereof god hath commanded nothing in special. The general also of these Laws, as of the civil, is moral, if they be rightly & profitably made, and therefore is it the worship of God: as it is god's worship, to hear the word of god, to pray unto god as well publicly with the company of the faithful, as privately, to bestow alms upon our poor brethren, to receive the sacraments. But the Ceremonies themselves are not only no worship of God, but neither do they bind men's consciences, neither is the observation of them necessary, except the omitting of them breed offence. So it is no worship of god, but a thing indifferent, and not binding men's conscience, to use this or that form of prayer, at this or that time, at this or that hour, in this or that place to hear the word of god, to pray, to receive the sacraments. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances, as she judgeth it to be most expedient for her common edification: but the consciences also of particular men retain this liberty, so that they may either omit these or do otherwise without any offence against god, if there arise no scandal or offence thereby among men, that is, if they do it neither of contempt, or neglect of the ministery, nor of wantonness, or ambition, or of a desire of contention & novelty, nor with the offending of weak ones. The reason is, because then laws are rightly observed, when they are observed according to the mind and purpose of the lawgiver. But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed, not in respect of her own authority or commandment, but only for the maintenance of order and comeliness, and for the avoiding of scandals and offences. Wherefore as long as comeliness or order is not violated, neither offence given, it leaveth every man's conscience free to himself. For not in respect of the Churches or ministers commandment, but in respect of the just causes of commanding, things indifferent are necessarily sometimes to be done, or to be omitted; and the conscience is hurt not by the neglect of any human commandment, as in civil matters, but by the neglect of the causes for which they are commanded. Hither belongeth the precept of Saint Paul, 1. Cor. 10.27. If any of them which believe not, call you unto a feast, and if ye will go, whatsoever is set before you eat, ask no question for conscience sake. But if any man say unto you, this is sacrificed unto idols, eat it not, because of him that showed it, and for the conscience (for the earth is the Lords, and all that therein is) And the conscience I say, not thine, but of that other: For why should my liberty be condemned of another man's conscience? For if I through God's benefit be partaker, why am I evil spoken of, for that wherefore I give thanks? Likewise, the Decree of the council of the Apostles, Acts. 15. Of things sacrificed to Jdols, of blood, and that which was strangled. Likewise, the precept given concerning women to be covered. 1. Cor. 11. Likewise, the lords day substituted by the Church in place of the Sabbath for the exercise of the ministery, etc. Reply. If the edicts of Magistrates bind men's consciences, why then do not the traditions of the Church bind them also? Answer. God gave this power and authority of making civil laws unto the Magistrate, and hath strengthened it with this band, in that he threateneth and denounceth his anger against them which break these laws: but unto the Church and to his Ministers he hath not given any such authority; but yet notwithstanding he would have these laws and constitutions to be observed, which the Ministers & the Church of their own authority command, not for any necessity that there is of obeying these laws commanded by the Church, but according to the rule of charity, that is, for a desire of avoiding offence. This answer is delivered in these places of scripture. Matth. 20.25. Ye know that the Lords of the Gentiles have domination over them, and they that are great, exercise authority over them: But it shall not be so among you; but whosoever will be great among you, let him be your servant. 1. Pet. 5.3. Not as if ye were Lords over God's heritage, but that ye may be ensamples to the flock. Colos. 2.16. Let no man condemn you in meat and drink, or in respect of an Holiedaie, or of the new Moon, or of the Sabbath days. Gal. 5.1. Stand fast in the liberty wherewith Christ hath made us free. Neither are the causes obscure or hard to come by, for which God made this difference: namely, that there might be an evident difference between the civil Magistrate, unto whom it belongeth to bear rule over his subjects, and to constrain by corporal force such as obey not; and the Ministers of the Church, unto whom no such rule and power is granted; but unto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Again, because by the breach of Ecclesiastical laws, if it be done without giving of offence, the first table of the Decalogue, for which they are to serve, is not broken: but by the breach of civil laws, albeit no offence be given thereby, the second table is broken, in as much as either some thing is taken from the common wealth, or some occasion is given of iniurying it. Neither is this reply of force; That unto the greater and worthier office greater obedience is due: And therefore the constitutions of the Ministers of the Church are no less necessarily to be kept, than the laws of the civil Magistrate. For unto the worthier greater obedience is due in those things which are properly belonging unto his office. Now the proper office of the civil Magistrate is, to make laws which are for the commandment itself to be observed: but the proper office of the ministery of the Church is, to sound forth God's commandments: And the proper office of the Church is, to ordain Ceremonial decrees, which must be kept, not for the commandment of man, but for avoiding of offences. 4 human ordinances, which are repugnant unto the ordinances of God. These God forbiddeth us to obey, whether the civil Magistrate command them, or the Church, or the Ministers of the Church. Acts. 5.29. We ought rather to obey God than Men. Matth. 15.3. Why transgress ye the commandment of god by your tradition? Having now considered these four kinds of ordinances delivered by men, it is easy to make answer unto that first objection; God commandeth us to obey the commandements of men. He doth so, first, Such as be good, that is, not repugnant unto his word. Secondly, such as he himself hath commanded by men, that worship may be given him. Thirdly, Civil ordinances which depend on the authority of men, not obeiing them for divine worship, but for conscience, sake: Fourthly, Ecclesiastical or Ceremonial ordinances, obeying them, but not respecting therein any divine worship, or conscience, (neither of which they import) but only the avoiding of offence. 2 Obie. What things the church commandeth by the instinct of the holy ghost, those are divine ordinances belonging to the worship of god. But the church decreeth good and profitable constitutions, being guided by the guiding of the holy ghost: Therefore good constitutions decreed by the church appertain to the worship of god. Answer. The general indeed of those commandments, which the church prescribeth by the instinct of the holy Ghost, appertaineth to the worship of God. This general compriseth the divine Laws of God, of not breaking charity, and of avoiding offence, of keeping order and comeliness in the church. And in respect of this general, the constitutions, which the church decreeth by the instinct and motion of the holy Ghost, are also divine, or the constitutions of God, as namely they are a part of these divine Laws, the care and keeping whereof is commended unto us by god himself in his word. But those good constitutions of the church are human, or the constitutions of men as they do in special design that which was in general by these divine Laws signified rather than expounded. Wherefore those ordinances are no worship of god, which the church adviseth, decreeth, receiveth or commandeth for the countenance of mutual charity among us, and for the preservation of order and comeliness, or for the avoiding of offences, albeit in the choosing and constituting of these she be directed by the instinct of the holy ghost. For the holy ghost declareth both unto the church; both what is profitable for the avoiding of offences, and also that those things, which are commanded for the avoiding of offences, are neither the worship of god, nor necessary to be observed, but in case of avoiding offence, and therefore that the church retaineth her liberty of deliberating of them, or of changing of them, or of omitting them, if there be no fear of offence. This doth Saint Paul manifestly declare, when as, 1. Corinth. 7. counseling them to single life, which have the gift of continency, yet he addeth further: But I speak this by permission, not by commandment. Again, This I speak for your own commodity, not to tangle you in a snare, but that ye follow that which is honest, and that ye cleave fast unto the Lord without separation. Here he affirmeth both; both that he wisheth them, that are continent, to lead a single life, that so they may the more fitly serve god; and that also he leaveth it free unto them to marry, and he speaketh both by the instinct of the holy ghost. 3 Objection. God is worshipped by those things, which are done to God's glory. The things that the Church doth decree are done to God's glory. Therefore these also are the worship of God. Answer. Those things, that are done to the glory of god, by themselves, that is, which are commanded by god, to this end, as that by these works we should declare our obedience towards him, they are the worship of god: but not those things which serve for the glory of god but by an accident, that is, which serve sometimes for the performing of those things, which are commanded by god, upon some accidental respects and causes, which if they do not concur, god yet may be honoured both of those that do them, and of those that do them not, so that they be done, or left undone, of faith, which is assured and resolveth, that the person is not reconciled unto god, and that the action, or omitting of the action doth agree with the word of god. 4 Objection. The examples of those who have worshipped God without his direct commandment, confirm that it is permitted to men to worship God with that worship which themselves ordain. Auns. The example of Samuel sacrificing in Ramoth cannot at all establish Will-worship. For as touching the sacrifices, they were the worship of god, because they were commanded by god: and as concerning the places appointed for sacrifices, they were free, when as yet there was no appointed place for the ark of the covenant. Wherefore Samuel did appoint that town for sacrifices, where he dwelled, as being most fit and commodious. Very well knew the holy Prophet that the worship of God did not consist in this circumstance of place, which was left free unto the godly before the temple was built of Solomon. Lastly as concerning the person, although the Prophets were not of Aaron's family, yet had they by reason of their extraordinary function authority to sacrifice. This also may be said as touching Elias sacrificing in the mount Carmel. Now as for Manoah who is said to sacrifice in Zorah, either he did not himself sacrifice, but delivered the sacrifice to be offered of the Angel, whom he took to be a Prophet, or he himself offered it being commanded by the Angel, and so did nothing besides the divine Law of god. In like manner is the answer easy to other examples which they heap together & bring in. Abel & Noah, Gen. 4. and 8. offer sacrifice: but not without the commandment of god, because they did it with faith, Heb. 11. But no faith can be without the word of god, Roman. 10. The Rechabites, jer. 35. refrain from wine and husbandry according to their father jonadabs' commandment, and are therefore by God commended: But jonadab meant not to institute any new worship of god, but by this civil ordinance to banish from his posterity riot and such sins and punishments as accompany riot. So also daniel's fasting, Dan. 10. & the ninevit's fasting, jon. 3. was no worship of god, but an exercise, serving for the stirring up of prayer and repentance, which were that worship of God which is in those places commended, Now in john Baptist (Matth. 3.) not his kind of living, food, and apparel, but his sobriety, and temperancy is commended, & is the worship of god. And, Hebr. 11. not the raiment made of sheeps and goats skins, neither the wandering in mountains, caves, and dens, but faith and patience in calamities is set forth and commended as the worship of god. 5 Objection. Whatsoever is done of faith, and pleaseth god, is God's worship: These works, albeit they are undertaken by men voluntarily, yet are done of faith, and please God. Therefore these works undertaken by men voluntarily, are the worship of God. Answer. This doth not suffice for the defining gods worship: for after a diverse sort is the worship or god, and indifferent actions pleasing unto god. The worship of god doth so please god, that the contrary there to displeaseth god: & therefore cannot be done of faith. But those things which are in themselves indifferent, are so liked of god, that their contraries also are not of him disliked or disallowed. THE THIRD COMMANDMENT. THOU shalt not take the name of the Lord thy God in vain, for the Lord will not hold him guiltless that taketh his name in vain. In the first and second commandment god framed our minds and hearts, now he frameth also our outward actions, and that in this & the fourth commandment. There are two parts of this third commandment. A Prohibition, and a Commination. There is prohibited the vain usage of god's name, that is, in whatsoever false, vain, or light and trifling thing, which tendeth either to the disgrace, or at leastwise not to the glory of God. The name of God signifieth, 1. The Attributes or properties of god; that is, those things, which are affirmed of god. As Gen. 32.29. Wherefore dost thou ask my name? Exod. 3.15. Thus shalt thou say unto the children of Israel, The Lord god of your fathers, the god of Abraham, the god of Isaac, and the god of Jacob hath sent me unto you: this is my name for ever, and this is my memorial unto all ages. Exod. 15.3. The Lord is a man of war, his name is jehovah. 2. It signifieth god himself: As Psal. 116.43. I will take the cup of salvation, and call upon the name of the Lord; that is, I will call upon the Lord. Psal. 5.11. They that love thy name, that is, they that love thee. Psal. 7. I will sing praise to the name of the Lord most high. Deut. 16.2. Thou shalt offer the passover unto the Lord thy god, of sheep and Bullocks in the place where the Lord shall choose to cause his name to dwell. 1. King. 5.5. I purpose to build an house unto the name of the Lord my god. 3. It signifieth the will or cammaundment of god, and that either revealed and true, or imagined and feigned by men. 1. Sam. 17.45. I come unto thee in the name of the Lord of Hosts. 4. It signifieth the worship of God, trust, invocation, praise, profession. Micah. 4.5. We will walk in the name of the Lord our god. Mat. 28.19. Baptizing them in the name of the Father, the Son, and the holy ghost. Acts. 21.13. I am ready not to be bound only, but also to die at jerusalem for the name of the Lord Jesus. To take the name of the Lord, or to name or use the name of the Lord, God verily doth not forbid; but he forbiddeth to use it falsely or vainly. The prohibition then in this commandment is, Thou shalt not take the name of god in vain: that is, thou shalt not only not forswear, but neither shalt thou make any unhonorable mention of God: as, neither against nor beside that honour which is due unto him, neither yet lightly, neither without just cause. Now as in this commandment is prohibited the abusing of gods name; so in the same contrariwise is commanded the lawful and right using of his name. The commandment then of this ordinance is, Thou shalt honourably use the name of the Lord; by which commandment he willeth that we make no mention of him but such as is honourable and worthy his divine Majesty: and as in the first commandment he requireth his internal worship to be done and given to him alone, so here he requireth his external worship, which consisteth in the true confession and magnifying of his name, to be performed of every of us both publicly, whensoever it is exacted for the illustrating & setting forth of his glory, and privately. Unto the Prohibition is annexed a Commination, whereby god might show that this part also of doctrine is one of those, the breach whereof he chief detesteth and punisheth. For seeing the praise and magnifying of god is the last and principal end for which man was created, and seeing the chief good and felicity in man is the praise and worship of god; it followeth the chief evil and misery is to despite and reproach god, and therefore that the chief and greatest punishment is due for this evil. The virtue of this Commandment consisteth in the right & honourable usage & taking of the name of God: the parts whereof are these. 1. The propagation and spreading abroad of gods true doctrine, not that propagation, which is done publicly by the ministry, and which is belonging unto the office and function of teaching in the church, and whereof mention also is made in the fourth commandment: but this propagation of true doctrine is that instituting and instructing which appertaineth to every one, because every one privately in his place, is bound to bring others to the knowledge & worship of God. Deu. 4.9. Teach them thy Sons, and thy sons Sons. Deut. 6 20. When thy Son shall ask thee in time to come saying, what mean these testimonies, and ordinances, and Laws, which the Lord our God hath commanded you? Then shalt thou say unto thy Son, we were Pharaohs bondmen in Egypt; but the Lord brought us out of Egypt with a mighty hand. Deut. 11.19. Ye shall teach them your children, speaking of them when thou sittest in thine house, & when thou walkest by the way, and when thou liest down, and when thou risest up. Luke. 22.32. When thou art converted, strengthen thy brethren. Coloss. 3.16. Let the word of Christ dwell in you plenteously in all wisdom, teaching, and admonishing your own selves in Psalms, Hymns, and spiritual Songs. 1. Thess. 5.11. Exhort one another, and edify one another. 2 The celebration, lauding, or magnifying of God, which is a commemoration and recounting of Gods works, and properties, joined with a liking and admiration of them before God and his creatures to this end, that we may signify and declare our liking or approbation, and reverence towards God, that God may excel above all things, and that so our subjection unto him may appear and be manifested. They therefore which ban and curse, sin against this commandment, because they sin against the praising and magnifying of God, when they speak impious things of God, as if he forsooth were their executioner to revenge their quarrel, and they sin against prayer and invocation, when they crave of god those things which are flat against his word. Some man will here reply; Unto whom God doth imprecate & wish evil, to them we may also wish evil. Unto this we answer: 1. All imprecations or evil-wishinges which are made absolutely without some prophecy or special revelation, are sins. 2. They must be done without private hatred and desire of revenge. 3. They must be done in respect of gods glory only, and the preservation of the true church. 4. We must not imprecate or wish evil, as it is an evil, that is, as it is the destruction of them, against whom we wish it. 3 The confession of the truth which we know concerning GOD, which is the showing of our judgement and opinion concerning god and his will certainly known out of god's word: because according as our duty bindeth us we signify and declare our mind and knowledge, for the setting forth of god's glory, & for the furthering of the salvation of others. Rom. 10.10. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. 1. Pet. 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and reverence. And hence it appeareth, that they who lead a vicious and bad life, sin against this commandment, because they sin against the confession of the truth; when as they boast themselves to be Christians, and show the contrary in their life and manners. These three parts, or virtues of the right and lawful usage of the name of god, which have been now proposed, agree in this, that they are a commemoration of the truth concerning god: again they differ in this, that the doctrine, or propagation of true doctrine tendeth to the instruction of others; The celebration of God respecteth our liking and subjection; The confession of the known truth betokeneth the certainty of our opinion and judgement. 4 The zeal of god, which is an ardent love of god, and a grief for any reproach or contempt which is done to god, and an endeavour to put away that reproach from the name of god, and to avoid sins ourselves, and to banish them from others. This zeal is required of every one, that every one according to his place and calling, and as he is in duty bound, do vindicate and maintain the glory of God. 5 Jnuocation, which is prayer, whereby we crave of the true God none other blessings, than God hath commanded us to ask of him only: which prayer and petition proceedeth from a desire in us of god's bountifulness and liberality, and is made in true conversion, and in a full persuasion of gods promises for the Mediators sake. Psal 105.1. Praise the Lord and call upon his name. Matth. 7.7. Ask and it shall be given you: seek and ye shall find: knock and it shallbe opened unto you. 1. john 5.14. This is the assurance that we have in him, that if we ask any thing according to his will, he heareth us. 6 Thanksgiving, which is to acknowledge and confess, what and how great benefits & blessings we have received of god, & unto what obedience towards god we are in respect of them bound and ready, or prepared; and that therefore we will yield unfeigned obedience unto him, to the utmost of our power. Colos 3.17. Whatsoever ye shall do, in word, or deed, do all in the name of the Lord Jesus, giving thanks to god even the father by him. 1. Thess. 5.18. In all things give thanks: for this is the will of God in Christ Jesus toward you. Psal. 107.1. Praise the Lord because he is good, for his mercy endureth for ever. 7 Right and lawful swearing, which is comprehended under Invocation, as a special under the general. The chief questions concerning an oath or swearing. 1 What an oath is. 2 By whom we are to swear. 3 Of what things we must swear. 4 Whether all oaths are to be kept. 5 Whether a christian may take a right & lawful oath. 1 WHAT AN OATH IS. AN oath is an invocating on god, whereby is desired that god, who is the viewer of the hearts, would be a witness unto him that sweareth, that he will not lie or deceive in that matter, whereof he sweareth, and that God would punish him that sweareth, if he do lie or deceive. In this definition are the other four questions also comprehended. Furthermore an oath was ordained by God, that it might be the bond of truth between men, and a testimony or record, that god is the author and defender of the truth. An oath is oftentimes understood and taken for the whole worship of God, because by whom a man sweareth, the same himself professeth to account for god. 2 By whom we must swear. WE must swear by god only. 1. Because god hath commanded us to swear by him only, as he alone is to be feared and worshipped. 2. God will have invocation to be used unto himself only: Therefore he will have us to swear also by himself only, because an oath is an invocating on god. 3. An oath doth give and ascribe unto him, by whom we swear, the inspection and viewing of men's hearts, the hearing of them, and infinite wisdom and knowledge. But God only is the viewer of our hearts. john. 2.25. He knew what was in man. 4. By whom we swear, unto him we give and ascribe the executing of punishment, and omnipotency, as whereby he must maintain the truth, and punish him that lieth: But God alone is omnipotent and executor of punishment. Matth. 10.28. Fear ye not them which kill the body, but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell. Wherefore we may not swear by any but only by God, and therefore such oaths as are sworn by saints are idolatrous, and forbidden of God. Objection. But Joseph swore by the life of Pharaoh: Therefore it is lawful to swear also by men or creatures. Answer. Some grant that he sinned in so doing, namely that he erred following the custom of the gentiles, who were wont to swear by Kings, that thereby he might keep close from his brethren who he was: but we may make answer otherwise also; namely, that it was not properly an oath, but only an asseveration made for to show the evidence of the thing, comparing it with a thing which was certain and evident; so that the tenure and meaning of such asseverations is, that those things which are avouched are as certain, as that man certainly liveth whom he that sweareth, nameth, as being known and yet living; or so certain, as he that sweareth certainly wisheth that man to live, whom he nameth. So also shall the meaning of joseph's asseveration be, as Pharaoh liveth, that is, as truly as Pharaoh liveth, or is in safety, or as truly as I wish him to live, and to be in safety, so truly say I these things. The same sense and meaning is to be rendered of the like. 3 Of what things we are to swear. WE must swear, 1. Of such things as are true, because he that sweareth of things that are false, maketh God witness of a lie. 2. Of things that are certain: for he that sweareth of uncertain things, sweareth with an evil conscience, and with a contempt of God, when as he dareth to make God a witness of that thing which he knoweth not, whether it be a truth, or a lie: and he that so sweareth, it is all one to him whether he make God witness of a lie, or of a truth; and withal he desireth that either God will bear witness unto a lie, or if he will not be accounted the witness of a lie, that then he will punish him that sweareth. 3. Of lawful things: for he that sweareth of unlawful things, maketh God both a favourer and an approver of that which he hath forbidden in his law, and so he maketh God contrary unto himself; because he desireth god to punish him, if he do that which god commandeth: and furthermore, either he hath a purpose to do against god's commandment; or if he swear not in earnest, he allegeth god for a witness of a lie. Whatsoever things we ought not to do, god forbidding them, the same neither aught any man also to swear. 4. Of possible things: because he that sweareth of unpossible things, either is mad, or sweareth hypocritically, and so sweareth of a lie: namely, he sweareth that he will do that, which neither he will do, neither shall at all be done. 5. Of things weighty, necessary, profitable, worthy of such and so great a confirmation, and which require that confirmation by oath, for the glory of god, and safety of our neighbour. Because he that sweareth lightly, showeth no reverence that he hath of god, and he that doth easily swear, doth easily also forswear. But the principal and chief cause of an oath ought to be the glory of god first, and then the safety and welfare as well private, as public, of our neighbours. Objection. Things to come are uncertain: therefore we must not swear of things to come. Answer. We must not indeed swear of the event, as which is not at all in our power; but of our own present will of doing, either now, or hereafter, that which is just and lawful, and of the present and future binding of ourselves to do it; whereof every, man may and aught to be certain. And so swore Abraham, Isaac, Abimelech, David, jonathas, Booz, and others, binding themselves to a future performance of certain duties. 4 Whether all oaths are to be kept. OATHS conceived or made rightly of things lawful, true, certain, weighty, and possible, are to be kept. For if once thou hast acknowledged and testified thyself to be justly bound to keep thy promise, and hast called god to record hereof, when as afterwards thou wittingly and willingly breakest thine oath, thou dost violate and break a just bond, and dost either accuse god, the witness and maintainer of this bond, of vanity and lightness, or provoke him to punish thee. Psal. 15.4.5. He that sweareth to his own hindrance and changeth not, shall never be moved. Numb. 30.3. Whosoever voweth a vow unto the Lord, or sweareth an oath to bind himself by bond, he shall not break his promise, but shall do according to all that proceedeth out of his mouth. But oaths that are male of unlawful things, either by an error, or by ignorance, or through infirmity, or against the conscience, it is sin to keep them. And therefore such oaths are to be retracted and recalled, lest we add thereby sins unto sins. For he that keepeth an oath made of unlawful things, heapeth sin upon sin, both in that he swore, and so hath a will to sin, and also in that he endeavoureth to do that which he swore, and so confirmeth that will of sinning by an oath. For what things GOD forbiddeth, those things he will not have men either sworn or vnsworne to perform: and what he forbiddeth us to will, or promise, or swear, so much the more doth he forbid us to do the same, how much the more grievous a thing it is to do them, than to will or promise them. They therefore who keep that which they have ill sworn, heap sin unto sin; as did Herod putting john Baptist to death by pretence of keeping his oath: and likewise such as keep monastical vows, whereby they have sworn Idolatry, and impious single living. Neither is this argument of any force: An oath is necessarily to be kept, but they have sworn these things: therefore they must needs keep them. For the Mayor is true of a lawful oath. But an oath, which is made of a thing forbidden by god, is not to be kept: because it is not a lawful oath; which also is amended and corrected by repenting thereof, and by desisting from an evil purpose, not by persisting therein, or by performing it: according as it is said, Eph. 4.28. Let him that stole, steal no more; and according to the example and doctrine of David, 1. Sam. 25. who sweareth that he will destroy Nabal together with his family, Saying: So and more also do God unto the enemies of David; for surely I will not leave of all that he hath, by the dawning of the day, any that pisseth against the wall: But after he had heard Abigail speak, he giveth thanks to god, that the executing and fulfilling of his oath was hindered by her, and confirmeth by a new oath, that this is god's blessing and benefit, saying: Blessed be the Lord God of jsrael which sent thee this day to meet me; and blessed be thy counsels, and blessed be thou, which hast kept me this day from coming to shed blood, and that mine hand hath not saved me. For indeed, as the Lord God of Israel liveth, who hath kept me back from hurting thee &c. Objection. 1. He that sweareth to do a thing, which is in his power to do, and yet doth it not, maketh God witness of a lie. Answer. He that sweareth indeed aught that is lawful and is in his power, and doth it not, maketh god witness of a lie: but if it be an evil thing which he sweareth, the recalling thereof is better than the keeping. Objection 2. The oath of peace which was made to the Gibeonites, john. 9 was against the commandment of God. It is lawful therefore to keep an oath made of things unlawful. Answer. 1. They were not excluded from peace if any of those Nations, which God hath commanded to be destroyed, did ask peace of the Israelites, and did embrace their religion. Now the Gibeonites desire peace, and are adjudged to serve the tabernacle for woodcleavers and drawers of water perpetually. Therefore the peace which was promised them, albeit it was obtained by fraud and guile, yet was it not repugnant to God's commandment. 2. The Israelites do not therefore keep this oath, as that they were bound thereby, because they swore it being deceived, and thinking the Gibeonites to have been of another country: but first for avoiding of offence, whereby the name of God might be disgraced among the Heathen, if the jews had not kept their oath. and then, because it was lawful and just to save them, which desired peace, and embraced their religion, although no oath had been made at all. Out of those things which have been spoken concerning the keeping of lawful oaths, answer is made unto this question, Whether oaths extorted from men against their wills are to be kept. Extorted oaths are to be kept, if they contain nothing in them that is unlawful, or if they have the forealleaged conditions, although they be unprofitable and hurtful to us. But unto wicked oaths no man ought to be forced: neither verily should wicked oaths be extorted by any tortures from us, but we must choose to die rather. But if any wicked and impious oaths be made, through fear or infirmity, against our conscience, those do not bind, and are to be recalled; because what is impious to be done, that is impious to be sworn; neither is one sin to be heaped on another. Now extorted oaths, that are not impious, which are made of things lawful and possible, though hurtful and hard, are doubtless to be kept, because thou art bound by God's Law to choose the lesser evil. If it be just to do, which thou through constraint hast promised, it is just also for thee to promise by oath to do it. For what we may lawfully do, the same also we may lawfully promise by an oath to do. As, if a man falling into the hands of a thief, should be required by the thief to give a piece of money for the redeeming of his life; verily he not only may, but also ought, if he be able, to perform that which the thief requireth. And if this be lawfully performed unto a thief, it is lawfully also performed unto him by an oath. Likewise, it is lawful also to promise by oath silence unto the thief, and such an oath made for the keeping of silence promised unto the thief, both may, and aught to be kept. Objection. That which is hurtful unto the common wealth, is not to be promised, or if it have been promised, it is not to be kept: Such silence promised unto the thief is hurtful to the common wealth: therefore it is not to be promised, or if it have been promised, it is not to be kept. Answer. 1. That which is hurtful to the common wealth is not to be promised, that is, if we may do it without the hazard and danger of our life; And further, if at that instant, when a man is in such danger of his life, he be not rather to provide for his own safety, than to reveal such a thing. 2. It is rather profitable than hurtful unto the common wealth to promise silence unto the thief, and to keep promise. For he, which hath promised silence by oath unto the thief, is by this means saved. Moreover if he should not promise by oath silence unto the thief threatening him death, he should thereby neither profit the common wealth, nor himself. Wherefore to promise silence by oath unto the thief, & to keep it, seeing it is the lesser evil, is of the two rather to be chosen. 3 Whether a Christian may take a right and lawful oath. THat a Christian may take an oath, besides that it is necessarily gathered out of that, which hath been already spoken of an oath, Exod. 22.12. Heb. 6.16. it is also confirmed by diverse reasons. The first reason is drawn from the end of an oath. For an oath is a confirmation of faith, and truth, a deciding of debates, a bond of civil order, and giveth and ascribeth the praise and maintenance of the truth to God. Wherefore an oath is lawful and necessary for christians, because the confirming of faith and truth, and the deciding of debates is profitable, lawful, and necessary for all, and glorious unto God. The second reason is drawn from the definition or nature of an oath; because an oath is a testification of the truth, and an invocation of God, whereby we desire of God such things as are agreeable unto his nature and will manifested in his word, to wit, that he will bear record unto the truth. But this invocation of God is lawful: therefore an oath is lawful. Invocation is the worship of God: Therefore an oath also must necessarily be judged to be the worship of God. The third reason is drawn from god's commandment, Deut. 6.13. and 10.20. Thou shalt fear the Lord thy GOD, and serve him, and shalt swear by his name. Isai. 65.16. He that sweareth in the earth, shall swear by the true God. jer. 12.16. And if they will learn the ways of my people, to swear by my name, The Lord liveth. Hither are referred especially * Isai. 45.23. & 48.1. Psal 63.10. jere. 42. Gen. 21.23. etc. those places of Scripture, where an oath is taken for the true worship of God. The fourth is drawn from the examples and practice of the Saints, whose oaths are in Scripture approved. Neither only the example of the godly patriarchs and Apostles, prove that the godly may take a just and lawful oath: but the Apostles also by their example confirm the same, and especially Saint Paul, who in many places proveth those things which he uttereth to be most true, by interposing of an oath. As when, besides many other places, he saith, Roman. 9.1. I say the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost. Roman. 19 For God is my witness whom I serve in my spirit, in the Gospel of his Son, that etc. 2. Cor. 1.23. I call God for a record upon my soul, that is, I call God upon my head, or with the danger of my life, as a revenger revenging this injury, if I lie. Phil. 1.8. For God is my record, how I long after you all. 1. Thes. 2.10. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you. These and the like examples do sufficiently show, that it is granted doubtless unto Christians to take a just oath in lawful matters. Wherefore all those places of Scripture, which seem to forbid oaths, forbid rash oaths, or such as have not those lawful causes and conditions of an oath: Which also is apparent by comparing the places of the old and new testament, and by the end and drift of Christ, who went about to free the law from the corruptions of the Pharisees. Whereupon in S. Matthew. cap. 5. rash and unnecessary oaths are forbidden: and this to be so, is manifest both by conference of other places, and also by the purpose and scope of Christ, who (as it was said) freeing the true meaning and sentence of the law from the corruptions of the Pharisees, showeth that by the third commandment are condemned all oaths, superfluous, and unnecessary: and in them not only those that are direct oaths, in which the name itself of God is expressed, but also indirect or obliqne oaths, in which the name of God is understood being dissembled and cloaked by uttering in place thereof the names of creatures. And so he taxeth the hypocrisy of the pharisees, who did exercise those indirect or obliqne forms of swearing, as if they did not seem by rash swearing to profane the name of God, if they expressed not the name of god in their oath; and as if they were not perjured and forsworn, if when they expressed not the name of God in their oath, they afterwards break their faith & oath given in that indirect form of swearing. But Christ showeth, that even then also the name of GOD is sworn by, when heaven and earth is named, because there is no part of the world, wherein God hath not engraven a mark of his glory. And when men swear by heaven and earth, in the sight and hearing of the framer of them both, the religion of the oath is not in the creatures by whom they swear, but God himself only is called to record, and for a witness, by the citing of these symbols and badges of his glory. Neither doth God stick in the words; but in the sentence and meaning rather, than in the signs and symbols doth the honour or dishonour of God's name consist: like as Christ also teacheth the same in express words, Matth. 23. which words are to be inferred with this place which now we have expounded. Objection. But Christ saith, swear not at all. Ans. That, At all, is referred to the divers forms of swearing, not to the very word of swearing itself: as if they should say, swear not falsely or rashly at all, to wit, neither directly, nor indirectly. For he that sweareth by the Temple, by Heaven, by Earth, affirmeth those things which he avoucheth, to be as true, as the temple is truly God's house, heaven God's seat, and earth his footstool. And this is all one, as if he should swear by the life of god. For he provoketh God to defend and maintain his honour, in punishing him that sweareth, if he deceive and speak falsely. Objection. The taking of an oath belongeth only to a public oath, not to a private oath. Answer. 1. This is a false restraint, because those things which the Scripture delivereth concerning an oath, are not restrained to a public oath only, yea a great part of them prove and convince, that a right & just oath is no less allowable in Christians privately, than publicly, as by the very testimonies themselves of sacred Scripture is sufficiently declared. 2. The examples of holy men, affirming the truth by private oath, and giving their faith privately unto others, do likewise manifestly declare that a private oath also being rightly made and conceived is allowable in Christians. 3 The same is proved also, by the end of an oath: for the end thereof is the confirming of faith and truth, and the deciding of debates belongeth privately also to all Christians, and therefore so doth an oath itself also, whereby we confirm & establish faith and truth. Unto the parts of the obedience of this commandment are opposed those sins, whereby either the right taking and using of God's name is omitted, or the ill and vain using and taking thereof committed. Unto the propagation of the doctrine concerning God is opposed, an omission or neglect of occasions and ability to instruct others, and to bring them unto the knowledge of the truth, especially our children, or others, who are committed unto our trust and charge. Hither belongeth Christ's parable of the Servants employing their Masters talents in traffic, Matth. 25. Unto this is also opposed A loathing or shunning of such talk & speech as is had of God and divine matters. Ps. 119. I will delight in thy statutes, & will not forget thy words. And in the same Psalm: Salvation is far from the wicked, because they seek not after thy Laws. Unto this also are opposed the corruptions of religion and of heavenly doctrine, whereby some false thing is avouched or spread abroad concerning God, and his will or works. jerem. 14. The Prophet's prophecy lies in my name. By sword and famine shall those Prophets be consumed. Unto the celebration or magnifying of God are repugnant 1. Contempt of God, & the omitting of his praise. 2. Contumely against god, or blasphemy, which is to speak of god such things as are contrary to his nature, properties, and will, either of ignorance, or through an hatred of the truth, and of God himself. Now the Scripture distinguisheth the blasphemy against God, that is, whatsoever is spoken contumeliously or reproachfully against God, either of ignorance, or against the conscience, (As, 1. Timot. 1.13. When I before was a blasphemer, and a persecuter, and an oppresser: but I was received to mercy: for I did it ignorantly through unbelief) from the blesphemie against the holy Ghost, which is, against their conscience to strive against the known truth of god, whereof their minds are convicted by the testimony of the holy Ghost: which sin who commit are punished by God with a blindness, so that they never repent, nor obtain remission. Matth. 12.31. Every sin and blasphemy shall be forgiven unto men: but the blasphemy against the holy Ghost shall not be forgiven unto men. Whence it appeareth, seeing Paul saith he was a blasphemer, and yet obtained pardon; and seeing likewise christ affirmeth that some blasphemy is forgiven, and some is not forgiven: that the name of blasphemy is taken in divers senses. Unto the confession of the truth is repugnant first, The denial of the truth for fear of hatred, or persecution, or ignominy. This denial is of two sorts: The first is, an universal and general defection from true religion, which is to cast away the profession of the truth, either certainly or doubtfully known and received, with a certain and purposed advise, and with the whole hearts desire of resisting God, and without any grief or remorse of flying and shunning this casting away of the truth, and without any purpose of obeying God in applying unto himself the promise of grace and in showing repentance. This denial is proper to reprobates and hypocrites. Whereof is spoken Matt. 13. and Luk. 8. and 1. Joh. 2. And this defection, if it be done against the truth certainly known, is sin against the holy Ghost, whereof none repent. The other denial is special and particular, which is the denial of weaklings, & is committed either through error not voluntary, neither purposed, or through fear of affliction, when as notwithstanding there remaineth still in the hart an inclination and grief detesting that weakness, and denial, and some purpose also to struggle out of it, and to obey God, by applying unto himself the promise of grace, and by giving himself unto repentance. Into this denial may the elect and regenerate fall, but they get out of it again, and return unto the confession of the truth in this life, as it is showed and exemplied in Peter, Matth. 26. secondly, Unto confession is also opposed dissimulation, or dissembling and hiding of the truth, when as God's glory and our neighbour's safety requireth a confession of the truth: which then requireth it, when false opinions concerning God, and his will, or word, or concerning the church, seem to be confirmed and strengthened by our silence in the minds of men: or when those things remain secret and hidden which God will have known and manifest for the maintenance of his glory against the reproaches of the wicked, for the convincing of the obstinate, and for the instructing of those which are desirous to learn: or lastly, when our silence maketh us suspected to be approvers and abetters of the wicked. Thirdly unto the right and lawful confession of truth, is opposed an unseasonable and untimely confession, that is, whereby without any advancing of God's glory, and without the furtherance of any one's safety, and without any necessity of discharging his calling or duty, there is stirred up either a derision and evil entertainment of the truth, or the fierceness and cruelty of the enemies against the godly. Such a confession, whereas it doth rather darken than set forth the glory of God, & rather hindereth than furthereth the safety of the Church, swerveth plainly from the scope and end of true and lawful confession, and therefore is not a right using but an abusing of God's name. Therefore Christ forbiddeth it, Mat. 7. Give not that which is holy to dogs. And Paul, Tit. 3.10. Reject him that is an heretic, after once or twice admonition, knowing that he that is such is perverted, and sinneth being damned of his own self. Neither doth that cross this, which is said, 1. Pet. 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you, with meekness and reverence. For Peter willeth us to be always in a readiness or furnished to make answer concerning the sum and grounds of Christian doctrine: yet so, as that it is not necessary to utter and expound all unto every one, but unto all those, which require a reason and an account of our faith, thereby either to learn it, or to know it. But whom we see once to scoff at the true doctrine which hath been expounded & confirmed unto them, if they again require a reason and account of our faith, we are not to make further answer. For so Christ himself after he had sufficiently confessed and confirmed his doctrine by testimonies, answereth nothing unto the Highpriest and Pilate touching the false witnesses, and, Luke 22. himself rendereth this reason of his silence: If I shall tell you, you will not believe me. Another reason is given by Isaiah cap. 53. He was oppressed and was afflicted, & did not open his mouth, that is, because Christ knew he was now to suffer according to his father's will, after his cause was sufficiently defended, he is not careful of delivering his person from injuries, contumelies and punishments. For he knew that this obedience did tend to his father's glory. But contrariwise, when the Highpriest adjureth him, he confesseth himself to be Christ, because than his silence would have given suspicion of contempt of the name of god, whereby he was adjured Objection. We do not perceive who are swine and dogs: wherefore we are to render a reason of our faith to all without putting any difference. Answer. Christ doth not call all wicked men swine or dogs, but those only, who contemn and make a mock of the doctrine confirmed, which they have heard and which hath been expounded unto them. 2. Christ willeth not us to judge of dogs and swine by the secrets of their hearts, but by their present words and deeds. If again it be replied, In matters of difficulty, and such as are hard to be judged, except there be delivered some certain and exact rule how to judge and deal, men's consciences are left wavering and in doubt. 1. But if also we are to judge of the outward show of swine and dogs, it is hard to pronounce, who are to be accounted for swine and dogs; Therefore men's consciences are left in doubt, unto whom, and when confession must be made: The Minor is false. For Christ will have none to be counted for dogs and swine, but such as show manifest stubborns and obstinacy in their words and deeds, of whom it is no hard thing to judge out of the word of God. And further the holy Ghost is promised unto all that ask him, by whom their judgements and actions may be directed, that they er not. And lastly, seeing in this life we attain not unto the perfection of God's Law, neither in other things, neither in this point; they who join the desire of God's direction with an earnest care of God's glory, and love of their neighbour, may and aught to be certain & assured, either that their counsels are so ruled by the holy Ghost, that they err not, or, if they er, that yet their error is pardoned & forgiven them. And this certainty sufficeth for the retaining of a good conscience. If lastly it be objected, That tyrants and many Magistrates which persecute the church are swine and dogs, And therefore we according to Christ's commandment are not to make answer unto them if they demand our religion: we answer that this reason is a fallacy of the accident. For if the Magistrates demand our religion, or any other by their commission and in their name, we are necessarily to make answer of our confession unto them, both in respect of their office, whereunto we own obedience, & also in respect of gods glory; according as it is said of Christ, Mark 8.38. Whosoever shallbe ashamed of me, and of my words among this adulterous and sinful generation, of him shall the Son of man be ashamed also, when he cometh in the glory of his Father with the holy Angels. And Mat. 10. & Luk. 12. When they shall bring you unto the Synagogs', and unto the rulers, and Princes, take no thought how or what thing ye shall answer, or what ye shall speak. For the holy Ghost shall teach you in the same hour, what ye ought to say. fourthly, unto lawful confession is opposed the abusing of christian liberty, or giving of offence in things indifferent, which is, by the using of things indifferent, to confirm errors in the minds of the adversaries, or in their minds that are weak, or to alienate them from true religion, or by our example to provoke them to an imitation accompanied with an evil conscience, Rom. 14.15. If thy brother be grieved for the meat, now walkest thou not charitably; destroy not him with thy meat for whom Christ died. 21. Cor. 8.9. Take heed least by any means this power of yours be an occasion of falling to them that are weak. And, Acts. 24. Paul maketh a vow, that he might free himself from the suspicion of revolting from Moses. Fiftly, unto true confession are opposed all scandals and offences given in manners, when as namely they which profess true religion, lead a lewd and wicked life. For thereby they give occasion unto the adversaries & those that are weak, to judge and speak ill of that religion, whose followers they see to live ill: and therefore this is reputed and numbered among the chief contumelies and abuses of God's name. Rom. 2.24. The name of God is blasphemed among the Gentiles through you. Psal. 50.16. Unto the wicked said god, What hast thou to do, to declare mine ordinances, that thou shouldest take my covenant in thy mouth? 2. Tim. 3.5. Having a show of godliness, but have denied the power thereof. Unto zeal for the glory of God is opposed, 1 In the defect, Cowardness, or lithernesse in maintaining God's glory, which is, either not to be strooken with a grief when god is reproached, and so neglect gods glory; or not to have and show in words and deeds a desire to hinder, according to his place & calling, the reproaching of god's name, or to feign and pretend zeal for gods glory. They run into this vice, who forbid not rash oaths and blasphemies, because they are not led with a zeal for the glory of God, whereby they should be moved to reprove and forbid (yet so, as it be according to their degrees and callings) that which God reproveth and forbiddeth. 2. In the excess is opposed, an erring and ignorant zeal, or a zeal of error which Paul, Rom. 10. calleth a zeal not according to knowledge, which is to be displeased with words and deeds, whereby God's glory is falsely thought to be impaired. Now this is done when as either we take that to be the glory of God, and endeavour to defend it, which is not the glory of God, neither aught to be defended: or when we take that to be an impairing or defacing of god's glory, and labour to repel it, which is no impairing of gods glory, neither aught by any means to be repelled: and again, when either god's glory is otherwise defended, than it ought to be defended, or the impairing of gods glory is prevented and repelled otherwise then it ought to be repelled. Unto giving of thanks is opposed, 1. The omitting of thanksgiving or ingratitude, which doth either never or seldom times think of and magnify God's benefits, or if he think of them, he doth it coldly. 2. Hypocritical thankfulness, whereby we dissemble the greatness of God's benefits, neither esteem them to be so great, as they indeed are. 3. A denial, or extenuating and lessening of gods benefits, or to make himself, and others authors thereof. 1. Corinth. 4.7. What hast thou that thou hast not received? If thou hast received it, why gloriest thou, as though thou hadst not received it? 4. The neglect of God's gifts, when as they are employed not to god's glory, but unto abuses and the reproach of God. Unto right and lawful swearing is opposed, 1. The refusing of a lawful oath, when one avoideth to take an oath, which tendeth to god's glory and to the safety of his neighbour. 2. Forswearing, when wittingly and willingly a man deceiveth by an oath either in bearing witness, or in promise made concerning his own will and purpose. 3. An idolatrous oath, which is taken by another, besides the true God. 4. An oath made of an unlawful thing: as was Herodes, to perform whatsoever Herodias daughter should ask. 5. A rash oath, made of a lightness, that is, without any necessity, or upon no great cause. Hither belong those places which forbidden swearing Mat. 5. and 23. and james. 5. Unto invocation is opposed first, a neglect or omitting of invocation, which is required as being the fountain of all ungodliness. This is, neither to crave of God, nor to wish for benefits & blessings necessary for us. Ps. 14. They call not upon the Lord. Hither belong those places which forbidden us to give over or be weary of praying, if we have not help at the same time, and after the same manner, which we would, as Luk. 18. The parable of the widow & the wicked judge. Rom. 12. Continuing in prayer. 1. Thes. 5.17. Pray continually. Secondly, unto vocation is opposed all unlawful invocation, that is, wherein is wanting some necessary circumstance of those, which are required to the lawful and true invocation of God. The chief kinds of this unlawful invocation are, idle babbling and vain repetitions, and praying unto God for such things, as are repugnant unto his will and Law. Thirdly, Liplabour, or prayers made without any true motion of the heart, without a desire of God's bountifulness, only in words, or outward motion of the body, or without a submitting of our will unto God's will, without true repentance, without faith believing to be heard, without the knowledge of gods promises, without confidence and trust in the Mediator only, and without acknowledgement of our own weakness & infirmity. Fourthly, Jdolatrous invocation, which either is directed unto false Gods, or creatures, or tieth Gods hearing of us and his presence to a certain place or thing, that is, without the commandment or promise of God. For as in the first commandment God forbiddeth that honour which is due unto him alone, to be translated unto others; and in the second commandment forbiddeth any other worship of his name and Godhead to be used, besides that which himself ordained: So in this third commandment he forbiddeth the profession of both (namely both of the worshipping of any other besides the true God, and of any other worship, besides the true worship of God) and therefore condemneth all such adoration and worship. For invocation ascribeth unto him, unto whom it is made, infinite wisdom, and power, as who in all places and at all times understandeth, and heareth even the secret groans of them that call and invocate on his name, and is able to help and preserve all, even beside and against the order of second causes, and to give them those good things, which can be given only of him who is the Almighty creator, governor, & Lord of all things. Wherefore idolatrous and vain is the invocation of Pagans, Turks, jews, and of all who imagine and make unto themselves another God, besides him which hath manifested himself in his word by Prophets and Apostles, through the sending of his Son, and his holy spirit: likewise idolatrous is their invocation that invocate on Angels or on the Saints departed: because they attribute and give unto them the honour which is due to God alone. Matth. 4. Thou shalt worship the Lord thy God, and him only shalt thou serve. revel. 19.10. I fell before the Angel's feet to worship him: but he said unto me, See thou do it not: I am thy fellow servant, and one of thy brethren, which have the testimony of jesus. Worship God. So, Acts 14. Paul and Barnabas refuse divine honours to be done unto them by the men of Lystra. The objections of the Papists which use invocation and prayer, unto the Saints departed. 1 Unto God only is due 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, adoration, which giveth unto God an universal and general power, providence and dominion: but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, veneration and honour, is due unto Saints, wherewith we venerate and worship the Saints for their holiness and merits. Answer. This is but a frivolous shifting. For we detract not, neither take away from saints, either living, or departed, such honour and worship, as is an agnising and celebrating of that faith, holiness, and gifts, which God hath bestowed on them; and an obeying of that doctrine which they have delivered unto us from God; and an imitating and following of their life and godliness. But this honour, that they understand and hear in every place and time the groans, thoughts and wishes or desires of them that invocate, and relieve their necessities, is due unto God only; and likewise, that through their intercession and merits is given unto us remission of sins, eternal life, and other blessings from God, this honour is due unto Christ only; and therefore cannot be translated unto Saints without manifest sacrilege and idolatry, whether it be called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or by any other name whatsoever. 2 Whom god honoureth, the same must we also honour. God honoureth the Saints. Therefore we also must honour them. Answer. We grant this concerning that honour, which god giveth unto the Saints: for therein invocation is not comprehended, as being an honour due unto God alone, who saith, Jsai. 42.8. That he will not give his glory to another. 3 God heareth us by his own power and virtue; the Saints hear us by grace, or by the virtue of God. Answer. God doth not communicate these properties unto others, whereby he will be discerned from others. 2. Chro. 6.30. Thou only knowest the hearts of the children of men. And Acts 1. and 15. It is ascribed unto God, as proper unto him, to be the searcher and beholder of hearts. 4 The Saints have by the grace of God wrought miracles, whereby also God is discerned from creatures. Therefore God hath communicated some of his prerogatives and properties unto the Saints, and by consequent the knowledge of the thoughts and affections of all that pray unto them. Answer. This reason is doubly faulty. First, the consequence is not of force from a general particularly, put unto a certain special. Wherefore it followeth not, that God hath communicated with his Saints a knowledge of hearts universally, or of the hearts of all that make invocation, albeit it were true (which yet we grant not to be true) that he did communicate some of his prerogatives or essential properties with the Saints: except it may be proved by certain testimony of Scripture, that amongst those some communicated prerogatives this is also contained. But the contrary hereof hath been already proved. Secondly, the proof of the Antecedent drawn from the example of miracles, is of no force. For there is not any power of working miracles transfused by god into the Saints, neither do the Saints work these by their own virtue, or by any virtue communicated unto them by God, but are only ministers of the external works, that is, of foretellinges, or tokens, which when the Saints do, god doth manifest unto them, that he will by his own virtue, not transfused into them, nor by the like virtue created in them, but by his own proper virtue being and remaining in himself alone, work those wonderful works and proper unto an omnipotent nature; and if we speak truly and properly, he it is alone that worketh them. The Saints are said to work them, by a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 figure of speech, as being the ministers of the outward work, which god addeth unto the working of the miracle as a sign of his presence, power; and wil Wherefore it doth not hereof follow, that either the infinite wisdom and universal knowledge of hearts, or other essential properties & prerogatives of god are communicated with the Saints. 5 Ahijah knew the thoughts of Jeroboams' wife, 1. King. 14. Eliseus knew the thoughts of the King of Syria, 2. King. 6. Peter knew the cousinage and fraud of Ananias and Sapphyra, Acts. 5. Therefore God hath communicated the knowledge of minds and hearts unto saints. Answer. A few extraordinary examples make not a general rule. They knew these things by the gift of prophecy, wherewith they were endued by reason of their office and calling, which they had and bore for the edifying of the Church: neither yet did they know always, neither the thoughts of all, neither by any power within them to behold hearts and minds, but through a divine revelation from god they knew only at such a time, and such things, as was requisite for the profit and utility of the church to be revealed unto them. But hereof it doth not follow, that the Saints departed also are endued with the gift of Prophecy; because there is no need thereof in the life to come, and they bear no longer that office, which they bore in this life: neither doth it follow, that they behold the minds and hearts of men, or understand from god the thoughts, affections and necessities of all men. 6 Christ saith, Luk. 15.10. That the Angels of God rejoice for one sinner that converteth. Therefore the Angels behold the hearts of men. The same is likewise proved of the Angels out of Daniel, cap. 9 and 10. Therefore the Angels being in heaven, behold repentance in men's hearts which are on earth. Answer. A cause is ill gathered and concluded of an effect, when that effect may come of other causes. For it is not necessary that Angels should know those things by the beholding of men's hearts, which they may know either by effects, or by signs & tokens, or by divine testimony & revelation. For it agreeth not to the Angels only, but unto all the godly also on earth, to rejoice for the conversion of one sinner; neither yet do they behold the hearts of men. 7 The soul of the rich glutton saw from hell Abraham and Lazarus being in heaven, implored Abraham's help, and knew the state of his brethren in this life; and Abraham's soul likewise did hear and see the soul of the rich man. Therefore the souls of the Saints in heaven see and hear the state and prayers of them that converse here on earth. Ans. First, they do amiss to take that properly, which Christ spoke allegorically and by way of parable, in translating his speech from corporal things, unto spiritual things, not thereby to show that these are like unto them, but by applying his speech as might best fit our capacity, to advertise us of the state of the godly and wicked after this life. For souls have not either bosoms wherein to receive one another, or eyes to lift up, or tongues to be dried with thirst, or fingers to dip into water, neither do they use any mutual parley or conference from hell and heaven. Christ's purpose therefore is by these figures of words to express the thoughts, affections, torments, & state of the wicked abiding in pains after this life. Moreover, were it so, that these things had been in such wise done, as they are reported, (against which yet the very words themselves are) yet could nought be hence proved for the beholding of minds, neither yet for the knowledge of all external things. For neither Abraham, nor the glutton is said to have understood the secret thoughts and cogitations of each other, but to have knowledge of them by speech. And Stephen also being on earth saw Christ being in heaven; and Paul heard Christ speaking from heaven; neither yet do all the Saints see or hear, what is done in heaven, neither did Stephen and Paul see or hear these things at all times. 8 Christ according to his humanity maketh request unto the Father for us all, and therefore according to his humanity he knoweth the desire & necessities of them that call upon him in all places & at all times. Wherefore the saints also have communicated unto them from God the beholding of hearts, & the hearing of prayers. Ans. The example is unlike. For the human understanding and mind of Christ understandeth and knoweth, and his bodily ears and eyes also hear and see all things, whatsoever according to his human nature he should or would behold either with his mind or with his outward senses, by reason of his godhead, which showeth them unto his humanity united thereunto, or also giveth unto his senses a virtue and force of perceiving of things which are farthest distant. Neither yet is the force or wisdom of his human nature infinite, as is the power and wisdom of the Godhead, neither doth he know by any transfused virtue into him the thoughts of minds and hearts. For of the measure of knowledge convenient for his manhood it is said, Mar. 13.32. Of that day and hour knoweth no man, no, not the Angels, which are in heaven, neither the Son himself, save the Father. Of the revealing of the secrets of men unto him by his divinity, it is said, Mar. 2.8. When Jesus perceived in his spirit, that thus they thought with themselves, etc. But now, that all things are revealed unto Angels and Saints, which are revealed unto the human understanding of Christ by his Godhead, they will never be able to prove out of the Scripture. For Christ's human nature doth excel and surpass in wisdom all Angels and men, both in respect of the personal union thereof, because it is united to his Godhead, and also by reason of his Mediatorship, which office his humanity beareth & executeth together with his divinity; yet so, that there is still kept in the administration thereof the difference of both natures. Wherefore this example of Christ doth not prove that the Saints know all things, either by beholding the things themselves, or by divine revelation from God. 9 In the divine essence shine all the images and forms of things. But the Angels and Saints departed behold the essence of God. Mat. 5 & 18. Therefore they behold in God all things, which we do, suffer, and think. Answer. First, the Mayor proposition, which they put, is doubtful and uncertain. For it is manifest that God knoweth all things, and doth in his wisdom comprehend the most perfect and perpetual knowledge of all things: but whether that understanding of things doth so shine in God, that it may be also beheld of creatures, this verily they have not as yet proved out of Scripture. Secondly, neither is the Minor true, namely, That the blessed behold the essence of God, whereof it is said, No man hath seen God at any time. john 1. Lastly, albeit there is no doubt but the holy Angels and men in the heavenly life enjoy a clear knowledge & an immediate manifestation of God, whatsoever it is: yet we are not to imagine, that they naturally know all things, that are in God. For then should their wisdom be infinite, that is, equal unto God's wisdom, which is absurd and flat against the testimonies of Scripture, whereas Angels also are said not to know the day of judgement. Likewise, 1. Pet. 1. Into which the Angels desire to look. And Ephes. 3.10. To the intent, that now unto principalities and powers in heavenly places might be known by the Church the manifold wisdom of God. They profit therefore and increase in the knowledge of wisdom, and of the counsels of God, by the very execution and contemplation of Gods works. Now seeing that which they speak of, is no natural, but a voluntary glass, or rather a divine manifestation or illightening; that is, the Angels and blessed men have not this in their own nature to view and see in God his whole wisdom, but God according to his good will and pleasure, doth manifest & communicate unto every one such a part thereof as seemeth good unto him, as it is said, No man knoweth the Father but the Son, Mat. 11.27: and he to whom the Son will reveal him; we affirm therefore the invocation of Saints so long to want a ground and foundation, & so to be superstitious and idolatrous; until they show out of the Scripture, that God would reveal unto the Saints the knowledge of the thoughts & affections of them which call upon them. For that invocation which is not grounded on the certain and express word of God, is idolatry. 10 The friendship and fellowship of the Saints with God and Christ is so great and so near, that he cannot deny them this manifestation. joh. 15.15. Henceforth call I you not servants; for the servant knoweth not what his master doth; but I have called you friends; for all things that I have heard of my Father, have I made known to you. Much more than doth Christ this in the heavenly life. Revel. 14. These follow the lamb whither soever he goeth. Answer. This cause is unsufficient. For this friendship and fellowship continueth, although god reveal not unto them all things, or whatsoever they will, but only those things, which for them to know, is behoveful for their own salvation and happiness, and for his glory. 11 Christ is the only Mediator of redemption, or the Mediator redeeming us by his satisfaction, as being God & man: but the Saints are also mediators of intercession praying for us. Hence we thus reason: more intercessors hinder not the being of one only Mediator. But the Saints are only intercessors or requestours. Therefore their intercession hindereth not, but that Christ may be the only Mediator. Answer. We deny the Mayor or distinction of mediation & intercession, because the Scripture teacheth, that Christ our Mediator did not only by once dying redeem us, and was in the time of his humiliation suppliant unto the Father for us. Hebr. 5.7.9. & 10. joh. 7. but that also he continually appeareth and maketh intercession for us in the presence of his father, Rom. 8.34. who is also at the right hand of God, and maketh request for us. Hebr. 7.24. But this man, because he endureth ever, hath an everlasting Priesthood: wherefore, he is able also perfectly to save them that come unto GOD by him, seeing he ever liveth to make intercession for them. 1. joh. 2.1. If any man sin, we have an Advocate with the Father, jesus Christ, the just. Wherefore both the merit or satisfaction, and the intercession is Christ's alone, and by our confidence in him alone we are to approach unto god, that is, we are to ask and expect his promised blessings. For the satisfaction and intercession of Christ only is of that price and worthiness with god, that for his merit only god is gracious and favourable unto us. 12 Against the former answer they reply with another distinction. Christ is the only Mediator & intercessor by the worthiness and virtue of his own merit & intercession; but the Saints are intercessors by the worthiness & virtue of Christ's merit & intercession: that is, their intercession prevaileth with god for us, through the merit & intercession of Christ. Therefore that is not translated unto them, which is proper unto Christ. Ans. They cannot escape or avoid by this means, but that they must needs be injurious unto christ. For the Antecedent proposition hath no sufficient enumeration of those ways, whereby Christ's honour is translated unto others. For not only they which by their own proper virtue and worthiness, but also they which by Christ's virtue merit of god those blessings that are promised for the merit of Christ only, are put in the place and office of Christ. For no man besides Christ is able to merit of god any thing, not so much as for himself, much less for others, by his own obedience and intercession: wherefore our adversaries by this reply overturn their own Doctrine. For if the prayers of the Saints are acceptable unto god and are heard of him, through the force and virtue of Christ's merit and intercession, they cannot be accepted, nor obtain any thing for us, for their own holiness and merits, as the papists have hitherto taught us. For he that standeth in need of a Mediator and intercessor himself, cannot be the intercessor for other men, albeit he may pray for others. For he is here called an intercessor, who by the worthiness and glory of his own satisfaction and petition, obtaineth grace and favour for others. 13 Hear they reply. The saints pray for us in heaven; because in this life they pray one for another, and in Heaven their love is more fervent towards us than in this life; and this may be done without any injury unto Christ our Mediator, & with an assured persuasion of being heard either for their merits, or for the merit of Christ. Therefore we are to pray unto them. Answer. The consequence of this reason holdeth not. Because the praying of one for another is no sufficient cause, for which he should be called upon or prayed unto, who doth pray. We gladly yield and grant, that the Saints in heaven do most earnestly desire of god the defence and deliverance of their brethren, namely, of the church militant on earth, & that their prayers are heard according to the will and counsel of God, whereunto they submit themselves. And that this is the meaning & opinion of the ancient doctors, when they speak of the prayers of the blessed for the Church, the considering & conference of the places themselves doth show. But that the saints understand & pray against the evils & dangers of every one, & hear our petitions & requests, we deny. Wherefore neither living in that heavenly fellowship & society, neither conversing in this life, are they to be called upon or prayed unto without manifest Idolatry. 14 God saith, jerem. 15.1. Though Moses and Samuel stood before me, yet mine affection could not be toward this people. Therefore the Saints departed pray for us. Answer. This is a figure of speech representative, bringing in the dead praying, as if they were yet living; so that the meaning and sense is: Though Moses and Samuel were now living, and should pray for this wicked and reprobate people, they should not obtain grace and pardon. The like place is in Ezechiel. cap. 14.20. Though Noah, Daniel, and Job were in the midst of it, As I live, saith the Lord God, they shall deliver but their own souls by their righteousness. Hear Daniel, which was yet living, and Noah, and job, which were long since departed, are placed by the Prophet in the midst of the wicked, praying for them. 15 The Lord saith by Isaiah, 2. King. 19.34. I will defend the City to save it for mine own sake, and for David my servants sake, therefore we are heard also through the merit and intercession of the Saints. Answer. This protection and preserving of the City is not promised in respect of David's merit, but in respect of gods promise of the Messiah which should be born of David's posterity. Reply. The delivery of the City from the siege of the Assyrians is not promised & performed in respect of the promise of the Messiah, because this promise might have been fulfilled without that benefit of delivery, as also it was fulfilled after the taking and overthrow of the City. Answer. They oer, that restrain Christ's benefit to those things or promises only, without the performance whereof the promise made unto David concerning the Messiah could not have been kept. For all the benefits & blessings of god both corporal, and spiritual, both before and after the Messiah was exhibited, as well those without which the promise of the Messiah could, as those without which it could not be fulfilled, are all performed unto the Church for the Messiah sake. 2. Cor. 1.20. For all the promises of god in him are Yea, & are in him Amen. And so doth the Scripture expound the like kinds of speaking, as 2. Kings. 13. & Deut. 7. Lastly, the benefits, which god also performeth unto the wicked posterity of the godly are attributed unto the godliness of their godly parents, not of merit, but of mercy: & for the truth of gods promises. As, Exod. 20. & 32. & Deut. 4.16. Gen. 48.16. jacob saith of joseph's sons, Let my name be named upon them, and the name of my father's Abraham and Jsaacke. Here jacob willeth himself and his fathers to be called upon after his death. Therefore it is lawful to call upon the Saints departed. Aunsw. It is an Hebrew phrase, which signifieth an adopting of Sons; so that the sense is, let them be called by my name, or let them take their name from me, that is, let them be called my Sons, having the dignity & title of patriarchs, that two tribes of Israel may come therein The like phrase is in Isaiah. Cap. 4.1. In that day shall seven women say to one man; * According to the old Latin LET THY NAME BE CALLED UPON US. Let us be called by thy name; that is, let us be called thy wives. 17 job 5. Call now, if any will answer thee, and to which of the Saints wilt thou turn? Hear Elephas exhorteth job to crave the aid of some Saint. Answer. The words which go before do show, that these words belong to a comparison of men with Angels, whom he saith so far to excel men in purity, that they do not so much as make answer or appear being called by men. Wherefore this place doth more make against than plead for the invocation of Angels. 18 * This is translated according to the old Latin translation, the words whereof the Papists urge. job 33. If there be an Angel, one of a thousand to speak for him, to declare man's righteousness, He will have mercy upon him, and will say, Deliver him that he go not down into the pit: I have found one in whom I am reconciled unto him. Ans. Here the old translation speaketh unproperly. For the words are thus; If there be an Angel with him, or an interpreter one of a thousand, to declare unto man his righteousness; Then will he have mercy upon him, and will say, Deliver him, that he go not down into the pit; for I have found a reconciliation. Now than albeit this were the sense, that Angels pray for men distressed and in affliction; yet this made nothing for their invocation. But it is manifest that this is the sense; If a man diseased or afflicted, be in his calamity instructed of the will, justice and goodness of god, either by an Angel, or by a Prophet, or by some teacher (for these also are called Angels) and repenteth him of his sins, and assenteth unto the Doctrine and comfort ministered unto him; him will God deliver by their ministery, by whom he doth instruct him. 19 Matth. 25.40. In as much as (saith Christ) ye have done it unto one of the least of these my brethren, ye have done it to me. Therefore what honour of invocation we give unto the Saints, the same is also given unto Christ himself. Answer. That honour of the creature may and ought to be referred unto God, which God willeth to be done unto him: but that honour of the creature which God forbiddeth to be given unto the creature, is not honourable but reproachful and contumelious unto god. Now the reason is sottish, whereas they will seem to draw it from the words of Christ; when Christ speaketh of the duties of charity, which god willeth us to perform in this life towards those, that stand in need of our aid and help. 20 If the Angels understanding our necessities pray for us, and so are to be prayed unto, it is lawful also to pray unto Saints: But that the Angels pray for us, is confirmed by the words of Zacharie. 1.12. The Angel of the Lord answered and said, O Lord of hosts, how long wilt thou be unmerciful to jerusalem, and to the cities of Judah? Answer. The Mayor is not wholly to be granted, namely, that all the Angels understand all the wants and necessities of all men. For the calamities of jury were open not only to the sight of Angels, but also to the sight of men. 2. We deny the consequence, which they frame from the Angels unto the Saints departed. For unto the Angel's god committeth the care and protection of his Church in this life. Therefore they being also here on earth see and know our miseries, which the Saints see not, unto whom this charge is not committed; & they pray particularly for many, which we cannot affirm of the Saints by any testimonies of Scripture. 3. There is another fault in the consequence, in concluding that we must pray to them, because they pray for us: because not every one who prayeth for us, is strait ways to be invocated, as was before declared. The same is to be answered of the dream of judas Maccabeus, 2. Macab. 15. Wherein he saw Onias the Highpriest, and jeremias the Prophet praying for the people. As for that which is said in the book of Baruch, cap. 3.4. Hear now the prayer of the dead Israelites; the Israelites are there said to be dead, which were yet living and invocating on god in this life, but by reason of their calamities, like unto those that are dead. Wherefore this sentence standeth true and certain, that the invocation of whatsoever thing, besides the true God manifested in the church, is idolatrous, and is repugnant unto the honour of God's name, which God in true invocation will have exhibited and done unto him. THE FOURTH COMMANDMENT. REmember thou keep holy the sabbath day: six days shalt thou labour, and do all that thou hast to do, but the seventh day is the sabbath of the Lord thy God, in it shalt thou do no manner of work, thou, and thy Son, and thy daughter, thy manseruaunt, and thy maide-seruaunt, thy cattle, and the stranger that is within thy gate. For in six days the Lord made heaven and earth, the sea and all that is in them, and rested the seventh day: wherefore the Lord blessed the seventh day and hallowed it. The parts of this fourth commandment are in number two, A commandment, and a reason of the commandment. The parts of the commandment are also two: The first is Moral: That the sabbath be sanctified, that is, that some certain time be allotted to the ministry of the Church, or to the public service of God. The other part is Ceremonial and Temporary, namely, that that time be the seventh day, & that therein be kept the Levitical ceremonies. That this part be temporary and the other perpetual, is understood by the end of the commandment, and by the causes of both parts, whereof more shall be spoken afterwards. Now we will in few words expound the words both of the commandment, and of the reason adjoined unto the commandment. Which being once known, so much the easier shall be understood those things which are afterwards to be spoken concerning the sabbath. Remember thou keep holy the sabbath day, that is, with great care and religion keep holy the sabbath day. Not without cause doth God so severely command the keeping of the sabbath, 1. Because the breach and violating of the sabbath, is the breach and violating of the whole worship of God. For the neglect of the ministry doth easily corrupt the doctrine and worship of God. 2. Because by the exacting of the ceremonial or typical sabbath, God would signify the greatness and necessity of the spiritual sabbath. 3. Because god will have the external sabbath to serve for the beginning and perfecting of the spiritual sabbath in us. 4. Because he willeth the sabbath to be kept holy and to be sanctified, that is, that sins should be eschewed and avoided therein, & good works done, and that it should not be spent in slothful idleness. Now god is otherwise said to sanctify the sabbath, than are men: God is said to sanctify the sabbath, because he appointeth it for divine worship: men are said to sanctify it, when they refer it to that use unto which god hath appointed it. Thou and thy son, and thy daughter, etc. He will have also our children and family to cease from their labours for two causes. 1. Principally, that these also may be brought up by their parents and masters in the service of God, and may be admitted unto the ministery of the Church. For God will have these also to be members of his Church. 2. Because he will have, especially on the Sabbath day, love and bountifulness towards our neighbour to be showed and seen in the Church. The stranger etc. He willeth also straingers to intermit their labours, and that, if they were converted unto true religion, because they were of the household of the Church if they were infidels, he commandeth it them, not in respect of themselves, but in respect of the Israelites; 1. Lest by their example they should give offence unto the Church. 2. Lest their liberty might be an occasion unto the Jews to accomplish by them those labours, which it was not lawful for them to work by themselves, and so the law of God should be deluded. Hereby is answer made unto three questions, 1. Whether other nations were also bound to the Mosaical ceremonies, if any of them lived among the jews. 2. Whether they which are aliens from the church may or aught to be forced to religion. 3. Whether the sacraments, among which was also the Sabbath, aught to be common unto Infidels with the Church. Unto these questions we thus answer. As concerning binding & constraint, the strangers which conversed among the jews, were not forced either to all ceremonies, or to religion, but to external discipline, which was necessary for the avoiding of breeding offences in the Church, wherein they lived. For a Magistrate ought to be a maintainer of discipline & order, according to both tables of the Decalogue, amongst his subjects, and to forbid manifest idolatry and blasphemies. Moreover, as concerning the binding there was a peculiar consideration and respect of the sabbath, which was not then first by Moses prescribed unto the Israelits, but commanded by God from the beginning of the world unto all men, and so did bind all men until the coming of the Messiah. Although indeed this commandment and ordinance was so grown out of use among other nations, that they accounted it among the number of the chief reproaches, wherewith they derided, and scoffed at the jews. Furthermore the sabbath was no sacrament unto Jnfidels, because neither did the promises belong unto them, that God would be their sanctifier; neither were they therefore constrained to cease from their daily labours, as for a testification or confession of this promise, but only for avoiding of offence, and for preventing of such occasion of breaking the sabbath, as might be given by them unto god's people. These things are also the better understood by this, that their cattle also are commanded to rest, whose rest had no respect or consideration either of God's worship, or of a Sacrament, but was commanded only in respect of men: 1 That all occasion of labouring might be cut off by forbidding the labour, or use of their beasts. 2 That also they sparing brute beasts, might learn how greatly God will have regard to be had of mercy and favourableness towards men. For in six days. This reason which is annexed unto the commandment is drawn from God's rest, & appertaineth to the ceremonial commandment concerning the Seventh day. And rested on the seventh day. That is, he ceased to create any new parts of the world, as being now perfect, and such as god would have it to be. This seventh day he consecrated to divine service, 1. That by the example of his own rest, as a most forcible and effectual argument he might exhort men to the imitation thereof. And so the imitation of this rest is double; Ceremonial or signifying; and Moral or spiritual, or signified. 2. That this rest of the seventh day might be a monument of the creation then finished and absolved by God, and of his perpetual preservation and governing of his work ever since that day, unto his own glory, and the safety of his chosen: and that so it might be a prick to stir us up to the consideration & magnifying of God's works towards mankind. Furthermore, God did not therefore grant six days unto labour, and the seventh to divine worship, that on other days the worship of God should be omitted; but he requireth these two things; 1 That on the sabbath day, there be not only a private serving of God, as on other days, but also a public serving of him in the Church. 2 That on that day all other labours should give place both to the private and public service of God, which on other days every one doth exercise according to his vocation. We are further to beware of a Jewish superstition, which Christ also doth once & again refute in the Gospel, namely, to think it unlawful to perform on the sabbath day whatsoever works belonging to the necessity either of his own life, or of another's. For by the end of the commandment it appeareth that only servile works, or such as hinder the exercise of the ministery are forbidden of God, but not those which hinder not the public service of God, but rather further, foster, and advance the same. So, Matth. 12. Christ defendeth his Disciples, pulling the ears of Corn on the sabbath day, to drive away hunger; and himself healeth a man having a dried hand. Luk. 14. Christ saith, that an Ox or any beast falling into a pit on the sabbath may be drawn out thence, without any sin. Macchabaeus fighteth on the sabbath day, that there might be some preserved which should keep the sabbath. 2. Mac. 15. And of the like actions there are two reasons given. 1. Mac. 2.40. If we all do, as our brethren have done, and fight not against the Heathen for our lives, and for our Laws, then shall they incontinently destroy us out of the earth. Therefore they concluded at the same time saying; whosoever shall come to make battle with us upon the Sabbath day, we will fight against him. For the maintenance of their life and religion, they say it is lawful to fight even on the Sabbath day. By the same reasons doth Christ defend his Disciples and himself, Mat. 12. citing a place of Hosea, cap. 6. If ye knew what this is, I will have mercy and not sacrifice, ye would not have condemned the innocent. And Mar. 2. The Sabbath was made for man, and not man for the Sabbath; that is, ceremonial works must give place to moral works, so that rather the ceremonies must be omitted, than such works of charity, as our necessity or the necessity of our neighbour requireth. And Mat. 12.5. Have ye not read in the Law how tha● on the sabbath days the Priests in the Temple break the Sabbath, & are blameless? But I say unto you, here is one greater than the Temple. Also, joh. 7.22. Ye on the Sabbath day circumcise a man. If a man on the Sabbath receive circumcision, that the Law of Moses should not be ye broken; be angry with me, because I have made a man every whit whole on the Sabbath day? By which words he showeth that such works as hinder not the use of the Sabbath, but rather further & establish it, (such as are the works which appertain so to the service of god or sacred ceremonies, or to charity and love towards our neighbour, as that present necessity will not suffer them to be differred until another time) do not break or violate the Sabbath, but are most of all required to the right and lawful observation and keeping of the Sabbath. Now we are further here to observe that there is a threefold difference of forbidding works and sins. 1. Labours are forbidden but in a respect only, to wit, as they hinder the ministry of the Church, or as they give offence to our neighbour. But sins are simply forbidden. 2. Labours are forbidden only to be used on the sabbath day, sins are forbidden at all times. 3. The ceasing from labours is a type of ceasing from sins, which is the thing signified by that type. What things are remaining to be known concerning the sabbath, we will now consequently go forward to declare. And because one part of this commandment is ceremonial, we shall not unfitly afterwards adjoin the common place concerning ceremonies. Lastly we will annex in brief wise unto these the common place concerning the ministry of the church, because by this commandment is the external public service of god enacted; and therefore also the ministry itself of the church, and the use & honour thereof. OF THE SABBATH. The chief Questions. 1 How manifold the sabbath is. 2 The causes for which the sabbath was instituted. 3 How the sabbath is sanctified, or kept holy. 4 How the sabbath is broken or profaned. 5 How the sabbath belongeth unto us. 1 HOW MANIFOLD THE SABBATH IS. THE sabbath signifieth a quietness, or rest, or ceasing from labours. 1. Because god rested on that day, namely, from making any new or more kinds of creatures, though not from preserving of the same which he had made, or from continuing the generation of the singulars of every kind. 2. Because the sabbath is an image of the spiritual rest to come. 3. Because we also and our families, and our cattle are to rest and cease from our works on that day; not from all works, but from household and civil works, and from others of the like kind, that god may then show and exercise in us his works. And this concerning the name of the sabbath. Furthermore, the sabbath is of two sorts: Internal, and external. The Jnternal, or Moral or spiritual, is the study of the knowledge of God and his works, of avoiding sins and of worshipping God by confession and obedience. To be short; The spiritual sabbath, or spiritual rest is a ceasing from sins, and an exercising of the works of God. This sabbath, although it be continual & perpetual with the godly, yet is it begun in them in this life, and is called the sabbath, both because this is that true rest from labours & miseries, and the consecration of us to god's worship, and also because it was in times past signified by the ceremonial sabbath. And this spritual Sabbath shall be perfectly & perpetually continued in the life to come, wherein is a perpetual worshipping & magnifying of God, all those labours being left and surceased, wherein we are now busied and occupied. The external or ceremonial sabbath is a certain time ordained and instituted by god in the church, dedicated to a ceasing from works and labours, and given to the ministery of god's word, & to the administration of the sacraments, or to the external public worship of god. This ceremonial sabbath was necessary, in the old Testament, to be the seventh day, & that on that day (as also on other holy days) the Levitical ceremonies should be observed. This selfsame ceremonial sabbath is a thing Indifferent in the New Testament. This external sabbath is also of two sorts: Immediate, and Mediate. Immediate is that which was immediately instituted by god himself: & this was diversly taken in the old Testament. Namely, 1. It signified days, as every seventh day which was in a more peculiar sense called the sabbath, both in respect of God's rest from the creation of the world, and in respect of that rest which was commanded the people of God to be kept on that day. It signified also other festival days wherein the people were to rest, as on the seventh day. So it is the first day of the Paschal feast called the sabbath, Leuit. 23 and in the same place the feast of Trumpets is called a sabbath; likewise, the feast of Tabernacles. 2 It signified also the whole seven days, or, the whole week was called, by the name of the chief day, the sabbath. Matth 28. Now in the end of the sabbath, when the first day of the sabbath, that is, of the week, began to dawn. 3. It was taken for every seventh year, wherein the jews were commanded to intermit the tillage of their fields. The commandment is given them, in Levit. 25 4 26.35. And hereof also the whole seven years were called sabbaths. levit. 25.8. Thou shalt number seven sabbaths of years unto thee, even seven times seven years. The Mediate external Sabbath is that, which God doth mediately constitute by his church, such as is in the New Testament the first day of the week, to wit sunday, or rather The Lords day, which was instituted for the seventh day, or sabbath day, in respect of Christ's resurrection. 2 The causes for which the sabbath day was instituted. THE final causes or ends for which the sabbath day was instituted are these. 1. The public service and worship of god in the church, exercise of prayers, confession & obedience, in which consisteth the study of the knowledge of GOD, of good works, and thankfulness. God will, and therefore doth he especially ordain the sabbath, that he be worshipped and invocated of us in this life, not only privately, but also by the public voice of the Church. 2. The maintenance and preservation of the ministery of the church, which is an office and function instituted by God to teach and instruct the Church concerning God and his will, out of the word of God delivered by the Prophets and Apostles, and to administer the sacraments according to God's holy institution. This is not the least end, for which the sabbath was ordained. For this ordinance and public preaching of the doctrine being joined with prayer and thanksgiving, and with the use of holy rites, is a public exercise stirring and cherishing faith and repentance. 3. It was instituted, that it might be in the old testament a type signifying the spiritual and everlasting sabbath. Ezech. 20.12. Moreover I gave them also my sabbaths to be a sign between me and them, that they might know that I am the Lord, that sanctify them. 4. It was instituted for a circumstance of the seventh day, that namely the seventh day might advertise men of the creation of the world, of the ordering and managing of things to be done, and of that meditation which they are to use in considering gods works which he in six days created and accomplished. 5. That on that day the works of charity, bountifulness, and liberality should be exercised. 6. For the bodily rest both of men and beasts, but of beasts in respect of man. 7. That men should provoke one another by their example to godliness and to the praising and honouring of god. Ps. 22.22. I will declare thy Name unto my brethren; in the midst of the congregation will I praise thee. 8. That the church may be seen and heard among men, and be discerned from the other blasphemous & idolatrous multitude of men, and that they may join themselves thereto, who are as yet separated from it. So was in the old Testament also the sabbath a mark distinguishing the people of Israel from all other nations. 3 How the sabbath is sanctified or kept holy. THE works which are to be done on the sabbath day, or the parts of the sanctifying of the sabbath day are comprehended in the word sanctifying, which parts we will briefly expound. The parts then of the sanctifying of the sabbath are, 1. Rightly and truly to teach and instruct the church concerning god, and his wil The teaching which is here commanded is of another kind from that, which was mentioned in the third commandment. For there it belongeth to every private person to teach: here the function of teaching is enjoined as proper unto certain persons, and that unto such persons as being furnished from above with necessary gifts are lawfully called by the church unto this function; and unto them is it enjoined in this commandment, that they propound and deliver found doctrine to all men, both in public assemblies, and in private instruction. 2 Rightly to administer the sacraments according to God's divine institution. This likewise must be performed by the ministers of the Church lawfully called to discharge this function. And as the doctrine, so also this administration of the sacraments is not tied to certain days, but it sufficeth if the administration be public, and be done by the ministers, (who bear a public person, and represent in the ministry the person of god himself talking with men) and if also in the assemblies of the Church those things be done by them, which god hath tied & annexed unto the ministers. So circumcision was administered on any day, which fell out to be the eighth from the Infant's nativity. So Baptism also may be administered at any time, Act. 8. & 10. But the administration of the sacraments ought chiefly to be exercised on the Sabbath day. Therefore, Num. 28. & 29. besides daily sacrifices there are certain sacrifices appointed, which were to be performed on the Sabbath & on festival days. Furthermore this administration must be in public assemblies. For so Christ also instituted his supper (as which amongst other ends, must be also a bond of church assemblies) to be administered in the assembly of the church, be it great or be it small. Mat. 26. Drink ye all of this. Unto the right administration also of the sacraments belongeth the excluding and debarring of those, whom God hath commanded to be excluded from them. Like as it was not lawful for those that were aliens from the Country and religion of the jews, neither for any of the uncircumcised to eat of the Paschal Lamb, Exo. 12. So neither aught the church to admit unto the Lord's supper those that are not baptized, or those that are baptized, but yet are aliens in their Doctrine and manners from Christianity. 1. Cor. 10 & 11. 3 Diligently and daily to frequent the public assemblies of the Church, and there attentively to give ear unto the Heavenly Doctrine plainly opened and delivered, and diligently to meditate after thereon, and examine it; but especially to spend those days, which are deputed unto the ministry & service of God, in reading, meditation, and in discoursing of divine matters. These things are made manifest by the nature and necessary dependency of Correlatives. For if god will have some to be teachers, he will also have some to be hearers and learners of this Doctrine. And the study of learning is not without private Meditation. Therefore have the men of Beraea their commendation, Acts. 17.11. Thus they received the word with all readiness, and searched the Scriptures daily, whether those things were so. But unto them especially is the study of knowing the Doctrine of god enjoined, who either serve or hereafter are to serve and minister unto the Church. 1. Tim. 4.13. Give attendance to reading, to exhortation, and to doctrine. And 1. Tim. 3. and 2. Tim. 2. Paul will have the minister of the Church to be fit and able to instruct, and to refute the adversaries. 4 To use the sacraments according to gods Jnstitution. So god commanded the passover to be celebrated in a solemn assembly of the people, and unto other holy days and sabbaths he assigned certain sacrifices. And in like manner god will that, as his Doctrine should be heard, so also the right and lawful use of his sacraments should be seen and behold in the public meetings and assemblies of the Church: because god will have both these to be marks whereby his Church may be known & discerned from other sects and peoples. Again, as the word, so also the sacraments are an instrument or exercise to stir and maintain in us faith and godliness. They are also a public profession of our faith and thankfulness towards God, and a part of God's public worship in the Church. Therefore the use of them is most agreeable and fit for the Sabbath day. 5 Public Jnuocation of God, whereby we join our confession, thanksgiving, prayers, & desires with the Church. For god will be invocated not only privately by every one, but also publicly by the whole Church, for his own glory, & our comfort, that so we may the less doubt that God will hear us, seeing he hath promised to hear, not only us, but also others, and the whole Church praying for us together with us. For therefore hath God annexed a special promise unto public prayers. Mat. 18.19. If two of you shall agree on earth upon any thing, whatsoever they shall desire, it shall be given them of my Father which is in Heaven. For where two or three are gathered together in my name, there am I in the midst of them. And giving of thanks, and praise unto God, is promised unto God as a special worship, Ps. 22. In the midst of the congregation will I praise thee: And the same is commanded, 1. Cor. 14. When thou blessest with the spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks, seeing he knoweth not what thou sayest? And, 1. Tim. 2. I exhort, that first of all supplications, prayers, intercessions, and giving of thanks be made for all men. Now whereas Christ else where commandeth that when a man prayeth, Mat. 6.6. he enter into his chamber, & when he hath shut his door, pray unto his Father which is in secret: he by these words doth not condemn and forbidden public prayers, but hypocrisy and ostentation, and feigned godliness: which the words testify that go before. When thou prayest, be not as the Hypocrites. Now hypocrisy is a feigning and an ostentation or show of Godliness. We are here further to observe, that in this commandment is prescribed the public invocation of the Church, but that which was in the former commandment prescribed, is the private invocation, which concerneth every particular man. 6 To bestow alms, that is, to perform the duties of love and charity, thereby to sanctify the Sabbath, in showing our obedience, which we yield unto the Doctrine. Hither appertaineth the sermon of Christ concerning the sabbath, wherein he declareth against the jews whether it be lawful to do good on the sabbath day. And whereas God will have this Sabbath to be kept all our life time, yet will he have examples and testimonies thereof to be showed especially on the external or ceremonial Sabbath day, that is, at those times which are allotted to the teaching and learning of God's word. For if neither at that time any man show his desire of obeying God, when God's Doctrine soundeth in his ears, and when God willeth us, surceasing & omitting all other cares, to meditate on Godliness & amendment of life; he giveth a token that he will far less do it at an other time. Therefore hath it been always the custom in the Church, to bestow alms on the Sabbath day, and to perform the works of charity towards those that are in want. Nehem 8.10. Send part unto them, for whom none is prepared, for this day is holy unto our Lord. 7 The honour of the ministery of the Church, or our obedience towards the whole ministery in life, and manners; and this is the moral Sabbath. Now that obedience towards the ministry comprehendeth many things, First, reverence, that is, an acknowledging of God's order and will in the ordaining and maintaining of the Ministry, and in the gathering of his Church by it: that is, a declaration both in words and deeds of this our acknowledgement & judgement of the Ministry. 1. Cor. 4.7. Let a man so think of us, as of the Ministers of christ, and disposers of the secrets of God, Secondly, love, whereby we gladly both frequent divine assemblies, and hear & learn the Doctrine of the church, and wish well unto the faithful Ministers of the Church, not only in respect of that duty of charity which we own, but also in respect of the ministery, which they discharge. Psal. 84. How amiable are thy Tabernacles? My soul longeth, yea & fainteth for the courts of the Lord. Thirdly, obedience in those things which are belonging unto the ministery. Hither belong the works of love towards God and our neighbour, even the whole life of a Christian, which is that spiritual or moral Sabbath. For to hold and celebrate that spiritual Sabbath, is, in the direction and ordering of our life to obey the voice of God, speaking by the ministery of the Church. For God will therefore have the true doctrine to be learned of us, that we may obey it, jam. 1. Be ye doers of the word, and not hearers only, deceiving your own selves. Fourthly, Thankfulness, that is, such duties as tend to the preservation and maintenance of the ministry, Ministers, and Schools. For if God will have ministers to be in his church, he will also that every one according to his ability help forward and further the maintenance of the ministery, & Schools of learning, & do his endeavour that the ministers, teachers, & schoolmasters be honestly provided for. Hither appertain Moses Laws of the first-born, of first-fruits, of tithes, & such like offerings, which were allotted to the Priests & Levites by way of stipend, whereby they might sustain their own life & their household, that so they might wholly be employed in the ministery. And albeit the circumstances of these laws are abolished, yet the general remaineth for ever; because God will have his ministery to be maintained to the end of the world. Fiftly & lastly, Lenity and moderation in bearing with such infirmities of the ministers, as do not enormously or manifestly corrupt or hinder the ministry, & hurt the church by offence. 1. Tim. 5.19. Against an Elder receive none accusation, but under two or three witnesses. Seeing then this is the sanctifying & keeping holy of the Sabbath, it followeth that those works must needs be contrary to these, whereby the Sabbath is broken & profaned. 6 How the sabbath is broken or profaned. THE sabbath is profaned when either it is not at all sanctified, or is not sanctified aright, but such works are done as hinder the ministery, or are contrary unto those works which belong to the sanctifying of the sabbath, and were even now rehearsed. Wherefore the parts of the profaning of the sabbath shall be those, which are opposed unto the parts of sanctifying of the sabbath. We will shortly propound them on this wise. 1 Unto the delivering and teaching of the doctrine, is opposed the omitting, or neglect of teaching; As also a corrupting or mai●ing of the doctrine, or a fitting of it unto the opinions, affections, lusts, or commodities of the Magistrates or others. 2. Corint. 2.17. For we are not as many which make merchandise of the word of God: but as of sincerity, but as of God, in the sight of God, speak we of Christ. 2 Unto the right & due administration of the Sacraments, is opposed an omitting or neglect in the Church of exhortation to the receiving of the sacraments: as also a corrupt and unlawful administration of the sacraments, when somewhat is either taken from, or added to the ceremonies instituted of God, or is altered & changed in them, or when some are excluded from the Sacraments, which should be admitted, or are admitted, which should by God's ordinance be driven from them, or when the people is not instructed concerning the right and lawful use of them. 3 Unto the study of learning the doctrine, is repugnant, 1. A contempt and neglect of the doctrine; that is, either not to afford our presence in sacred assemblies, when there is no just cause to hinder us, and to busy ourselves in such works on the sabbath day, as might have been differred; or not to give ear and attendance to Sermons and the preaching of God's word, or not to meditate, consider and examine the doctrine of the Church. 2. Curiosity, which is a desire & study of knowing those things which God hath not revealed, unnecessary, strange, and vain. 4 Unto the right use of the sacraments is contrary, the omitting and contempt thereof: as also a profaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained. Likewise also contrary thereto is all superstitious using of them, when as salvation and the grace of God is tied to the observation of the rites and ceremonies, or when they are used to such ends as God hath not appointed. 5 Unto public prayers is opposed the neglect of them, & an hypocritical presence at them, without any attention and inward devotion: Likewise such reading or praying as serveth not for any edifying of the Church. 1. Cor. 14.16. When thou blessest with the spirit, how shall he that occupieth the room of the unlearned, say Amen, at thy giving of thanks? For he knoweth not what thou sayest. For thou verily givest thanks well; but the other is not edified. 6 To the bestowing of Alms, is repugnant a neglect of the works of charity: as when we do not according to our power secure the poor that stand in need of our help. 7 To the honour of the ministery of the church is opposed the contempt of the ministery: as when either the ministery of the Church is abolished or committed to men unworthy and unable, or is denied to be the means & instrument which God will use for the gathering of his Church: likewise when the ministers are reproached, when their doctrine is heard and not obeyed in the ordering of our life, when the works of charity are neglected, when necessary maintenance is not allowed the Ministers, when the defence and protection of them, and other duties of thankfulness are not performed towards them, when the maintenance of Schools and studies and learning is neglected, when the tolerable defects of the Ministers are not borne with, and when for such the ministry suffereth reproach and contumely. In like manner also is it against the use of the whole ministery, not only when some one privately neglecteth or omitteth the use of the ministery, but also when one by his commandment and persuasion, or example, or by some other hindrance, calleth away his children, family, or any other from the use of the ministry. 5 How the sabbath belongeth unto us. THE seventh day was even from the beginning of the world designed by God to signify, that men should after the example of God himself rest from their labours, & 〈…〉 from sins And afterwards in Moses Law this commandment was again repeated, and then withal was the ceremony of ceasing from labour on the seventh day ordained, to be a sacrament, that is, a sign and token of that signifying, whereby god signified himself to be the sanctifier of his church, that is, to pardon her all her sins & offences, ●o receive her into favour, to endue & rule her with his holy spirit, for the beginning of new and everlasting life in her in this life, which afterwards should be accomplished & perfected for & by the Messiah promised to the fathers. And this is the reason; why the ceremonial sabbath of the seventh day is now to be abolished; namely, because it was typical admonishing the people of their own duty towards god, & of gods benefits towards them, which was to be performed by christ: for which selfsame cause also all the other sacraments & sacrifices, & ceremonies made before & after the Law, were abolished by the coming of Christ, by whom that was fulfilled which they signified. But although the ceremonial sabbath is abrogated and disannulled in the new testament; yet the moral sabbath continueth still, and belongeth unto us, and even the very general of the ceremonial sabbath belongeth unto us, and doth still remain, which is, that some time is to be allotted for the ministery of the Church. For we must ever have some day, wherein the word of god may be taught in the Church, and the Sacraments administered. But nevertheless we are not restrained or tied, to have either saturday, or wednesday, or any other certain day, & therefore the sabbath doth not belong unto us ceremonially in special and particular, albeit it doth belong un- us, & so to all men, & ever continueth both morally & ceremonially in general. Objections against the abrogating of the ceremonial sabbath. THE Decalogue is a perpetual Law: The commandment of the sabbath is a part of the Decalogue: therefore it is a perpetual Law, and not to be abolished. Answer. The Decalogue is a perpetual Law; as it is a Moral Law. But the additions, or circumstances and limitations of the Moral precepts, annexed by way of signification, were to be kept until the coming of the Messiah. 2. The commandments of the Dacalogue belong unto us. This is a commandment of the Decalogue. Therefore it belongeth unto us. Answer. The commandments of the Decalogue which are Moral belong unto us. But this commandment is in part ceremonial, & so as it is ceremonial, it belongeth not unto us, albeit the general belong unto us. The reasons, why the ceremonial Law belongeth not unto us, are especially these. 1. One part of this Law of sanctifying the sabbath is ceremonial. 2. Paul saith Coloss. 2.16. Let no man condemn you in respect of an holy day. 3. The Apostles themselves did change the sabbath. 4. From the end or purpose of the Law. It was a type of things that were to be fulfilled by Christ, namely of sanctification; and every type must give place to the thing thereby signified. Likewise it was a severing or distinguishing of the jews from other nations: but this severing and distinction was taken away by christ. 3 The Lord saith of the sabbath day: It is a sign between me and the children of Jsrael for ever, and an everlasting covenant. Answer. 1. The ceremonial sabbath was perpetual until Christ's coming, who is the end of ceremonies. 2. The sabbath is eternal, as concerning the thing signified, which is a ceasing from sins, and a rest in God: for in this sense are all the types of the old testament eternal; even the kingdom of David also; which yet was to be overthrown before the coming of the Messiah. 4 We grant the Mosaical ceremonies to be changeable; yet it followeth not thereof, that the Laws which were made before Moses time are changeable, in the number whereof also is the keeping of the Sabbath day. Answer. The ceremonies, which were ordained by God before Moses, are also changeable; because they were types of the benefits of the Messiah to come, and therefore are by his coming abolished, as circumcision which was given unto Abraham, as also the sacrifices which were prescribed unto our first Parents. 5 The laws which were given of God before the fall, are not types of the benefits of the Messiah, and bind all mankind for ever: for than was not given as yet the promise of the Messiah, and there was one and the same condition of all mankind: But the Sabbath of the seventh day was ordained by God, assoon as the creation of the world was finished, before the fall of mankind. Therefore it is universal and perpetual. Answer. The Mayor proposition is true concerning the moral law, the notions whereof were imprinted in man's mind at the first creation: but it is not true, as touching the ceremony or observing of the seventh day, as which after the fall was made a type of the benefits of the Messiah in the Mosaical law, & therefore in like manner as other ceremonies which were either then, or before instituted, it became subject to mutation & change by the coming of the Messiah. For god would not have the shadows of things to continue or remain, the things themselves being once come and exhibited. Wherefore albeit we grant that the exercises of divine worship were to have been kept on the seventh day according to the commandment & prescript of the Decalogue, as well if men had never sinned, as now after they sinned: yet notwithstanding seeing god hath enroled this ceremony amongst the shadows of the Messiah to come, he hath, by this new law enacted by Moses, made it changeable together with other ceremonies. 6 The cause of a law being perpetual doth make the law itself also perpetual. The memory and celebration of the creation, and the meditation on the works of God is a perpetual cause of the Sabbath. Therefore the Sabbath is perpetual. Answer. A law is made perpetual or unchangeable by reason of an unchangeable cause, that is, if that cause it & do necessarily or perpetually require this law as an effect or mean: but not, if at other times, that end may be there come unto by other means, or if the Lawgiver may as well obtain the same end by another Law. In like manner, seeing also, this Law of sanctifying the Sabbath of the seventh day being repealed & abolished, we may nevertheless godlily & holily by other means meditate on gods works, it followeth not that this law of the ceremonial Sabbath is perpetual, although the memory & celebration of God's creation & works ought to be perpetual; and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ, & hath substituted in the place of the seventh day the first day of the week; yet so, that there is observed no difference of days, which is utterly forbid in the Church, seeing one day is not holier than another: Wherefore also great difference is there between the Christian observing of the Lords day, and the jewish observing of the seventh day. For, 1 It was not lawful for the jews to change the saboth, or to omit it, as being a part of ceremonial worship. The christian church retaining still her liberty allotteth the first day unto the ministery, without adjoining any opinion of necessity, or worship. 2 The old ceremonial Sabbath was a type of things to be fulfilled in the new Testament by Christ's but in the new Testament that signification ceaseth, and there is had regard only of order and comeliness, without which there could be either no ministery, or at at leastwise no well ordered ministery in the church. OF CEREMONIES. The special Questions. 1 What Ceremonies are. 2 How the Ceremonial Laws differ from the Moral Laws. 3 How many sorts of Ceremonies there are. 4 Whether the Church may ordain Ceremonies. 1 WHAT CEREMONIES ARE. CEremonies are external & solemn actions ordained in the ministery of the Church, either for order sake or for signification. 2 How the ceremonial Laws differ from the Moral. 1 CEremonies are temporary, the Moral are perpetual. 2 The Ceremonies are done all alike; The Moral are not done always alike. 3 The Ceremonies signify; The Moral are signified. 4 The Moral are as the general: The Ceremonial are restrained in special. 5 The Ceremonial serve for the Moral; The Moral are the end or scope of the Ceremonial. 3 How many sorts of Ceremonies there are. CEremonies are of two sorts; some commanded by God; some ordained by men. Those that are commanded by god, cannot be changed but by God only; and those are either sacrifices or Sacraments: A sacrifice is an obedience, which we perform to God. A Sacrament is a token, whereby God testifieth somewhat to us. Those ceremonies which are ordained by men, may be changed by the advise of the church, if there be good causes for the changing and alteration of them. 4 Whether the church may ordain ceremonies. THE church may and ought to ordain ceremonies; because without defining and determining of circumstances the Moral cannot be kept. There are notwithstanding certain conditions to be observed by the Church in ordaining ceremonies, namely, They must be such ceremonies as are not impious, but agreeable to the word of the Lord. Secondly, they must not be superstitious, so that we must not think them necessary to be done: neither must they be done with offence. Thirdly, they must not be too many. 4. They must not be idle and unprofitable, but must all tend to edifying. OF THE ministery. The chief Questions. 1 What the ministery is. 2 What are the degrees of Ministers. 3 For what end and purpose the ministery was instituted. 4 Unto whom the ministery is committed. 5 What are the duties and functions of Ministers. 1 WHAT THE MINISTRY IS. THE ministery is a function by God ordained, of teaching God's word and administering his Sacraments according to his divine ordinance. The parts then of the ministery of the Church are two. 1 To preach God's word. 2 Rightly to administer the Sacraments. 2 What are the degrees of Ministers. OF Ministers some are immediately called of God, some mediatelie by the Church. Jmmediatelie were called the Prophets and Apostles. The Prophets were Ministers immediately called of God to teach and open the doctrine of Moses and of the promise the Messiah to come, as also to correct their manners in the Church and commonwealth of Moses, and to utter prophecies of events in and without the Church, having a testimony and warrant that they could not err in doctrine. The Apostles were Ministers immediately called by Christ to preach the doctrine concerning the Messiah now exhibited, and to spread it throughout the whole world, having a testimony & warrant that they could not err in doctrine. mediately were called, 1. The Evangelists, who were helpers of the Apostles in their labour, and were sent of the Apostles to teach diverse Churches. 2. Bishops or Pastors, which are ministers called by the Church to teach the word of God, and to administer the Sacraments in some one certain Church. 3. Doctors, who are ministers called by the church to teach in some certain church. 4. Governors, who are ministers chosen by the judgement of the church to administer discipline, and to ordain things necessary. 5. Deacons, who are ministers chosen by the church to take care for the poor, and to distribute Alms. 3 For what end and purpose the ministery was instituted. GOD would that in all ages of the world there should be public assemblies of the church, in which the true doctrine concerning God and his will might be heard, chiefly for these causes. 1. That God may be magnified and invocated in this life by mankind not only privately, but also by the public voice of the church. Psal. 68 Give thanks unto God in the congregations. 2. That the public and ordinary preaching of the doctrine, the pouring out of prayers, and giving of thanks, and the use of the sacraments may be an exercise to stir up and cherish faith and godliness, as which without exercises doth easily through our infirmity wax cold. Ephes. 4. He gave some Apostles, some Prophets, and some Evangelists, and some Pastors, and Doctors for the gathering together of the Saints, for the work of the ministery, and for the edification of the body of Christ. 3. That men may provoke one another by their example unto godliness and to the magnifying and praise of God. Psalm. 22.22. I will declare thy name unto my brethren: in the midst of the congregation will I praise thee. 4. That there may be preserved and maintained a consent and agreement in the church in the doctrine and worship of God. Eph. 4. He gave Pastors and Doctors for the gathering together of the Saints, till we all meet together in the unity of faith. 5. That the church may be seen and heard among men, and may be discerned from the other blasphemous & Idolatrous multitude of men. And he will have the church to be seen & beheld, that the elect may be gathered unto it, & that the reprobate may be made more excuseles while they contemn, and endeavour to repress the voice and calling of God which they have heard. Rom. 10.18. But, have they not heard? No doubt their sound went out through all the earth, and their words into the ends of the world. 2. Cor. 2.14. Now thanks be unto God, which always maketh us to triumph in Christ, and maketh manifest the favour of his knowledge by us in every place: for we are unto God the sweet savour of Christ, in them that are saved, and in them that perish: to the one we are the savour of death unto death, and to the other the savour of life unto life. 6. That God may apply himself unto our infirmity, in teaching men by men. 7. That he may show his love towards man, in that he will have men to be ministers of that great work, which also the son of God did administer. Now these causes belong not to any one certain time, but to all times and ages of the Church and world. Wherefore god will always have the ministery of his Church preserved, and the use thereof frequented, and therefore the general & ground of this commandment, or the moral part thereof doth bind all men even from the beginning of the woorld unto the end: namely, that some Sabbath be kept by them, that is, that some time be allotted unto public sermons, and prayers, and to the administration of the sacraments. 4 Unto whom the ministery is to be committed. UNTO whom the ministry of the Church ought to be committed, Saint Paul plainly delivereth in his Epistles to Timothy, and to Titus. And, briefly to comprise them; The ministery of the Church is to be committed, 1. Unto men, 2. having a good testimony in and without the church, 3. able to teach, that is, Rightly understanding the doctrine, and having gifts in some measure rightly to propound the same. 5 What are the duties and functions of Ministers. THE duties and functions of Ministers are. 1. Faithfully to propound and deliver the true and sound doctrine of God, that the church may know & understand it. 2. Rightly to administer the sacraments. 3. To go before and shine unto the church by their example of Christian life and conversation. 4. To give diligent attendance unto their flock. 5. To yield their service in such judgements as are exercised by the church. 6. To take care that regard and respect be had of the poor. THE FIFT COMMANDMENT. HONOUR thy Father, and thy Mother, that thy days may be long in the land, which the Lord thy God giveth thee. Now followeth the Laws of the second table of the Decalogue, the obedience whereof doth as well verily respect God, as the commandments of the first table; but the works are immediately exercised towards men: For the subject of the second table, is our neighbour. Of which subject this is affirmed, Thou shalt love him as thyself: like as Christ also briefly comprised the sum of the second table, saying, Matt. 22.39. And the second is like unto this; Thou shalt love thy neighbour as thyself. He saith that the second commandment is like unto the first or great commandment, or, the second table is like unto the first table, which is thus to be understood. 1. As touching the kind of the chief worship of God, the second table is like unto the first; and so is the second said to be like unto the first, in respect of the ceremonial, which are not the chief worship. 2. As touching the kinds of eternal punishment, because the transgression of both tables meriteth eternal punishment. 3. As touching the unseparable coherence of the love of God and our neighbour. For our neighbour cannot be loved without the love of God: & the love of God is declared & exercised by the love of our neighbour. Whence also we may gather the causes, for which obedience is to be yielded unto the second table, namely, 1. That in this obedience God himself may be worshipped, and our love towards him showed and declared, by our love towards our neighbour for his sake. 2. That by the love of our neighbour our conformity with God may appear. 3. That the society of mankind may be preserved, which was ordained of God for the celebration and magnifying of his name. Moreover this fift commandment is placed first in the second table, 1. Because this is the cause, the bond, and ground of the obedience of the rest of the commandments following. For if this obedience stand which is of the inferiors towards the superiors, who are those which command the obedience of the commandments that follow, then must the obedience towards the rest of the commandments necessarily follow. 2. Because the Lord annexed a special promise, and a singular blessing unto this commandment, to wit, length of life; and these two, namely the commandment and the promise, doth this fift commandment contain. Now the end of the commandment is, the preservation of civil order, which is the order decreed and appointed by God in the mutual duties of superiors and inferiors. The superiors are all such▪ whom God hath set over others to rule and defend them. The inferiors are those, whom he hath submitted to the power of others to be ruled and defended by them The duties of superiors are comprehended by the name of Father and Mother. Now Parents rather than other governors are named, and commanded to be honoured, 1. Because the fatherlike power and government was the first among men. 2. Because this is as it were a rule, according to which others are to be composed and framed. 3. Because it is most beloved of men. 4. Because seeing the bond of duty towards Parents is the greatest, the contempt of them is the more heinous and grievous, which therefore also is with greater severity condemned by god. 5. Because god will have superiors to bear a fatherlike mind and affection towards their inferiors. By the name therefore of Parents are understood all superiors, or whosoever rule over us. For these doth God give us in steed of Parents, and they discharge the duty of Parents, & are as it were gods vicegerents in ruling and governing us: and then first were Magistrates substituted by God for Parents unto us. when the malice of men began to increase. Our superiors are, 1. Parents themselves. 2. Schoolmasters, Teachers, Ministers. 3. Masters or Lords. 4. Magistrates. 5. Our Elders. Unto all these are prescribed in this fift commandment their duties towards their inferiors, and those that are under them: and first, the common duties to all, then, such as are peculiar and proper unto some. For when God commandeth the duties of inferiors towards superiors, he doth also of the contrary command the duties of superiors towards inferiors. And when he commandeth us to honour our Parents, he will withal that both they be as Parents unto us, and also behave themselves as worthy of honour. Now amongst these degrees of the duties of superiors, the first is the chief and principal of all the rest; 1 Because the rest serve for that, and help to further it. 2 Because this was the first in mankind. Objection. God in this commandment willeth only our parents to be worshipped, which is the duty of inferiors. Therefore he commandeth nothing here unto superiors. Answer. I deny the consequence of this reason. 1 Because, when he giveth the names unto the superiors, he giveth them also the thing itself, or that from whence they have the name. 2 If God will have them to be honoured, he will also have them to do those things that are worthy of honour. And albeit sometimes wicked men bear rule, and therefore are unworthy of honour; yet the office is to be distinguished from the persons, and whose vice we ought to detest, their office we must honour, because it is God's ordinance. Seeing then the superiors are to be honoured in respect of their office, it is manifest that so far forth only we must yield obedience unto them, as they pass not the bonds of their office. God annexeth a promise to this commandment. First, To signify how greatly he esteemeth that obedience, & how grievously he will punish those which do against this obedience. Secondly, To signify how necessary this obedience is, and so much the more to invite us to the observing and keeping thereof. For this obedience towards parents, is a preparing and a motive cause to the whole obedience of the Laws which follow. S. Paul alleging this promise, Ephes. 6.2. saith, That this fift commandment, is the first commandment with promise, that is, with special promise, or of a certain particular blessing, which God promiseth to them that perform obedience. And the blessing or benefit which he promiseth, is long life. Object. But long life seemeth not to be any blessing or benefit by reason of the miseries of this life. Answer. This cometh but by an accident: for long-life is a blessing by itself, though it be joined with misery. Reply. That blessing by reason of these accidents seemeth rather worthy to be wished away from us, than to be wished to come unto us. Answer. A good thing is to be wished away from us, if it have accompanying it greater evils. But god promiseth unto the godly together with long life a mitigation of calamities, and a long fruition of God's blessing. Moreover the worship and celebrating of God in this life is so great a good, that the calamities of this life ought not to enter the balance with it. If further it be demanded; Why then are the wicked also and disobedient longlived. One answer hereto, is, That a general rule is not overthrown by the varying of a few examples. For the disobedient, for the most part, perish after an evil manner and untimely. Proverb. 30.17. The eye that mocketh his Father, let the ravens of the valley pick it out. Another answer is, That corporal benefits are bestowed on the Godly for their safety & salvation, and therefore are tokens and arguments unto them of God's good will towades them: but on the wicked such are bestowed, partly that they being thereby called & invited to repentance may become more excuseless in gods judgement; partly, that the godly and elect, which are mingled among the wicked, may enjoy these blessings. And again, that all godly and obedient children, are not longlived; that crosseth not this promise, because unto them their translating into a better life, is a most ample & large recompense of long life. The parts of this commandment are of two sorts. The one are virtues proper either to superiors, or to inferiors. The others are common to both. The proper or peculiar virtues of this fift commandment. THE proper parts of the superiors obedience, or the proper virtues of the superiors, are distinguished according to their duties and functions. The duties and functions of parents are, 1 To cherish and nourish their children. 2 To defend and protect them from injuries. 3 To instruct them, or to commit them to be instructed of others. 4 To rule and govern them by domestical discipline. For the parents must not only instruct their children, but also preserve instruction and knowledge in them, not Scholastical knowledge and instruction, but domestical nurture. The duties of Schoolmasters or teachers, are, 1 To teach faithfully, seeing they are in the place of parents. 2 To rule and govern by Scholastical discipline. The duties of Magistrates may be brought and reduced to these heads. 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 external Discipline. 2 To execute the Decalogue, or the commandments of the Decalogue, that is, to observe & maintain the obedience thereof, by punishing them that transgress against discipline, other in goods, or in name, or in body, or in life. 3 To enact some positive Laws for maintenance of civil order, which otherwise would not stand. Now positive laws are a determining and defining of such circumstances as are necessary, or as serve for the keeping, or obedience of the Decalogue. 4 To put also these their own Laws in execution. The duties of Masters and Lords, are, 1 To command such things unto their family as are just and possible: to prescribe just and lawful labours, not unlawful, not unpossible, not too burdensome, and unnecessary. 2 To give them their wages for their labours. 3 To govern them by domestical Discipline. Syra. 33.23. The fodder, the whip, and the burden belong unto the Ass; and meat, correction, and work unto the servant. The duty of Elders is, who are superior in age, wisdom, and authority, to govern and further others by the example of their life, by their counsels, and admonitions. The proper duties of inferiors are expressed by the name of Honour. For Honour signifieth and comprehendeth, first the Reverence of the inferiors towards the superiors; which is, 1 An acknowledgement of God's will▪ who will have such an order to be in the calling and degree of superiors, and doth ordain the same & adorn & furnish it with gifts necessary. 2 An approbation of this order, & these gifts of god. For if we do not know & 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 mind in words and deeds, and in ceremonies and gestures, which differ according to places. But Reverence is also in the mind; & doth not consist only in outward gestures. And Subjection here comprehendeth such obedience as is not constrained, but ready & willing. secondly, Honour signifieth a Love which we must bear unto them in respect of their calling and office; & this cannot be severed from reverence. For whom we love not, them we cannot reverence. thirdly, Honour signifieth obedience, in all things lawful and possible, which the Superiors according to their office and calling command; and this obedience must be voluntary, even as children rejoice to do those things which are grateful and acceptable unto their parents. fourthly, it signifieth Thankfulness towards Superiors; which requireth that every one according to his calling, and ability, and as occasion serveth, aid and further them. fiftly, it signifieth lenity and equability towards Superiors; which is, to bear with those vices of Parents and Superiors, which may be borne with and tolerated without any reproach unto god's name, or which are not f●at repugnant unto his Law. Hereby is easily gathered what duties are enjoined to inferiors, and what things agreeable to their duties and callings they own to every sort and order of Superiors. The vices contrary to the peculiar and proper virtues of this fift commandment. THE first, are those sins which are repugnant to those parts or virtues of that obedience which is proper to superiors. Unto the duty of Parents is opposed. 1. Not to provide and minister necessary sustenance unto the children, or to bring them up in riot. 2. Not to defend their children against injuries: or to offend through a foolish over-render love, for some small or no injuries done unto them. 3. Not to accustom their children to patience and gentleness, or to bring them up in idleness and licentiousness of sinning. 4. Not to instruct their children according to their ability, or to corrupt them by their evil examples. 5. Not to chastise their children, as necessity requireth, or to be too fierce and cruel unto them, beyond their duty, or the degree of the fault committed. Unto the Schoolmasters and teachers instruction and discipline, the same vices are contrary, which are unto Parents. Unto the Magistrate's duty two extremes are opposed, slackness, and tyranny. Slackness or slothfulness in the Magistrate is either not to require of his subjects the discipline of the whole Decalogue: or, not to ordain those things, which are required to the preservation and order of civil society: or, not to defend the innocent against injury; or, not to restrain, or, to punish too lightly such as offend against the discipline of the Decalogue, or against the positive Laws. Tyranny, is, either to command his subjects things that are unjust, or, to punish that which is no sin, or, to punish more grievously, than the degree of the fault doth deserve. Likewise Lords and Masters may transgress, either by permitting of idle slothfulness and licentiousness, or, by unjust commandments and exactions, or, by defrauding their servants of their wages, or, through too much rigour and severity. Now they that are superiors in age, or in any other authority, transgress against their duty and calling, through folly or corrupt counsel, or through lightness of manners, and by their evil examples, or by neglect of the younger sort, or other inferiors, whom they see to offend, and might by their counsel & authority correct and amend. The inferiors sin and transgress against that honour, which they own unto their superiors, either not accounting of them, as being in that place, where God hath placed them; or yielding more unto them than may agree unto men; or, loving them more than God: or, denying obedience to their just and lawful commandments; or, obeying them in show, or when they command things unjust and impious: or, harming them with injuries: or, not aiding them in what things and by what means they may: or, gratifieng them flatteringlie and unrighteously: or, exagitating their infirmities: or, by flattery commending their errors and vices; or, not advising them according to their place with due reverence, of enormous and pernicious faults committed by them. The common virtues of this fift commandment. THE common duties unto all, or those virtues, which are prescribed to all degrees both of superiors, and inferiors, are, 1. That general justice, which is obedience according to all Laws that appertain unto all, in respect of every one's vocation and calling. That this is here commanded, is manifest, because the superiors must require this of their inferiors, and incite them by their example to obey; and inferiors are commanded to obey all just ordinances and commandments. Neither doth it hinder, that the honour of the ministery also doth comprehend the whole obedience of the Law. For there, it is exacted as obedience unto the voice of god himself, here as obedience towards men that bear rule over us. 2 The second common virtue to both is the particular distributive justice, which keepeth a proportion in distributing of offices and rewards, or which is a virtue giving to every one his own. Now every man's own is such an office, or honour, or reward, as is convenient and fit for him, or belongeth unto him. Roman. 13.7. Give to all men their duty, tribute to whom ye own tribute; custom to whom custom, fear to whom fear, honour to whom ye own honour. 3 sedulity, (or diligence, or fidelity) which is a virtue in a man well knowing and understanding those parts which belong properly unto his own duty and office, examining them, and doing according to God's commandment those things that belong unto him, constantly, continually, studiously, willingly, and cheerfully; likewise containing himself, with this endeavour of well doing, within the bonds of his own duty and calling, letting pass things that appertain not to his vocation, and such as are unnecessary: and all to this end principally, as thereby to serve god, and his neighbour, and to do those things which are pleasing to God, and profitable unto men. 1. Thess. 4.11. Study to be quiet, and to meddle with your own business. Roman. 12.8. He that ruleth, let him do it with diligence. Eph. 6.6, Serve as the servants of Christ, doing the will of God from the heart. Eccle. 9.10. All that thine hand shall find to do, do it with all thy power. But it is to be observed, that this virtue is not only to understand what are the parts of a man's duty, but also to examine & search, if yet there be aught remaining which he knoweth not to belong unto his duty. For he that knoweth not, must seek and search: otherwise he shall nevertheless render an account of neglecting his duty, because his ignorance was purposed and voluntary. 4 Gravity, which is a virtue that observeth that which becometh a man's person, and showeth a constancy and squareness in words, deeds, & gestures, that thereby we may maintain our good estimation or authority, that our calling be not reproached. For, because God will have superiors to be honoured, he will also that they themselves maintain their own honour. Now true glory, which is an approbation yielded us both of our own conscience and of the conscience of others judging aright, seeing it is a virtue necessary both for the glory of God, and for the safety and welfare of men, is without question to be desired, so that these ends be withal respected. Prou. 22.1. A good name is to be chosen above great riches. Eccles. 7.3. A good name is better than a good ointment. Eccles. 41.12. Have regard to thy name, for that shall continue with thee above a thousand treasures of gold. Gal. 6.4. Let every man prove his own work, and then shall he have rejoicing in himself only, and not in another. Tit. 2.7. Above all things show thyself an example of good works, with uncorrupt doctrine, with gravity, integrity. 5 Modesty is a virtue which hath near affinity with gravity, whereby a man knowing his own imbecility, and considering his place and office, wherein he is placed by God, keepeth a mean and conveniency of person in opinions and in speech of himself, and in actions, and in behaviour, to this end; that we give no more to ourselves than becometh us, that we show no more glitter or gorgeousness in our apparel, in our behaviour, in our talk, and life, than is needful; that we set not ourselves before others, or oppress others, but behave ourselves according to our ability, and capacity, with an acknowledgement of God's gifts in others, and of our own defects. Now, as it was said, modesty hath an affinity with gravity. For if gravity be not joined with modesty, it degenerateth into ambition and swelling. Humility and Modesty differ in their end: and Modesty is toward, men acknowledging their own vices, and the gifts that are in others: Humility is towards God. Galat. 6.3. If any seem to himself that he is somewhat, when he is nothing, he deceiveth himself in his imagination. 6 Love, or tender affection toward our kindred and near of blood, as towards our Parents children, and other kinsfolks. For when God willeth us to honour our Parents, he will also that we love them, and that as our Parents: and when he will have them to be Parents, he will have also their children to be loved of them, and that not only as strangers, but as their children. For seeing God ordaineth the bonds of conjunction between men; he also alloweth the degrees of love and duties. 1. Timot. 5.8. If there be any that provideth not for his own, and namely for them of his household, he denieth the faith, and is worse than an infidel. 7 Thankfulness, which is a virtue consisting of truth & justice, acknowledging from whom, what, and how great benefits we have received, and having a desire or willingness to perform and return for them mutual labour, or mutual duties, such as are honest, and possible. Prou. 17.13. He that rewardeth evil for good, evil shall not departed from his house. 8 equity, which is a virtue mitigating upon good cause the rigour of strict justice in punishing & taxing others offences, patiently bearing with some such errors & defects, as do not enormously harm the public safety of the private welfare of our neighbours, and covering and correcting such vices of others, or endeavouring to heal & cure them. For, this by reason of men's manifold infirmity is so necessary both in superiors towards inferiors, & in inferiors towards superiors, that without it civil society cannot consist. 1. Pet. 2.18. Be subject to your Masters with all fear, not only to the good and courteous, but also to the froward. Hither appertaineth the example of the Sons of Noah, Gen. 9 Likewise the commandment of the moderation and gentleness of Parents towards their children in exercising correction and discipline. Ephes. 6 4. Fathers, provoke not your children to wrath, but bring them up in instruction, and information of the Lord. Col. 3.21. Provoke not your children to anger, lest they be discouraged. And, cap 4.1. Ye Masters do unto your servants that which is just and equal, knowing that ye also have a Master in heaven. The vices contrary to these common virtues of this fift commandment. 1 UNTO the general justice are opposed, 1. All neglects of such duty, as just Laws require of every one, either of superiors, or of inferiors. 2. All stubborns, and disobedience, and cruelty. 3. Making show & semblance of observing our duty, and hypocrisy. 2 Unto particular distributive justice are opposed, 1. Error, which taketh away an office from him unto whom it is du, and giveth it unto another, who should not administer it, or unto whom it doth not agree. 2. Rashness, or accepting of persons & partiality, in distributing offices, or in giving honours, or in bestowing rewards. 3 Unto sedulity, is opposed, 1. Negligence or slothfulness, which either doth not look after matters, or doth willingly let them pass, and performeth the parts of his duty either not willingly, or not entirely, or not diligently. 2. A show of diligence, which doth his duty chief for his own glory & commodity sake. 3. Curiosity, which intrudeth & insinuateth himself into other men's duties. 4. Arrogancy, which giveth that unto himself which he hath not, or boasteth of that which he hath. 4 Unto gravity are contrary, 1. Levity not observing seemliness or conveniency, or constancy, or not having a desire of retaining his good name & estimation. 2. Swelling or ambition, which is to lift up himself in respect of his own calling or gifts, and to contemn and neglect others, & to be aspiring to higher places, & to seek the applause and approbation of man, not for any desire of God's glory or of his neighbour's safety, but only for an ambitious humour and desire of pre-eminence. 5 Unto Modesty are repugnant, 1. Jmmodestie, which retaineth not a seemly conveniency in words, deeds, behaviour, and apparel. 2. Arrogancy, which in opinion & speech challengeth more unto himself than his strength will bear, or doth either admire his own gifts, or vaunt of them without need. 3. Show of modesty, which is in his admiration of himself yet to extenuate and debase himself, & to be backwards in receiving of honours or offices which a man desireth, to hunt after his own praise or an opinion of modesty. 6 Unto love are repugnant, 1 Unnaturalness, which either hateth, or doth not affection and love those which are near of blood unto him; neither is careful of others safety. 2 Jndulgentnesse or cockering, which for the love of any either winketh at their sins being pernicious either to themselves or others, or doth gratify them in things forbidden. 7 Unto Thankfulness are repugnant, 1 Unthankfulness, which doth not acknowledge, or doth not profess the author and greatness of the benefit received, or doth not endeavour to perform mutual duties. 2 Unlawful gratifieng, or parasite-like flattering. 8 Unto equity are repugnant, 1 Jmmoderate and unlawful rigour, in censuring of those that sin through infirmity without any enormous harming either of their own safety, or others. 2 Slackness not punishing or reprehending according to his place, enormous faults. 3 Flattery, which for to curry favour, and for commodities sake praiseth that which is not to be praised, or attributeth greater things unto one, than are beseeming for him. THE sixth COMMANDMENT. THOU shalt do no murder. The scope or end of this commandment is, the preservation of the life & safety of men's bodies, & of the welfare both of ourselves & others. Here are forbidden all those things which tend to the destruction of our life or the life of others. Now in this prohibition is named murder, thereby to take away together with the effect the proper causes thereof, and under the name of murder, are all sins which accompany it comprehended, that by signifying thus the heinousness and grievousness thereof, we may be the more effectually withdrawn ad deterred from committing them. And contrarily here are commanded all those things which tend to the safety of our life and others. The substance and sum of the commandment is, that we neither harm by any external work either our own life, or the life of any other, or any man's safety and welfare of body, either by force or by deceit; neither wish in affection or will an impairing thereof, or signify by any tokens any such affection or will, but of the contrary endeavour to defend and preserve the same to the utmost of our power. Here is to be proved, 1. That internal things are also commanded and forbidden by this commandment. 2. That the defence of our neighbour is commanded. 3. That the hurting either of ourselves or others is forbidden. 1 Internal 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 commandment: God will not have us to hurt any: Therefore he forbiddeth the means also, whereby we may hurt. 3 Whosoever is angry with his brother unadvisedly, shallbe culpable of judgement. 2 The defence of our neighbour is commanded: Because negative commandments include affirmatives. Thou shalt do no murder; Therefore thou shalt help & aid thy neighbour. 3 The hurting as well of ourselves, as of others, is forbidden, because the causes why God commandeth us to have regard of another's life, are the same in us. 1 The Image of God in man. 2. The similitude and likeness of nature, and our original from our first Parents. We may not be cruel against our own flesh: but as all have issued from the same, namely from our first Parents, & are our flesh, so are we ourselves especially: Therefore we less ought to hurt ourselves than others. 3. The greatness of the price and ransom wherewith Christ purchased all the members of the Church. 4. The conjunction of Christ's members. And seeing these causes are found in ourselves also, it followeth that by this law every one is forbidden to hurt or neglect his own life or body. Wherefore, Thou shalt do no murder, signifieth, 1 Thou shalt not desire to murder either thyself, or others. For what God will have not to be done of us, that doth he not grant to be wished or desired. 2 Neither shalt thou intimate or signify any desire of murdering either thyself or others. For, the desire and wishing whereof God forbiddeth, he forbiddeth also any inkling or signification thereof to be given either in words, or behaviour, or countenance. 3. Neither shalt thou put this desire in execution. For, the desire and signification whereof God forbiddeth, he verily much more forbiddeth the practice and execution thereof. The contrary then is: Thou shalt love thyself and others, 1. In heart and desire. 2. In signification. 3. In practice and execution. Hence spring and arise all the virtues of this commandment, and likewise the contrary vices unto them. The virtues of this sixth commandment. THOSE things that are here commanded, tend (as it hath been said) to the preservation of the life or safety of men. And the safety of men is preserved, either by not hurting, or by helping them. Whereby are made two divers kinds of virtues of this commandment; the former whereof containeth the virtues which tend to the not hurting of man's safety; the other compriseth the virtues which tend to the helping and furthering of men's safety. The virtues not hurting the safety of men. THESE are of three sorts. For we are said not to hurt three ways: to wit, either being not hurt or provoked, or being provoked, or both ways. In the first manner of not hurting consisteth Particular justice, hurting no man. This particular justice not hurting any man, is a virtue shunning all harming, which are done either by violence, or by deceit, or by neglect of our own and others safety: and so neither by endeavour, nor by neglect hurting the life or body of any of whom we are not hurt, except God command it. This is expressed in the words, Thou shalt do no murder. In the second manner of not hurting consist Mildness & equability. For unto these virtues is it proper, not to hurt, albeit we be provoked. Mildness or placability, or easiness in forgiving, is a virtue moderatresse and governess of anger, which shunneth all just anger, so that a mild man will neither be angry for no cause, neither upon a light cause; & where there is cause of just anger, he doth then also so moderate that just anger, as that he is not angry beyond measure, or passeth the bounds and limits by God prescribed: that is, he doth not wish the destruction of the person that hurt him, neither burneth with a desire of revenge, but pardoneth offences, and also grievous injuries; and is displeased only at the reproach of God's name, or for unjustice, or for the hurt of his neighbour, admitting not into his mind the desire of revenging any injury, be it never so great; and wishing also from his heart the safety and good estate of his enemies, and such as have ill deserved of him; and endeavouring to maintain the same, according to his ability, and their necessity. Matt. 5.5. Blessed are the meek: for thy shall inherit the earth. equability or equity, is a virtue of near affinity with mildness; which is a moderatress of strict justice (which equalleth punishments with the faults) upon good and reasonable cause: as when in respect of the public safety or private safety of them which transgress, or for the avoiding of offence, or for any other good cause, we yield somewhat of our right, in punishing offences, or in pursuing injuries. Gal. 6. Brethren, if a man be fallen by occasion into any fault, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself lest thou also be tempted. In the third manner of not hurting consisteth peaceableness, which is a virtue shunning all offences, and occasions of enmities and discords, and endeavouring to take them away, if any do arise. Briefly, It is a study of peace and concord, that is, a diligence both in avoiding causes and occasions of offences, discords, contentions, and hatreds: and also in reconciling those which are offended either with us or with others, and lastly in retaining and keeping of peace, for the retaining whereof not to refuse troubles & the dissembling and forbearing of injuries, whereby we have been harmed, so as it be without the reproach of God's name, and any grievous impairing either of our own or others safety. The virtues helping and furthering men's safety. GOD will not only that we hurt no man, but also that we help both ourselves and others according to our power. And we are said to help two ways. 1. By repelling evils, dangers, and injuries. 2. By doing good, or by benefiting ourselves or others. Of Helping virtues then there are two sorts, namely, virtues repelling evils, and virtues benefiting and doing good. The virtues repelling evils, which namely are exercised in driving away evils and injuries, are these: Commutative justice in punishments, fortitude, and indignation. Commutative justice in punishments, is a virtue observing equality of offences and punishments, inflicting either equal punishments unto the faults, or lesser, being induced thereto upon good cause, according to the respect and consideration to be had of circumstances in civil judgement, for the maintenance of God's glory, and for the preservation of men's society. For when God forbiddeth the society of men to be harmed or impaired, and will have the Magistrate to be the maintainer of discipline according to the whole decalogue, he will also have them with just punishments restrained that make any grievous breach of this order. Wherefore a Magistrate may offend not only in cruelty, or unjust severity, but also in lenity or remissness, and in licensing men to hurt & injury others. 1. King. 20.42. Because thou hast let go out of thine hands a man, whom I appointed to die, thy life shall go for his life, and thy people for his people. levit. 24.17. He that killeth any man, he shall be put to death. Num. 35.31. Ye shall take no recompense for the life of the murderer, which is worthy to die: but he shall be put to death. Exod. 21.23. Life for life, eye for eye, tooth for tooth, Deut. 24.16. The fathers shall not be put to death for the children, nor the children put to death for the fathers, but every man shall be put to death for his own sin. Deut. 19 Thou shalt make cities of refuge, that innocent blood be not shed within thy land. Here therefore is commanded, for the defence and safeguard of men's safety, severe justice, which remitteth not punishment without good cause, and observeth equality of the offence & punishment. Whereof it is manifest, that this commandment doth not take away, but ordain and establish the office of the Magistrate in punishing transgressors. For when God commandeth a man to be slain, not men now, but God himself putteth him to death by them, unto whom he giveth this in charge. And that the licentiousness of doing violence or outrage might not grow strong and increase, he would have transgressors to be kerbed and kept short by punishments. Wherefore the revenge due to Magistrates is comprehended in that saying, Roman. 13.19. Vengeance is mine, I will repay, saith the Lord. And hereby is answer made unto this objection: It is said here, Thou shalt do no murder: Therefore we must not at all put any man to death, & by consequent, this justice doth not appertain to this commandment, as which cannot be kept, except many be put to death. Unto which we answer, 1. We must therefore put some to death, lest the society of men be destroyed by thieves and robbers. 2. It is said, Thou shalt do no murder, that is, not according to thy own pleasure and lust. For God punisheth, when the Magistrate punisheth. Fortitude is a virtue which adventureth dangers according to the rule of well informed reason, that is, such dangers as right and ruled reason willeth to adventure, & that for the glory of God, the safety of his Church, the defence and preservation either of ourselves, or ours, or others against grievous injuries. Now this Fortitude of God's Saints ariseth from faith, and hope, and the love of God & their neighbour. But that heroical fortitude, which is a special gift of god, as in josua, Samson, Gideon, David, is to be distinguished from that presentness of mind and courage, which through a cogitation and thinking on Gods will ought to be raised and stirred up in all, especially in governors. 1. King. 2.2. Be strong and show thyself a man. Hither appertaineth the example of the spies of the land of Canaan, and of the people being out of heart and despairing for ever compassing and possessing of it. Numb. 13. and. 14. Like unto this virtue is warlike fortitude, which is a defendress of justice, & an undertaking of the just defence of ourselves or others, albeit it be not without peril and danger. War, is either a necessary defence against those that exercise robbery, and outrages or cruelty against the people, or a just punishment for grievous injuries sustained, which is undertaken by force of arms. Jndignation or zeal is a virtue justly offended, & wrath for the reproach of God's name, the unjust hurting of our neighbour, & for some grievous injury, which is done either against God, or our innocent neighbour, having moreover a desire, as ability and strength affordeth, to repel and revenge the injury done against God or our neighbours, according to God's commandment. Judg. 8. Gideon said to Zebah, & Zalmunna: The men that ye slew at Tabor, were my brethren, even my Mother's children: as the Lord liveth, if ye had saved their lives, I would not slay you. And jud. cap. 20. The Israelites wage war against the Beniamites for the wickedness committed against the Levites wife. As therefore unjust wars are forbidden by this commandment, so just war is allowed, in the fift commandment, as a part of the Magistrates duty towards his subjects, and in this commandment, as a defence both of his own and others safety & life, and consisteth partly in justice not hurting and punishing, partly in fortitude and indignation. For either it is, as before was said, a necessary defence against those that exercise robbery, and violence, or cruelty against the people, or a just punishment for grievous injuries, which is undertaken by ordinary authority with force of arms. 1. Sam. 25.28. My Lord fighteth the battles of the Lord. Hither also belongeth the defence of their own life and their neighbours, which private men use against unjust force and violence when necessity suffereth not the Magistrates aid to be required. For when the Laws and the Magistrate arm a private man against a robber or adulterer, he useth then the sword, not unadvisedly taken, but justly delivered into his hand by the Magistrate, as being the Magistrates deputy and minister. So Moses slew the Egyptian in defence of the Israelite. The virtues benefiting or doing good, which namely consist in doing good turns, are these; Humanity, & Mercy, & Amity. Humanity or the love of man, is a true & sincere good will both in mind, and will, and heart, towards others, and a declaration thereof in words, behaviour, and duties convenient and possible. This self same virtue in the Scriptures is called the love of our neighbour, which in Philosophy is termed Humanity: for by this virtue all men perform that unto others which they would have to be done unto themselves. Roman. 12.10. Be affectioned to love one another with brotherly love. Galath. 6.10. Let us do good unto all men, but especially unto them which are of the household of faith. Mercy is a virtue, which hath a fellow-feeling, and taketh compassion of the calamities of good men, or of those, who sin through ignorance or infirmity, & endeavoureth to take them away or to assuage them, as much as equity & god's glory permitteth, neither rejoiceth at the calamities of the very enemies themselves. Or, it is sorrow for the calamities of innocent men, or such as fall through ignorance, or infirmity, & a desire to assuage or take away their calamities by honest means. Amity, is a virtue comprehended under humanity as a special under his general, & it is a mutual & sincere good will between good men well known one to another, performing mutual and possible duties: or, It is a virtue rendering mutual and sincere good will, and performing mutual duties, such as are just, lawful, and possible: kindled by the knowledge of virtue, and by communication in both parties. It is different from love; in that love stretcheth both to the known and unknown, but amity or friendship extendeth only unto those that are known one to another, & that for some virtues appearing in them. The parts then of all that which is commanded us in this commandment are, 1. That our neighbour live. 2. That he live well, by our assistance and endeavour unto the utmost of our power. The vices contrary to the virtues of this sixth commandment. UNTO particular justice hurting no man, is opposed, 1. Injustice hurting men, namely a will to hurt men, and all unjust endamaging, hurting, or injuring. 2. Remissness, when they are not hurt, who are to be hurt, by them unto whom the execution thereof belongeth. Unto mildness is repugnant, 1. Unjust anger, hastiness, grudging, immoderate revenge, hatred, and spite. Anger is a short madness: Hastiness is angriness or a readiness unto anger. 2. Remissness, when a man is not moved for grievous injuries. Unto equability or equity is repugnant, 1. Jmmoderate Rigour, when there is had no regard of circumstances: whereof it is said, Extreme right is extreme wrong, likewise, cruelty, and unjust severity. 2. Remissness, that is, not to be moved at such things, whereat we ought to be moved, & when god commandeth. Likewise partiality & accepting of persons. Unto peaceableness is opposed, 1. In the excess, Remissness, when as thou so covetest to keep peace, that thou dost not respect God's glory, neither thine own and thy neighbour's safety. This is an unjust gratifieng. 2. In the defect, all unjust or unnecessary speeches; Contentions, backbitings, slanders, whisperings. Unto justice commutative in punishments, is contrary, 1. In the defect remissness, when that is not punished, which ought to be punished. 2. In the excess, cruelty, & unjust and overgreat severity, private revenge, false pretending of strict justice. Briefly, unto punishing justice, is repugnant injustice, which either doth not at all punish, or doth unjustly punish. Unto fortitude is opposed, In the defect, timorousness, & the betraying of another's safety, when thou art able to undertake his defence: likewise a shunning of such dangers as God hath commanded us to undergo. 2. In the excess, rashness, or foolhardiness, which is, to undertake things unnecessary, or impossible. Unto indignation are contrary, 1. Unjust anger. 2. Remissness and slowness, when there is no sharpness or earnestness showed in being justly offended with injuries, & in revenging them. Likewise unto this are the same repugnant which are unto peaceableness. Unto humanity are opposed, 1. Self-love, with a neglect of others. 2. Jnhumanitie. 3. spitefulness or hatred against others, or a show hereof. 4. Unjust pleasuring and gratifiengs. Unto mercy, are contrary, 1. In the defect, unmercifulness, cruelty, hard-heartedness, not to have compassion of those, of whom we are to have compassion: Likewise Rejoicing at another man's harm, and uncompassionatenesse void of all grief. In the excess, Remissness, when they are spared whom God will not have spared, which is cruel pity, whereby the whole society of men is hurt, yea & he himself also who is spared. Unto Amity or Friendship, are opposed, 1. In the defect, all injustice and treachery, whereby friendship is violated, enmity, neglect of friends, denial of good will and mutual duties, a feigned show of friendship. 2. In the excess, flattery, or unjust gratifieng, likewise lightness in joining, and losing friendship. THE SEVENTH COMMANDMENT. THOU shall not commit adultery. The end of this commandment is, The preservation of chastity and wedlock. Now when God nameth adultery, he doth not forbid that only, as being the most gross vice of all those which are repugnant to chastity, but also all vices that are contrary to chastity, and such as are of near affinity unto them; likewise their causes, occasions, effects, antecedentes, consequents; and of the contrary he commandeth all things, which make for the preservation of chastity. The reasons are these. 1. By one special the rest, that are of near affinity with that, are understood. So when adultery is forbidden, other special vices of lusts are condemned, and Adultery is mentioned, because it is reckoned amongst the grossest vices of lusts. 2. Where the cause is condemned, there also the effect is condemned, and so of the contrary. So here are commanded or forbidden, as well the antecedentes, as the consequentes. 3. The end and scope of this commandment is, the preserving of chastity, and protecting of wedlock among men. Whatsoever therefore maketh for the preserving of chastity, and for the protecting of wedlock, is commanded in this Law: and the contrary is withal forbidden. The virtues of the seventh commandment are in number three, Chastity, Shamefastness, Temperancy. Chastity is a virtue preseruiug cleanness of mind & body, agreeing with the will of God, and avoiding all lusts forbidden by God, all unlawful companings, and inordinate copulation, & all the desires, occasions, causes and effects either in single life, or in wedlock. Chastity hath his first original from a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek word, which signifieth to adorn; because it is an ornament not only of the whole man, but also of all the rest of the virtues. Wherefore that name was given by special regard and pre-eminence to this virtue, because it is one of those principal virtues that make the Image of god. Now there is a double chastity, one of single life; an other of marriage. Chastity of single life is a virtue, avoiding all lusts, remaining in a sole state without marriage, Chastity of marriage is to observe in marriage the order instituted by the wonderful counsel of God. The causes of chastity are, 1. The commandment of GOD. 2. The preservation of God's Image. 3. A study and desire to avoid the defacing of God's image, and the conjunction that is between God and the Church. 4. Rewards and punishments. The extremities of chastity are, All lusts, their causes, occasions, and effects: all unlawful conjunctions, all corrupt desires that violate and hurt the conscience also in marriage. For, by reason of the corruption of our nature, all sins are not taken away by marriage; as when the chief and principal end of marriage is not respected. Shamefastness, is a virtue abhorring all filthiness, joined with a shame, grief, & sadness, either for some former uncleanness, or for fear of falling into any hereafter, and having a purpose and desire to fly not only uncleanness itself, but also the occasions, and tokens, and signs of uncleanness. Shamefastness is required unto chastity, as a furtherance and cause of chastity; and also as an effect consequent, and sign thereof. The extremities or vices contrary to shamefastness are, 1. Shamelessness or impudency, which maketh light of uncleanness. 2. A rude and uplandish bashfulness, or an uncivil and perverse bashfulness, 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 bashfulness to be showed therein. temperancy is a virtue observing the mean agreeable to nature, honesty, mediocrity, & order of persons, places, and times, according to the law and rule of nature, in things concerning the body, as in meat & drink. temperancy is required unto chastity, as a cause without which we cannot be chaste. The extremities of temperancy are, Jntemperancie in meat & quaffings of drink: Likewise an hurtful temperancy, or too great abstinence & hypocritical, not agreeable to nature, such as is the abstinency of E●emites. Whereas all sorts of lusts are repugnant unto chastity, and to the drift and scope of this commandment, the same are to be noted and observed. They may be referred unto three several kinds: Of the first kind are those which are contrary to nature, and from the Devil, namely, such as are even against this our corrupt nature, not only because they corrupt it, and bereave it of that conformity with God, but also because this our corrupt nature abhorreth them: of this kind are those, which are recited by the Apostle, Rom. 1. as confounding of kinds and sexes, likewise the unnatural abusage of womankind. These heinous 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 incests in our first parents, because those were done but of necessity, and by dispensation from God himself. Therefore this was an exception from the general rule. Of the second kind are those which proceed from this our corrupt nature, as fornications amongst those that are free from marriage, adulteries between persons that are both married, companings of married persons with others that are unmarried. If a married person have company with another married person, it is a double adultery; for he violateth both his own wedlock, and the others. If a married man have to do with an unmarried woman, it is simple adultery. Simple fornication is of those that are unmarried. Magistrates are by duty bound severely to punish incests & adulteries. For they are much more heinous than thefts & robberies. God appointeth death for adulteries. Now although God did not ordain that simple-fornication also should be punished with death, yet when he saith after, Let there not be a whore among you, he signifieth that it is to be punished in his kind. There are other things also, which are committed of this our corrupt nature with an evil conscience, as lusts and evil desires, unto which we yield, or wherewith we are delighted, neither endeavour to avoid them. Such vicious and lewd desires, and the like, although they be not punished in the civil court, yet are they joined with an evil conscience, and are punished of God. Of the third kind are corrupt inclinations, unto which yet good men do not yield, 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 these inclinations is it to be said, It is better to marry, than to burn. But yet S. Paul nevertheless by those words doth not allow such marriages as are untimely, hurtful to the common wealth, entered into before a lawful age, or unhonest, that is, against good orders and manners. The special Questions of Marriage. 1 What Marriage is. 2 What are the causes of the institution of Marriage. 3 Whether it be a thing indifferent. 4 What are the duties of married persons. 5 What things are contrary to Marriage. 1 WHAT MARRIAGE IS. MArriage is a lawful & indissoluble conjunction of one man and one woman, instituted by God, that we might know him to be chaste, and to detest all lust: that also we might therein chastened serve the Lord, and that especially it might be a means whereby mankind might be multiplied, and God gather thence afterwards unto himself a Church; lastly, that it might be a society and fellowship of labours, cares, and prayer. That marriage may be a lawful conjunction, these things are thereto required: 1 That matrimony be contracted by the consent of both parties. 2 That there be adjoined also the consent of others, whose consent is required, as namely Parents, or those who are in the place of Parents. 3 That honest conditions be observed. 4 That there be no error committed in the persons. 5 That Matrimony be contracted between such persons as are not forbidden by God's Law, as between them, unto whom the degrees of consanguinity may be no hindrance. The degree of consanguinity is the distance of kinsfolk in descent. Concerning those degrees this rule is to be observed: How many persons there are from the stock so many degrees there are. Now the stock is the person from whom the rest are derived. The Line is either of ascendants, or descendants, or collaterals. The Ascendants are all the ancestors and progenitors. The descendants are all the posterity or progeny. The Line of Collaterals is either equal, or unequal; It is Equal, when there is equal distance from the common stock. Unequal, when the distance is unequal. Those prohibitions of degrees of consanguinity from marriage, which are expressed and set down, Leuit. 18. are Moral, 1 Because the Gentiles are said to be cast out for these abominations. But the Gentiles had no ceremonial Law. 2 Paul doth most sharply reprove him, who married his father's wife. 1. Cor. 5. john Baptist saith unto Herod, Mar. 6.18. It is not lawful for thee to have thy brother's wife. From the end, because the end, that is, the prohibition of incest in reverence of Blood was made universal, perpetual, and moral. 4 It is the Law of nature. 5 The conjunction shall be lawful, or the marriage lawful, if such persons be joined in matrimony, as are fit to be joined. 6 If this conjunction be in the Lord, that is, that a believer marry not with an unbeliever, but with a believer, and that religiously in the fear of God. 7 If Matrimony be contracted between two persons. For they shall be two in one flesh. Objection. The Fathers had more wives. Answer. We must judge not according to examples, but according to Laws. 2 What are the causes of marriage. THE author of marriage is God himself. For marriage is no invention of Man, but instituted by God in Paradise. Now the causes for which marriage was instituted are, as we may learn out of the definition of marriage, 1 The means of multiplying mankind. 2 The gathering of the Church. 3 The image and resemblance of the conjunction between God & the Church. 4 That lose and wandering lusts might be avoided. 5 That there might be a society and fellowship of labours and prayer. That fellowship is more near and straight, and therefore sendeth out more ardent and earnest prayers: because we do more ardently and earnestly help them, by our prayers, unto whom we are joined in labour and affection. As, the Parents pray more earnestly for the children, than the children for their Parents; because love doth descend, not ascend. 3 Whether marriage be a thing indifferent. MArriage is a thing indifferent unto them, who have the gift of continency. But whosoever are not endued with this gift of continency, unto all them marriage is not a thing indifferent, but commanded unto them as necessary from God himself. And as marriage is a thing indifferent to all those that are endued with the gift of continency, so the same is granted unto all persons that are fit and meet for it. But when a just and lawful time of contracting marriage is not observed, then is that thing a cause of many evils and troubles in civil and Ecclesiastical affairs. But notwithstanding whosoever have once lawfully and in the Lord contracted Matrimony, it is never permitted or lawful for them to dissolve or lose the bond of Matrimony once contracted, except it be for adultery. 4 What are the duties of married persons. THE duties of married persons, are, 1 Mutual Love, 2 Spousal faith & troth, as each to love the other only, continually and constantly. 3 Community of goods, and a Sympathy or fellow-feeling in evils and calamities. 4 The bringing forth, and bringing up of children. 5 Bearing with infirmities, with a desire to cure them. The proper duty of the husband is, 1 To nourish his wise, and children. 2 To govern them. 3 To defend them. The proper duty of the wife is, 1 To be a helper unto her husband in maintaining and preserving their household substance. 2 To obey and reverence her husband. When these things are neglected, they grievously trespass against the lawful use of marriage. 5 What things are contrary to matrimony. UNTO matrimony are contrary, fornications, adulteries, incests, unlawful copulation, abuses of marriage, & divorces not in case of adultery. But the person that is forsaken, or is solicited to admit a forsaking, doth not cause the divorce, but the other. THE EIGHT COMMANDMENT. THOU shalt not steal. By this commandment is enacted and decreed a distinction of possessions. For the end of this commandment is, The preservation of goods, or possessions, which God giveth to every one for the maintenance of their life. Thou shalt not steal, that is, Thou shalt not cover, or attempt by guile to convey thy neighbour's goods unto thee. Therefore defend, preserve, increase them, and give thy neighbour his own. Now theft is only named, as being the grossest kind of defrauding, that by it the rest of the like quality might be understood, and that for the same, as the scope or end, other vices or sins of like nature, and their antecedents and consequentes might be prohibited and forbidden. The virtues of this eight commandment, together with their extremes or contrary vices. 1 Commutative Justice, which is a virtue in purchasing of goods, not coveting after an other man's goods, and keeping an equality by number in bargains, and in the common trade of life, in the purchasing and exchanging of things, according to just laws between the ware and the price, the desert and the reward, whether it be in purchase and buying, or in exchange of things. All things either are no man's, or some man's. Therefore those things are translated to another Owner, which are either no man's, or are belonging to other men: Those things that are no man's, become theirs who get them: And if thou seize upon that which is no man's, thou shalt injury no man. Those things that belong to another man, are passed from him, either by violence, the Owner being unwilling thereto; or by grant, according to the Owners will & liking. Those things are passed from the Owner against his will, which are either by right of war, or by captivity taken away from an enemy. Those things are passed away with the owners liking, which are passed unto another either by inheritance, or by contract & bargain. By inheritance things are passed over to another, either by Testament, or without any Testament. A contract or bargain is a consent and agreement between any of passing over any things, or of the communicating or exchanging of them, according to just & honest Laws. All contracts are comprehended under commutative justice. Now there are ten sorts of contracts. 1. Buying and selling; when a thing is passed from the buyer unto the seller, so that the buyer pay the seller a just equivalent price for it. This is sometimes either with a condition of selling it again, or with a condition of not selling it again, so that the buyer cannot sell that, which he bought, unto others. Unto buying belongeth the buying of revenues; for that is no usury; as neither is the setting out of ground to farm at a certainey rate yearly to be paed. 2. Loane, which is a contract, wherein the use of a thing is passed to another, so that there be repaired as much again. In loan a thing is given, not that the same thing should be restored, but the like, or that which is of the same value. 3. There is another loan, which is called Commodation, when the use of a thing is granted a man for a certain time, so that without any price or valuation the self same thing be precisely restored whole and sound. 4. Donation, or by deed of gift, when a thing is passed from the right owner, who hath the right of giving it, by free grant and will unto another, without any recompense conditioned. Objection. Justice requireth that we give like for like: but this is not done in donation: Therefore this is repugnant unto justice. Answer. justice requireth it, if they be given with that mind and purpose, as to have recompense. 5. Exchange, when a thing is exchanged by the lawful owner's consent, or when one thing of like value is given for another. 6. A letting to hire, which is a contract, whereby the use, not the right or possession, of a thing, is passed by the right owners to another upon a certain price, and for a certain time, so that the same thing be restored safe & sound. 7. Pledging or gauging, when a thing passed to another, as being bound to be his for use, till such time as other things which are owed him, are repaid unto him: or when a thing is delivered a man for a certain time, that if in the mean season it be not redeemed, the other may have the right of using it at his pleasure. 8. Committing on trust, when a thing is delivered to another to keep, so that neither the use, nor the possession, but only the keeping & custody of the thing is committed unto him. 9 Partnership, which is a certain contract used by them who traffic together, wherein one emploieth his money, the other his work, or labour with this condition, that part of the gain may come to each of them. 10. A certain contract, wherein the use of a ground, or the possession of a ground to use is passed by the owner unto an husbandman, with a certain condition, as namely, that he till and labour the ground delivered unto him, and be bound unto the Master to perform certain duty, or some certain service. These diverse kinds of contracts are to be observed, for the better understanding of commutative justice. The extremes or vices contrary to commutative justice are these, 1. Unto commutative justice are repugnant all unlawful conveyances of things, which are done either by violence, as robberies; or by guile and deceit, as thefts. Theft is the taking away of that which belongeth unto another besides the owner's knowledge, and will, with mind and purpose to deprive him thereof. The special sorts of theft are, Robbery of a common treasury: Counterfeiting of merchandise, when one useth sleights and guiles in contracts: Sacrilege, cousinages, and all corruptions of contracts, among which usury hath not the lowest place. Usury is that which is taken above the principal in regard of the loan only. From usury are exempted just contracts, Partnership, Buying, contracts of paying rents, just recompense of any damage or loss. There are many Questions of usury concerning which we may judge according to that saying; Do as thou wilt be done unto, and what thou wilt not have done unto thee, that do not thou unto another. 2 Autarchie, or Contentedness, which is a virtue whereby we are contented with those things which we presently enjoy, and have justly gotten, and meekly suffer poverty and other discommodities, neither are broken through want and penury, nor gape after other men's goods or substance, nor covet things needless and unnecessary. The extremes of this virtue, In the defect, are Theft and Covetousness; In the Excess, a feigned refusal, when one maketh wise as if he were unwilling to receive such things, which yet he could and greatly would receive. Likewise, Inhumanity, which is, to refuse all things. 3 Fidelity or faithfulness, which is a virtue that heedeth another's harms, and endeavoureth to avert them, & gladly and diligently performeth all the parts of his calling in doing his duty, to this end, that God may be honoured, and we sustain our life, and that there may be sufficient of things necessary for us, and ours, and also that we may yield succour and make supply of necessaries unto others. He that undergoeth not those labours, which he is able & aught to undergo, committeth theft. Objection. There is mention made of fidelity in the fift commandment; Therefore it hath no place here. Answer. It is no absurd thing, that one and the same virtue should be placed in diverse commandments for diverse ends & respects. For the ends of actions make the actions differ. Fidelity is placed in this commandment, as it is a diligence and endeavour employed in the with-standing of others discommodities, and in doing such works and labousr, whereby we may get us food, raiment, and things necessary. Fidelity is placed in the fift commandment, as it is an obedience showed in doing our duty. The extremes hereof are, Unfaithfulness, not respecting or heeding any harms and damages, neither diligently performing the duties of his calling and vocation, Likewise, recklessness and Slothfulness, which only taketh part and fruition of public commodities, but itself conferreth nothing to the common society of men. 4 Liberality, which is a virtue giving to them that want, according to the rule of upright reason: that is, which imparteth unto others his own goods, not by any due bond or obligation, but according to the law of God and nature, or for godliness & charity sake, with a liberal hart, according to his own ability, & the necessity of others; as well knowing where, when, to whom, & how much he may give, & observing a mediocrity & mean between base niggardliness and riotous prodigality. The Extremes hereof in the defect are, illiberality, Covetousness, Baseness. Covetousness is a desire of increasing our substance by right & wrong, & a restraint of just & lawful giving. In the Excess, Ouerlashing, Prodigality, which giveth beyond reason, and without need, with a rejoicing in such excessive largesse. Of this vice it is said, Sick art thou who takest delight in lavishing. 5 Hospitality, which is one kind of liberality, namely liberality and bountfulnesse towards travailers and strangers, especially towards those that are exiles for the profession of the gospel, entertaining them with all duties of hospitality, and Christian charity. The Extremes are, inhospitality, and prodigality towards strangers. 6 Parsimony, which is a virtue eschewing & shunning riot, & all unnecessary expenses or gifts, keeping those things which are his own & well gotten, & profitably employing them to his own use and theirs, that belong unto him, neither spending more, than he seethe to be needful. This virtue is referred to this commandment; because, if in this commandment Liberality be commanded, the contrary thereof then is also here forbidden, namely Ouerlashing, whereunto is opposed sparingness & Parsimony. Liberality hath Parsimony accompanying it; & they both are two means between the same extremes; that is between Covetousness & Prodigality; because Liberality without Parsimony degenerateth into Prodigality; & Parsimony without Liberality degenerateth into Covetousness & Baseness. And therefore he is not liberal, who is not sparing; neither is he sparing, who is not liberal; Liberality enlargeth our giving according to ruled reason. Parsimony restraineth the same according to ruled reason, & spareth so much, as is requisite for necessary uses. So then these two virtues are exercised in the same matter, & between the same extremes, & therefore the same vices which are contrary to Liberality, are repugnant also to Parsimony. 7 Frugality, which is an ecumenical, or household virtue, disposing of things well gotten, honestly, wisely, & profitably, for matters profitable and necessary, or defraying charges upon such things ever as are necessary, & fruitful. This virtue is of near affinity with parsimony. Frugality or thriftiness consisteth and dependeth on ruled reason. The extremes are the same both of frugality, & of parsimony, to wit, Prodigality and covetousness, or niggardliness. Certain objections against the former distinction of Rights and Possessions. 1 IN the Apostles time all things were common. Therefore now also all goods ought to be common. Answer. There is a dissimilitude and a far different reason in these examples. For they were induced upon good causes, why they should then bring in community of goods. 2. It was then to be feared, lest if they did not sell their possessions, they should be violently deprived of them. 3. They did it not being enforced thereto by any Law, but freely. For their parting with their goods in common was voluntary; none was compelled unto it. And therefore Peter saith to Ananias, whiles it remained, appertained it not unto thee? And after it was sold, was it not in thine own power? 4. This custom was of force only at that time. 5. This community of goods was not in all churches; because in Macedony collection was made of alms, which were sent to jerusalem. 2 Natural things are unchangeable. Community of goods is natural. Therefore community of goods is unchangeable, and therefore is now also to be observed. Answer. Natural things are unchangeable, in respect of the Moral law, but not in respect of natural profit and utility. 3 Christ saith unto the young man, If thou wilt be perfect, sell all, and give it to the power. Answer. The examples have a diverse reason: because this was a special calling of a Disciple, belonging to an apostleship. Again, Christ would thereby signify, how far off he was from the perfection of the Law, whereof he gloried. 4 All things are Christ's, therefore all things are Christians. Answer. All things are Christians, or ours, as concerning the right to the thing, but not as concerning the right in the thing. All things are due unto us, but we may not lay hands of any thing before the time. 5 All things between friends are common. Answer. All things between friends are common, as touching the use of them, and as touching the duties and parts of honesty and commodity, or as touching necessary use being leveled by the rule of reason. For we are to ask things of our friends, which we would have them ask of us. But all things among friends are not common as concerning the possession and right: because unto every one belongeth a distinct possession and right of his own goods. This possession of goods, or distinction of rights is enacted (as we have said) by this commandment: because if we may not steal, we must then possess our own: and that for these causes. 1. To maintain ourselves. 2. To yield something for the maintenance of the ministery. 3. For the maintenance of the common wealth. 4. For the maintenance of our friends. THE NINTH COMMANDMENT. THOU shalt not bear false witness against thy neighbour. The drift or end of this commandment is the ordinance and maintenunce of the truth among men. Neither is in this commandment only bearing of false witness forbidden, but all those things which are of near affinity therewith, the general whereof is lying. Thou shalt not bear false witness of thy neighbour, or against thy neighbour. In this negative commandment is comprehended an affirmative, which is: Bear therefore true witness of or for thy neighbour, that is, be true, & desirous of learning & knowing the truth. The name of Truth here is taken for trueness or truth-speaking, that is, for the agreement or correspondence of our knowledge or speech with the thing, whereof our speech is. True we term the speech itself agreeing with the thing. The virtues of this ninth commandment, together with their vices. THE chief & principal virtue, which is here commanded, is truth. 1. Truth or trueness, is a virtue, whereby we love true opinions & speeches, and seek after them, & receive them, and gladly profess and defend them, according as both our duty, and persons, places, times, and other circumstances require, unto the glory of God, & the safety of our neighbour. This end maketh that the Devil cannot be said to be true, although he sometimes speak that which is true. For his is true, who speaketh and loveth the truth, & doth affection it for the glory of God, and the safety of his neighbour. Truth may also be defined on this wise: Truth is a firm election in the will, whereby we constantly embrace true sentences & opinions, speak that which is true, keep covenants & promises, & avoid all deceitful dissemblings both in speech and outward gesture. True confession is commanded both in this, and in the third commandment: as often times the same virtue is required to the obedience of divers commandments. But in the third commandment true confession is required, as it is the honour and worship of God, immediately respecting God: and here it is commanded, as there is a will in us not to deceive our neighbour, but to wish his safety & welfare. Under the name of truth we comprise liberty of speech, which is a virtue whereby, as much as the time, place, & necessity requireth, we profess the truth freely, & boldly, & are not withdrawn through the fear of dangers. Unto truth, in the defect, are repugnant, 1. All lies, unto which appertain all guiles, dissemblings, negligence in understanding the truth of things, lies of courtesy; likewise slanders, backbitings, evil speakings, which kinds of lying are repugnant also unto Fairness of manners & conditions. Lying, is, to speak otherwise, or to signify otherwise by outward gestures, than thou thinkest, & than the thing itself is. So then in this commandment principally is lying forbidden. Unto lying is referred also wilful ignorance, which is a lying in the mind. Officious lies, or lies of courtesy are to be avoided, because evil is not to be done, that good may come of it. And all lying that doth expressly dissemble the truth, is condemned. But a truth which is uttered by a figure, is no whether he understand it or no, with whom we deal. This is to be observed that we be not too rigorous in examining the actions of the Saints; & also, that we excuse not those things which have no need to be excused. 1. Object. That which profiteth another, and hurteth no man, is not sin. A dutiful lie is of such quality. Therefore it is no sin. Answer. The Minor is false. Reply. But yet the truth is often not to be spoken. Answer. We must not put a difference between the hiding of the truth and lying. Object. God blesseth the midwives, because thy told a lie. Therefore God alloweth and liketh of lies. Answer. God therefore blesseth the midwives, because they feared God, & slew not the infants of the Israelites. 2. Unto truth, in the defect, is repugnant vanity or levity, which is a readiness to lying. He is vain, who lieth much, often, & easily, and that without any shame. A liar is he, who hath a desire to lie. Unto truth, in the excess, is repugnant, 1. Untimely professing of the truth, which is to cast pearls to swine, and to give that which is holy unto dogs, as Christ saith, who by these words doth wholly forbid unnecessary and untimely professing of the truth. For, as the verse hath it in the Poet, He that warneth out of time, doth harm. 2. Curiosity, which is to search after things unnecessary, or unpossible. These things may suffice for this chief and principal virtue of this ninth commandment. The virtues which follow, wait upon truth, and they all are as it were of truths retinue. 2 Fairness of mind is a virtue, which taketh well things well or doubtfully spoken or done, and interpreteth them in the better part, to wit, as far as there are any reasonable causes to induce thereto, & doth not easily conceive suspicions, neither sticketh upon suspicions, though they be such as are just, & have reasonable causes: he doth not ground thereon, neither directeth his actions accordingly, neither decreeth or determineth aught by them. It is defined after this manner, Faiernesse of mind is a neighbour-vertue▪ unto truth, allowing of others wills upon probable reason, & hating all evil-mindednesse, & drawing also some things that are doubtful to the better part; & hoping in deed that which is good, but yet as touching mutable things thinking that the wills of men may change, and that a man may err concerning another's will, seeing the infoldings and secret places of man's mind are not beheld. The Extremes of this virtue, in the defect, are, Slandering and suspiciousness. Slandering, is, not only falsely to criminate & attach the innocent, but also to interpret things indifferently spoken in the worse part, or also to interlace & coin some falsehood. Suspiciousnes, is, to take things well or ambiguously spoken in the worse part, to suspect evil things of those that are good, or to suspect without cause; or also to make to much of true suspicions. It is lawful for us sometimes to suspect, except we will be fools. Mat. 10.16.17. Beware of men: be ye wise as serpents, & innocent as doves. In the excess, foolish Credulity, & foolish flattery. Credulity, is, hastily or unadvisedly to interpret any thing, or to assent to one without just & probable cause: Or, to believe a thing of another, when there are manifest or probable reasons to the contrary. Flattery or assentation, is, to praise or like things not to be praised, thereby to get either the goods or favour of another man. Fairness of mind, is, an assistant or special kind of truth. Therefore it is also here together with truth commanded. 3 Simplicity, which is open truth without wrinkles or fetches and compassings: or, it is a virtue which doth properly and plainly speak and do such things as are true, right and declared in arts & common life. Truth is tempered with simplicity & fairness of mind or conditions. The extremes of simplicity are, Feigned simplicity, and Doubleness in manners and conversation. 4 Constancy, which is a virtue not departing from the known truth, neither altering his purpose without good and necessary causes, but constantly speaking & doing such things as are true, just, & necessary. Or, it is a virtue persisting in the truth once found, known, & approved, & in the like manner professing & defending the same. Constancy is necessary for the preservation & maintenance of the truth. Therefore it is here also commanded. The extremes hereof in the defect, are Unconstancy, or Lightness, which is to alter true purposes & opinions without reason. In the excess the extremes are, pertinacy or stoical stiffness and rigour, which is a vice arising from a confidence in his own wit, or from pride & ostentation, refusing to yield or departed from his opinion, albeit it be such as he seethe by strong reasons to be false, but persisting in false opinions, or unjust & unprofitable actions. 5 docility, or a readiness to learn, which is a virtue searching after the reasons of true opinions, easily believing, & yielding to those that teach or show better things, & that upon certain reason, & framing his will ready to assent unto true or probable reasons, & to leave those things which before he held & embraced. The same are the extremes of docility, which are of constancy, whereunto also this docility is necessary. For Constancy without docility degenerateth into pertinacy; and docility without Constancy degenerateth into Levity. Now all these virtues which have been numbered agree and are linked very well one with another. For Truth must be tempered with Fairness of mind and Simplicity, perceived and known by docility, preserved and maintained by Constancy. And so these former virtues are required to the being of truth. Now the three virtues following are required to the profitable being of the truth in the world. 6 Taciturnity or silentness, which is a virtue withholding in silence things secret & unnecessary to be spoken, where, when, & as far as is needful; & avoiding overmuch babbling & talkativenes. Or, it is such a manner of professing the truth, whereby secret things, whether true, or false, are kept close; & speeches unnecessary & unprofitable are avoided; especially untimely, & pernicious speeches, & such as give offence. The extremes hereof, in the defect, are Prattling, foolish prating, and treachery. Prattling, is, not to be able to keep close any thing. Foolish Prating, or futility & folly of speech, is to speak unseasonably, immoderately, & foolishly. In the excess, Haughtiness, Peevishness, & dissembling of the truth, where are necessary, or probable causes. Peevishness, or morosity, is an overmuch silentness & burying of the truth, where gods glory & the safety of our neighbour, or our own or others cause, or the love of our friends requireth us to speak. silentness without affability becometh Morosity or peevishness, and Affability without silentness becometh prattling, and foolish prating, babbling out things hurtful, unnecessary, vain, or secret. 7 Affability or readiness of speaking, which is a virtue gladly, & with signification of good will hearing, answering, speaking where need is upon a necessary & probable cause; or it is a virtue easily entertaining the mutual talks of others, & giving signification of the good will in conferences, speech, & gestures. Or, Gentleness, facility, affability, consist in giving care & making answer unto others, with some signification of good wil The same are the extremes of Affability, which are of Taciturnity, or silentness: likewise levity, Assentation, or affectated & laboured affability. 8 Urbanity or pleasantness, which is a virtue of speaking the truth with a certain grace & elegancy, to teach, comfort, exhilarate, & nip or touch: or, it is a certain sauce of truth & speech, to wit, the truth figuratively uttered, either to move or delight others, without bitternesses, & keeping the circumstances of place, time & persons. The Extremes are, 1 Scurrility, and Dicacitie. Scurrility is obscene & homely jesting, especially in serious matters. Scurra (that is a scurrilous person) is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth dung: because he speaketh filthiness & dung. Dicacitie or scoffing is a vice of i●sting bitterly, & of deriding, boarding and exagitating others, but especially such as are miserable. 2 stolidity or Foolishness, & Sottishness or unsavoriness. Foolishinesse is an untimely affectation of urbanity. Sottishness is an absurd & unsavoury affectation of urbanity. Now Urbanity is an especial gift of the wit, but may notwithstanding be gotten by experience in matters. 3 backbiting, which spreadeth false slanders of others, constereth doubtful speeches in the worse part, with a desire of revenge, & an endeavour to hurt, or to raise envy. THE TENTH COMMANDMENT. THOU shalt not covet thy neighbour's house, nor his wife, nor his servant, nor his maid, nor his Ox, nor his Ass, not any thing that is his. The scope and end of this commandment is a rightness and inward obedience of all our Affections towards God and our neighbour, which must also be observed in the other commandments. Neither yet is this commandment superfluous: because it is added to the former commandments, to be a declaration of them, & that universal, because this is spoken of the whole in general: and further, it is also added, to be as a rule & levill, according to which we must take and measure the inward obedience of all the other commandments. For in this commandment is commanded original justice or righteousness towards God & our neighbour, which is the true knowledge of God in our mind, & a power, inclination, & desire in our will, & heart, & in all our parts, to obey God, & his known will, and to perform unto our neighbour for god's sake all duties required, & to regard & maintain his safety & welfare. Unto orinall justice, original sin, or concupiscence is repugnant, which is an inordinate appetite, or a corrupt inclination & proneness, in the mind, will, & heart, contrary to God, and desiring those things, that God forbiddeth in his Law; which ensued upon the fall of our first parents, and was from them derived to all their posterity, so depraving and corrupting their whole nature, that all by reason of this corruption are become obnoxious to the everlasting wrath of God, neither are able to do aught that is pleasing to God, except pardon be granted for the son of God, the Mediator, and our nature be renewed by the holy Ghost. Of original justice towards our neighbour there are two extremes: 1. In the defect, Original sin towards our neighbour, which is a desire and wishing of those things, which hurt our neighbour. 2. In the excess, Jnordinate love of our neighbour, when for his sake we neglect God. We are here to observe, that not only corrupt inclinations are sins, but also the thinking of evil is sin, to wit, as the thinking of evil joined with a desire of doing it. Now that concupiscence is evil and sin, albeit it be borne with us, there is no doubt. For, we are not to judge according to nature, but according to the law, whether a thing be sin or no, be it or be it not borne with us. The Pelagians denied concupiscence to be sin. But Paul saith the contrary, Roman. 7.7. I had not known concupiscence (or lust) except the law had said, Thou shalt not lust. Their objections are these. 1 Object. Natural things are not sins. Concupiscence is a natural thing. Therefore it is no sin. Ans. There is a fallacy of the accident in the Minor. For concupiscence was not before the fall, but ensued after the fall. Again, this word Natural, hath a divers construction. For in the Mayor it signifieth a good thing created of God in nature, to wit, man's appetite before the fall, which was not contrary to the Law. In the Minor it signifieth a thing, which we have not of nature, but which we purchased unto us after the fall. Reply. An affection or appetite, even in nature now corrupted, to desire good things, and eschew hurtful things is not sin. But such is concupiscence. Therefore it is no sin. Answer. An Inclination whether it be according to God's law, or inordinate, which is moved towards such things as displease God, is sin. To desire the fruit of a tree, is natural: but as it was desired of Eve, being forbidden of God, it was sin. But original sin and concupiscence differ. For concupiscence is a propension to those things which are forbidden by the law. Original sin is the guilt of all mankind, the want of the knowledge and will of God. 2 Objection. That which is not in our power to cause either to be in us, or not to be in us, is no sin. Concupiscence is not in our power. Therefore it is no sin. Answer. The Mayor is true; except we have lost that power through our own fault: otherwise it is false. For God requiring of us unpossible things, doth not injury us, because he commanded them, when they were possible. Neither hath he now lost his right of requiring that of us which he left with us. 3 Objection. In Baptism sin is taken away. Therefore concupiscence is not sin in those that are baptised. Answer. The guilt of sin is taken away in baptism, but not the corruption or inclination to sin. 4 Objection. Sin maketh men obnoxious to the wrath of God. Concupiscence doth not make the regenerate obnoxious to God's wrath. Therefore concupiscence is no sin. Answer. Concupiscence doth not make the regenerate obnoxious to the wrath of God, that is, by reason of the grace of God: but this cometh not thereof, as if concupiscence were no sin. For neither do other sins condemn the regenerate. And this is it that the Schoolmen say: The Formal of sin is taken away, and the Material remaineth. 5 Object. Where the formal of sin is taken away, there also the thing itself is taken away, that is, the material of sin, or sin itself: But in baptism the formal of sin is taken away. Therefore sin itself is taken away in Baptism. Answer. There is a double formal of sin. 1. The guilt, that is, the appointing of it to punishment, which guilt is taken away. 2. The repugnancy with the Law, and an inclination to sin, which abideth. NOW we have expounded the Decalogue or Ten commandments, there are two Questions as yet remaining concerning the Law, which have been heretofore handled, and now are briefly to be run over again. 1. How the Law is possible, or, How men may keep it. 2. What is the use of the Law, since in this life we are not able to fulfil it. S. Jerome saith: Let him be accursed who saith the Law is unpossible; to wit, with grace in Christ. And again, Let him be accursed, who saith the Law is possible, that is, without grace. 1 How the Law is possible. THAT this Question may the better be understood, we are to distinguish the nature of man, as it was first entire & uncorrupt, and afterwards fallen, and again restored. Unto nature entire and uncorrupt the whole Law, as touching all parts and degrees thereof, is possible, as unto Angels. Unto the regenerate who have nature restored again, the Law is possible. 1. As concerning outward order and discipline. 2. By the benefit of justification and regeneration, both which benefits we obtain by faith. 3. As touching the beginning of inward and outward obedience in this life, 1. joh. 5.3. Likewise as concerning the imputation of Christ's justice, in whom is our victory. He that without the beginning of obedience, that is, without regeneration, glorieth that he knoweth and worshippeth God, is a liar. But the Law is unpossible to the regenerate, in respect of God, that is, as touching the perfect inward and outward obedience of the Law. For they fulfil not the Law perfectly, because they do many things contrary to the Law. And those things also, which they do according to the Law, are unperfect. For in the regenerate are many sins yet remaining, as original sin, many actual sins, ignorances, omissions, infirmities: which their sins themselves notwithstanding acknowledge and bewail. Therefore regenerate sinners differ much from unregenerate sinners. And this difference is threefold. 1. The purpose in God himself of saving the regenerate. 2. The certain final repentance of the regenerate. 3. Even in the very sins of the regenerate there remaineth some beginning of true faith & conversion. The wicked and unregenerate, in whom is nature fallen, but not restored, have neither whole obedience, nor the beginning of obedience. 2 What is the use of the Law. SAINT Paul teacheth two uses of the Law, in his Epistle to the Galathians. 1. The knowledge of sin. 2. That it is a Schoolmaster unto Christ. In nature uncorrupted the uses of the Law were, 1. Conformity with God. 2. A good conscience. In nature corrupted the uses or ends of the Law are, 1. maintenance of order and discipline as well in the regenerate, as unregenerate. 2. That we may know that God is, and what he is. 3. The knowledge of sin. 4. A preparing to despair in the reprobate. 5. A mean, whereby repentance may be kindled and increased in Gods chosen. 6. A level or rule of living unto the faithful, and that whereunto we must tend and shoot, as unto our mark. The Law than hath his use both before and after conversion. It is profitable for the acknowledgement of sin and repentance; because it is a rule unto us, whereunto we are to frame our life and thankfulness. Likewise, it is a glass unto us, wherein we may see our wants, that so our renewing increasing, our praying also may increase, whereby we desire more & more to be conformed unto God and his Law. The objections, whereby the adversaries endeavour to prove that there is no use of the law unto christians, are these. 1 That which cannot be kept, ought not to be taught, because it profiteth nothing. The Law cannot be kept; Therefore the Law ought not to be taught. Answer. The Mayor is false. For the Law is to be taught, that we may strive and endeavour to come as near as we can unto it. Objection. 2. He that commandeth unpossible things, commandeth unprofitable things; God commandeth the Law, which is unpossible; Therefore God commandeth unprofitable things. Answer. He commandeth unprofitable things, who commandeth unpossible things, that is, 1. If they be simply unpossible. 2. If they be always unpossible. 3. If there be no other uses of this commanding, but that those things be done which are commanded. Now we have heard before which are the ends of the Law; for which ends of the law before declared, God will have both the Law to be commanded, and us to be taught the same. Objection. 3. What God will not give us, and so what we are not able to attain unto, that we may not desire. God will not give us perfect fulfilling of the Law in this life. Therefore we ought not to desire perfectly to fulfil the Law. Answer. We ought not to crave or desire that which God will not give us; that is, except God will us to desire it. But God willeth us to crave in this life, and to desire the perfect fulfilling of the Law, 1. Because he will at length effectuate it in those that desire it: & therefore he will give it us after this life, if we desire the same here truly and from our heart. 2. That we may now go forward in godliness, and that the study of living according to the prescript of God's law may be daily more and more kindled and confirmed in us. 3. That by this desire of fulfilling the Law, God may exercise us in repentance and obedience. OF PRAYER. THE chief Questions hereof are. 1 What prayer is, and how many sorts there are of prayer. 2 Why prayer is necessary. 3 What is required to true prayer. 4 What is the form of prayer by Christ prescribed. 1 WHAT PRAYER IS, AND HOW MANY SORTS OF PRAYER THERE ARE. Prayer is a petition joined with an ardent and earnest desire, whether uttered in words or not uttered; whereby we ask of the true god revealed in the word those things which he hath commanded to be asked of him; proceeding from an acknowledgement of our necessity and need, with humility, and repentance, and confession of our own unworthiness; made in true conversion unto God & in a confidence and sure trust in gods promises, for christs sake our Mediator. Saint Paul maketh mention of three sorts of prayer. 1. Petitions for good things. 2. Deprecations against evil things. 3. Jntercessions and requests for others. The General of these specials is Prayer; Likewise Jnuocation, and Adoration. But prayer differeth notwithstanding from Invocation & Adoration. For Adoration is often times taken for the whole worship of god; because whom we worship, him we account for the true God. But prayer is a part of Invocation: for Jnuocation compriseth these two, as a general his specials, namely Petition or prayer, and thanksgiving. For Invocation, or, to Invocate on God is to crave of the true God any thing that is necessary, both for the soul and body, and to give thanks for benefits received of him. Thankfulness, or Thanksgiving is an acknowledgement of a benefit received, and a voluntary binding to the performance of duties mutual, possible, and lawful. Thankfulness containeth two things, to wit, truth, and justice. 2 Why Prayer is necessary. THE causes, for which prayer is necessary, are these. 1 The commandment of God; because God hath commanded that we call upon him, and will this way chiefly and principally be worshipped and magnified by us. Psa. 50.16. Call upon me in the day of trouble. Luk. 11.2. When ye pray, say, Our Father, etc. By these words of Christ it further appeareth that the tongue also is required to prayer: which we may prove also by other reasons. 1 God will have himself magnified with the tongue which he created chiefly to this end. 2. Out of the abundance of the heart the mouth speaketh. 3 We are to do it, that others may follow our example. 2 Our Necessity and Want: For we receive not of God those blessings which are necessary for our safety and salvation, except we ask them of him. For God hath promised them to such only as ask them. Now, what we speak of the necessity of prayer, the same is also to be said of the necessity of Thanksgiving. For without giving of thanks we lose those things that are given, & receive not such things as are to be given and are necessary. The necessity of both will easily appear, whether we consider the effects of faith, or the cause of faith, and so also faith itself. Faith is kindled or increased in no man, who doth not ask it: no man hath faith, who giveth not thanks for it: and they which are endued with true faith, ask the grace of God: and they who have tasted of god's grace, show themselves thankful unto God for it, and do more and more crave and desire it. Rom. 5.5. The love of God is shed abroad in our hearts by the holy Ghost, which is given unto us. And the holy ghost himself also is obtained by petition or prayers. For the holy Ghost is given to none but to him that desireth him. 1 Objection. But we see the wicked also to receive the gifts of the holy Ghost. Therefore not only they that desire him receive him. Answer. The wicked verily receive many gifts, but not those principal gifts, neither those that are proper to the Elect, such as are faith, repentance, remission of sins, regeneration; and further what gifts the wicked receive, those are not available unto them, neither do they receive them to salvation. Reply. Jnfants crave not the holy ghost; and yet they receive him. Answer. The holy ghost is not given but to those that ask him, that is, to those of years and understanding, who are able to ask him. But even Infants also ask and crave the holy ghost after their manner, having, to wit, in possibility an inclination to faith: and therefore potentially they ask the holy Ghost, or have an inclination to ask him. 2 Objection. The Effect is not before his cause. But prayers are the effects of the holy Ghost, in as much as no man can ask the Holy Ghost, who hath not the holy Ghost, and he alone worketh prayer in us: Therefore the Holy Ghost is not received by prayer, but is in us before prayer; and so by consequent he is not given to them only that ask him. 1 Answer. Whosoever hath not the holy ghost, cannot ask him, that is, as concerning the increase of him. 2 The Effect is not before his cause, that is, in order and nature; but in time they are both together. For the holy Ghost is in us according to nature before prayer▪ because we than first begin to desire him, & to ask him of God, when he is given unto us. But albeit the Holy Ghost is according to nature or order first in us, yet he is not first in us according to time. For as soon as the holy Ghost is given, we begin to desire his presence. When God giveth his spirit, at the same time they ask him, unto whom he is given. And the Holy Ghost is given to none, but to him that desireth him: for no man desireth him, but he who hath in himself the beginning of him. Whereas then it is said of Christ, Luk. 11.13. How much more shall your Heavenly Father give the holy Ghost to them that desire him; this must not be understood of the increase only, but also of the beginning of his gifts and graces, 3 What is required to true prayer. THE conditions and circumstances of true prayer are, 1 A direction of it unto the true God, that we make our prayer unto the true God manifested in the Church by his Prophetical and Apostolic word, by his works of creation, preservation, and redemption of the Church. As we have received, so are we baptised; and as we are baptised, so we believe; and as we believe, so we adore and worship the father, the son and the holy ghost. 2 The knowledge of God's commandment. For without God's commandment we doubt of being heard Wherefore when we pray, we ought thus to resolve: I call upon thee, because thou hast commanded me. When we know that it is the commandment of God, that we should pray unto him, than we know also that our prayers are acceptable unto God, which he requireth of us in his word. 3 The knowledge of those things which are to be asked. God will not only have our affection and devotion to be directed unto him, but he will also that we consider, and know such things as we are to ask of him: otherwise it is not praying, but mocking of God; and therefore hath Christ prescribed a form of prayer, out of which we may learn what things we are to ask of god. We are to ask (that I may summarily comprise them) things both certain, and allowed and permitted by God. These are of two sorts, Spiritual and corporal. God will have us ask both of him; and those spiritual things, which are necessary to salvation, we must ask without condition; but corporal things, with a condition. Object. He that asketh doubtfully, asketh not according to faith: We ask corporal blessings doubtfully: therefore not according to faith. Answer. The Mayor is either particular, or false. For the nature of faith requireth, that we be certain, not of all corporal benefits, but only of such spiritual blessings as are necessary to salvation, as of remission of sins, and of life everlasting. Moreover, albeit we ask corporal blessings with a condition; yet do we not simply doubt of obtaining them. For we believe that we shall receive those corporal blessings which we ask of god, so that they be expedient for us unto salvation, and after this sort are they always to be desired conditionally. For they differ very much from those benefits which are necessary to salvation, and likewise are to be desired after another manner. Such gifts as are necessary to salvation, are simply to be desired, with a trust and full persuasion of being heard; even that we shall receive them as we desire, that is, in special. But gifts, which are not necessary to salvation, whether they be corporal, or else such spiritual, as without which we may be saved; these are to be desired verily, but with a condition of gods will and pleasure, that he will give them us, if they serve for his glory, and be profitable for us; or that he will give us, other of better quality, either at this, or some other time. We must follow in ask these benefits the Leper which said, Lord, if thou wilt, Mat. 8.2. thou canst make me clean For neither do the Elect, when they ask such things, desire simply to be heard. For oftentimes we ask things not knowing what and what manner of things they be, and so neither know we whether the obtaining of them in special will profit us, or be pernicious and hurtful unto us. God notwithstanding will have us to ask of him corporal things and others that are not necessary to salvation, 1. That the desire of corporal things may be an exercise of our faith, and confirm our trust and confidence of obtaining things spiritual, and available to salvation. The reason is, because no man can look for good and saving things at gods hands, except he have God reconciled unto him. 2. That we may consider and profess his providence, that neither those unnecessary and corporal things befall us by chance or fortune. 4 A true desire of those things which are to be asked. God will not have our petition to be hypocritical or feigned, nor bred in our mouth, but in our heart: he will have us to pray with a true affection and desire of the hart. Therefore an ardent desire is to be made the general of all prayer. So the Lord said to Moses, Why dost thou cry unto me? when yet Moses spoke nothing. 5 A sense and feeling of our own want. The acknowledgement and feeling of our own want is the fountain from whence our desire ariseth. For what thou thinkest not thyself greatly to want, that dost thou not earnestly desire: Pray: for all stand in need of God. 6 Humiliation, that is, true repentance. We must needs have also true humility, true acknowledgement of our own unworthiness, or true repentance and conversion; and so prostrate ourselves in suppliant manner before his divine Majesty; 1. Because God oweth us nothing. 2. Because we are his enemies before our conversion. God doth not hear sinners, that is, proud sinners, such as was that Pharisee. And how greatly true humiliation, repentance, or conversion is required to prayer, even that doth sufficiently show, in that the promises of God belong only to such as are converted. Wherefore without conversion no man can pray according to faith: And without faith no man can be assured that he shall be heard. 7 A confidence or full persuasion of being heard, for the Mediators sake: That we may resolve that both our person & our prayers please God for the Mediators sake, and that they are heard of him for christs merit. We must pray in christs name with a true faith, our prayers are to be put on our altar Christ: so shall we be assured to be heard. For if with a true faith we believe that Christ is that only altar, whereon our prayers being offered ascend into the sight of God, we must also with full confidence resolve, that we are through Christ's merit just before God; and that god is reconciled unto us by Christ: and that through the intercession of Christ our prayers are heard of god. Galat. 6. Because ye are Sons, God hath sent forth the spirit of his son into your hearts, which crieth Abba, father. But here in this full persuasion of being hard we are to observe that difference of such things as are to be desired, which was not long since declared. 8 A confidence and trust in God's promise, that we know and think that god hath promised to hear as many as shall call upon him, with those conditions before alleged. Without this promise of hearing there is no faith, without faith prayer is but vain, and the promise is required for faith. But faith, or this confidence is required to prayer; because except we give faith and credit to gods promises, and think of them while we are praying, they avail us nothing, neither can we desire aught with a good conscience: but rather, when after this sort we know not what we ask, doubting of gods hearing of our petition, we do not pray but mock god. Now the confidence which we have of gods promise in hearing us, breedeth in us a certainty of his hearing and our salvation: and this certainty kindleth in us a study of invocation and of making supplications unto god. By these conditions and circumstances of sincere and true prayer easily doth it appear, how much the praying of the godly and the wicked differ. The godly endeavour to observe all these conditions in their praying: the wicked contrarily either omit and neglect them all, or keeping one or two conditions, err in the rest. Some oer in the knowledge of the nature and will of God, therein omitting the first condition: some err in the things which are to be asked, when they ask either evil things, or uncertain, or not approved by god. Some ask these hypocritically: some without a feeling of their want: some not with a confidence in the Mediator: some persisting in their wickedness, think yet that God heareth them: some desire things necessary to salvation, with a distrust and diffidence: some lastly ask, not thinking of God's promise, and therefore not according to faith. 4 What is the form of prayer by Christ prescribed. THE form of prayer prescribed by Christ unto us is recited by the two Evangelists, Matthew, and Luke. Which form Christ delivered unto us, not that we should be tied to these words; but that we might know both how and what to ask. Objection. We may not be wiser than Christ. Therefore seeing he hath appointed us a certain form of prayer, we must hold us contented therewith: and therefore we do amiss when we use other forms of prayers. Answer. We may not departed from that form, if Christ will have us tied unto it: but he will not have us tied to these words, because his purpose was, when he taught his disciples to pray, to deliver a brief sum of those things, which we are to ask of God. Reply. That is to be retained, than which no better can be invented: We cannot invent a better form, and better words, than are these of Christ himself. Therefore we must retain also the form and words. Answer. We can not invent better words, neither a better form, that is, to express this sum of such things as are to be desired, which is as it were the general of all things that are to be desired. These generals of gods benefits, which Christ in this form hath prescribed unto us to be desired, cannot be proposed in a better form: but Christ will have us also to descend to the specials, & to ask particular benefits according to our necessity. For that form prescribed by Christ is nothing else but a set or course of certain heads, or generals, whereunto all benefits as well corporal as spiritual may be referred. And when christ willeth us to desire the generals, he willeth us also to desire the specials. And further also those things which are here put in general, we are in like manner for this cause, to declare in special; that we may be lead into a consideration of our necessity, & to a desire of making our petition unto God, to help our necessity. Now that we may do this, we have need also of special forms of praying. For to the explication of generals by their specials we have need of another form. But yet all other forms of prayer must agree with this form prescribed by christ; although we be not tied unto this form of Christ, as being a thing altogether indifferent, as appeareth by these places of Scripture: joh. 14.13. Whatsoever ye ask of the father in my name (whether ye ask it in general or in special) he will give you. Wherefore Christ hath not tied us to a certain form. Jam. 1.5. If any of you lack wisdom, let him ask, and it shall be given him. Likewise, Matt. 20.24. Pray that your flight be not in the winter. But this as touching the words is not in the prayer prescribed by Christ. There are also examples of prayers both in the New and old Testament. Wherefore the form of prayer delivered unto us by Christ, is wholly a thing indifferent. Now this prayer of christ hath three parts, a poem, a Petition, and a Conclusion. The poem is, Our Father which art in heaven. The poem hath two parts, 1. Our Father. 2. which art in heaven. And the Lord used this kind of poem, because he will be called upon with due honour. This honour consisteth, 1. In true knowledge. 2. In true confidence. 3. In obedience. Obedience compriseth, 1 True love. 2. True fear. 3. Hope. 4. Humiliation. 5. Patience. The first part of the poem, Our Father. God is called Our Father, 1. In respect of our creation. Luk. 3.38. The son of Adam, the son of God. 2. In respect of our redemption, and receiving into favour by his son our Mediator. Christ is the only begotten son of god; we are not his sons by our own nature, but are adopted for christs sake. 3. In respect of our sanctification, or regeneration by the holy Ghost in Christ Object. 1. We Jnuocate the Father according to the prescript of his own son: Therefore we must not invocate the son and the holy Ghost. Answer. The consequence of this reason is denied; because the consequence holdeth not from the attributing of some property unto one person of the godhead to the removing of the same from another person of the godhead. Again, the name of Father (as also the name of god) when it is opposed to all the creatures, is taken essentially, not personally: but when it is put with another person of the godhead, it is taken personally. Wherefore in this place the name of Father is taken essentially, & the reasons hereof are manifest: 1. Because the name of Father is not here put with another person of the Godhead, but with the creature, of whom he is invocated. So also by the Prophet Isaiah, cap. 9.6. Christ is called The everlasting father. 2. The Jnuocating of one person, doth not exclude the others, when mention is made of their external & outward works. 3. We cannot consider God the father but in the son, the Mediator. And the Son hath made us Sons by the holy ghost, who is called the spirit of adoption. 4. Christ teacheth us that we must invocate him also, saying, Verily, verily, I say to you, whatsoever ye shall ask of the father in my name, he shall give you. 5. Christ giveth the holy Ghost: Therefore it is he himself of whom we ask him. Object. 2. Christ is called, and is our brother: Therefore he is not our father. Answer. He is our brother, in respect of his human nature: But he is our father in respect of his divine nature. Ob. 3. If he be called the father, who hath received us into favour for Christ's sake, then is not Christ understood by the name of father, because he that receiveth us into favour for christs sake, is not Christ himself. But the father, whom we here so call, receiveth us into favour for christs sake: Wherefore he is not christ. Answ. He that receiveth us into favour for Christ's sake, is not Christ himself, that is, not in the same sense and respect. Christ as he is our Mediator, is he through whom we are received; but as he is god, he is he that receiveth us. Christ will have us to call God, Father, and so to invocate him, 1. In regard of the true invocation of God, who is the father of our Lord jesus Christ. 2. In regard of the true knowledge of him, that we may know him to be our father, who through and for his Son the Mediator hath adopted us to be his Sons, when otherwise we were his enemies; I go unto my father, and to your father: and further also for his Son's sake he regenerateth us by the holy Ghost, and endoweth us with all gifts and graces necessary. 3. In regard of reverence, namely that in us may be stirred up and raised true reverence towards him; that seeing he is our father, we therefore behave ourselves, as becometh Sons, and be affected with such reverence towards him, as it becometh children to be affected towards their father, especially being adopted children, and unworthy of God's blessings and benefits. 4. In regard of confidence, that the same be raised in us, whereby we may be assured that we shall be heard. For seeing god is our father, & even so loving a father unto us, that he hath given his only begotten Son for us to death: how then shall he not give us together with him all things necessary to our salvation? 5. For a memorial of our creation. Now God will hear those only, that so pray; because in them he obtaineth the end of his blessings and benefits. Objection. It is the part of a father to deny nothing unto his children. But God denieth many things to us. Therefore he is not our father. Answer. It is the part of a father to deny nothing unto his children, that is, which is necessary for them. Christ willeth us to call God our Father, not my Father. 1 Thereby to raise in us a confidence and full persuasion that we shall he heard. For because the whole church doth with one consent pray unto him, he doth not reject her, but heareth her prayers, according to this promise of our Lord: Where two or three are gathered together in my name, there am I in the midst of them. Objection. But oftentimes thou prayest at home, the Church not being privy thereunto. Answer. The Godly, and the whole Church pray for themselves, and all the members, with an affection and desire. Love & desire is an habitual quality of the soul, remaining also when thou sleepest; it is not a passion quickly fleeting or passing a way. And this also maketh much for the engendering of confidence in us; because, as hath been said, God doth not reject the whole Church. 2 To admonish us of mutual love, wherewith Christians being endued must pray one for another. And therefore doth he by this word, in the very poem & entrance of the prayer, admonish us of mutual love, wherewith we must be affected towards our neighbour. 1 Because there is no true praying without the true love of our neighbour: neither can we be persuaded that God heareth us. For if we approach unto God, not accounting the sons of God for our brethren; neither will he then account us for his sons. 2 Because without the love of our neighbour there is no true faith, & without faith there is no true prayer. For whatsoever is not of faith, is sin. The second part of the poem is, Which art in Heaven, that is, Heavenly. Heaven here signifieth the habitation of God, and the holy Angels, and blessed men. And God is said to dwell there, because there God is more glorious, than in this world, & doth also there immediately show and manifest himself. Now the Lord willeth us to call him our Father, which is in Heaven, 1 Thereby to show the opposition and contrariety of earthly fathers, and this Father: that so we should think that God reigneth in Heavenly glory and Majesty, and is a Father, not earthly, but Heavenly, even he, 1 Who sitteth in heaven. 2 Who ruleth, and governeth there by his providence the whole world by him created. 3 Who is void of all corruption and change. 4 Who also doth there especially manifest himself before the Angels; and doth there show what a Father he is, how good, and how mighty and rich. 2 To raise up in us a confidence that God heareth us; for if he be our Father, and one that is endued with exceeding goodness, which he especially manifesteth and declareth in Heaven: Then will he also give us all things necessary to salvation. If this our Father be Lord in Heaven, and so omnipotent, whereby he is able to help us: then is he able most easily to give us those good things which we ask of him. 3 To raise a reverence of him in us; seeing this our father is so great a Lord, that is, heavenly, who reigneth everywhere, who is able to cast both body and soul into Hell fire: let us then reverence such a Lord, and approach unto him with exceeding submission both of mind and body. 4 That we call on him in fervency of spirit. 5 That the mind of him that worshippeth be lifted up to heavenly things. 6 That heavenly things be desired. 7 That the error of ethnics might be met withal, who think that they may adore and worship God in creatures. 8 To admonish us, that we are not to direct our prayers unto a certain place, as in the old Testament. Let these things suffice for the first part of Christ's prayer. Now followeth the second part of the prayer, namely the petition, which compriseth six petitions. THE FIRST PETITION. HALLOWED be thy name. This petition is set in the first place, because it is the end and scope of all the other petitions, or rather, because the end of all things must be gods glory. Now the end is the first thing which is intended, & the last thing which is performed and executed: like as also the end of the other petitions is first to be desired, if we will desire the rest aright. Mat 6.33. Seek ye first the kingdom of God, and his righteousness, and all these things shall be ministered unto you. We are here to consider 1 What is called the name of God. 2 What is Holy. 3 What, to hallow or sanctify. 1 The name of God signifieth, 1 God himself. Ps. 116.13. I will call upon the name of the Lord. 2 Gods commandment & charge, his divine will and authority. Mat. 28.19. Baptizm them in the name of the Father, etc. 3 The properties and works of God, in which signification the name of God is here taken, to wit, for his divine works, and all those things, which may be attributed unto God. 2 Holy, signifieth, 1 All the properties of God. For all the virtues in God are God's holiness. So the Angels call god Holy. Isa. 6 3. Holy, Holy, Holy, Lord God of hosts. 2 That holiness which is in creatures, that is, their conformity with God, which is begun in the godly, and is perfect in the Angels. 3 The ordaining or appointing of things to holy uses. In this sense that is called holy, which is destined to some holy use, as the Temple of Jerusalem. The word of Hallowing is here taken in all three senses, as a little after we shall understand. 3 To hollow or sanctify, is in Scripture used after three ways. 1 Of us. 2 Of God. 3 Of Christ. 1 Of us it is affirmed after a double manner: first, when we hollow and sanctify ourselves & others. And we sanctify ourselves and others, when (as touching external and outward things) we prepare ourselves and others to glorify God. For there cometh some holiness unto us by glorifying of God, but none to God. secondly, When we hallow and sanctify God. Now we sanctify God, 1 When we acknowledge god to be holy: or when we acknowledge God to be such, as he hath declared himself in his word and works; that is, when we know and think the same of God's Essence, of his will, & works, of his omnipotency, goodness, wisdom, and other his properties, which God in his word hath commanded and revealed that we should know and think of them. Secondly, When we profess God to be holy, and so magnify him according to his will, that is, when our confession, whereby we confess god to be holy, is agreeing with his divine will. And then is it agreeing with his divine will, when we profess the Holiness of God both in mind, and word, and also in deed and works. thirdly, When we refer the true doctrine, knowledge, and profession of God's holiness, and likewise our prayers and actions, and even our whole life unto that end, whereunto we ought, and whither God hath commanded it to be referred, namely, to the glory and worship of God himself. And so we are said to sanctify God after the selfsame three ways, after which a thing is said to be holy. Wherefore, when we desire that the name of God may be hallowed or sanctified, we desire, 1 That God would illighten us with the knowledge of his holiness. 2 That he would give us a mind to profess the same in words & deeds, or, that he would give us faith & repentance, whereby we may glorify him, and whereby we may sever him from Idols and profane things: or lastly, that he would regenerate us; and this, first by knowledge, then by profession, and lastly, by conformity, according to this his commandment. Be ye holy, even as I also am holy. 3 That he would give us a mind to profess that holiness of his divine Name to his own praise and glory. Hither may be referred that of Austen: Give what thou commandest, and command what thou wilt, and then shalt thou not command in vain. Objection. God is holy enough, there is no cause therefore why we should desire that he be hallowed or sanctified. Answer. God is holy in himself. But we desire, that we may acknowledge him to be holy, and so magnify him. He sanctifieth us by making us holy, we sanctify and hollow God himself, when we speak that of him, which he will have us to speak and know of him. Objection 2. What belongeth unto us to do, that should we not desire another to do. But it belongeth to us to hollow and sanctify the name of God. Answ. What belongeth unto us to do, that we ought not to desire another to do, if so we be able by ourselves, & by our own strength to perform it. But we are not able to do this. Therefore we must desire of God, that he will give us strength, whereby his divine name may be of us hallowed & sanctified. The word hallowing is affirmed of God, not that he halloweth himself, or that another halloweth him, seeing he hath none above him, but because he halloweth and sanctifieth others. And others he sanctifieth inwardly, and outwardly. Jnwardly by his holy spirit. Outwardly by his word. Which he effectuateth, 1 By separating them from their sins. 2 By reviving & quickening them by his holy spirit. 3 By the continuing of both. 3 The same word is affirmed of Christ, two ways. Namely, both passively, and actively. passively, 1 Because the Word was ordained and consecrated by the father to the office of the Mediator. 2 Because the human nature of Christ was cansecrated out of that whole lump or mass, that is, was selected from among all creatures to the union with the word. 3 Because his human nature was preserved from sin for the performance of the Mediatorship. The same is also affirmed of him passively, because Christ is hallowed and sanctified of us. Now it is used of him actively, because Christ sanctifieth both himself & others. He sanctifieth & halloweth himself, as he is the Word and Mediator. The Word did sanctify with his Father that flesh, which he took, by preserving the same from sin, and by endowing it with all gifts, and this so, as the Father also himself preserved it from sin, and would that christ should become our Ransom. As he is Mediator, he sanctified himself, by his voluntary obedience towards his father, in offering himself a sacrifice for us. He sanctifieth us, 1 By imputing his own righteousness. 2 By a real communicating of his holiness, which is wrought by the holy ghost. Concerning all these, read Zanch. de trib. Eloh. lib. 4. cap. 10. The same Zanchius in the same book, cap. 3. pag. 89. & cap. 10. pag. 154. setteth down three ways, whereby Christ sanctifieth us. 1 The Jmputation of his righteousness, which is considered in his whole humiliation, and obedience unto death. 2 The Jmputation of his most perfect holiness; for which he allegeth the place of Paul, 1. Cor. 1.30. 3 The real communicating thereof. But notwithstanding it is to be observed, that Zanchius, when he expoundeth the place of the Epistle to the hebrews, maketh that holiness of Christ to consist in his voluntary passion; in which sense if we take it, it seemeth not much to differ from the imputation of his justice and righteousness, which consisteth in obedience. THE SECOND PETITION. THY kingdom come. Thy kingdom come, that is, let it by continual increases be augmented, and always by a new enlargement, and accession let thy kingdom be extended and multiplied, which thou O god in thy Church dost hold and possess. The special Questions concerning the kingdom of god. 1 What the kingdom of god is. A Kingdom, in general, is a certain form of civil government, wherein the sovereignty of rule belongeth to some one person, who is furnished with gifts and virtues above the rest, and ruleth over all, according to just, honest, and certain Laws, in requiring obedience, making Laws, defending the good, & punishing the bad. The kingdom of God, is the sending of the Son from the father, even from the beginning of the world, who should ordain and maintain a ministery, and should by the same be effectual & forcible in working, should gather a Church by the word and the holy ghost, out of all mankind, rule and preserve the same, raise it from death, adorn 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. Out of this definition we may gather and make these parts the kingdom of God. 1. The sending of the Son our Mediator. 2. The ordaining and maintaining of the ministery by Christ. 3. The gathering of the church by Christ out of mankind by the voice of the gospel, and the efficacy of the holy Ghost, beginning in us true faith and repentance. 4. The perpetual government of the church. 5. The preservation thereof in this life, and protection against her enemies. 6. The casting away of her enemies, into eternal pains. 7. The raising of the church unto eternal life. 8. The glorifying of the church in eternal life, when god shall be all in al. Now then, seeing we understand what the kingdom of God is, it is known also unto us, what is contained in this petition. Here therefore we desire, that God will by his Son our Mediator 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 conform us unto him, soften our hearts, regenerate our wills. 4. Defend us and his whole church against our enemies & tyrants. 5. Cast away his & our enemies into eternal pains, wherewith he may punish them for ever. 6. And at length deliver his church, and glorify it in the world to come. By all this it appeareth, That this kingdom, which we desire may come, is a spiritual kingdom: which also the lord himself showeth by diverse parables in the Evangelist; and unto Pilate he answereth; My Kingdom is not of this world. Of the kingdom of Christ is it said, Psalm. 110.2. Be thou ruler in the mids of thine enemies. And furthermore, seeing we must desire, that this kingdom may come, and therefore must withal desire our full delivery; hereby it is evident, how impious a thing it is to be afraid of the judgement of God, & the last day of doom: because such as do this, show themselves not to be godly, neither to desire their full deliverance, and glorifying. Objection. But terrible will the day of judgement be: Therefore we are not to desire it. Answer. It willbe terrible, but to the wicked only. For unto the godly it is said, Lift up your heads. Therefore Christ will have them to rejoice, and to wish for the approaching of that day. For what thou reioicest in, that also thou wishest. Come Lord Jesus. Objection. That which cometh neither sooner nor later for our prayers, is in vain desired of us, and therefore we are not to desire it. But the kingdom of god, that is, the delivery of the church from all evils and miseries shall come neither sooner nor later, for our prayers, than god hath decreed it. Therefore we are not to desire the delivery of the church. Answer. The Mayor is false. For so then may we conclude or reason of all those benefits which remain in the counsel and purpose of God. Reply. But god hath promised other benefits with this condition, that we must ask and desire them. Answer. So also doth full delivery from all evils befall to them only in that day, who in their affliction and cross wish for and desire that delivery, and pray that this delivery may come speedily, according to the decree of God, and that no one elect may be excluded. Reply. But we must not desire that god would hasten the delivery of his church: because that would be done with loss of many of the Elect, who are not as yet borne. Answer. 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. This delivery of us and the whole church we must crave of the Lord with daily prayers: if so we will be ourselves also at length delivered together with the Church. And moreover, for this cause also must we desire this delivery, that then that judgement may be of a saving force unto us, wherein the Lord will fully deliver his Elect and chosen. God will also therefore have us desire an hastening & speeding of this day, that there may be an end of wickedness & impieties: & that all the godly may rest from their labours. But so notwithstanding must we desire and crave all these things, that we subject and submit our will to the commandment of the Lord, or his divine will. It is our part, to observe, what God commandeth, not what shall fall out or come to pass: but the event we must leave and commit to God himself. 2 How manifold the kingdom of God is. THIS kingdom is but one indeed, but it differeth in the manner of governing and administration. For it is diversly administered here, and in heaven. Hereby is that Question assoiled out of the place of Paul, 1. Cor. 15.24. He shall deliver up the kingdom to God, even the Father. Wherefore as concerning the form and manner of administration, he shall deliver the kingdom after our glorification, that is, he shall cease to discharge the office of a mediator. There shall be then no need of conversion, of purging out of sin, of protecting of us against our enemies; he shall not gather, he shall not raise the dead, he shall not glorify, nor perfect them, because than they shall be perfect: He shall not ' teach them: tongues shall cease. There shall be no need of these instruments any longer. The kingdom of god than is of two sorts: one begun in this life, another consummated after this life. We desire both in this petition, to wit, both the constitution of this kingdom of God, and the consummation thereof. In the consummated and perfect kingdom of god there shall be no need of any means or instruments: because in that the glorification of the Church shall be more perfect, as being without evil both of crime and pain. God shall be all in all, that is, shall manifest himself immediately unto the blessed Saints. revel. 21.22. In that City (which is that kingdom) I saw no temple: for the Lord god almighty and the Lamb are the temple of it. And the City hath no need of the Sun, neither of the Moon to shine in it: for the glory of god did light it: and the Lamb is the light of it. 3 Who is king in gods kingdom. THE head or King of this kingdom, is god the father, the son, and the holy ghost. There is but one King, because there is but one god. Now the father is King, and ruleth by the son, and the holy ghost. The son is King, 1. Because he sitteth god at the right hand of god; and ruleth with equal power with the father. 2. Because he is Mediator, that is, because he is that person, by which god worketh immediately, and giveth the holy Ghost. john. 15.26. I will send him unto you from the father. And after a special and peculiar manner is Christ said to be the king of that kingdom, as he is Mediator. 4 Who are the Citizens or Subjects of gods kingdom. THE citizens of this kingdom are, 1. The Angels in heaven confirmed and established in grace. 2. The blessed Saints in Heaven, who are called the Church triumphant. 3. The Godly, or converted in this life, who have as yet certain remains of sin, and are called the Church militant. 4. Hypocrites, namely the Called of the visible Church only, but not Elected. These are counterfeit and apparent citizens to the outward show, who indeed are not the citizens of Christ's kingdom, but only in name, but are in truth the bondslaves of the Devil. Hypocrites notwithstanding are called the citizens of this kingdom, as the jews are termed by Christ the sons and children of the kingdom. Of these is it said, The First shall be last: that is, they who will be accounted first, and yet are not, shallbe last. 5 What are the Laws of this kingdom. THE Laws whereby this kingdom is administered, and governed, are, 1. The word of god, or the doctrine of the Law and Gospel. 2. The efficacy of the holy ghost in our hearts. 6 What benefits are bestowed on the subjects of this kingdom. THERE is no kingdom which hath not regard unto the commodities of the subjects. And Aristotle writeth to Alexander, A kingdom is not Injury, but bountifulness. Wherefore this kingdom hath also his proper goods and commodities. Those are the spiritual and eternal benefits of Christ, as true faith, conversion, remission of sins, righteousness, preservation therein, and the continuance of the holy ghost, glorification, & life everlasting. joh. 8.36. If the Son shall make ye free, ye shall be free indeed. 7 Who are the enemies and foes of this kingdom. THE enemies of this kingdom are the Devils and wicked men. Now of wicked men, some are in the church, as hypocrites, who challenge to themselves the name & title of the kindgdome, when as they are nothing less: others are without the church and professed enemies, as Turks, jews, Samosatenians, Arrians, & whosoever defend errors against the grounds and foundations of religion. 8 In what place this kingdom is administered. THIS kingdom, as concerning the beginning or gathering thereof, is administered here on earth: yet so, that it is not in any one certain place, Island, Province, but is spread through the whole world. 1. Timo. 2.8. I will that the men pray every where. Matth. 18.20. Where two or three are gathered together in my name, there am I in the midst of them. We never go out of this kingdom, if we abide in true faith. This kingdom, as touching the consummation or perfection thereof, is administered in heaven. joh. 14.3. And although I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there may ye be also. joh. 12.26. Where I am, there shall also my servant be. joh. 17.24. Father, I will that they which thou hast given me, be with me, even where I am. 1. Thes. 4.17. We shall be caught up to meet the Lord. 9 What is the time of the durance and continuance of this kingdom. THE beginning and gathering of this kingdom dureth from the world's beginning unto the end thereof, because there are always in this world some members of the Church, whether few, or many. The consummation, or perfection of this kingdom shall endure from the glorifying of the godly unto all eternity. 1. Corint. 15.24. Then shall be the end, when he hath delivered up the kingdom to god, even the father, which is to be understood (as was before observed) as touching this form of administration of that kingdom. 10 How this kingdom cometh. THIS kingdom cometh to us four ways. 1. By the preaching of the gospel, whereby is revealed the light of the true & heavenly doctrine. 2. By conversion, when some are converted, and are endued with faith and repentance. 3. By making progress, or increase, when the godly receive increase, or when the proper gifts and blessings of the faithful are augmented with perpetual increase in the godly or converted. revelat. 22.11. He that is righteous, let him be righteous still: and he that is holy, let him be holy still. 4. By consummation, and full accomplishment, when the godly 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 kingdom of god come. WE ought to desire, that the kingdom of god come, 1. For the glory of god, or in respect of the first petition; because that we may sanctify & hollow his name it is required that he rule us by his word & spirit. For except god erect in us this his kingdom, & deliver us out of the kingdom of the devil, we shall never hallow & sanctify his name, but rather shall defile & pollute it. 2 Because god will give this kingdom only to those that ask it, like as he giveth the holy ghost unto them only, that ask him. THE THIRD PETITION. THY will be done in earth as it is in heaven. The will of god, signifieth, 1 The commandment of god. Psal. 103.21. Ye his servants that do his will. 2 It signifieth events, or rather gods decree concerning future events, Mat. 26.39. Not as I will, but as thou wilt. Isa. 46.10. My counsel shall stand, And I will do whatsoever I will. Thy will be done; that is, 'Cause that we men may do thy will, and obey thee. The special Questions in this petition. 1 What we here desire. WE desire here, 1 A denial of ourselves; which consists of two parts. The first is, That we may be ready to renounce all our own affections which are disagreeing from the law of god; and that God will give us his grace, whereby we may be able to deny our own corrupt will, and deny all things which are repugnant to the will of God. The second is, That we may be ready to execute the will of God, and to undergo our Cross, and to subscribe and submit ourselves willingly unto god in all things. 2 We desire the performance of the deity and calling, both of all in general, and of each in several: that namely we may rightly and duly perform the duty committed unto us, whether common, or proper, that every one may cheerfully serve god in his calling, and execute his will. Unto god be committed the care concerning our events: but let us care to do those labours which properly belong unto us. 3 We desire Events, such as are not contrary to gods will, that is, that such things may come to pass which so please god. 4 We desire a blessing and prospering of our actions & counsels. For god will have us also to desire of him, that he will vouchsafe to prosper well our actions, counsels, studies, labours, and endeavours; that he will for his exceeding goodness so direct our labours, that no other events may follow them, but such as himself knoweth may most serve for his glory and our salvation. We in the mean season must do our duty, and leave the events to God. Every one hath a double vocation and calling. The one is common, which compriseth those virtues that are common to all Christians. The other is particular, which belongeth to every ones proper calling. We ask for both callings and vocations in this petition; namely, that every one (as was a little before said) may abide in their proper and common calling committed unto them, and do their duty. Objection. But the former petition doth desire also, that we may rightly perform our duty. Therefore this petition is superfluous. Answer. In the former we desire that God will begin his kingdom in us, by ruling us by his spirit, who regenerateth our will, that, so hence forward we rightly performing our duty, may yield all obedience to our King, as becometh the subjects of that kingdom. But in this petition we desire, that in performing rightly and faithfully our duty, we may execute the will of god. 2 Wherefore we desire, that gods will be done. THIS petition is necessary, 1. That the kingdom of god may come, whereof we spoke in the second petition. For except god himself bring to pass, that every one in his calling & duty do diligently his will, this kingdom cannot be settled, flourish, and be preserved. 2. That we may be in this kingdom. For except we do the will of god, we cannot be citizens of his kingdom. And we are not able of ourselves, by reason of the corruption of our nature, to do his will. Therefore we must desire of him that we may do it. 3 Of whom Gods will is done in Heaven. IN Heaven the will of God is done, 1. Of the son himself, who doth all the will of his Father. 2. Of the Angels, and blessed men. Of the Angels the will of God is so done in Heaven, as that every Angel standeth in the presence of God being ready to do whatsoever God commandeth. They do both his general, and his special will: none seizeth upon that which belongeth to another; none is ashamed to serve, although we annoy them with the noisome savour of our sins, and offend God. They are ministering spirits, Hebr. 1.14. Now Christ addeth here, as in Heaven, 1. To prescribe and draw us a pattern and example of perfection, whereunto we must strive. 2. That by this desire of perfection, we may be assured that God will give us here the beginning, and the perfection in the life come. Objection. That which is always done, & shall certainly come to pass, though we desire it not; the same is not to be desired. The will of God is done always, and shall certainly be done, though we desire it not. Therefore it is not to be desired. Answer. The Minor of this reason we deny. For it is false, 1. As concerning the calling and vocation of every man; because they that desire not, that they may be able in their vocation to do their duty rightly, faithfully, and happily, the same shall never do it. 2. It is false also, as concerning gods decrees: because god hath decreed many events, but yet so, as that he hath also decreed the means of coming thereunto. There is also a fallacy in the Mayor proposition, putting that for a cause which is no cause; because we do not therefore desire that gods will be done, as if it should not be done if we should not desire it: but we desire it for other causes, namely, that all events may be good and prosperous unto us. For events shall not be good unto us, neither tending to our safety, except we submit them to the will of god; so that we desire that only to be done, which he hath decreed & will have done. Reply. The decrees of god are unchangeable. Answer. The Decrees of god, not only as touching the events or ends, but also as touching the means, are unchangeable. He hath decreed to give the end, but by the mean, which is of this condition, that we desire it and pray for it. Objection. God will have our Parents to die; Therefore we must desire that they may die. Answer. I deny the consequent of this reason: for we must subject ourselves to the will of god, and desire that which he commandeth us to desire. So neither doth this follow: The church shall be subject unto the cross: Therefore I will pray for affliction. Neither yet hereof may it be concluded, that our will disagreeth from gods will: because thou desirest with that end, whereby thou must desire her delivery. God will have our parents to die, & yet will he not have us to wish their death: god will have his church to be under the cross, & yet he will not have us to desire her cross, but to pray for her delivery, & patiently to bear it, if it afflict her. In like manner, God will not in this life give us perfect deliverance from sin, & yet will he have us to wish it, & every moment to desire that we may be wholly delivered from sin. Wherefore some things are to be desired, which God will not do, & some things, which he will do, are not to be desired, but patiently to be suffered. But nevertheless it belongeth nothing at all unto us to search, what things God hath decreed, seeing we have this prescribed us for a rule, that we ask & desire, but with a condition of gods wil Objection. Unpossible things are not to be desired: for he that desireth things unpossible, desireth in vain. But to desire that Gods will be done in earth, as it is in heaven, or that we may do our duty, like as do the Angels in heaven; is, to desire a thing unpossible; yea it is, to desire that which is contrary to God's decree: Therefore that is not to be desired, seeing God will have this to be our state in the life to come, not in this life. Answer 1. The Mayor is to be distinguished. Unpossible things are not to be desired, except God will at length grant them to those that desire them: but God will give the performance of his will to those that desire it, and that in this life as concerning the beginning thereof, & in the life to come as concerning the consummation & full accomplishment. Wherefore this consummation is to be desired, and the impossibility is patiently to be suffered in this life. And the consummation is therefore to be desired in this life, that we may at length obtain it; because he that doth not now desire it, shall doubtless at no time obtain it. It is one thing not to be able to attain unto this consummation; and another thing not to desire it. 2. We deny the Minor: wherein is a fallacy, putting that for a cause, which is no cause. For neither do we desire that in this life the consummation or perfection of our obedience towards God may be accomplished, but that here may be wrought the beginning, and continuance, and increase thereof, and after this life our obedience being here augmented with continual increases, may be at length perfected, and consummated, that so we then may no less do the will of God, than it is always done of the Angels in heaven. When therefore we pray, That Gods will be done in earth, as it is in heaven, this particle, as, doth not betoken the degree, but the kind of doing it, which is the beginning of performing Gods will. And for these causes also doth Christ add these words, as in heaven, that it may be as it were an example of patience, which we ought to follow: & that he might propose a goal & mark unto us, whereunto we ought to strive. We are to observe here the difference which is between these three former petitions. In the first we desire sanctification, or the true knowledge, & worship of god. In the second, the gathering, preservation, and government of the church: that God would rule us by his spirit, defend and protect us, and deliver us from all evils both of crime and pain. In the third, that every one particularly in their vocation may obey god, that is, that every man be with diligence occupied in his proper duty & function, and direct all things to the glory of God, & take well in worth whatsoever God sendeth on him. Moreover, these three petitions are so linked together, that one consisteth not without the other; and like as the third petition serveth for the second, so doth the second for the first. For the name of the Lord is not hallowed or sanctified, except his kingdom come; and the kingdom of God doth not come, except those means be put whereby it is advanced. And those means are the duties of every particular man's calling and vocation. Wherefore we desire that God will bury in us evil lusts and desires, & that himself alone will work in us by his spirit: that so we being furnished and upheld with this his divine grace, may fulfil our duty, & be answerable unto our calling. THE FOURTH PETITION. GIVE us this day our daily bread. In this petition we desire corporal blessings, concerning which we are to observe these questions. 1 Why corporal blessings are to be desired. 2 How they are to be desired. 3 Why Christ comprised corporal blessings under the name of Bread. 4 Why he calleth it our bread. 5 Why he calleth it daily bread. 6 Why he addeth, This day. 7 Whether it be lawful to desire riches. 8 Whether it be lawful to treasure up any thing for the time to come. 1 Why we are to desire corporal blessings. WE must desire corporal blessings, 1. In respect of God's commandment, which may suffice us, albeit there were no other cause. And we have a commandment hereof from God, both general, and special. For christ saith in general, Matth. 7 7. Ask, and ye shall receive. And a special commandment he setteth down before this form of prayer which himself prescribed unto us, Mat. 6.9. After this manner therefore pray ye: by which commandment Christ also willeth us to desire Bread, or corporal blessings. Now whereas Christ saith: Seek first the kingdom of god. & again, Take no thought, what ye shall eat: he doth not therein forbidden us to desire corporal blessings, but he forbiddeth this distrustfulness. 2. In respect of God's promise: because God hath promised that he will give us things necessary for our life: and he promised these to no other end, than that we should desire them of him: & he promised them, that we should thereby have a spiritual, not a fleshly security. Mat. 6.32. Your father knoweth what ye have need of. 3. In respect of gods glory; that namely there may be a knowledge & profession of god's providence, especially towards his church. God will have us to ascribe this praise unto him, because he is the fountain of all blessings & benefits, & that we may not deem these things to come by chance to us. 4. Because the desiring and expecting of these blessings, is the exercise of our confidence in the promise of grace, or it is the exercise of our Jnuocation, faith, & hope. For we cannot promise unto ourselves corporal blessings, nor desire them, except we resolve that we be in favour, & except we be assured of spiritual blessings, & of gods will towards us. For these corporal blessings God promiseth to the godly only; and therefore we must be persuaded that we are of the number of them, to whom god hath promised to give them. 5. That we may do the will of god here on earth: which without daily bread we cannot here do. Ps. 115.18. The dead praise not the Lord. 6. That the desire of these blessings may be a confirmation in our minds, & a profession before the world, that God is he who giveth even the least benefits. 7. For our comfort. That we may know that the church shall ever be preserved, when god heareth us, according to his promise. Wherefore we reap great comfort by the desire of corporal blessings: because we so acknowledge, and certainly persuade ourselves that these corporal blessings are tokens to us of gods fatherly good will towards us. 2 How corporal blessings are to be desired. COrporal blessings are to be desired, 1. with a confidence and full persuasion of god's favour: because otherwise god might answer, that we are not of them, unto whom he hath promised these things. 2. With a condition of gods will & pleasure, that is, with a submitting of our will to gods will: because god hath promised these blessings not with any determined or definite circumstances. 3. With faith & belief of gods hearing us, so that we certainly believe that God will give us so much as sufficeth. 4 To this end, as thereby to serve god, & our neighbour. They who desire them not after this sort, are not heard, that is, such things are not given them as may tend to their safety, and albeit they receive that which they desire, yet are they not indeed heard of god, because those things which they receive are not good and profitable unto their salvation. We are here to observe, that the Lord commanded us in general to pray for corporal blessings, neither hath defined in his word, what corporal blessings he will give us, and hath with this condition promised to give them us, namely, as the safety and salvation of every one, and the manifestation of his glory requireth. The reasons hereof are these. 1 Because we oftentimes know not what we ask, & what is expedient for us: And often we ask things neither profitable to us, nor serving for God's glory, or the salvation of others. But God knoweth best, what is convenient and meet for us for the manifesting of his glory, and for the furdering of our own salvation. Seeing then we often err in desiring corporal blessings, God giveth none other unto us, than such as he knoweth to be meet and profitable for us. But spiritual blessings god hath promised not in general only, but both specially, & simply, without any condition annexed. For they are simply profitable unto us, and god himself hath prescribed the manner and way which we are to follow in them; so that in desiring them we cannot err. For what things god hath simply promised us, the same we ought simply to desire: & what things he hath specially and absolutely promised us, the same must we in like manner absolutely ask and desire. So must we simply desire the holy ghost, because god hath simply and expressly promised that he will give the holy ghost to every one that desireth him. 2 That we may learn to be content with those things which we have received of the Lord, and submit always our will to his pleasure and purpose. So god also for this cause hath commanded us in general to desire corporal bessings, that such a desiring of those blessings, may be an exercise of our faith and of the subjection and submitting of our will, to the will of god. 3 Why Christ comprised corporal blessings under the name of Bread. Under the name of bread, by a Synecdoche, which is an usual figure of speech unto the hebrews, Christ comprised all corporal blessings, and such as are necessary for this life, as are all food, victuals, raiment, health, civil peace. This is apparent by the end and scope of the petition. For we desire Bread for our necessity. But many other things are necessary for us. Therefore we desire them also under the name of Bread. And this Hebrew Synecdoche is found often in the sacred Bible, as, Gen. 3.19. In the sweat of thy face shalt thou eat bread. Psal. 41.9. He which did eat of my bread hath lifted up the heel against me. Furthermore christ did not only comprise things necessary themselves under the name of Bread, but also the profitable use of them. And therefore comprehended he all these things under the name of Bread, 1 To bridle and rain our desires, that so we should ask only things necessary for us to sustain our life, and to serve God and our neighbour both in our common, and proper vocation and calling. 2 That bread might be profitable unto our salvation, that is, that those corporal blessings might tend to our salvation, or that the use of those corporal blessings might be good and saving unto us. For bread without this good and saving use, is a stone. Now Bread is made good and saving unto us, 1 If we receive it with faith, and with that mind, and after that manner, and to that end, which GOD requireth, to wit, if we stick not in the creatures, but pierce with our mind unto God himself the Creator of all things, and the fountain of all benefits or gifts. 2. If we desire that he will give to the Bread obtained & received from him a force & virtue of nourishing and sustaining our bodies. Hereby now is it plainly clear, what we desire when we desire bread: namely, 1. Not great riches, but only things necessary. 2. That they may be bread unto us, that is, that they may be good and saving unto us through God's benediction and blessing, wherewith if they be not accompanied, the Bread shall not be Bread. 4 Wherefore Christ calleth it our Bread. CHRIST willeth us to desire our Bread, not mine, thine, or another man's Bread; 1 That we should desire those things, which god giveth us. For the Bread is made ours, which is given us of God necessary for the sustainance of our life. Therefore give us our bread, signifieth, Give us Bread, O God, assigned unto us by thee, which thou wilt have to be ours. God as an Householder doth distribute to every one his portion, which we desire for ourselves of him. 2 That we should desire things necessary, gotten of us by lawful labour, in a kind and trade of life pleasing to God, and honest, and profitable to the common society, that is, which we may receive through ordinary means, and by lawful ways, the hand of god from heaven reaching them out unto us. 2. Thes. 3.10. He that will not work, let him not eat. 3 That we may use them with a good conscience. 5 Wherefore Christ calleth it Daily Bread. CHRIST calleth the Bread, which we must desire of god, daily, 1 Because he will have us daily to desire as much as may for every day suffice us. 2 Because he will bridle our raging and endless lusts and desires. Mat. 6.32. Your Father knoweth what ye have need of. Psal. 37.16. A small thing unto the just man is better, than great riches to the wicked, and mighty. Psal. 34.9. Nothing wanteth to them that fear the Lord, that is, no profitable and necessary thing: Therefore, Give us daily Bread, that is, give us Bread sufficient, give us so much of things necessary for our life, as shall be needful for every of us in his vocation and calling to serve god and our neighbour. 6 Why Christ addeth, This day, CHRIST addeth, This day, 1 To meet with our distrustfulness and covetousness, and to reclaim us from both these vices. 2 That we should depend on him only, as yesterday, so this day, and to morrow: that namely we look for the necessaries of this life at the hands of god, that we know them to be given us of god, not to be gotten by our own hands, or labours, or diligence; that also we know that they being received profit not our body except god's blessing doth accompany them. 3 That the exercise of faith and prayer may always be continued in us. For as long as it is said, This day, so long will he have prayer to be continued, that so we may yield due obedience to that Commandment, Pray always. 7 Whether it be lawful to desire riches. THIS question together with the next ensuing, ariseth out of the former questions. For when we are willed to desire only daily Bread, and that this day, it seemeth at the first sight, that it is not lawful either to desire riches, or to put up any thing for the morrow. But it is verily lawful to desire riches, if, taking away all ambiguity and doubtfulness of the word, we understand by the name of riches things necessary for the susteinance of life: As the Epicure defined riches, To be a poverty agreeable to the Law of nature. This definition is good. And if we so take the name of riches, riches are doubtless to be desired of god, in as much as we ought to desire such things as are necessary for nature, and our place, and function whereunto god hath called us. The reason hereof is, because these necessary things, or riches, are daily Bread, which we ought to desire. They are also otherwise defined, To be an abundance and plenty over and above things necessary. So Crassus (surnamed the Rich) said that no man was rich, but he who was able to maintain an army with his revenues. If we take riches in this sense, riches are not at all to be desired of God; because Solomon in the person of all the godly saith, Proverb. 30.8. Give me not poverty, nor riches: by which words the spirit of god also by Solomon teacheth us to pray against riches, that is, abundance above things necessary. Hither belongeth also that of Paul, 1. Tim 6.9. They that will be rich, fall into temptations and snares, and into many foolish, and noisome lusts, which drown men in perdition and destruction, for which cause riches are called Thorns, by Christ. But contrariwise; Godliness is great gain, if a man be content with that he hath. But notwithstanding, if god hath given us any thing, beside those things which are necessary for us, let us do our diligence to use them well. And to this end, first, we must take heed that we repose not our confidence in them. Secondly, We must consider that we are God's stewards, who hath committed these riches unto us to employ and bestow well, and that by this means he hath laid a burden upon us, and therefore shall we one day render an account to god of our stewardship, and administration. 8 Whether it be lawful to put up any thing for hereafter. IT is doubtless lawful for to put up some thing for time to come, according to this commandment of Christ, Gather up the broken meat which remaineth, that nothing be lost. Hither belong all such precepts and commandments as speak of parsimony and frugality. And here further we are to observe these three things. 1 That those things which are stored up be lawfully gotten, purchased by lawful & honest labour & industry. 2 That we repose no confidence in them. 3 That they may be employed on lawful and necessary uses, both of our own and others: as to the maintenance either of our life, or of our family, or of our friends. Likewise, to the preservation of the Church, to aid the common wealth when need shall require, and to bestow somewhat on the poor and our needy brethren. Hereof saith Paul, Ephes. 4.28. Let him that stole, steal no more▪ but let him rather labour, and work with his hands, the thing which is good, that he may have to give unto him which needeth. Now shall answer easily be made to such objections as may be opposed against this petition. 1 Objection. That which we desire, is not ours. Bread is ours. Wherefore we need not to desire bread. Answer. There is a diverse signification in the word (ours.) For in the Mayor proposition it signifieth a thing which we have in our own power: but after a far other manner is Bread ours, as hath been before declared. 2 Objection. Christ willeth us to desire Daily Bread; Therefore it is not lawful to put up any thing against the Morrow, but we are to care only for the present day. Again, he willeth us, not to desire Bread against the morrow, but to desire Bread for This day: therefore they do ill, who gather any thing for future uses. Answer. This is a fallacy putting that for a cause, which is no cause. Christ willeth us to desire daily bread, & This day; and therefore we must also desire things necessary of him for our life for every day, this day, to morrow, and so long as we live: but he meaneth not hereby as if he would not have us labour for the morrow, or not to put up any thing for the morrow, or to cast away those blessings which he hath already given us sufficing for the morrow. Christ indeed otherwhere commandeth, That we care not for the morrow, but so he forbiddeth us to think of the morrow with distrustfulness, but not with prayers & labours. Wherefore the Lord will not that we put up nothing for hereafter, but first, that we be content with things present, all distrust, covetousness, unlawful getting & disobedience being set apart and banished. 2 That we place not our trust in things necessary given us of God: but know and certainly persuade ourselves that those benefits which have been and are given, come unto us from the hand of God, and that they are not otherwise good and profitable unto us, except his blessing come to them. 3 That we consider ourselves always to stand in need of God's blessing. And we must withal beware, that we prescribe not to god, what he is to give us. THE FIFT PETITION. AND forgive us our debts, as we forgive our debtors. This petition is a notable confession of the church, wherein she acknowledgeth and bewaileth her sins: & it is withal a consolation, that the Church shall receive remission of sins, according to Christ's promise. Now Christ in this petition, will, 1 That we acknowledge our sin. 2 That we thirst after remission of our sins, because it is granted to them only that desire it, and who do not tread under foot the blood of the Son of god. 3. That our faith be exercised: because this petition confirmeth our faith, and again this petition floweth from faith. For faith is the cause of prayer: and prayer is the cause of faith, as concerning the increasing of faith. The special Questions. 1 What Christ here calleth debts. 2 What is remission of sins. 3 Why we are to desire remission of sins. 4 How sins are remitted unto us. 1 WHAT CHRIST HERE CALLETH DEBTS. CHrist calleth all our sins debts, both original & actual, and those both of fact, and omission. And they are called debts, because they make us debtor to god either of obedience or punishment which we are to pay. For when we sin, we do not give, nor perform unto god, what we own unto him: & as long as we give not this unto him, so long we remain debtor. 2 What is remission of sins. THE creditor is said to Remit the debtor, when he neither requireth the debt of him, nor punisheth him. Remission of sins, is, That god will not impute any sin unto us, but doth receive us into favour, pronounceth us just and righteous, and accounteth us for his sons, of his mere and free mercy, for Christ's satisfaction performed by him for us, imputed unto us, & apprehended of us by faith: And that therefore he will not punish us for our sin, but endoweth us with justice, and everlasting life, because the remission of sin taketh away the punishment thereof. For sin and punishment, are correlatives: put sin, and you put punishment; take away sin, and punishment is also taken away. Objection. When we desire, that god will remit us our sins, we desire that god will invert the order of his justice. Answer. The consequence of this reason is false. For we desire remission of sins, for the satisfaction of Christ, for which they are remitted unto us, and therefore our sins are not remitted us with any breach of god's justice, because they are remitted us with recompense made for them. Reply. If they be remitted with recompense made for them, Then god doth not remit us our sins freely. Answer. They are remitted with recompense, & therefore not freely, in respect of Christ: but they are remitted freely, in respect of us: because he receiveth not satisfaction of us but of Christ, who hath fully satisfied him for us. Reply. Then is not yet this freely, because we have merited it in Christ. Answer. That merit is not our merit, because the father gave us his son freely, who meriteth without any merit of ours coming between: and that merit of Christ is imputed unto us through grace: therefore freely for that merit are our sins remitted us: whereupon also it is truly and well added, that for Christ's satisfaction our sins are not imputed to us. For we desire not, that god would do contrary unto his justice, & would not account us in mind for sinners; but that he would impute unto us another's righteousness, that is, the righteousness of Christ, wherewith we being clothed, our sins also may be covered. 3 Why we are to desire remission of sins. WE are to desire remission of sins, 1. That we may be saved, because without remission of sins we cannot be saved. And this benefit God giveth not but only to those that desire it. 2. That we may be put in mind of the remnants of sins, which are even in the holiest men; and that to this end, that repentance may evermore increase. Wherefore we are daily also to beg and desire remission of sins. 3. That we may desire and receive the former blessings, because without remission of sins, those blessings either are at all not given, or are given to our destruction. So the wicked do indeed often receive them, but not for their salvation, as turning rather to their condemnation. Objection. What we have, that we need not desire. But the godly have remission of sins: Therefore the godly have no need to desire it. Ans. The godly indeed have remission; but not wholly, neither also as concerning continuance, but only as touching the beginning thereof. This remission must verily be continued; and God also doth continue it to them, unto whom he remitteth their sins in his son: yet with this condition, that they daily pray for and desire that continuance. Although then god hath remitted unto us our sins; yet he will notwithstanding that we ask and desire pardon for them, and therefore we desire, that, what sins we commit or shall commit, the same god would remit unto us. 4 How our sins are remitted unto us. OUR sins are so remitted unto us as we forgive and remit our debtor. And this Christ added, 1. That we may rightly desire remission of sins, and so that we may come to pray with true faith & repentance, a sign and token whereof is the love of our neighbour. 2. That when we find in ourselves true faith and repentance, we may so have a certain argument and comfort in us, that we are of the number of them, unto whom remission is promised, and that therefore we shall doubtless obtain remission of sins: when as we may be certainly assured by this, that we ourselves remit unto others from our heart their trespasses against us, that we please God, albeit many remnants of sin are dwelling as yet within us. Objection. 1. He that remitteth not, is not remitted. We remit not. Therefore we are not remitted. Answer. He that remitteth not fully and perfectly, is notwithstanding remitted, so that he remit truly and sincerely. Objection. 2. Christ willed us to desire, that God will so remit us our sins, as we remit our debtor. But we do not perfectly remit our debtor. Therefore he willed us to desire, that god will not perfectly remit us our sins. Ans. This is a fallacy of speech deceiving by misconstring a word. For the particle (as) in this petition doth not signify the degree of remission, or a comparison of our remission with that remission, wherewith God remitteth us our sins, but it signifieth the kind of remission, namely the truth and sincerity of our remission, whereby we forgive others from our hart, and with a ready will of forgiving them: or, (to speak shorter) here is not made a comparison according to degrees, but according to the truth of the thing, or according to the truth of remission: so that the meaning is, so perfectly God remitteth us our sins, as we truly and certainly remit and forgive our neighbour: or, Forgive us our debts, because we forgive our debtor. Reply. Then is our remission of others the cause why God remitteth us. Answer. This a fallacy putting that for a cause, which is no cause. For our remission, wherewith we forgive others, though not perfectly, yet sincerely, is only an argument and testimony unto us, that god will remit us our sins. For our remission and forgiving of others cannot merit. 1. Because it is unperfect. 2. Albeit it were perfect, yet should it not merit, because what we now perform, that we own unto god. For were it so that we did now perform perfect obedience to god, yet were we bound of duty to perform it. Reply. But nevertheless yet here is betokened an equality of remission in us and god. Answer Not an equality, but a likeness and similitude of the kind of remission. Objection. 3. He that remembreth injuries, and is desirous of revenge, doth not truly remit and forgive. But we all remember injuries, and are desirous of revenge. Therefore we do not truly remit and forgive. Answer. They that remember injuries, that is, without a resistance and dislike of this remembrance, or with a yielding thereto, do not truly remit. If then we withstand and resist the remnants of sins, which as yet cleave fast unto us, and do not yield unto them, nothing hindereth why we may not be said to remit others truly and from our heart, and so also to attain unto that, in regard where-of this particle (as) was added of Christ, to wit, (which before also we mentioned) to desire and pray rightly. Now we rightly pray and desire in faith and repentance, both which this petition confirmeth. Faith is confirmed and strengthened by this petition, because when we truly remit our neighbour, we may and ought certainly to resolve, that our sins are also remitted us, and so have we a good conscience, & are assured that we are heard, according to this promise of Christ, Math. 6.14. If ye do forgive men their trespasses, your heavenly father will also forgive you. True repentance also is confirmed and increased in us by this petition. For by this petition we are provoked and incited to true repentance, the chief part whereof is the love of our neighbour. For if we will be forgiven, we must forgive others. Both causes are contained in the word of Christ before alleged out of Matthew; as also in the rest which are presently added in the same place in Matthew, by way of opposition. If ye do forgive men their trespasses, your heavenly father will also forgive you; that is, assure yourselves also that your heavenly father heareth you. In which word is comprehended the confirmation of our faith. But if ye do not forgive men their trespasses, no more will your father forgive you your trespasses. In these words is added a spur to repentance. Objection. 4. Paul obtained remission, neither yet did he forgive all of them their trespasser; because he saith, 2. Tim. 4.14. Alexander the Coppersmith hath done me much evil: the Lord reward him according to his works. Therefore it is not necessary that we should forgive. Answer. There is a threefold remission or forgiving▪ 1. Of revenge. This belongeth to all men: because all men ought to remit and forgive revenge. Hereof speaketh this petition, and this Paul did forgive Alexander. 2. Of punishment. This, as all can not inflict, so neither can all remit; but neither they also, unto whom yet the same otherwise is committed, ought always to remit this, but only for certain causes. For God will have the execution of his justice and Law. But Paul forgave Alexander the punishment also, as much as concerned himself, yet he will notwithstanding have him punished of God, but with a condition, that is, if he persist in sin. 3. Of judgement. This is not always remitted: because it is written, Mat. 10.16. Be ye simple, as Doves; and wise, as Serpents: that is, let us not call him good, who is evil, or contrarily. Wherefore we are also to retain a true judgement concerning others. For God who forbiddeth lying, will not have us to judge of knaves that they are honest men: but he will have us to discern the good from the bad. THE sixth PETITION. AND lead us not into temptation: But deliver us from evil. Here some make one, some two petitions: but we are not to strive, so that nothing of the doctrine be taken away, but that this be made plain. Now they are rather two parts of one petition. Lead us not into temptation, is a petition of delivery from future evil: Deliver us from evil, is a petition of delivery from present evil. The special questions. 1 What temptation is. THERE are two causes of temptations. The one is from God: the other from the Devil and the flesh. The temptation, whereby God tempteth us, is a trial of our faith, godliness, and obedience by the Cross, and other encumbrances, which are opposed to every one, that our faith, patience, and constancy may be manifested and made known both to ourselves and others. So God is said to have tempted Abraham, joseph, Job, David. The temptation, whereby the Devil, and our flesh, and the wicked also tempt us, is every soliciting to sin, which soliciting itself also is sin. So the Devil tempted job, that he might seduce and withdraw him from God, whom he had before loved, and served: albeit the matter fell out otherwise than the Devil would have it. Here is understood by the name of temptation that temptation of God, that is, the trial of our faith, godliness, and patience, which God worketh by whatsoever lets or hindrances of our salvation, as by all evils, by the Devil, the flesh, our lusts, the world, afflictions, calamities, the cross, that our faith, constancy, and hope may be made known unto ourselves & others. Objection. But God tempteth no man. Answer. God tempteth no man, that is, by soliciting him to sin, or evil: but he tempteth by proving and trying us. The Devils, the woorld, our flesh tempt us, that is, solicit us to evils, and withdraw us from God. But God as he tempteth no man, and yet is said to have tempted Abraham, job, David, that is, to have tried their faith and constancy by afflictions, & the cross: so by the same he trieth our faith, hope, patience, love, invocation, constancy, whether we will or no worship & serve him also in afflictions. Hereby we easily understand, seeing temptation is attributed unto the Devil, & to the corrupt lusts and inclinations of men, in what sense God may be said to tempt, or not to tempt men. For Satan tempteth, both offering occasions of sinning without, and instigating within to sin, thereby to draw men headlong into destruction, and to reproach God. Corrupt inclinations tempt: because they bend and are prone to actions by god forbidden. But god tempteth not to destroy us, nor to cause us to sin, but to try & exercise us, when either he sendeth calamity upon us, or permitteth the Devil, or men, or our flesh, to provoke & invite us to sin, hiding for a while his grace, & efficacy in preserving & ruling us, that our faith & constancy may be made more known & apparent, not verily unto god himself (as who from everlasting knoweth what & how much it is, and how much also hereafter it shall be by his favour and blessing) but unto ourselves and others, that so also a trust & full persuasion of god's presence & protection, may be confirmed in us by the examples of our deliverance, and in others a desire of following our example may be kindled, through the beholding of our perseverance, and that in all of us may be raised and stirred up true gratitude and thankfulness towards god, who delivereth his out of temptations. So Gen. 22. God tempteth Abraham commanding him to sacrifice his son Isaac. Exod. 15. He is said to have tempted the people with want of water. Exod. 16. He commandeth Manna to be gathered, as much as was sufficient for every day, that he might tempt, or prove the people, whether they would walk according to his Law, or no. Deutr. 13. He is said to tempt the people by false Prophets, that he might know, whether they loved him with all their heart, and with all their soul. 2. Chron. 32. In the embassage of the Princes of Babel, god left Hezechia to tempt, or try him, and to know all that was in his heart. Wherefore this prayer, which christ taught us, Led us not into temptation, but deliver us from evil, speaketh not simply of all trial & manifestation of our faith and godliness, unto which also David offereth himself of his own accord, Psal. 26. saying, Prove me O Lord, and try me: examine my reins and mine heart. And Saint james speaketh not of our trial, but of our incitement to sin, cap. 1.13. Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man. But every man is tempted when he is drawn away by his own concupiscence and is enticed. Then when lust hath conceived, it bringeth forth sin: and sin when it is finished, bringeth forth death. It is also hereby manifest, how god punisheth the wicked, or chastiseth or tempteth the godly by evil spirits, neither yet is he the cause or partaker of those sins, which the devils commit. For, that by the wicked the wicked are punished, or the good chastised, or exercised, it is the righteous and holy work of God's divine will: but that the wicked execute the judgement of God by sinning, that cometh not so to pass by any fault of god himself, but through the proper corruption of the wicked, and such as themselves have purchased, god neither willing, nor allowing, nor working, nor furthering their sin, but in his most just judgement only permitting it, when executing and accomplishing by them his own work and counsel, either he revealeth not at all his will unto them, or moveth not their will, to have his revealed will as the end and levill of their action. This difference of the works of God, & the devil, & even Gods working of his just work by the Devil, but permitting only the sin of the Devil, is evidently confirmed by the story of job, cap. 1. & 2. where God purposeth to try job, but the Devil to destroy him. The same is likewise confirmed by the story of Achab 1. King. 22. and by that prophecy of the Apostle concerning Antichrist. 2. Thessal. 2. where the Devil seduceth men to destroy them, and God will have them to be seduced thereby to punish them, and suffereth the Devil by sinning to execute and fulfil his wil 2 What is, To lead into temptation. WHEN god is said to lead us into temptation, it is meant, that God according to his most just will and judgement trieth us. Now, to lead us into temptation, wherewith the Devil tempteth us, is, that God permitteth the devil to solicit us. Led us not into temptation, that is, Suffer us not to be tempted above our power: neither suffer the devil so to tempt us, that either we sin, or wholly reuoult from thee. Objection. Temptations which are good in respect of god, are evil in respect of the devil, and yet notwithstanding into them doth god lead us: Therefore god is the cause of sin. Answer. This reason containeth a fallacy of the accident. They are sins in respect of the devil, because he will thereby allure us to sins: in respect of God they are not sins, because they are a trial, and a reclaiming of us from sins; as also, because they are a confirmation and strengthening of our faith. Wherefore as temptations are trials, chastisementes, martyrdoms, they are sent of God: but as they are evil, and sins, God will them not, because, to will them, is, to approve and work them. Now we here in this petition pray against both, (which also we briefly touched before) namely our trial, & allurement or soliciting to sin. For we desire first, that God will not tempt us to try us, but yet with a condition of his will & pleasure, & if he do tempt us, yet that he will not tempt us above our strength: & that also he will give us strength. Secondly, we desire, that he will not suffer the Devil, or the world, or our own flesh to solicit us to sin; or if he suffer them, that yet himself will be present with us, that we fall not wholly into sins. 3 What is, To deliver us from evil. BY the name of Evil some understand here the Devil, some sin, some death: but the best is to comprehend in it all evils both of crime & pain, whether they be present, or to come. When as then we desire that God will deliver us from evil, we desire, 1. That he will send no evil on us, but deliver us from all evils present and to come, both of crime, and pain. 2. That if he send on us any evils, that he would mitigate them in this life, and turn them unto our salvation, that they may be good and profitable unto us. 3. That he will at length in the life to come, fully and perfectly deliver us, and wipe away every tear from our eyes. We must observe that this petition is so the last of all the rest, as that from this we return to the former from whence we began. He is our perfect Saviour; but he shall not be a perfect Saviour, without this petition. The later part of this petition being opposed by way of contrariety to the former part, showeth how the former part is to be understood. For when he saith, But deliver us from evil, it showeth that we shall be lead into temptations, and evils, and that therefore we must subject our will unto the will of God, & pray that we fall not into evils, if it be his will, or that he will deliver us, if we be fallen into evils. 4 Why this petition is necessary. THIS petition is necessary, 1. In respect of the multitude and power of our enemies, and the greatness of evils, and our own weakness and infirmity. 2. In respect of the former petition, for the obtaining thereof: because our sins are not remitted, except we persist in faith and repentance. If then we will that God remit and pardon us our sins, we must stand steadfast in faith and repentance: but steadfast we shall not stand, if we be tempted above our strength, if we fall into sins, if lastly we reuoult from God himself. Objection. We are not to pray against such things as are good, and profitable for us. The temptations of god, as trials, diseases, poverty, sending of false Prophets, are good things, and profitable unto us: we are not therefore to pray against the temptations of god. Answer. The Minor containeth a fallacy of the accident. We are not to pray against such things as are good and profitable, that is, which are by themselves profitable or good. But afflictions, trials, crosses, and other temptations are by themselves evil and unprofitable, and not good. But yet they are good, and profit us only by an accident: which accident is the mercy of God accompanying them, without which they are not only not profitable, but also a part of death, & a most present way to death both temporal, and eternal. Wherefore as afflictions and crosses are evil by themselves, so far forth we pray against them; but as they are good and profitable unto us that believe, so we pray not against them; or, we pray not against that good which concurreth with afflictions & the cross, but against the cross itself, & afflictions, which are by themselves evil, because they destroy nature. So also we pray against death, as being evil by itself; and christ himself also prayed against it, Matth. 26.39. Let this cup pass from me; nevertheless not as I will, but as thou wilt. As than death was a destruction, a torment, and evil, so Christ prayed against it, and would it not; yea neither would the Father himself it, as it is so considered. But as Christ's death was a Ransom on the cross, so both Christ, and the Father would the same. 2 Objection. What things God will, those things ought we not to refuse: But God will our temptations: Therefore we may not refuse them. Answer. What things God will, those we ought not to refuse, that is, in such respect, as he will that we suffer them, with a submitting of our will unto his divine will; or such things, as he simply wil But God will not simply temptations, neither in this respect, as they are a destruction, but as they are exercises of faith and prayer, or martyrdoms, or a trial of our conscience: and in this respect and so far we ought also to wish them but not simply. And that we are not simply to will or wish temptations, or afflictions, it hereby easily appeareth, because it is patience, to suffer them: which it should not be, but rather our duty, if we ought simply to wish them, neither might we pray against them. God will not therefore that we wish for evils, as evils, but as evils are good, so will he have us to bear them patiently. 3 Objection. What thou shalt not obtain, that thou desirest in vain. But we shall not obtain, never to fall into temptation. Wherefore in vain do we desire it. For all that will live godly in Christ jesus, must suffer persecutions. Answer. This is a fallacy putting that for a cause, which is no cause. For therefore desire we that we be not lead into temptation, not because we are wholly to be delivered, but, 1. Because we are delivered from many things, in which we should perish, if we should not request deliverance. This is a cause sufficient. 2. That those evils also into which we fall, may be good and profitable unto us. And to those which desire in general deliverance will God grant these two so great blessings. But yet notwithstanding by reason of the remains of sin in us he will have this benefit to be imperfect, which nevertheless we are to ask wholly with submitting of our will unto the will of God, and with full persuasion, that in the, life to come we shall wholly attain unto it. Now we are to observe the order, & coherence of these petitions. 1. The Lord commanded us to desire the true knowledge of God, & his promise, which is the cause of all other his blessings. 2. He willeth us to desire, that god would govern us by his spirit, and so continually preserve, and confirm us in this knowledge. 3. That every of us may do and fulfil thereby his duty in his vocation and calling. 4. That he would give us those things whereby every one may do his duty, namely corporal blessings. The fourth petition than agreeth with the former: because, if we must at all be in our own vocation and calling, we must live, and have things necessary for the maintenance of our life. 5. He adjoineth next after the petition of spiritual and corporal blessings, a very fit objection of our unworthiness: That thou mayest give us spiritual & corporal blessings, forgive us our debts. Wherefore the fift petition is the ground and foundation of the rest, which being overthrown, the rest fall to ground. For if thou resolve not, that thou hast god gracious and favourable unto thee, how shalt thou have him to be merciful? how shalt thou continue in that knowledge, which thou hast not? how shalt thou do thy duty, and the will of God, seeing thou art his enemy, and endevourest the contrary? how shalt thou ascribe all things to god? how shall they turn to thy salvation? 6. After the petition of spiritual and corporal blessings, there followeth lastly the petition of our deliverance from evils both present and to come. And from this last petition we return again to the first: Deliver us from all evils both of crime & pain, both present & to come, that we may know thee to be our perfect saviour, & so thy name may be hallowed & sanctified of us. THE CONCLUSION OR LAST CLAUSE OF THE LORDS PRAYER. For thine is the kingdom, the power and the glory, for ever and ever, AMEN. THIS last clause of the prayer serveth to confirm our faith and belief, or confidence of being heard, & obtaining our desire, to wit, that God will and is able to give us those things which we desire. Thine is the kingdom. The first reason is drawn, From the duty of a king, which is, to hear his subjects, to defend, and preserve them. Therefore thou, O God, seeing thou art our king, mightier than all our enemies, having all things in thy power, good and evil: evil, so that thou art able to repress them: good, so that there is no good so great, which thou canst not give, as is agreeing and standing with thy nature; and seeing we are thy subjects, be present and assist us with thy power, and save us, as who art loving unto thy subjects, and thy protection and safeguard is alone saving and preserving. He is called a King, 1. Because he hath power over all creatures. 2. Because he is the peculiar King of the Church. And the power. The second reason is drawn from the power of God. Hear us O God, and give us what we desire: because thou art mightier than all our enemies, thou art able to give us all things, and thou only art able, in thee alone resteth this power joined with exceeding goodness. And the glory. The third reason is taken from the end or final cause. We desire these things for thy glory. Of thee alone the true God and sovereign King we desire and expect all good things, and so we yield unto thee this thy glory, and this thine honour, and profess thee to be the autour and fountain of all good things. And verily because this glory is due unto thee, therefore also do we desire them of thee. Hear us therefore for thy glory; & especially, because thou wilt also for thy glory sake give us those things which we desire. For what things serve for thy glory, the same wilt thou perform and do: but those things, which we desire serve for thy glory: therefore thou wilt give them us. Give us therefore these things, that we desire, & the glory shall return & redound unto thee, if thou deliver us. For so shall thy kingdom, & power, and glory be manifested. Objection. We seem to bring persuasive and moving arguments unto God, whereby we may move him to do what we desire. But in vain are reasons used to him, who is unchangeable: God is unchangeable. Therefore in vain use we these reasons unto him. Answer. This is a fallacy, putting that for a cause, which is no cause. For we grant this argument, in respect of God, but not in respect of us. For we do not, when we thus speak, use reasons to move God, or persuade him to do it, but to persuade ourselves that God will do this, and to confirm and assure us that we shall be heard, and to acknowledge our necessity, and the goodness & truth of god. Wherefore these reasons are not adjoined to our prayers, as thereby to move god, but only to confirm and assure us, that god will do, what we desire, because these are the causes why he doth it: It shall be for thy glory: therefore thou wilt do it, because thou hast care of thy glory: Thou art a most good King: therefore thou wilt give these things to thy subjects: Thou art most powerful & mighty: therefore thou wilt show thy power in giving these gifts, which are most great, and which can be given of none other but of thee alone. Amen. This is added, not as a part of the prayer, but, 1. Because this particle noteth a true and sincere desire and wish, wherewith we wish that we may be heard. 2. Because this selfsame particle betokeneth a certainty or confirmation of our faith, whereby we trust that we shall be heard. Wherefore, Amen, signifieth, 1. So be it, and sure and certain be that which we desire, and let God condescend and answer unto our request. 2. So God, being not unmindful of his promise, truly and certainly hear us. FINIS. ¶ A TABLE OF THE COMMON PLACES, AND PRINCIPAL questions, HANDLED IN THIS SUM OF CHRISTIAN RELIGION. THE PREAMBLE. A THREEFOLD order, or three parts of the study of Divinity. 2 Of a Catechism or Catechising doctrine. What a Catechism is. 2 In the Primitive Church two sorts of Catechumeny. 3 Catechising, as the Doctrine of Baptism & of laying on of hands, ever hath been used in the Church, and the reasons why still it ought. 3. 4 Of the holy Scriptures. Two opinions of religion, but one alone true. 5 What the holy Scripture teacheth, or how Christian religion is divided. 6. 7 True religion ought to be discerned from others, and why. 8 The difference of the true Doctrine of the Scriptures from others. 10 The difference of true Doctrine from Philosophy. 11 Certain notes, whereby the true church is distinguished from others. 12 Whence it may appear that this religion was once delivered from god which is contained in the Scriptures. 12 The authority of the Scriptures doth not depend of the Church; with reasons for proof, & answers to the contrary objections. 13. 14. 15. 16. 17 Reasons for proof of the certainty & truth of the holy Scriptures. 20. 21 The difference between the prophecies of the heathen, and them contained in the holy Scriptures. 23 The spirit of Christ a sufficient witness of his Doctrine. 27 No doctrine besides the holy Scripture, is to be received into the church, and the reasons why, with answers to the contrary objections. 28. 29. 30 The observing of the Lords day left arbitrary to the Church. 36 How controversies & doubtful places are to be decided. 46 Of the true comfort of the Godly. The way to attain to this comfort, and the parts thereof. 53 Why the knowledge of our misery, delivery, and thankfulness, is necessary to this comfort. 55. 56. 57 THE FIRST PART, OF THE MISERY OF man.. how a man cometh to the knowledge of his misery. 60 Of Sinne. Whether sin be, or whence it appeareth to be in us. 63 What sin is. 65 How many kinds of sin there are. 67 Of original sin. Whether there be Original sin. 6● What Original sin is. 68 Whether the souls of the children be derived from the souls of the Parents. 71 What Actual sin is. 78 Reigning sin. 78 Sin not reigning or venial. 79 Sin against the conscience, & not against the conscience. 86 Sin pardonable & unpardonable. 87 Sin of itself, & sin by an accident. 94 The works of the regenerate & unregenerate differ seven manner of ways. 98 What are the causes of Sinne. 99 What are the effects of sin. 115 Of the creation of man. What, man was created of God. 124 For what, man was created. 125 Of the image of God in man. What the image of God in man is. 128 How far forth the image of God was lost, & how far it remaineth. 130 How it is repaired in us. 131 How the image of God is in Christ, and how in us. 132 Of the first sin. What that first sin of Adam & Eve was. 134 What were the causes of the first sin. 135 What are the effects of the first sin. 135 Why GOD permitted the first sin. 136 Of freewill. The causes of divers controversies risen about freewill. 138 Of the word Liberty. 140 What is the Liberty of will. 141 What is like or common, and what is different in the liberty of will, which is in God, in Angels, and men. 144 Whether there be any liberty in us, & what it is. 157 There are four degrees of free-will. 159 Of evils of punishment. Of the evils of punishment. 192. How many kinds of afflictions there be. 194 What be the causes of them. 198 What are the comforts, that are to be opposed against them. 200 THE SECOND PART OF MAN'S DELIVERY. WHAT man's delivery is. 226 Whether any delivery might be wrought after the fall. 227 Whether delivery be necessary and certain. 231 What manner of delivery this is. 231 By what means man's delivery may be wrought. 233 Of the Mediator. What a Mediator is. 238 For what cause a Mediator is necessary. 239 What is the office of a Mediator. 241 What manner of Mediator ours ought to be. 243 Who is & may be that Mediator. 250 That there is but one Mediator. 252 Of the covenant. What a covenant is. 253 How a covenant may be made between God and men. 255 whether there be but one covenant 255 In what the old and new covenant agree, and in what they differ. 256 Of the Gospel. What the Gospel is. 159 Whether the Gospel hath been always known. 261 How the Gospel differeth from the Law. 264 What are the proper effects of the Gospel. 267 Whence the truth & certainty of the Gospel may appear. 267 Of faith. The necessity of the true doctrine of faith. 268 What faith is in general. 270 What are the kinds of faith. 272 How those kinds differ. 275 How faith & hope differ & agree. 278 What are the causes of faith. 276 What are the effects of faith. 280 Unto whom faith is given. 281 Conclusions comprising the sum of faith. 285 Of the Creed or Symbol of the Apostles. What a Symbol is. 287 What are the parts of the Apostolic Symbol. 288 The first part of the Creed, of God the Father, Creator. The sense and meaning of the words, I believe in God the father Almighty, Creator. 291 Of God. Whether there be a God. 294 Who, and what God is. 301 An explication of the description of God delivered by the church. 305 Whence it may appear that there is but one God. 336 What these words Essence, Person, & Trinity betoken and signify. 340 What difference between Essence and Person. 341 Whether these names are to be used in the church. 345 How many persons there be of the Divinity or Godhead. 347 How the three persons of the godhead are distinguished. 349 Wherefore this doctrine is to be held and maintained in the church. 351 Of Creation. Whether the woorld were created of God. 355 How God made the world. 362 For what cause god created the world. 367 Of Angels, What good Angels are. 369 Of evil spirits or Angels. 375 Of God's providence. Errors concerning God's providence. 379 Whether there be any providence of God. 380 What the providence of God is. 385 A confutation of certain Sophisms or cavils, which are wont to be objected against the providence of God moving and governing, all and every particular, whether good or bad, great or small, most justly. 405 Why the knowledge of this doctrine concerning God's providence is necessary. 426 The second part of the Creed, of God the redeemer. What is signified by the word jesus 430 From what evils he saveth us, 433 How he saveth, 434 Whom he saveth, 437 Of Christ. What is signified by the name of christ 437 What Christ's unction or anointing is, 438 What his Prophetical function, 444 What his Priesthood. 448 What his kingdom. 451 Of the communion of the faithful with Christ. what the Anointing of Christians is. 452 In what sense christians are called prophets. 456 what is the Priesthood of christians. 456 what is the kingdom of christians 458 Of Christ the Son of God. How many ways men are called sons 461 How christ is the son of God 463 why christ is called the only begotten and first begotten son of God, 464 Of Christ's Divinity. The son of God is a subsistent in the flesh, borne of the virgin, and before the flesh, 467 The son of God Christ, is a person really distinct from the Father and the holy Ghost, 498 The word is equal & consubstantial with the Father, 500, 503 Other rules whereby the objections of the Arrians are dissolved. 507 The principal arguments against the Divinity of the Son and the Holy Ghost, with the answers unto them, 509 Of Christ our Lord. In what sense christ is called Lord, 514 For what causes he is our Lord, 515 Of christs conception by the holy ghost, and birth of the Virgin Marie. 518 The common place of the two natures in Christ. whether there be two natures in christ our Mediator. 520 whether christ be one person or more 525 what manner of union this is of the two natures in christ, and how made 529 A rule to be observed touching the proprieties of both natures in christ. 536 A rule to be observed touching the proprieties of christ the Mediator. 544 why it was necessary, that two natures should be united in the person or subsistence of the son of God 550 Of Christ's humiliation, that is, of his Passion. what Christ suffered. 554 According to which nature christ suffered. 556 The causes impellent, or motives of Christ's Passion. 55●. The final causes o● ends of his Passion, 558 Of Christ's death. How christ is said to have been dead 561 whether it was requisite and necessary that christ should die, 562 The fruit of christs death, 564 His burial. 566 His descension into hell, 567 Of Christ's glorification, that is, of his Resurrection. whether christ rose again, 571 How christ rose. 571 For what cause he rose. 572 what are the fruits of Christ's Resurrection. 576 Of Christ's Ascension into heaven. whither christ ascended, 580 How, & wherefore christ ascended into heaven, 582, 587 what is the difference between christs Ascension and our, 588 what are the fruits of christs Ascension 589, Of Christ's sitting at the right hand of GOD. what the right hand of God signifieth 591 what is to sit at God's right hand, 591 whether christ did always fit at the right hand of God 595 what are the fruits of Christ's sitting at the right hand of the father, 597 Of Christ's coming to judgement. whether there shall be any judgement 599 what the last judgement is, 601 who shall judge. 603 whence and whither christ shall come, 604 how christ shall come to judgement, 605 whom christ shall judge, 605 what shall be the sentence & execution, 606 For what cause that judgement shall be, 607 when it shall be. 608 wherefore God would have us certain of the last judgement, 608 For what causes God would not have us certain of the time of judgement 609 For what cause GOD differreth that judgement. 609 Whether the last judgement be to be wished for. 610 The third part of the Creed, of the Holy Ghost the sanctifier. What the name spirit signifieth. 610 Who and what the holy Ghost is. 611 What the office of the holy ghost is. 617 Of whom the holy Ghost is given, and wherefore. 621 To whom the holy Ghost is given. 622 How he is given & received. 624 How the holy Ghost is retained. 625 Whether and how the holy ghost may be lost. 625 wherefore the Holy Ghost is necessary. 626 How we may know that the holy ghost dwelleth in us. 627 Of the Church. What the Church is. 627 How many ways the Church is taken. 629 What are the tokens and marks of the church. 631 Why the church is called Holy, & Catholic. 633 In what the church differeth from the common weal. 634 Whence ariseth the difference of the church from the rest of mankind. 635 Whether any one may be saved out of the church. 636 Of Predestination. Whether there be Predestination. 636 What Predestination is. 641 What are the causes of Predestination or Election, and of Reprobation. 642 What are the effects of Predestination. 644 Whether Predestination be unchangeable. 645 How far forth Predestination, Election, and Reprobation are known unto us. 645 Whether the elect be always members of the church, & the reprobate never. 646 Whether the elect may fall from the church, and the reprobate abide always in the church. 648 What is the use of this doctrine. 649 Of the communion of Saints. 649 Of the remission of sins. What remission of sins is 651 Who giveth remission of sins. 652 For what remission of sins is granted. 653 Whether remission of sins agreeth with God's justice. 653 Whether remission of sins be freely given. 654 To whom remission of sins is given, and how. 655 Of the Resurrection of the flesh. What the Resurrection is. 656 The Errors concerning the Resurrection. 656 Whence it may appear that the Resurrection shall certainly be. 657 For what end the Resurrection shall be 659 By whom the Resurrection shallbe. 660 How the Resurrection shallbe. 660 When the Resurrection shallbe. 661 What bodies shall rise. 661 Whether the soul be immortal. 662 Of everlasting life. What everlasting life is. 670 Who giveth everlasting life. 672 To whom everlasting life is given. 673 For what cause everlasting life is given. 673 When & how everlasting life is given unto us 674, 675 Whether we can be assured in this life of everlasting life. 675 Of Justification. What justice or righteousness is in general, & how manifold it is. 677. 678 In what justice differeth from justification. 679 What is our justice. 680 How Christ's satisfaction is made our justice and righteousness. 681 Why Christ's satisfaction is made ours. 683 Why Christ's satisfaction is made ours by faith only. 684 Objections against this doctrine of justification answered. 685 Of Sacraments. What sacraments are. 694 What are the ends of sacraments. 697 In what sacraments differ from sacrifices 699 In what sacraments agree with the word, and in what they differ from it. 700 How the sacraments of the old & new Testament agree, & how they differ. 702 What the sacramental union is. 703 In what the things differ from the signs. 704 What phrases and forms of speaking of the sacraments are usual unto the church and scripture. 705 What is the right and lawful use of sacraments. 705 What the wicked receive in the use & administration of the sacraments. 706 How many Sacraments there are of the new Testament. 707 Certain conclusions of the sacraments in general. 708 The confirmation of such of the former conclusions as most require it. 711 Of Baptism. What Baptism is. 717 What are the ends of Baptism. 719 What is the sense & meaning of the words of the institution of Baptism, 722 what are the forms and manners of speaking of Baptism 724 Who are to be baptised. 725 Certain objections against the Baptism of Infants refuted. 727 What is the right and lawful use of Baptism. 730 In place whereof Baptism succeeded. 730 How Baptism agreeth with circumcision, & wherein it differeth from it. 731 Certain conclusions of Baptism. 732 Of Circumcision. What circumcision is. 735 what are the ends of circumcision. 736 why circumcision is abolished. 736 why Christ was circumcised. 737 Of the Lord's Supper. what the supper of the Lord is. 737 what are the ends of the Lords supper. 739 what the supper differeth from Baptism. 741 what is the sense or meaning of the institution of the lords supper, 743 Against the Transubstantiation of the Papists. 755 A refutation of objections framed to confirm consubstantiation, 757 what is the difference between the Lord's Supper and the Popish Mass. 761 what is the right and lawful use of the supper. 766 what the wicked receive in the Lord's supper, 767 Who ought to approach to the lords Supper. 768 Who ought to be admitted to the lords Supper 769 Certain conclusions of the Supper. 771 The first appendix or addition unto the former treatise of the Supper, containing certain principal arguments of the Consubstantiaries against the sincere doctrine of the Lords Supper, & the Sacramentaries, as they call them: together with a refutation of them. 777 Certain arguments of the Consubstantiaries, whereby they go about to overthrow the doctrine of the Lords Supper, together with the refutation of them. 777 The shifts of the Consubstantiaries, whereby they go about to elude and shift off certain of our objections, not all, for more are objected against them. 783 Certain reasons whereby it is proved, that the body of Christ is not present either In, or Under, or At the bread of the Lords Supper, neither is corporally eaten Under, With, In, or At the Bread. 786 The second appendix or addition, containing arguments, whereby the opinion of the ubiquitaries is refelled, & the truth of sound doctrine confirmed. 786 The general points wherein the Churches which profess the gospel, agree or disagree in the controversy concerning the lords Supper. 790. 791 Of the power of the keys of the kingdom of Heaven, and of Excommunication. What the power is, of the keys given unto the Church. 792 Unto whom the power of the keys is committed. 793 Why the power of the keys is necessary. 794 How the power of the keys differeth from civil power. 797 What order ought to be observed in exercising the power of the keys. 798 Certain arguments assoiled, whereby some have endeavoured to abolish excommunication. 804 THE THIRD PART, OF MAN'S THANKFULNESS. Of Conversion. WHAT conversion is. 825 In what the conversion of the godly differeth from the repentance of the wicked. 826 What are the parts of conversion. 827 What are the causes of conversion. 829 What are the effects of conversion. 830 Of good-workes. What good works are. 831 How good works may be done. 833 whether the works of the Saints be perfectly good, 834 How our works, though not perfectly good, please God. 834 why we are to do good works. whether good works merit any thing before God, 839 Of the Law of God, or, Of the Decalog. what the Law is in general, 852 what the use of the law is. 849 In what the law differeth from the Gospel. 859 How far the law is abrogated, 859 How the Decalogue is divided. 867 what is the substance and meaning of the Decalogue, and of every commandment thereof. 870 Certain conclusions of the Decalogue, 873 The first commandment. 876 The second commandment, 886 Of images. How far Images may be allowed to be made. 894 why Images are to be abolished in the churches of christians. 894 How they are to be abolished. 896 Certain objections of the Papists in defence of Images. 896 Of Superstiton. 900. 901. 902 Of Traditions, 902, 903, etc. The third commandment, 910 Of an oath or swearing. what an oath is, 914 By whom we must swear. 915 Of what things we are to swear. 916 whether all oaths are to be kept, 917 whether a christian may take a right and lawful oath, 920 The objections of the Papists praying unto Saints departed, 930 The fourth commandment, 941 Of the Sabbath. How manifold the Sabbath is. 945 The causes for which the Sabbath day was instituted. 947 How the Sabbath is sanctified or kept holy, & how broken or profaned 948. 953 How the Sabbath belongeth unto us. 954 Objections against the abrogating of the ceremonial Sabbath, 955 Of Ceremonies. what ceremonies are, 958 How the ceremonial laws differ from the Moral, 958 How many sorts of ceremonies there are. 958 whether the church may ordain ceremonies, 959 Of the ministery. what the ministery is. 959 what are the degrees of Ministers 959 For what end and purpose the ministery was instituted. 960 Unto whom the ministry is to be committed. 961 what are the duties and functions of ministers. 961 The fift commandment. 962 The sixth commandment. 973 The seventh commandment, 981 Of Marriage. what marriage is, 984 what are the cause of marriage. 985 whether marriage be a thing indifferent. 986 what are the 〈◊〉 of married persons, 986 The Eight commandment, 987 The Ninth commandment, 993 The Tenth commandment, 998 How the Law is possible, 100LS what is the use of the law. 1002 Of Prayer. what prayer is, and how many sorts of prayer there are, 1003 why prayer is necessary. 1004 what is required to true prayer, 1005 what is the form of prayer by Christ prescribed. 1009 The poem of the Lords prayer, 1010 The first petition. 1014 The second petition. 1017 what, & how manifold the kingdom of God is. 1017. 1019 who is King, and who subjects in God's kingdom. 102● The Laws, benefits, and blessings 〈◊〉 this kingdom. 1021 In what place it to administered 1022 The time of durance of this kingdom▪ 10●● How this kingdom cometh, & why 〈◊〉 are to desire the coming thereof 100LS The third petition. 〈◊〉 what we ●e●●e, 〈◊〉 wherefore we desire that God 〈◊〉 done; and of whom it is done in 〈◊〉 The fourth petition 1027 why we are 〈…〉 corporal blessings 1028 How they are to be desired, 1029 why Christ comprised them under the name of Bread, 1030 wherefore christ calleth it, Our Bread. also, Daily Bread, and addeth, This Day, 1031 whether it be lawful to desire riches, 10●2 whether it be lawful to put up any thing for hereafter, 1033 The fift petition. 1034 what christ calleth Debts, and what Remission of sins. 1035 why we are to desire remission of sins, and how they are remitted unto us, 1036 The sixth petition, what Temptation is, 〈◊〉 1039 ●hat is, To lead into Temptation, 1041 what is, To deliver us from evil. 1042 ●hy thy this petition is necessary, 1042 The conclusion of the lords prayer 1046 Amen 1047 FINIS.