THE SUM OF CHRISTIAN RELIGION, DELIVERED BY ZACHARIAS URSINUS, First, by way of CATECHISM, and then afterwards more enlarged by a sound and judicious EXPOSITION, and APPLICATION of the same. Wherein also are debated and resolved the Questions of whatsoever points of moment have been, or are controversed in DIVINITY. First Englished by D. HENRY PARRY, and now again conferred with the best and last Latin Edition of D. DAVID PAREUS, sometimes Professor of Divinity in Heidelberge. Whereunto is added a large and full Alphabetical TABLE of such matters as are therein contained: Together with all the Scriptures that are occasionally handled, by way either of Controversy, Exposition, or Reconciliation; neither of which was done before, but now is performed for the Readers delight and benefit. To this WORK of URSINUS are now at last annexed the THEOLOGICAL MISCELLANIES Of D. DAVID PAREUS: In which the orthodoxal Tenets are briefly and solidly confirmed, and the contrary Errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted; And now translated into English out of the original Latin Copy: By A. R. LONDON, Printed by James Young, and are to be sold by Steven Bowtell, at the sign of the Bible in Popes-head Alley. 1645. TO THE CHRISTIAN READERS, HENRY PARRY wisheth grace and peace through Jesus 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 in this my Lord and Master's traffic, as that I may not 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, and of the greenness of my age, so hath the flame and heat of my desire been slacked 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, and 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 commodities 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 uncharitable carelessness, when he shall but lift up his eyes, and see the waste and desolation of so many distressed souls, who in so many places of this our land and country have been, and are daily either pined away and consumed to the bone for lack of God's sustenance, 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, feign 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 pin folded in a ground of barrenness, debarred of all succour and relief, whenever 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 heartedness 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 and 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 sworn, like * Of Valentinus the Cardinal's religion, who (graceless man) ab jured his Ecclesiastical vocation, to be lifted up to a temporal Dukedom. Sab. Enncad. 10. lib. 9 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, impossible were it, that after so many threats and 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) stretching 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, Jerem. 5.3. are not thine eyes upon the truth? 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, and have refused to return. Not the losses and unsupportable calamities of Christ's people, not the miserable Apostasy and 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 Kins-folks (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 cry 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 rif-raffe 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 and dissolute quality, only moved thereto in a lazy speculation, laid their wicked and 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 and majesty of Divine rites and mysteries, through their beggarly entering into, and 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, and call again from the Net, and the receipt of Custom, and other Trades of this world, such as he would dispatch abroad for his 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 hour's transe, to turn the Book of God, and manage the Keys of heaven. But, my friend, be not deceived; awake out of sleep, and dream no more: Thou art no Prophet; Zach. 13 5. thou art an husbandman, and taught to be an herdsman from thy youth up. Get away therefore with speed from the Lords house: if thou be a cleaver, to thy wedge and axe; if an 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 have held in his hand for a long time the vial 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 stagger they not a whit at it, but run out, like hungry companions, with an eye only to the fleshpots, and so sell both themselves and their people for a morsel of Bread, and a mess of pottage, to the Devil. Shall not I visit for these things, saith the Lord? Or shall not my soul be avenged on such a Nation as this? Jerem 9.9. 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 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 and 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?) looked not upon this dross and filth, wherewith thine holy house hath been polluted, but sweep them out: but look, O Lord, with thy tender eyes 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 and 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 and submission in the Lord, and 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 shuffled (against many of their Honour's wills) by those accursed Simoniacal Patrons, who have sodered and 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 more 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 yet look when 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. URSINE'S HORTATORY ORATION TO THE STUDY of Divinity, together with the manifold use of Catechism. WHereas, by the advice of them that have the charge of your studies, I was appointed to publish an abridgement of those heads of Christian religion, as were of you to be learned: I seriously acknowledge and confess such a business was required of me, as to which nothing can be less answerable than are my defects: For, this is a doctrine which (I say) not only is still unknown to the wiseest, and most sharpwitted of men, Angels in part ignorant of the Gospel, till they were informed by the word of Christ. unless they be taught by the voice of the Church, and efficacy of the Spirit; but also in a great part was unknown to the Angels themselves before it was disclosed by the Son, from the secret bosom of his eternal Father. Which to unfold and praise, if men and Angels should bend all the strength of wit and eloquence, 1 Pet 1.12. yet were they never able to speak of it, according to the due compass and worth of the thing. Whiles therefore I think with myself how much I might sink under this charge, I had rather it were committed to another, who, at least, might somewhat better, and more successively undergo the same: But when I well weigh the nature of mine office, I perceive I ought with all cheerfulness both to help forward your salvation, and obey God that calls me to so honourable an employment; especially he promising me assistance, with which whosoever are assisted, may despair in nothing: for God will be effectual by weak and abject means; according to that of the Psalmist, Out of the mouths of babes and sucklings hast thou ordained strength. Psal. 8.2. The word there used, signifieth a child which beginneth to understand and speak. There are that are commonly called children, not only in regard of age, but also in regard of ability of understanding, Two sorts of children. or performance of any action. Infants, though such in age, are sufficient witnesses of the divine goodness and providence, being clear evidences of God's presence, in the wonderful propagation, conservation and education of humane offspring, Humane offspring an argument a 'gainst Atheists denying God. abundantly confuting Devils, and all Atheists that deny either God to be God, or to be such a God as he hath said himself 〈…〉 Our Saviour interpreteth that saying of the Psalmist, of confession. Acts 17.27, 28, 29. Mat. 21.16. In which kind it agreeth unto us all who do meditate or speak any thing concerning God. For we are all infants in understanding and utterance, In some kind we are all infants. touching all matters divine. In this life we attain but some small beginnings of those things, as the Emperor Gratian, in his confession to Ambrose, piously and truly writes: We speak (saith he) of God, not what we ought, but what we are able; yea, the Prophets and the Apostles themselves confess the same thing: 1 Cor. 13.9. For we know in part, and we prophesy in part; but when that which is perfect is come, then that which is in part shall be done away. And in v. 12. Now we see through a glass darkly, but then face to face. But, notwithstanding the beginnings we learn are small, and also the voice of the ministry be proportioned to our capacity, therein God himself speaking with us, as with babes, and permitteth us, like babes to speak to him; yet so would the Lord have the doctrine touching himself to be known, No hope of life to come, but by knowing the things revealed concerning God. as that he gives us no hope of another life, by any other means. Yea, those beginnings, whatsoever they are, do with so great a distance surpass all humane wisdom, that there is no comparison between it and them; for these rudimennts, which to reason are hidden wisdom, are both necessary and sufficient to everlasting salvation. Let us therefore, not only acknowledge our infancy, but desire also to be of the number of sucking babes. For as the babe grows not to ripeness of manhood, unless he be fed with the mother's milk, or convenient food: so we likewise, that we may not fail of our hoped perfection, 1 Pet. 1.1, 2. ought not to refuse the milk of the Word, whereby we are nourished and suckled to eternal life. This is that spiritual infancy well pleasing to the Lord, as Christ witnesseth, rebuking the Pharisees disdain of the children's cry in the Temple, Hosanna to the Son of David. These are those infants, in whose voice the Lord will be effectual: By whose mouths (as the Psalmist addeth) he perfecteth strength; Psal. 8.2. Mollerus upon the 8. Psal. v. 2. A description of the kingdom of Christ. or (as they translate who weigh the original) foundeth a kingdom. He speaketh of the strength or kingdom, which is seen in this life, called the kingdom of Christ: which is, the Son of God instituting and preserving of a ministry, thereby gathering a Church, quickening believers by the sound of the Gospel, and sanctifying them by the holy Spirit to eternal life, defending the Church in this life against the kingdom of the Devil, and after this life raising them up holy to eternal life; that in them may reign the Godhead evidently, and not covertly by the ministry. The foundation of Christ's kingdom is Christ, and how many ways. That which is the foundation of this kingdom, St. Paul declares, 1 Cor. 3.11. Other foundation can no man lay, than that is laid, which is Jesus Christ. Christ is the foundation, first in his proper person: Because all the members of his kingdom, namely the Saints, being conjoined and inserted into him, doth he carry about him, keeping and holding them together, as the foundation doth the other parts of the building, as the vine doth its branches. Then again by his doctrine: For, as good laws are the sinews of a politicall-kingdom: so this kingdom is gathered, kept, and governed, by the doctrine concerning Christ. And as without a foundation the building cannot consist: Phil. 3.8. so unless we hold to Christ, and what he is, and what he hath done for us, whatsoever else may seem to be piety or comfort, it's fading, it's 〈…〉 nothing. This foundation is laid in the mouths of infants, when they, believing this same doctrine upon their hearing of it, do by the incitement of the holy Spirit learn and embrace the same, and thereby are ingraffed and grow into one with Christ. In this business of main importance, God useth our infancy to illustrate his glory; The greatness of the work, Why God useth weak means for the conversion of them. and weakness of the instrument plainly proving, that so great a matter is not effected or dependent by and on our, but God's effectual power. Also to the end it might blunt the insolency of his adversaries, when as their lofty power is subdued under our weakness, and our seeming folly evinceth, that nothing is more foolish than their wisdom: As it is said, In silence and hope shall be your strength: For the Son of God destroyeth the works of the Devil, snatching from him them that believe, remitting their sin, and taking it away, and beginning in them eternal life, defending the Church, accusing and laying open the malice of the enemies, repressing and punishing them both in this present life, and at the full deliverance of the Church from all evils. And these (though hell repines) doth he work and witness, by the miserable cries of men: As it is said 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God to the pulling down of the strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. And having in a readiness to revenge all disobedience, when your obedience is fulfilled. As therefore the baseness of the vessel detracts nothing from the worth of the wares it containeth; so our mean and infant expression of the doctrine, may not so far be slighted, as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity. But whiles I meditate with myself, that I am to take a view of some of those motives in this rehearfall Preface, I am sensibly so overwhelmed with an infinite mass of matter of main importance, that scarcely can I resolve whence to make an entrance. But seeing that some of them must come into consideration, The necessity of Catechismal instruction, is pressed from these motives, 1. God's command. we will put that foremost which ought to rule all our actions and endeavours; namely, the serious will of God, expressed in apparent commands. For now, we which are citizens of the Church have conference together, and know for certain, that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God. And in them, here and there, are certain precepts delivered and rehearsed, which enjoin men a diligent search and knowledge of the doctrine contained in those books. Such is the precept of the Decalogue touching the Sabbath. Such is that speech of our Saviour, Luke 10.41. One thing is necessary. The knowledge of this wisdom (saith he) is eternal life. This David commendeth, as frequently in other places, so in the first Psalm (which he writeth as an Epitome of it) for that it is a companion of true blessedness. But these have not satisfied our man-loving heavenly Father, that is solicitous of our salvation. He addeth further peculiar precepts touching that sum of doctrine that is to be published to all, especially the youth; namely, the doctrine of Catechismall instruction. Deut. 4.9. Teach them thy sons. Deut. 6.6, 7. These words shall be in thine heart. Thou shalt teach them diligently unto thy children, etc. And thou shalt bind them for a sign upon thine hand, and they shall be as frontlets between thine eyes. Here do we hear Parents, and those to whom the charge of Parents is committed, commanded that they care to teach, or see taught the youth; the youth commanded that they learn: and both are commanded that they daily inculcate, rehearse, and meditate on this doctrine. This doctrine would the Lord have both to be delivered unto children, and also to be in our view continually. And its apparent, that brevity and plainness are required; which what else they, but a Catechism or sum of doctrine, neither prolix, nor obscure. So Saint Paul, 2. Tim. 1.13. Hold fast the form of sound words, which thou hast heard of me, in faith, and love which is in Christ Jesus. In this precept of using and holding his Catechism, we hear the definition of ours. The form of sound words, of Catechismal instruction, described: 1 More largely. The Apostle meaning a draught or platform of sound positions, concerning each point of doctrine, methodically and briefly comprised, as if it were painted before the eye; together with a kind and manner of teaching and expression, as is both proper, plain, and agreeable with the stile of the Prophets and Apostles. Therefore doth he name sound words delivered by him, concerning faith and love in Christ: (i.e.) in the knowledge of Christ; as in sundry places he reduceth all piety to faith and love. A Catechism then, is a sum of doctrine, delivered by the Prophets and Apostles, concerning faith and love in Christ. 2 More briefly, two ways. Or, is a sum of doctrine of Christianity, briefly, methodically, and plainly couched together. For it is not for us to invent opinions: but of necessity we must refer ourselves, as it is, Esay 8.20. to the Law and the Testimony. And there must be added an exposition, which may be both a manifestation of the parts and method, and an interpretation of words and phrases. This reason, if there were no more, is of efficacy to them that are not of profane minds, to excite them to the study of this sacred doctrine. For to such the command of God is a cause of all causes, though nothing more be added. But when as God is so indulgent to our weakness, as to declare unto us the causes of this command, needs must we weigh them wtih reverence. Now God avoucheth, that therefore must we learn this doctrine, because by the knowledge thereof, 2. Motive, our salvation. and not any other way, will he convert and save all that by age are of understanding, and are to be made heirs of eternal life. Marvellous confidently is that spoken of Saint Paul, Rom. 1.16. The Gospel is the power of God to salvation, etc. And, 1 Cor. 1.18. The preaching of the Cross, is to them that perish foolishness; but unto us which are saved, it is the power of God. And Ver. 21. It pleased God, by the fool shnesse of preaching, to save them that believe. But this opinion, howsoever it be delivered, and confirmed by divers and weighty testimonies of the holy Spirit, is oppugned by the utmost endeavours of Satan. Against the Zwenckf●●dians, touching the point of the efficacy of the Spirit, by the ministiy of the word. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Father of lies, seeing how the Paradox of the foolishness of preaching the Cross of Christ, doth not a little pierce the minds of men, snatcheth an occasion of suborning fanatical minded men, who cry out, that the work of the ministry is nothing less than the means of converting men; but that God communicates himself to us immediately; and that we Ministers make our voice an Idol. They babble forth many wonderful words, carrying with them indeed a show of special illumination: but hear and consider, I pray, upon what foundation they rely, and how they oppose their wisdom to the divine. The omnipotent God, say they, doth not at all need that voice, ministry, reading, meditation, to convert men: Therefore he useth not this instrument, neither is a necessity of labour in learning it to be imposed upon those that are to be saved. Now, say I, to you young men; Is there any one among you so weak and childish in judgement, that doth not perceive such a one to be hissed at, that would so argue? God can by his omnipotency easily bring to pass, that one without books, teachers, study, should become skilful in all learning and doctrine: as the Apostles, and others of the Primitive Church, spoke with tongues which they never learned. He can make the earth fruitful, and bring forth fruit without the help of husbandmen. He can sustain the nature of man without food: as Moses and Christ forty days: Therefore it's not a necessary labour that is undertaken, or any cause of the thing we hope and expect, whiles Scholars ply their books and studies, Teachers go to their schools, Husbandmen to their ploughs, entering their shares, harrows, and engines into the ground, and each man spends his life time to maintain life. You see upon what rocks of blind madness the Devil doth split unhappy men; which, having neither learned the grounds of Piety, or the more excellent Arts, nor list to take the pains of learning them, are forward notwithstanding to seem what they least of all be; and dare exalt themselves against the knowledge of God, and bring the eternal wisdom under their censure. And they have as little wit as modesty, when as, for their opinion, they allege the example of them that were converted by miracle; as Paul: or those endued with extraordinary gifts; as the Apostles at the Pentecost: or the multitude of them that heard the Gospel, and did not believe; or the Scriptures, which speak of the office of the holy Ghost. We know and acknowledge, that, by the blessing of God, God can, without the labour of teaching or learning, convert those that he will: And this to be the end of miracles, The end of miracles. that it may appear, that the order, whereby God is effectual in nature, is made and freely preserved by him. We so certainly know, that conversion is the gift of God alone, as that by how much it is a greater and more wonderful work, to restore lost man to salvation, than to make him not having any being; by so much the more were it impudence and madness, Conversion greater than Creation. to attribute this conversion, more than that creation, to the efficacy of man's voice. But withal, we know this too for a certain, that it pleaseth God, by the foolishness of preaching, to save them that believe. Why it pleaseth God so to do, there is no necessity he should give us an account; yet he lets us understand some reasons of that his counsel: but he propounds not the same reasons to the godly and godless. To the godless he gives this reason Reasons why God converts by man's ministry: 1. In regard of godless. 2. In regard of godly. Because by this means he would before the whole Church, and their consciences also being witness, more manifest his justice in condemning the malice of those that oppugn the word revealed. But other kind of reasons take place in our consideration; namely, such as make for our instruction and consolation: viz. Whereas the voice of the ministry, and all our thoughts of God are darksome, through which we now see God and his will; the Lord admonisheth us of the greatness of our fall, whereby it cometh to pass, that we no longer now enjoy the very sight of God, but he speaketh to us at a distance, and as by an Interpreter, and so exciting us, that we aspire to that celestial School, in which we shall immediately see God, who shall be all in all. Besides, the Lord would not have the searching, meditation, and profession of the doctrine concerning him and his will, even in this life, to lie secret only in the minds of men; but would have it audibly to sound, and to be set forth in the assemblies. And therefore tied us with all possible necessity unto this doctrine, promising thereby to recover us again to salvation. And so, when God would make men to be co-workers with him in the most excellent divine work, giving us to his only begotten Son for that purpose, how could he have more manifested his great esteem of our miserable nature? We aver therefore, that the reading, hearing, knowing of this doctrine, is a necessary means of our conversion: Necessary, not in regard of God, but in regard of us; not as if God could not any other way convert, as a Carpenter cannot build an house without his tools; but because God will not convert any other wav. It is true, it is true indeed, that true faith is nonce but God's gift and work alone; but such a gift and work as the holy Spirit works in us by hearing of the Word. 1. Cor. 3.6. Paul planteth, Apollo watereth; but God giveth the increase. To the same effect also Paul calleth the Gospel by him preached, the power of God to salvation. Rom 1.16. Ephes. 4.11. the Apostle saith, He hath given some Apostles, some Prophets, some Evangelists, some Pastors and Teachers, for the gathering together of the Saints, for the work of the Ministry, and the edification of the body of Christ. Can a more glorious speech be uttered touching the office of teaching? Let us not therefore take upon us to be wiser than God, neither let us so much regard the pride, contumacy, and mischief of those that contemn the voice of the Gospel, as thereby the less to love and respect the fruit and efficacy of the divine ordination in the means of mercy. Nor let the sluggishness and obstinacy of some Schoolmen prove impediments of all good proceed and goodness, who persuade others that instruction, study, and doctrines, to get or increase virtue, are unnecessary things: but rather with obedient & thankful minds let us enjoy that sweetest consolation, whereby we are assured, that neither our endeavours are unpleasing to God, nor undertaken in vain; according to that, Eccles. 11.1. Cast. thy bread upon the waters: for after many days thou shalt find it. And, 1 Cor. 15.58. Your labour is not in vain in the Lord. Matthew 18.20. Where two or three are gathered together in my Name, I am in the midst of them. Unless these promises were known to be certain, amidst so great outrages of Satan, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miseries of mankind (of which its too truly spoken: The most are naught) the best teacher, or the greatest lover of the common good, should be in the unhappiest condition, hardly sitting fast in his own place. For mine own part, I feel myself to be so affected, that (me thinks) my sorrow permits me not to stand in this Pulpit, but shuts up my speech within my bowels and jaws; but that I know for certain, that in this our assembly there are, whose hearts entertain the t●e and saving doctrine, & are inflamed with the holy Spirit, in a due manner knowing, & calling upon God, being lively temples of him, & shall hereafter praise him in the celestial Quire. We speak not this to that end, as if we did expect equal knowledge & understanding, or the same gifts of the holy Spirit in all men: For the Apostle commands us, Rom. 12.3. To think soberly of ourselves, according as God hath dealt to every man the measure of faith. But all them that will be saved, must of necessity hold the same foundation, that is, that they know and believe what a one Christ is, and what he hath done for each of them: as it is said, john 17.3. This is life eternal, that they know thee the only true God, and Jesus Christ whom thou hast sent. And, john 3.36. He that believeth in the Son, hath eternal life. By these and the like say we perceive that to be a truth, which Dionysius (which is falsely named the Areopagite, but is thought rather to be a Corinthian) ascribes to Bartholomew the Apostle: That the Gospel is brief and large. The Gospel it a brief largeness. Brief. It's brevity is apparently more curt than the Law of Moses, & aught to be, and is, fixed in the minds and hearts of men; and therefore is the sum of the Gospel so oft delivered, and repeated in the Scriptures of the Prophets and Apostles, and comprised in the Creed. But much less can ever the wisdom of the Gospel be exhausted, than that of the Law. But forasmuch as its certain, Large. that in this mortal life, that which is eternal is but begun; 2 Cor. 5 2, 3, 4. For we shall be clothed upon with that, if so be we are not found naked: This is the nature of true conversion, A true godly man grows in godliness. that it suffers not those that are converted unto God to stay in their race, but kindles in them a perpetual study and desire of further profiting: Therefore is it commanded, 2 Pet. 3.18. Grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. And, Eph. 2.19, 20, 21. it is said, You are no more strangers and foreigners, but fellow-Citizens with the Saints, and of the household of God; And are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone, In whom all the building fitly framed together, groweth unto an holy temple in the Lord. And, Mark 9.24. The man prayed, Lord, I believe, help mine unbelief. And, Luke 17.5. The Disciples cried, Lord increase our faith. Saints than are commanded, and commended, and are petitioners to be such as go forward: Therefore they are not of the number of them that have no mind of proceeding onward. Comforts and promises for a tender heart and wounded conscience. Yet let none be out of heart, because they, finding in themselves less life and vigour, and acknowledging their weakness and corruptions, do with a true sorrow of mind bewail the same. For thus saith the everlasting Father concerning his Son, Esay 42.3. A bruised reed shall he not break, and the smoking flax shall he not quench. Again, the Son saith of the Father, Mat. 18.14. It is not the will of your Father which is in heaven, that one of these little ones should perish. And the Son saith of himself, john 6.37. All that the Father giveth me, shall come unto me: And him that cometh unto me, I will in no wise cast out: Wheresoever piety is not dissembled, it is, and is cherished of God; and, together with it, Beneficia. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the everlasting and unchangeable benefits of the Gospel are tied with the indissoluble bond of divine truth: For, unless the certainty of our faith and salvation did depend upon the alone free mercy of God (whereby he receiveth all that believe) and not upon the degrees of our renovation, there would be no stability at all in our comfort. Hence therefore may be drawn three things, which may be as grounds to judge of a Christian: 1. The laying hold of the foundation. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i.e. the critical marks to discern a true godly man. 2. An earnest endeavour of increasing (which too include each godly man within the general promise of eternal salvation:) and, 3. Acomfort that, notwithstanding our inequality of gifts and degrees to some others, we shall not perish: which consolation is to be opposed against the cogitation of our own unworthiness. These three, as inseparables, hath Saint Paul comprised in those words, 1 Cor. 3.11. Other foundation can no man lay than that is laid, which is Jesus Christ: Now, if any one build upon this foundation, gold, silver, precious stones, wood, hay, stubble, every one's work shall be made manifest; for the day shall declare, etc. but he himself shall be saved, so as by fire. By that therefore which hitherto hath been said, it's apparent, that both the Lords injunction and our own salvation do exhort and bind all men, and among these the youth, being, to wit, a great part, and also the Nursery of the Church, to learn, as soon as by age they are capable, the grounds of Christian Religion: Therefore doth this most earnestly and seriously admonish them, to whom the charge of nurturing the younger in years doth belong, to be careful of this their duty. 3. Motive, the preservation and propagation of the Gospel. For, we that are teachers and learners ought to have a diligent and earnest care of godliness, not only for our own sakes, but for their sakes also that are ours, and our succeeding posterity: For we find, by experience, how easily in process of time an oblivion, and manifold depravation of that doctrine creeps in, the sum whereof is not concisely and perspicuously couched together and known, repeated, inculcated, and divulged abroad. Besides we know, Horat. Quo semel est imbuta recens servabit odorem Testa di●.— that of what liquor a new vessel is first seasoned with, be it good or bad, it longest savours. There is none in his right mind but will confess, seeing the evil that we learn doth so constantly stick by us, that when the youth is not instructed in, and enured to religion, it doth threaten the leaving to the ensuing times an age of monsters, contemning God and all religion: and that, being we are hardly by the greatest endeavours and longest care made pliable to that which is good, the groundwork of the most difficult business should be laid in the first age. 4. Motive, the weak capacity of youth, & the more ignorant. catechetical instruction therefore is necessary, not only for the preservation of the purity and soundness of religion, to us and our posterity, but also for the capacities of younger age, to whom we have showed this doctrine must be taught: For, if it be said of the teaching youth the other arts, Quicquid praecipies, esto brevis, ut cito dicta Percipiant animi dociles, teneantque fideles: Short precepts shalt thou give, which being briefly told, Apt wits may soon conceive, and faithful long may hold: how much more in this heavenly wisdom, which is a stranger to humane wit, should we seek out for, and apply ourselves to breifness and plainness, especially seeing divine testimony approves our experience in this? as Heb. 5.13. Every one that useth milk, is unskilful in the word of righteousness, for he is a babe: but strong meat is of those that are of full age. And therefore when Saint Paul speaketh of his manner of teaching, 1 Cor. 3.2. thus he saith, I have fed you with milk, and not with meat; for hitherto ye were not able to bear it, nor yet now are ye able: 5. Motive, that always in the Church, there hath been such a sum of doctrine. for ye are yet carnal. From the first beginning of the Church, there hath been extant in it some such ground of doctrine, well known publicly, and, for its briefness and plainness, easy to be understood, reserved for posterity. As, together with the increase of mankind, God himself proceeded on with his own mouth to deliver more summary doctrines, either of the law, as he began, in these words; If thou dost well, Gen. 4.7. shalt thou not be accepted? Or of the Gospel, as at first, in these words; The seed of the woman shall bruise the Serpent's head. Gen. 3.15. Likewise after both the promise and the Decalogue was repeated to Abraham. At last the Creeds, and such summary doctrines as were dispersed here and there in the writings of the Apostles, were fitted into a meet form of Confession, to be divine informations for all degrees of age. And indeed, this our accustomed manner of instructing, which we call Catechism, hath been anciently used both in the Jewish, and in the Apostolical Church, as doth appear by the Apostle Paul, Rom. 2.18. where he calleth the Jews those that from their tender years had been instructed or catechised out of the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. And Gal. 6.6 Let him that is taught in the word, or catechised in the word, communicate to him that instructeth or catechiseth in all good things. So Luke 1.4. That thou mightest know the certainty of those things wherein thou hast been instructed or catechised. Because these testimonies are to be preferred before all other, I d●ed●u recite the example of the Church that was in the ensuing times next after the Apostles, being a thing publicly known by histories. I rather add this, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That, if the now present Church surviving hath till now kept this form of instruction, brought into the world, with so long continuance, 6. Motive, the dangers and heresies of the last times. not by man's device, but by the divine providence; then, in this doting old age of the world, wherein the Church doth daily more and more languish, & thicker darkness day by day overcloudeth it, we had need for to sharpen all our diligence, of preserving and propagating this doctrine, rather than any whit to grow remiss: For this is the age of which our Saviour speaketh, Mat. 24.23. Then if any man shall say unto you, Lo here is Christ, or there; believe it not: for there shall arise false Christ's, and false Prophets, and shall show great signs and wonders; insomuch, as if it were possible, they shall deceive the very Elect. And largely doth Saint Paul speak of this matter, 1 Tim. 4. and 2 Tim. 3. These predictions of the calamities of these last times were written, not only for our consolation and confirmation, but also for exhortation, of us to arm ourselves to watch against and prevent errors: for so our Saviour gins that his prophecy: Take heed that no man deceive you. We think it necessary therefore, that not only they that come into the place of teaching, Mat. 24.3. but also all that love their own salvation, should have fixed in their hearts the sound positions concerning every part of christian religion: and on the other side, to. the utmost that every man is able to be well fenced against the contrary errors: and that all they to whom the office of instructing and governing is committed, should with great care teach or cause to be taught, those that are committed to their charge, unless they, as curates negligent & unfaithful in their duty, had rather answer for their perdition. And indeed, the desire of your parents, in this respect, is to be commended; that they will have the sum of godliness to be propounded to, and inculcated into you, not only at home, and in the Church, but also in the schools; For they well perceived what great ignorance ensued, and how great an hint & opportunity was given to the Devil, of detaining men in that ignorance, when once the primitive custom of the Church, of hearing and teaching the Catechists, was lost, and in the room thereof succeeded that silly and foolish dumb show of Popish confirmation. And they now see that the same things, or worse than these, are now to be feared, unless God out of his singular mercy look upon us: than the which danger, as scarce any thing can bring greater heaviness to all godly persons; so contrariwise, it's not easy to find out any thing that may be more desirable and pleasant unto all pious Parents, than if they can certainly promise themselves that their children and nephews shall a while live after them in the same light of divine truth, which now is lighted up amongst us. Wherefore if we are not without natural affection, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.31. and cruel against those which love us more than themselves, let us endeavour to our power, that by our negligence we do not destroy their hope, nor cross their prayers: But that, together with them, we may show ourselves thankful unto God, who, collecting to himself a perpetual Church out of the dregs of this world, hath, by the bringing back again of the sun of heavenly doctrine, so dispelled the dirs, ass of the kingdom of Antichrist, that any man that will not wilfully in ●his eyes and ears, and oppose the known truth, may behold and discern them stripped naked of those divel-deceits, which were those fair outsides of which they vauntingly bragged. 7 Motive, the benefit if we do, the punishment if we do not study this doctrine. If we do these things the Son of God will conserve and augment those gifts that he hath bestowed upon us according to his promise. To him that hath, (i) to him that desireth to go on forward, shall be given. If we do contrariwise, then will follow upon us that which is threatened in the contrary sentence following, from him that hath not shall be taken that which he hath. Mat. 25.29. And indeed, how the Lord will not endure the contempt of the Gospel revealed, both the divine word of God, and the continual history of the world doth proclaim. Isa. 5.24. Because they have cast away the law of the Lord of hosts, & despised the word of the holy One of Israel, therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them. And Amos 5.11. He threatens; Behold the days come saith the Lord God, that I will send a famine in the Land; not a famine of bread, not a thirst for water, but of hearing the word of God. And they shall wander from sea to sea, and from the North even to the East; they shall run to and fro to seek the word of the Lord, and shall not find it. We now see the nation of the Jews, which the Lord honoured with so many excellent titles and privileges, with so great success and miracles, & exalted it far above all other mortal men, now to be more abject than the meanest of all men, and so grossly & strangely grown blind amidst the noone-day-light of the Prophets preaching, that the example thereof duly considereed may (not to say, move laughter or anger) strike a terror into us. The cause of this so great an evil we hear the words of the Prophets, and of Christ himself to aver, to have been their contempt and neglect of the sound doctrine concerning God & our salvation. Joh. 5.43. I come in my Father's name, and ye receive me not. If another shall come in his own name, him will ye receive. I forbear the recital of other examples, only one will I touch, which is of the kingdom of England, which a little before was most flourishing and happy, England's Manian persecution. and that not only because it is a very sad example, but also because there is not one in this our assembly that is such a youth, but that it fell out in his days. For, in this our age, the knowledge of the divine truth was given to England, and in the reign of Edward the sixth the Church and Schools were excellently constituted in a flourishing estate. And when the King was seventeen year old, he was beautified with piety, virtue, and learning far above the model of that age; so that nothing in the most glorious kingdom was more glorious than the King; so that this kingdom came behind no part of the whole world in happiness. But on a sudden, this Edward, a Prince of great hope, being taken out of this life, the Papal tyranny soon again surprised his kingdom, the most glorious Churches were cruelly wasted with imprisonments, banishments, fire, sword; and men of eminent learning & holiness, without any respect of age, sex or dignity, some of them haled to the fire, and other most cruel punishments, and others cast out into all corners of the world. It was now onward in the fift year, whiles these calamities continued there. But I rather acknowledge and bewail our own sins, than take upon me the judging of others. The cries of the English banished, which I heard with these ears, are not out of my hearing, wherewith they complained of the unthankfulness, security, and surfeit of the Gospel, that had seized upon their Nation. But do we look to it better to manage our condition? would God we did. When Pilate mingled the blood of the Galileans with their sacrifices, saith Christ, Luke 13.3. Unless ye repent, ye shall all likewise perish. The tumults and ruins of Empires, by which the Church is shaken, are before our eyes threatening us: the thievish Turks gape after us, endeavouring with might and main to take Christ from us, and to obtrude upon us their Mahomet; and we hear that daily they pray upon our near blood, drawing away Christian youths to their filthy and blasphemous society, and to make a breach in upon us. The abomination of the kingdom of Antichrist curseth us, and crieth out, that we are to be destroyed. And there are more heresies and depravations of the truth hatched and increased within & without the Church (like Hydra's heads) than can be numbered. Isay 1.2. Rom. 9.10. And now verily is that fulfilled, that unless the Lord preserve unto us a seed, we shall be like to Sodom & Gommorrah, nothing of us remaining. Let us not be now so stupid, or such haters of our selus, as not to be moved with these things. Let us seek the Lord whiles he may be found. Isay 55.6. Let every one enter into a serious consideration of his own salvation, & to hold fast in our hearts those things which we collect, and are fitted pertinently unto the same, that if the world broken to pieces should fail, yet the ruins thereof should not affright us. These things we have spoken of do concern all men, but chief our order of Scholars. For, all that ever instructed or governed schools, or have been employed in those things, or would have others to be employed, have agreed upon this; That they that are brought up in the schools should be not only more learned, but also more godly. Which being so, let men acknowledge, that a school is a company according to God's ordinance, Scholars should have learned godliness, or godly learning. teaching and learning the doctrine necessary for mankind, concerning God and other good things; that the knowledge of God among men may not be extinguished, but the Church may be preserved, 8. Motive, that doctrine 〈◊〉 be the ma●k of the Church, & chief of the Schools. many may be made heirs of eternal life, discipline may be upheld, and men may have other honest benefits by the arts. Therefore we swerve far from, too far from our scope or mark, unless we be settled in this purpose, that we ought to be busily employed in these Ant-hils and Bee-hives of Christ, not only to be more skilled in learning, but also more adorned with a good and holy conversation, that we may be more acceptable to God and men. And it is apparent in the Church, that all instruction, without the doctrine of godliness, is nothing else but an erring, and a withdrawing from God, from true good, true righteousness, true salvation. For whatsoever we do not to the glory of God, whatsoever we do not in the name of Christ Jesus, whatsoever we do not of faith, the holy spirit pronounceth as sinful, vile, and condemned of God. When therefore this doctrine is put out of the Schools of the Church, than not only nothing can be taught concerning true perfect virtue, such as God requires; but also those other few and obscure doctrines left behind of bad, would make us far worse: not by reason of their being amongst us; but the want of those things, without which nothing is holy and sound. And although the consent of all men of sound judgement should satisfy us in this matter; yet the divine Commandment, John 5.35. 2 Tim. 2.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. commanding us to search the Scriptures, to attend to reading, and rightly to divide the Word of God, should be of more weight unto us. And because none can orderly and plainly distinguish, and lay open the speeches of the Prophets and Apostles, and the parts of Religion, without the instructions and exercises of the Schools; who doth not see, with how near a tye the study of godliness is knit unto the Schools? That therefore which is the chief work amongst men, and cannot be performed of us without the help of the Schools, we judge to be chief in the Schools: namely, the understanding & interpretation of the Prophets & Apostles. And seeing there is afforded unto us Scholars more ability, and opportunity of more exact knowledge of Religion, than to other men; if indeed we neglect it, we both make our Religion to be suspected, & shall undergo greater punishment for our negligence & ignorance. Neither would the Lord have the care & keeping of the doctrine of Religion committed to us Scholars chief, only for our own cause, but others. For the Learned themselves, understanding the terms and method of the doctrine of Religion, it is expected they should instruct, and interpret unto others. Seeing therefore Religion is to be taught in the Schools, as unto children; to the end, that it may be rightly taught, Catechism is necessary. Neither indeed can this age learn, unless brevity be used. Nor can the parts of a discipline be dextrously, and with due proportion of agreement between them be handled, either by teachers or learners, unless they first conceive in their minds some short sum of the same. For both these respects is it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that we read such oft repetitions in the holy Scriptures of brief sums of things: As, Repent, and believe the Gospel. He that shall believe, and be baptised, shall be saved. War you a good warfare, keeping faith and a good conscience. And seeing that it is said, Colos. 3.16. Let the word of Christ dwell in you plenteously in all wisdom; Explications must be added aggreeable to the speeches of the Prophets and the Apostles. Neither is a Catechism any thing else, but a brief explication of such speeches. But because the little book, called Melanchthons' Examen, is of that nature, which I propound to you; and the Author hath comprised, with great fidelity & dexterity, the heads of Christian Religion, under an apt and perspicuous stile of words: as also it is of no small consequence, that a like form of Catechism should be extant in sundry Churches; stir up yourselves to learn, and conceive, that these wretched papers of ours are swadling-bands, wherein Christ will be found swaddled up. You see many are the things which do commend these Swathels unto you, and seriously exhort you to the embracing of them; by which, I humbly beseech you, to delight in them, as the commandment of God, your own salvation, the duty we own to posterity, the example of the more reformed Church, your condition of life, your present age, your desires and hope, imminent dangers, and the rewards and punishments to be expected from God. But however our admonitions may be necessary, yet of none effect, we well know, without the suggestions of the holy Spirit. Therefore turning ourselves unto God, let us give thanks to him, that his will was we should be born in this light of the Gospel, and pray that we may be taught and governed of him. CERTAIN PREAMBLES on that Catechism of Christian Religion, which is delivered and taught in the Churches and Schools throughout the Dominions of the County Palatine. THe Preambles or preparatory Prefaces to this Catechism are partly General, concerning the whole Doctrine of the Church; and partly Special, concerning Catechism alone. The General Prefaces touching the Doctrine of the Church are seven. 1 What, and what manner of doctrine, the doctrine of the Church is. 2 What are the parts thereof, and what the differences of each part. 3 Wherein it differeth from the doctrine of other Sects, and from Philosophy also, and why these differences are to be retained. 4 Whence it may appear that it alone came from God. 5 By what testimonies the certainty thereof is confirmed. 6 For what cause no other doctrine besides is to be received in the Church. 7 How manifold is the course of teaching and learning this doctrine. 1 What, and what manner of doctrine, the doctrine of the Church is. THE doctrine of the Church, is the entire and uncorrupt doctrine of the Law and Gospel, touching the true God, The definition of the doctrine of the Church. and his will, works, and worship; which doctrine is revealed by God himself, comprised in the writings of the Prophets and Apostles, and confirmed by sundry miracles, and divine testimonies, by which the Holy-Ghost worketh powerfully in the hearts of Gods chosen, and collecteth unto himself out of mankind an everlasting Church, in which he may be glorified both in this life, and in the life to come. This doctrine is the chief and special note of the true Church, which God will have eminent in the world, and severed from the rest of mankind, according unto these say of Scripture; Fly Idols. Come out from amongst them, and separate yourselves. If there come any unto you, and bring not THIS DOCTRINE, 1 John 5.21. 2 Cor. 6.17. 2 John 10. Esay 52.11. Rev. 18.4. bid him not God speed. Be ye holy, touch no unclean thing ye that bear the vessels of the Lord. Go out of her my people, that ye receive not of her plagues. Now God will have this separation made, 1. His glory. For his own glory. For as he will not have himself coupled with Idols and Devils: So he will have his truth severed from falsehood and lies, 2. Reasons why God will have his Church distinguished from other Sects. and his household 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 will have such children as persecute him. 2 Cor 6.15. It were blasphemy to make God the author of impious doctrine, and patron of the blasphemous: For, What concord hath Christ with Belial? 2. The salvation of his Elect. The consolation and salvation of his Elect. For it is necessary that the Church be visibly beheld in this world, that the Elect dispersed throughout all mankind may know to what society they are to join themselves, and, being gathered unto the Church, may lay hold on this sound comfort, That they are of that company which is acceptable and pleasing unto God, and hath the promises of everlasting life. For, God will that all which are to be saved, be gathered unto the Church in this life, because, without the Church there is no salvation. 3. Notes whereby the Church is distinguished from other Sects. How the Church is known, and what are her badges and marks whereby she is distinguished from other Sects, is at large discoursed of in the tract of the Church. The notes are three: 1. Purity of doctrine. 2. The right use of the Sacraments. 3. Obedience towards God in every point of doctrine, whether of faith or of manners. Object. Yea but oftentimes great vices abound in the Church also. Answ. I confess indeed many times great vices overgrow the whole body of the Church, but they are not patronised or maintained, as falleth out in other Sects: nay, the true Church is the first herself that reprehendeth and condemneth them before any other. In the Church faults are committed, but with present reproof, and speedy reformation. As long as this remaineth, so long remaineth the Church. 2 What are the parts of the doctrine of the Church, and what the differences of each part That the Law and Gospel are the two only parts of Christian doctrine, proved by 4. reasons. THE parts of the doctrine of the Church are two; the Law, and the Gospel: in both which the sum of the whole Scriptures is contained. The Law is termed the Decalogue, and the Gospel is the doctrine touching Christ our Mediator, and the free remission of sins through faith. This division of Church doctrine is clearly demonstrated to be sufficient, by these evident arguments: 1. All doctrine comprised in sacred writ, concerneth either the nature of God, or his will, or his works, or sin, which is the proper work of men and devils: But of all these we are taught either in the Law, or in the Gospel, or in both: Wherefore the Law and the Gospel are the chief general heads which comprehend all the doctrine of the Scripture. 2. Christ himself maketh this division of that doctrine which he commandeth to be preached in his name, saying; So it is written, and so it behoved Christ to suffer, and to rise from the dead the third day, and that in his name should be preached repentance and remission of sins. Now the whole sum of all this is delivered in the Law and the Gospel. 3. The writings of the Prophets and Apostles do contain in them the old and new Testament, or covenants between God and man: Therefore 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: as also what he requireth of us; that is to say, Faith and Obedience. And these are the things which are taught in the Law and Gospel. 4. Christ is the foundation and ground of the whole Scripture; and the doctrine of the Law and Gospel is necessary to conduct us to the knowledge of Christ and of his benefits. For, the Law is our Schoolmaster unto Christ, Gal. 3.24. constraining us to flee unto him, and showing us what that justice is which Christ hath recovered, and restored unto us. The Gospel of purpose amply treateth of the person of Christ, his office and benefits: Therefore, all Scripture and heavenly doctrine is comprehended in the Law and the Gospel. 3. Differences of the Law & Gospel The main differences of these two parts of Christian doctrine consist in three things: In the matter itself. In the subject or matter and kind of doctrine which they diliver, because the Law is a doctrine prescribing unto men what is to be done, and prohibiting whatsoever ought to be left undone; whereas the Gospel is a preaching of free remission of sins by and through Christ. In the manner of revealing. In the manner of their revealing; because the Law is known by nature, the Gospel is revealed from above. In their promises. In their promises; because the Law promiseth life with condition of perfect obedience, the Gospel promiseth the same life on condition of our steadfast faith in Christ, and the inchoation or beginning of new obedience unto God. But hereof more shall be spoken hereafter in his due place. 3 Wherein the doctrine of the Church differeth from the doctrine of other Sects, and from Philosophy also, and why these differences are to be retained. THE differences between the doctrine of God's Church, and other Religions, 4 Differences between Church-doctrine and other Religions▪ are four. In their Authors. GOD is the author of the doctrine of the Church, from whom it was delivered by the ministry of the Prophets and Apostles: other Sects are sprung from men, and have been invented by men through the suggestion of Satan. In their testimonies of confirmation. The doctrine of the Church alone hath divine testimonies, firm and infallible, such as quiet consciences, and convince all other Sects of error. In teaching and not teaching aright the whole Law. In the Church the entire and uncorrupt Law of GOD is perfectly retained and kept: as for other Sects and Religions, they maim and corrupt the Law of GOD. For they utterly reject the doctrine of the first Table concerning the true knowledge and worship of GOD, either framing unto themselves another God besides that GOD who by his word and works hath revealed himself unto his Church; or seeking to know God, but not by and in his Son; or worshipping GOD otherwise than he hath commanded in his word. They are also altogether ignorant of the inward and spiritual obedience of the second Table. That little good and truth which they have, is a part of the commandments of the second Table concerning external discipline, and civil duties towards men. In preaching & not preaching aright the whole Gospel. The Gospel of Christ is wholly taught and rightly understood in the Church only; other Sects are either clean ignorant of it, and despise it; as the Ethnics, Philosophers, Jews, and Turks: 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 not perceive the use; as the Arrians, Papists, Anabaptists, and all other Heretics; of whom some maintain errors concerning the person, others concerning the office of our Mediator. These main discords do prove that the doctrine of the Church alone is zealously to be followed and kept, and the Religion and doctrine of other Sects repugnant to the truth, warily to be prevented and avoided; according as it is said in Scripture, BEWARE of false Prophets: and, FLY Idols. The case holdeth not alike in Philosophy: For true Philosophy, howsoever it vary much from the doctrine of the Church, yet it impugneth it not; it is no lie, as are the false doctrines of other Sects, but it is absolute truth, and as it were a certain bright-shining ray of God's divine wisdom, fixed in man's understanding at the creation: For, it is a doctrine treating of God and his creatures, The nature of Philosophy, with the lawful and fruitful use thereof. and other things good and profitable unto mankind, compiled by wise and grave men through the light of Nature, and grounded on principles in their own nature plain and evident. Whence it followeth, that it is a thing not only lawful, but profitable also for Christians to employ their labour and travel in the studies of Philosophy; whereas contrariwise we may not busy our wits in the doctrine of other Sects, but detest them all as untruths and lies coined by the Devil. Notwithstanding, between Philosophy & the doctrine of the Church there is great difference, especially consisting in these points: 3 Differences between Philosophy and Church-doctrine: In their grinciples. They disagree in their principles: For Philosophy in her principles, is merely natural, founded and built on things naturally known unto every man: but the doctrine of the Church, although it contain many things depending on nature; yet the chiefest part thereof, I mean the Gospel, so far surpasseth the reach and capacity of nature, that had not the Son of God revealed it unto us out of his Father's bosom, no wit of men or Angels could have attained unto it. In their subjects They vary in their subjects, and matter which they handle: For the doctrine of the Church comprehendeth the full, perfect, and entire sense both of the Law and Gospel; but Philosophy is quite ignorant of the Gospel, and omitteth the principal parts of the Law, and rawly and obscurely propoundeth that small portion it retaineth concerning discipline, and external duties, drawn but out of some few precepts of the Decalogue. It teacherh us also other arts and sciences meet and serviceable for man's life; as Logic, Physic, and the Mathematics▪ all which are not delivered in Church doctrine, but have their proper necessary use in handling and learning the same. In their effects. They concur not in their several effects: For the doctrine of the Church alone showeth us the original of all evils, and man's misery; to wit, the fall disobedience, or sin of our first parents. Moreover it ministereth true and lively comfort unto our consciences, pointing out the means by which we may wade out of the danger of sin and death, and assuring us of life eternal through Christ. As for Philosophy, it knoweth not the cause of our evils, neither yields it us any sound comfort or consolation. Philosophy hath certain comforts common unto her with Divinity; Comforts common both to Philosophy and Divinity. such are 1. The providence of God. 2. The necessity of obeying of God. 3. A good conscience. 4. The worthiness of virtue. 5. The final causes or the ends which virtue proposeth. 6. The examples of others. 7. Hope of reward. 8. A comparing of events, because a less evil compared unto a greater carrieth a show and shadow of good: but true comforts against sin and death are proper to the Church; Comforts proper to God's Church. such as are 1. Free remission of sins by and for Christ. 2. The grace and presence of God in our very miseries. 3. Our final delivery, and life everlasting. Wherefore Philosophy, though in respect of Divinity it be unperfect, and fail in these premises; yet it never impugneth Divinity. Whatsoever erroneous opinions, contrary to the true doctrine of the Church, occur in the writings of Philosophers, or are cited out of Philosophy to overthrow Scripture; all these are either no way Philosophical, but the vain sleights of man's wit, and very biles and sores of true Philosophy; such as was the opinion of Aristotle concerning the eternity of the world, and of Epicurus touching the mortality of the soul, and such like: or else they are indeed Philosophical opinions, but unfitly applied to Divinity. The use of these differences in doctrine. These main differences between Christian doctrine and other Religions, and Philosophy also, are very worthy observation, for these ends: 1. That God's glory be no way impaired of us, but reserved wholly unto himself; which cannot be, unless we acknowledge and confess in the face and eye of the world, whatsoever he hath precisely commanded us to believe, either concerning himself, or his will; and that we add nothing of our own brain unto that which he hath revealed. For God cannot be mingled with Idols, nor his truth confounded with Satan's forgeries without high dishonour to his name. 2. That we hazard not, nor endanger our salvation, which might happen, if erroneously we should embrace for true Religion any Schismatical doctrine, or heathenish Philosophy. 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed, which falleth out, when we discern the perfection of the doctrine of the Church before all other Religions: how many important and weighty matters are found in our Religion, which are wanting in others: What are the causes why they alone are saved who profess this doctrine, and other Religions with their Sectaries and adherents are damned, and of God rejected: Finally, that we separate ourselves from Epicures and Academics, who either make a mockery of piety and godliness, or so rack Religion, that they think every man in every Religion shall be saved; wresting in this sense that saying of the Apostle, The just man shall live by HIS faith. Now these Epicures are not worthy the answering: Rom. 1.17. Hab. 2.4. as for those Academics, they manifestly falsify the sentence and meaning of the Apostle, and are easily refuted. For, the pronoun HIS in no sort signifieth whatsoever faith every man frameth unto himself, but the true Catholic faith, particularly appropriated unto every man; and this word HIS standeth in opposition against any other man's faith, though it be a true and good faith; and thwarteth and crosseth also the opinion of Justification by works. So that the natural sense of that Text is, The just man is justified, not by the works of the Law, but by faith alone in Christ, and that by his own private faith, not by the faith of another man. 4 Whence it may appear that the doctrine of the Church alone was delivered of God. 5 By what testimonies the certainty of Christian Religion, or Church-doctrine is confirmed. GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures, that no man, without extreme and manifest impudeney, such as was the Devil 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, and hearken, O earth, for the Lord hath spoken. Thus saith the Lord. The word of the Lord came to Esaias, Jeremias, etc. Sith 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 necessary. For except this above all other things remain steadfast and , 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 tous 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, The first part. The authority of the Scripture doth depend on the Church. 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, 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 do often say, that the holy Scriptures have not their authority elsewhere, then from the word of the Church. 1 Reason. The reproach of God. For first, wicked is it and blasphemous to say, 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 a man's voice is made greater than the voice of God? For he that yields his testimony unto another, 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. 2 Reason. Our comfort. Faith is grounded on approved witness, therefore not on man's. Secondarily, whereas the doctrine of the Prophets and Apostles doth preach of so great matters, as the certain knowledge whereof 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 assaults or temptations, if that that voice, on which our confidence relieth, be not 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 reason 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, and doth challenge a far higher authority unto itself, than which hangeth upon men's words. For so saith Christ himself, I receive not the record of man: signifying thereby, John 5. 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. Paul saith, 1 Cor. 2. My word and my preaching stood not in enticing speech of man's wisdom, but in plain evidence of 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. Ephes. 2. The Church herself is said to be built 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 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 it is said, 1 John 5. 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. 1 Object. That they are true, the Church alone doth witness. Ans. The Minor is false. Now that it is said of the contrary, That by the Churches 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 Scripture, and in the hearts of his Saints, that no feigned or forged thing is in these books, than 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 testimony. 2 Object. The discerning of books. Ans The Minor is false. 1 The working of the holy Ghost. Furthermore they say, That the books authentic, or, as they 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 word and matter, then in others; of which it is clear, that they are the heavenly Oracles, 2 The certainty of Authors. set down in writing by the divine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these books themselves, nor out of others which are Canonical, that they were written either by the Prophets or Apostles: because either they were not opened 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 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 cause of this difference which we find in the books themselves. 3 Object. The Church is more ancient than the Scripture. 1 Ans. 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 Church therefore could not be, except the word were first delivered. Now when we name the holy Scripture, The Scripture is first in nature as the cause. 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 Ans. The Minor is false. yet the sum of the Law and 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 the younger: A younger workman may be more skilful than an elder. for such may be the condition and 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; yet neither his, nor all other witnesses authority is therefore greater than Christ's 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 others of Angels and men. There is alleged also to this purpose a place, 4 Object. The pillar of truth. 1 Tim 3. where the Church is called the pillar and ground of the truth. But sigh 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 fundamental, 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 Galat. 2. 1 Thes. 2. 2 Thes. 1. Titus 1. Galat. 2. 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, 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 his book entitled, 5 Object. Chap. 5. A place of Augustine. 1 Ans. An Example maketh no rule. Against the Epistle of the foundation, I (saith Austin) 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 aught to do. But that this is not the meaning of Austin, which these men would have, they do easily perceive, who weigh both the whole course of this place, and the phrase of speech which is usual unto Austin. For Austin 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, 2 Ans. He speaketh of himself, as yet not converted, or not sufficiently confirmed. and denieth that such a one is able any way to be convicted by the Manicheans; for he were to be convicted either by arguments drawn out of the doctrine itself, of which themselves were departed: for example sake he proposeth himself, who should not have believed the Gospel, except the authority of the Catholic Church had moved him thereunto. Austin therefore speaketh this not of himself, as he was then when he writ these things against the Manicheans; 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 means it of that time, at which he obeyed the Church's voice, that is, departed from the Manicheans 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 fare other foundation, himself is a most sufficient witness for us, whereas in the self same book, he saith on this wise: Chap. 14. Therefore he did believe the Church especially, before he was able to perceive it. Thou hast proposed 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, and 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, 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 believe; not men now, but God himself, inwardly strengthening and enlightening our mind. Wherefore they do manifest injury unto Austin, who draw that which himself confesseth of himself, when he was not yet converted, or was but weak, unto that time, when he affirmeth fare otherwise, both of himself, and all the godly. For so reverend a regard ought we to have of the word of God, The application of the answer. 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, no not when he thought, 1 Kings 19 That followeth not which they would: 1 Because there is more in the consequent, than in the antecedent. 2 Because there is a fallacy of the Accident. A declaration of the like example. that himself was only left alive of the true worshippers of God. If therefore either Austin, or whosoever else being not as yet converted unto Religion, not as yet having experience of the certainty of it in his heart, was moved rather by humane 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 some are moved especially by humane 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 humane records, do not feel as yet, or understand divine. An Image and example of these degrees of faith, is the story of the Samaritane woman. For many of the Samaritans are said to have believed in Christ, 1 The Samaritans. because of the speech of the woman, who testified, that he had told her whatsoever she had done. But after that they 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, 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. 2 The Emulation of the Jews. Rom. 11. Paul saith, that salvation was come unto the Gentiles, and that he did magnify his ministry, that the Jews might be provoked to follow the Gentiles. In the first of Peter, 3 The honesty of wives. Chap. 3. 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 Samritans 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 held her peace: so also may it be, that they which are not as yet converted, or 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 fare 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 then that which we have preached unto you, 〈…〉 let him be accursed. By these things therefore it may be understood, that the voice and consent of the catholic Church may and aught, The conclusion of the first part. 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 should not be any otherwise more manifestly and certainly known to be the voice of God, than by itself. But left any man may think, that by any arguments, which even reason by a natural light judgeth to be sound, The second part. Arguments showing the certainty of the Scripture. 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 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, and 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 and certainty of the Scripture, or Church-doctrine, are these: The purity of doctrine. The purity and perfectness of the Law therein contained: For impossible it is, that that Religion should be true, and derived from God, which maketh Idols, or approveth open outrages, flat against the express Law of God, and sound judgement of reason. Now all religions (that only excepted which is delivered in Scripture, and received of the Church) are manifestly convicted of this crime: For (as before hath been sufficiently declared) they either abrogate and cancel the first Table of God's Law touching the true God, and his worship, or they shamefully defile and disgrace it with their feigned untruths; and of the second Table they reserve only a part, touching outward decent demeanour, and civil duties. Only the Church, according to the prescript of Scripture, retaineth both Tables of the Law whole and sound. Wherefore the doctrine of the Church alone is true and divine. The Gospel, showing our deliverance. The gospel, which showeth us the only way to escape, and find deliverance from out the power of sin and death: For questionless that doctrine and religion is true and divine, which directeth us unto the means of avoiding sin and death, without violating God's justice, and which yields effectual and lively consolation to men's consciences concerning life everlasting. But it is the doctrine of the Church alone set down in the Gospel, which openeth and proclaimeth unto us this freedom from misery, and sealeth unto men's consciences these solid comforts: Therefore that doctrine alone is true and divine. Antiquity. The antiquity of this doctrine, which is found to be most ancient: For the doctrine of the Church alone delivered in Scripture, deriveth her original from God, and is able to prove her continual descent from the beginning of the world. The conference of the histories of the whole world with divine history showeth, that all other religions risen long time after it, and are Novices in respect thereof. Whereas then undoubtedly the ancientest Religion is most true (for men received the first Religion that ever was, immediately from God) it followeth, that the doctrine of the Church alone is true and divine. Miracles. The miracles, whereby God from the beginning of the world confirmed the truth of this doctrine, such as the Devil is not able to imitate in deed, nay not to resemble in show; I mean, The raising of the dead the standing still or going bacl of the Sun, Luke 7. Josh. 10.13. 2 Kin. 20. Exod. 14. 2 Kin. 2. Gen. 18. the dividing of the sea and rivers, the making of the barren fruitful, and such like; which miracles, whereas they are the works of God alone, wrought for the confirmation of the doctrine of the Prophets and Apostles (and God cannot give testimony unto a lie) do powerfully evince, that this doctrine is most true, and proceedeth from God. For albeit mention is made also of some miracles of the Heathen, 1 Object. Others also have miracles. Ans. It is not true and 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, not 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 as without changing course and order of nature, They differ. 1 In the substance. may be done by the sleights and juggle of men or Devils: and seem therefore to others to be miracles, because they perceive not the causes of them, and the means whereby they are wrought. Furthermore, they have this as their chief end, that they confirm Idols, superstitions, 2 In the ends. manifest errors and mischiefs. But the miracles with which God hath set forth his Church, are works either besides, 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 the aforesaid miracles; raising of the dead, to stay or call bacl the course of the Sun, to make fruitless and barren women fruit full. But specially, the miracles of God are distinguished by their ends from the devilish and feigned. For, they confirm nothing, but that which is agreeing with those things which aforetime 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 it is said of the miracles of Antichrist, 2 Thes●●. That his coming shall be by the working of Satan, with all power, and signs, and lying wonders, and in all deceivableness of unrighteousness, among them that perish, etc. Now, 2 Object. They are doubtful. if any be so bold as to call in question, whether or no the miracles which are reported in the Scriptures, were done so indeed, he is out of all question of very great impudence. Ans. The Antecedent is false. 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 endeavoured to get credit unto their doctrine by miracles, which men had never seen. Furthermore, the doctrine which they brought was strange unto the judgement 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 and 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. Oracles. The Oracles and Prophecies of things to come verified by their events, of which sort many are found in the books of either Testament, whose heavenly fountain and head-spring is evidently demonstrated, in that it is the property of God alone to utter true Oracles. Consent in the parts of doctrine. The consent of each part of the doctrine of the Church: For that doctrine which is contrary unto itself, is neither true, nor of God, sigh that truth consorteth with truth, and God contradicteth not himself. But the doctrine of the Prophets and Apostles alone except, all other Religions manifoldly jar, discord, and mutinize within themselves, even in their very foundation, and chief points. Wherefore the doctrine of the Church alone is true and divine. Enemy's confession. Luke 4.41. The confession of very enemies: Because the Devil himself is enforced to cry out, Thou art the Christ the Son of God: and other enemies are constrained to confess, that this our doctrine is true; for whatsoever goodness and truth they have in their Religions, the selfsame hath our Religion, and that more clearly and sound deciphered; and they may easily be convicted to have stolen it from our Religion, and intermingled it with their own forgeries, as indeed it is the custom of the Devil, through Apish imitation of God, to mingle some truth with his manifold falsehoods, that thereby he may the more cunningly and easily deceive men. Whence it ariseth, that these things, which other Sects have agreeable with our doctrine, cannot therefore be refelled, because they have borrowed them of us; but those things which are contrary to our doctrine are at the first on set overthrown, because they are the inventions of men. Satan and wicked men's hatred thereof. The hatred of Satan and his instruments exercised against this doctrine: For certainly that doctrine is true and divine, which all the wicked, yea and Satan himself with joint conspiracy despite, and endeavour to abolish: For, Truth hatcheth hatred; and, John 8.44. The Devil is a liar from the beginning, and abode not in the truth. But Satan and the world oppugn not, nor hate more eagerly any doctrine than the doctrine of the Church, because (forsooth) it accuseth them more sharply, and handleth them more rigorously; it oftener calleth their cavils into trial, sifreth and discovereth their fallacies, and condemneth their Idols, and other vices, than any other Sect, which rather either tolerate and wink at, or patronise and defend them. The world hateth me, because I testify of it, that the works thereof are evil. John 5.17. John 15.19. If ye were of the world, the world would love her own. God's marvellous preservation thereof. The marvellous protection, and wonderful preservation of this doctrine against the furies of Satan, and other enemies of the Church. For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretics, than this of the Church, and God notwithstanding hath hitherto wonderfully protected it against the cankered rancour and malice of enemies, and the very gates of Hell (insomuch as it alone hath persisted invincible; whereas other Religions, either not at all, or slenderly assailed, have speedily perished, and suddenly fallen to the ground) hence we conclude, that the doctrine of the Church is approved of God, cared for, and secured by him. Punishments of the enemies of it. The punishments of the enemies. For without doubt, that Religion is allowed and advanced by God, whose adversaries God punisheth for oppugning and withstanding it. But histories both old and new have registered and recorded the dreadful and heavy punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles: Therefore God countenanceth and authoriseth that doctrine. Now, although the wicked sometimes flourish in this world, and the Church lieth trodden under foot, yet the end and event testifieth, yea and Scripture teacheth, that this is a work of God's providence, and no casualty or accident, neither is God therefore more pleased with them, or displeased with his Church. For the Church is always preserved even amidst her persecutions, and is at length delivered; whereas the short felicity of Tyrants and wicked Imps hath a most doleful and eternal destruction following it. Neither is thereby the force of this proof weakened, because that all the persecutors of the Church are not in tragical manner punished in this life, as were Antiochus, Herod, and the rest. For, whiles God doth take vengeance on most of them in this life, he doth sufficiently show what he would have to be thought of the rest of their complices; verily, that they are his enemies, whom, without they repent, he will plunge into eternal plagues, the beginning and feeling of the which is desperation, in which all the enemies of Christian Religion end their days, 2 Object. Not for this cause. yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest, that they are not only for other transgressions punished of God, God doth so often denounce in his word, that such shall be the ends of his enemies, Ans. Yea, for this cause. and that for this very cause, because they go about to extinguish the people, and true worship of God. Yea, furthermore they are not a few, from whom, while they lie in torments, their conscience wresteth out this confession, that they have drawn these miseries upon themselves, by persecuting the godly: as from Antiochus Epiphanes, and Julian the Apostata. And since that all the adversaries of the Church in their calamities and death are destitute of comfort, it is manifest, that they suffer as the enemies of God; and therefore are far from true Religion. Now that which the wicked alone 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 the same purpose have I stirred thee up, that I might show my power in thee, Exod. 9 Rom. 9 and that my Name might be declared throughout all the earth. Confession and constancy of Martyrs. The testimony and constancy of Martyrs, who sealing this doctrine with their blood do show in the very midst of most exquisite torments, that they do so think indeed, as they taught, and are firmly persuaded in their hearts of the truth of that doctrine which they have professed; and that they draw that comfort out of it which they did preach unto others: to wit, that for Christ's sake they are truly the sons of God, and that God careth for them in the hour and point of death. God therefore sustaining them by this lively comfort, thereby witnesseth, that he affecteth the doctrine of the Church, for which they suffer. The piety of the writers and professors thereof. The true pretty and holiness of those who wrote the holy Scriptures, and made open profession of the doctrine comprised therein. For that Religion is most sacred & divine, which maketh men holy and acceptable unto God. But the Patriarches, Prophets, Apostles, and others, who heretofore have, and now do earnestly embrace this doctrine, fare exceed men of other Religions in true virtue and integrity, as by the conference and comparison will appear. Wherefore it accordeth with reason, that the doctrine of the Church, rather than of any other Religion whatsoever, is true and divine. Their plain dealing in detecting vices. Their ingenuity and plain dealing in opening faults committed either by them or theirs, whom the holy Ghost hath used in committing this doctrine to writing. The testimony of the hol● Ghost. The testimony of the holy Ghost, by whose in spiration the Scriptures were written; the testimony, I say, of the holy Ghost in the hearts of them which believe, that is to say, a full faith and firm persuasion that the holy Scripture is the word of God; that God, according unto the tenor of this Scripture, will be merciful and good unto us; which faith there followeth joyfulness, resting on God, and calling on his name with assured hope of obtaining both other good things, which according to the prescript of this word we beg of him, and even eternal life itself. For this assent and assurance, this lively consolation of the godly, testeth neither on the testimony of man, nor any other creature, but it is the proper effect of the holy Ghost; which effect how it is inflamed and strengthened by the same spirit, through the doctrine of the Prophets and Apostles read, heard, and meditated, all the godly in a lively and certain feeling of their hearts have experience. By this testimony of the holy Ghost, all that are converted unto Christ, have the certainty of heavenly doctrine mainly confirmed, and surely sealed up in their hearts. And this argument, as it is proper unto the regenerate, so it forceth their hearts alone, not only to credit the truth and authority of the holy Scripture, but also persuadeth them to give an absolute assent thereunto, and rest settled thereon. All the other testimonies before alleged, are common to those that are not converted unto Christ, whom they also convict, and stop the mouths of them that contradict this doctrine. But of themselves, they neither persuade not move the mind to assent, without the inward testimony of the holy Ghost. But the Spirit of God, when 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, and 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 and men should say contrary, yet we would believe this to be the voice of God: 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, Object. The Scripture beareth witness of the Spirit; therefore the Spirit not of it. Answer. 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; and 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 our opinions of God and 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, 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God. 6 For what cause no doctrine besides 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 & square, by which all things, which are taught & done in the Church, must be tried. Now all things, of which there useth to rise 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 cannot be changed by the authority of any creature; and 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 not where delivered in Scripture, but are repugnant unto it; and they contend, That the Church or the Bishops have authority of decreeing, yea, contrary and besides the Scripture, what the Church must believe or do: and that men's consciences are bound by those decrees, no less then 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, or doth not consequently follow out of the words of the Scripture rightly understood that we hold, may be without hurt of conscience believed or not believed changed, abrogated, and omitted. The difference of the Scripture and of other men's opinions. 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. The Scripture only is of itself to be believed, & the rule of faith. That the Scripture only neither hath, nor can have any error in any matter; other teachers both may err, and oftentimes also do err, 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, You shall not add unto the word which I spoke unto you, neither shall you take away from it. And, I protest unto every man that heareth the words of the prophecy of this book, Dent. 4. Revel. 22. if any man shall add unto th●se 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, and 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, Who searched the Scriptures daily, Acts 17. whether these things were so. 2 Faith is grounded only on 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 against temptations: But there is no certain doctrine concerning God and 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 to uncertain, but cleave only to the word of God in the doctrine concerning Religion: and therefore humane decrees must not be accounted amongst those 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 no 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 cannot be denied or omitted without offending of God, is the worship of God: and contrariwise, that God cannot 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, 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, Isa. 29. Matth. 15. 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. 4. The Scripture is sufficient. Fourthly, there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture. For if other things, besides these that are written, are necessary to the perfection of true Religion; then doth not the Scripture show the perfect manner of worshipping God, and 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: John 15. as Christ saith, All things which I have heard of my Father, I have made known unto you. And Paul, I have kept nothing bacl, but have showed you all the counsel of God. Acts 20. And, Knowing that thou hast known the holy Scriptures from a child, 2 Tim. 3. 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, and to instruct in righteousness. 5. Other Doctors may err, the Prophets and Apostles cannot; therefore they are tied to these. Fifthly, 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 than 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: our 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 saith, Ephes. 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles. And, 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 err, aught to be tied unto their doctrine who are warranted by the testimonies of God that they cannot 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. The consent of Fathers in this point. 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 greater than these men's, who both in words and deeds fight against this opinion. Basil. serm. de confess. fidei. Basil 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 unto them. Agust. Epist. 3. And Augustine, 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 then the Scripture hath, as it is by God's assistance understood either of others, Epist. 112. or of ourselves. And, 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 mayest choose whether thou wilt believe them or no. But against these testimonies of the Scriptures and 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. And, that they may not without some show and pretence take upon them this authority of decreeing what they list, Objections of the Papists. 1 Object. The Scripture doth not remain perfect. Numb. 21. Joshua 10. 1 Kin. 14.19. Judas 9 & 14. 1 Cor. 5. Ephes. 3. John 21.25. besides and contrary unto the Scripture; they allege places of Scripture, in which some writings of the Prophets and Apostles are mentioned, which are not come to our hands: as, The book of the wars of the Lord, The book of the just, The book of the Chronicles of the Kings of Judah, The prophecy of Enoch, and the story of the body of Moses. And lastly, the Apostle Paul 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 consolation of the Church. Furthermore, concerning points of Religion, though some holy books are wanting; as those Epistles of Paul, yet it is manifest, that all necessary doctrine is contained in those which are extant. They allege, That many things were delivered by word of mouth, 2 Object. Some things delivered by word of mouth. Answer. both before there were any Scriptures and afterward also by Christ and the Apostles, as John 16.12. 1 Corinth. 11.34. 2 Thessaly. 2.15. and elsewhere. But those things which they delivered by word of mouth, are the self same which they put in writing, except some matters of ceremonies, as Act. 15.20. 1 Cor. 11.34. which maketh not for the adversaries, whose traditions most of them repugn the Scriptures. They allege farther the practice and examples of the Apostles, 3 Object. That the Apostles have decreed against and besides the Scripture. Titus 1. 1 Timothy. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer. as if they did make any ordinances or laws either besides, or against the Scripture: as when Paul ordaineth many things of choosing Bishops and Deacons, of widows, of women to be covered, and to contain themselves in silence, of not divorcing the husband, if he be an Infidel, of controversies between Christians. 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, are comprehended in the commandments of the Decalogue. More trifling is it, that they say the form of Baptism appointed by Christ was changed by the Apostles, because it is read Acts 28.19. that they baptised 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 baptised 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 seemeth 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 than 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; yet 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 spoke, 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, 1 Cor. 10. as Paul doth at large teach. To these they add the examples of the Church, 4 Object. Present examples. whom they say even from the Apostles to these very times to have believed and observed some things, not only not delivered in the Scripture, but contrary to the Scripture. They bring forth the self same 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 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, and perceive it to be profitable, and a fare 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 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 to question, we ourselves confess to be unlawful: as, That Infants are to be baptised, That Christ descended into Hell, Coloss. ●. 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 somewhere words which are not extant in the Scripture. But impious are they and blasphemous, if they say the doctrine itself which the Church professeth in these words, is not extant in the Scripture. 5 Object. The holy Ghost 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, But the Comforter, which is the holy Ghost, whom the Father shall send in my name, he shall teach you all things. And, 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. John 14.26. and 16.13. Again, He shall bear witness of me. Again, He will reprove the world of sin, of righteousness, and of judgement. Again, He shall glorify me, for he shall receive of mine, and 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, and Christ himself had before time taught his Disciples: so fare is it that he should bring any thing contrary to them. For neither can he descent from Christ, nor from himself. So also, when they allege that, I will put my law in their inward parts, Jerem. 31. 2 Cor. 3.3. and in their hearts I will write it: And, 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 fleshly tables of the heart; they do not mark that the Spirit cannot speak in men's hearts contrary unto these things which be 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; 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; If you be otherwise minded, God shall reveal even the same unto you. Phil. 3.15. 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 any other 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. When as therefore it is denied that the holy Ghost reveals any thing divers from that which is written, the rule and 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 the Scripture, lest those things should be thrust upon us under his name, which are not his. Further, 6 The Church doth not err. Matth 18.19. they make their boast that the Church cannot err: 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, 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, I am with you always unto the end of the world. Matthew 28.20. 1 John 2.20, 27. So, Ye have an ointment 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, 1 Answer. The true Church. Matth. 13. Mark 4. Luke 8. that it is the true Church only 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 Sadducees among the Israelites err, not knowing the Scriptures; neither were they the true Church, though they seized upon the name and place of it. 2. The true Church indeed erreth not universally: For always the light of the truth, 2 Answer. Universally. 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 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, 1 Corinth. 3. If any man build upon this foundation, gold, silver, etc. And, If ye be otherwise minded, Ephes. 4. God shall reveal even the same unto you. Last of all, There is given unto every man grace, 1 Corinth. 12. according to the measure of the gift of Christ. And, The Spirit distributeth to every man severally as he will. Philip. 3.15. The Apostles before they had received the holy Ghost at Whitsuntide, were the lively members of the Church; yet erred they concerning the kingdom and office of the Messiah. There were of the Chiliasts opinion, great men in the Church as Papyas, Irenaeus, Apollinarius, Tertullian, Victorinus, Lactantius, Methodius, Martyr: And therefore, although the Church err not universally, yet oftentimes some of her members err, when as they swerve 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, Psamle 129. is a lantern unto my feet, and a light unto my paths. Likewise, 1 Tim. 6.20. Keep that which is committed unto thee, and avoid profane and vain babble. This ground being once laid, that, so fare forth the Church erreth not, 7 Object. The Church ought to obey Bishops by the commandment of God. Acts 20.28. Marthew 18.7. Luke 10.16. Heb. 13.17. as it doth not swerve 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, Take heed unto all the flock, whereof the holy Ghost hath made you overseers, to govern the Church of God. And, If he refuse to hear the Church, let him be unto thee as an Heathen man, and a Publican. He that heareth you heareth me: and he that despiseth you despiseth me. And, 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. Galatians 1.9. Answer. Necessarily in those things which belong to the Ministry: freely in traditions. Mat. 23.2. Whatsoever therefore the Ministers propound of the word of God unto the Church, we must of necessity obey it; that which the Lord teacheth when he saith, The Scribes and 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 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. ●. 1 Tim. 4.1. The sheep heard them not. Likewise, 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 and good laws bind the consciences of the subjects. For the dissimilitude of the examples consisteth in that, 1 Instance. The Magistrate doth bind the conscience, therefore Bishops. that God himself by express word hath decreed a necessity of obedience to the Laws and Commandments of the civil Magistrate, 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 is is said, Rom. 13.5. We must obey him for conscience sake. But of things indifferent in the Church; Col. 2.26. Let no man condemn you in me at or drink, or in respect of a holy day. Likewise, Galat. 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, 2 Instance. The higher power doth more bind. 1 Answer. and therefore hath greater force than 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 different 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, in which it is superior; that is, which are of God delivered, commanded, and committed unto the Ministers, that by them they may be declared unto the Church. But, In 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. 8 Object. Fathers and Counsels are cited. But against this they return again, That we also do allege the testimonies of Counsels and Fathers in confirming the doctrine of the Church: which were but in vain for us to do, if their sentences had not the force and authority of Ecclesiastical doctrine. But we never bring nor receive the testimonies of the ancient Church with that mind, Answer. as if, without the authority of the holy Scripture, they were sufficient for confirmation of any points of doctrine. Neither yet is there regard had of them in vain. 2. Uses of the testimonies of Fathers in points of doctrine. For, 1. 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. 2. They which attribute more authority unto them than they should▪ or abuse their say against the truth, are very well refuted by the testimony of them, whom they have made their Judges. Also they say, 9 Object. Traditions are order. 1 Cor. 14. That order and decency in the Church is necessary by the commandment of God, according as it is said, 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, Answ. Of mere particulars there is no concluding. A double liberty of the Church in matters of order. and God offended. But as God commandeth some order to be appointed and kept in the Church, so hath he given a double liberty in it unto his Church: To appoint it. 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: To keep or not to keep it, being appointed, so it be without offence. That also after any thing is certainly ordained, it 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. 1 Cor. 14.40. Galat. 5.1. Col. 2.16. And the same Apostle, 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 a holiday. Wherefore, not they, who without contempt of divine things, or wantonness, or danger of offence, do something otherwise in these things than 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. These men find fault also with the obscurity of the holy Scripture, 10 Object. Obscure things do not suffice without interpretation. 1 Pet. 3.16. which they prove both by examples of hard places of Scripture, and also out of Peter, where it is said, That there are some things hard to be understood in the Epistles of Paul. And therefore, sigh that things darkly spoken, without they be expounded, cannot suffice to perfect and wholesome doctrine, they urge, that the interpretation of the Church also is necessary to be received with the Scripture. But here above all things, they injure the holy Ghost, ascribing darkness and obscurity unto him, Answer. The Minor is false, if they respect the ground. 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, and 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 word showeth light, and giveth understanding to the simple. The word of the Prophet is called a light shining in a dark place. To which ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the daystar arise in your heart. 2 Pet. 1.19. And Solomon affirmeth, that he writeth to give the simple sharpness of wit; and to the child, Prov. 1.4, 20. knowledge and discretion. Again, that wisdom cryeth without, and uttereth her voice in the streets. Paul also saith, that Christ sent him to preach the Gospel, 1 Corinth. 1.17. 1 Instance. The ground of doctrine is unknown to many. Answ. Yea to the reprobate. 2 Cor. 4.3. Isa. 65.2. Rom. 10.21. Psal. 36.3. Mat. 11.25. 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, If our Gospel be hid, it is hid to them that a●e 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. All the day long have I stretched forth my hands to a disobedient and gainsaying people. The words of his mouth are iniquity and deceit: he hath left off to understand and to do good. 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. 1 Cor. 2.14. Answ. Not of themselves, but through our natural blindness, which in the regenerate is cleared by God's spirit. Luke 8.10. 2 Cor. 3.15. that divine matters are hard and obscure to all men, as it is said, 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 have called to mind, 1. That this ignorance and hardness riseth not of the obscurity of the Scripture, but of the blindness of man's mind. 2. That the obscurity (sigh 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 say; 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: and when they hear, they should not understand. Until this day, when Moses is read, the veil is laid over their hearts: Nevertheless when their hearts shall be turned unto the Lord, the veil shall be taken away. From this very place may we easily refute that which they object: That we ourselves, 3 Instance. The Scripture a long time not known. Answer. in 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 their own perverseness, who have not a desire to know and embrace the truth: as Paul saith, Because they received not the love of the truth, that they might be saved, 2 Thes. 2.10, 11. therefore God shall send them strong delusions that they shall believe lies. Whereas therefore it appeareth, that the ground and sum of doctrine is not obscure; 4 Instance. Many places obscure. Answer. yet we confess that some places of Scripture are more dark and difficult than others: But, 1. They are such, that although they were not understood, yet the ground may both stand and be understood. 2. The interpretation of these places dependeth not on the authority of men, but the exposition of them is to be sought by conference of other places of Scripture more clear. 3. If we cannot 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. 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 than others, 5 Instance. because of the dulness and slowness of man's mind in learning divine matters, Of the necessity of interpretation Acts 8.13. neither those things which are most clear, are understood of the people, as the Eunuch of Queen Candaces doth complain: and that the Ministry 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 Scripture, 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. Answ. 1. It is necessary as a help and instrument, not as if it were impossible to know the truth without it. But we confess, 1. That the interpretation of Scripture is necessary in the Church; not for that, without this, to come to 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 Scripture without interpreters: and of the contrary side, except the eyes of our minds be opened by the grace of his 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. 2. Although interpretation of Scripture be necessary, Answ. 2. Though interpreting be necessary, yet so that it must not be a depraving of Scripture. yet this is so fare from granting any licence to the Ministers to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, comprehended in the Scripture, than this very function of expounding the Scripture. 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. Now such an interpretation of Scripture is made by this means: 3 Points to be observed in interpreting Scripture. 1. That the phrase be considered, and the proper sense of the words found out. 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared. 3. 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: 2 Tim. 2.15. Titus 1.9. as Paul commandeth, Study to divide the word of truth aright. And, A Bishop must hold fast the faithful word according to doctrine, that he also may be able to exhort with wholesome doctrine, and improve them that say against it. And wisely did Epiphanius advise, Lib. 2. cont. haeres. Not all words of Scripture have need to be allegorized, 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 Instance. Concerning the deciding 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 the meaning of the text. For when both parties, say they, who strive about the meaning, pleadeth 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 to 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 Scripture. And hereof they say it is manifest, that the decrees of the Church are of no less authority than the express sentence of Scripture. But we, as we willingly grant, that the eontroversies of the Church must be at length determined, Answ. Not the Church, but holy Ghost, is Judge of the Word. and that according to the sentence of that Judge of whom we may be certainly assured, that we cannot 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 cannot be deceived, whereas all men are subject to 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: 2 Pet. 1.19. John 5.39. Isa. 8.20. We have a most sure word of the Prophets, to which ye do well that ye take heed, as unto a light that shineth in a dark place: Search the Scriptures: To the Law and to the Testimony: If they speak not according to this word, it is because there is no light in them: The Church doth not always speak the words of the holy Ghost. For although the holy Ghost speaketh also by the Church, yet because she doth not always speak the words of the holy Ghost, she cannot be the supreme and 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. Neither do we at all take away the deciding of controversies, Deciding of controversies is not taken away. when we make Scripture Judge of 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. 6 Ways how to decide doubtful places. 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? wherefore, if controversies 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. The analogy of faith. To consider and respect the analogy 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 Decalogue, or against any plain testimony of Scripture: Even as Paul admonisheth, forbidding to build wood, hay, 1 Cor. 3.12. stubble, upon the foundation. Examining of Antecedents and Consequents. 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 they 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. So those words of the Psalm, Psal. 91.11. 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. Resorting to places which teach the same more clearly. 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 manifested unto us, we shall also be assured of the place which is doubted of, because in both places the same is taught: As when it is said, Rom. 3.28. 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 delivered 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: Vers. 20, 21, 22, 23. 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. Conferring like places together. To confer places of Scripture, where though the same words be not spoken of the same thing, yet the 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 in controversy, which are in the other, then of the like places we must give one and the same judgement. Mat. 5.29, 30. The Lord willeth to put out our eye, to cut off our hand, if they 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, than by the rust and motion of them, we should suffer ourselves to be withdrawn from God, the like form of speech otherwhere used, Jeremy 22.24. Deut. 32.10. to signify things most dear and precious, doth show, as, If Jechoniah were the signet of my right hand yet would I pluck thee thence: and, He kept him as the apple of his eye. Consent of the catholic Church, with 3 rules of direction therein. John 8.37. When once according to that rule, the controversies concerning the text and meaning thereof are judged, we may lawfully also descend to the consent of the Church, yet putting great space betwixt, and not without great advisement. For, lest by the name of the Church we be beguiled, 1. No sentence or meaning is to be received which these rules of examining and judging, which have been now declared, do not suffer: 2. We must consider what times, and what writings are purest: what points of doctrine have been, and in what ages, either rightly expounded, or depraved with errors: 3. Whose interpretation either is of the author, or may be of 〈◊〉 confirmed by the testimonies 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 truth agree; even as it is said, He that is of God, heareth the words of God. Now the testimony of the ancient and catholic Church, so fare as they see it to accord with the Scripture, they do with glad and thankful minds embrace, and are so much more assured of the known truth. But if any quarrelling men do not yield unto the testimonies of the Scriptures, 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 counselleth us, Reject him that is an heretic after once or twice admonition, Titus 3.20. knowing that he that is such, is perverted, and sinneth, being damned of his own self. 1 Cor. 14.38. Rev. 22.11. And, If any man be ignorant, let him be ignorant. 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, or at leastwise to manifest their impudence: 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, Prayers. 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, 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 humane but divine authority, even as it is promised, Mat. 7.7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you. Luke 11.13. James 1.5. For whosoever asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened. How much more shall your heavenly Father give the holy Ghost to them that desire him? If any of you do lack wisdom, let him ask it 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. Object. 11. It is unmeet that the holy Ghost should be subject unto another. Answ. We make him not subject to any other, but compare him with himself. To their former arguments our adversaries add, That it is a shame that the holy Ghost speaking in the Church, should be subject to the examination and judgement of 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 Scripture, we do not subject the holy Ghost to another, but we compare him with himself. And by this means, 1. 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: 2. 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 do we, even after the self same manner which he hath prescribed us; and after 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 and wills. Contrariwise, it is easy to see, 2 Contumelies against the holy Ghost, issuing out of the Papists opinion of the Judge of the Scripture. 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 deciding of controversies, not to belong unto the Scripture, but unto themselves; by this very thing, 1. They imagine that the holy Ghost may descent from himself; 2. They make themselves Judges higher than the holy Ghost, and Word of God. Lastly, whereas Paul saith, That he is the Minister of the New Testament, Object. 12. The Letter killeth, the Spirit quickeneth. 2 Cor. 3.6. 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 in our hearts. Yea, there hath grown an opinion heretofore, That the Grammatical and Literal meaning of the Scripture is pernicious, except all be transformed into allegories. But a manifold Paralogism in this argument doth easily appear, Two significations of the word Letter. 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 signifieth, 1. The holy Ghost himself: Three significations of the word Spirit. 2. The true doctrine concerning God, when the holy Ghost is of force and efficacy by it: 3. Faith and conversion, and motions pleasing God, being kindled of the holy Ghost through the Word; as it appears by the words going before: For, for that which here he saith, The proofs of both significations. Vers. 2, 3. 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 heart, 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 he calleth the ceremony without conversion, Circumcision in the Letter: Rom. 2.27, 29. but conversion itself, Circumcision of the heart in the Spirit: Walk in newness of Spirit, Rom. 7.9. 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 practice also of outward discipline and behaviour, but remain without faith and conversion. Wherefore first, as the doctrine by the fault of men, and not of itself, 1 Answ. The Letter killeth not of itself, but by an accident. 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. 7.12, 13, 14. 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. 2 Cor. 2.15. As it is said We are unto God the sweet savour of Christ in them that are saved, and in them which perish, etc. Answ. It killeth, as it is without the Spirit. Albeit the Letter, that is, 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, Thy word quickeneth me. Wherefore, Psal. 119. that the Letter kill 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, and turn them to him. Answ. The Spirit quickeneth, agreeing with the Word. 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, than 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. Answ. The Apostles misconstrued by them. 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 these speeches: it is manifest, that they swerve 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 of figurative; but also every interpretation of it is and remaineth the kill Letter, except the quickening force of the holy Ghost come unto it. Wherefore, sigh 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 prejudices: but the love of God, and 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 great increase. 7. How manifold the course is of teaching and learning the doctrine of the Church. THere is a threefold order, or there are three parts of the study of Divinity: The first is a catechetical institution, 1 Catechising. or a summary and brief explication of Christian doctrine, and the chief general points thereof, which is called Catechism. This part is necessary for all men, because both the learned and unlearned aught to know the foundation of Religion. 2 Handling of Common places. The second is an handling of Common places; or Common places, which contain a larger explication of every point, and of hard questions, together with their definitions, divisions, reasons, and arguments. Pour especial uses of School Divinity. This part properly appertaineth unto the Schools of Divinity, and is necessary: The understanding of principal points of divinity. That they who are trained up in Schools, and may one day be called to teach in the Church, may more easily and fully understand the whole body of Divinity: For, as in other Arts and Sciences, so in the study of Divinity, we hardly and slowly conceive the grounds thereof; nay, all our knowledge is confuse and imperfect, unless every part of the whole doctrine be delivered by the Professors and Readers, and conceived by the Auditors and Hearers in some method and order. Orderly delivery thereof in public. That the Students of Divinity may hereafter plainly and orderly deliver unto their auditory a brief sum of this whole doctrine, necessary it is, that they themselves first carry in their understanding a complete frame as it were and perfect body thereof. Invention and judgement of the interpretation of Scripture. It is farther necessary to the finding out and judging of the true and natural interpretation of Scripture: which, whereas it ought to square with faith, that is to say, to impeach no point of this heavenly doctrine; of necessity the Interpreter must have an absolute knowledge of the main grounds and foundation thereof. Examination of controversies in the Church. It is needful for the increase of judgement in Ecclesiastical controversies, which are divers, difficult, and dangerous; lest perhaps otherwise we be carried headlong from truth into error. 3 Reading and meditation. The third course of the study of Divinity, is the reading and diligent meditation of the Scripture, or holy Writ. And this is the highest degree of the study of Divinity, for which Catechism and Common places are learned; to wit, that we may come furnished to the reading, understanding, and propounding of the holy Scripture. For Catechism and Common places, as they are taken out of the Scripture, and are directed by the Scripture as by their rule; so again they conduct and lead us as it were by the hand unto the Scripture. Catechism pertaineth unto the first part of the study of Divinity, whereof it followeth that we presently discourse. The Special Preambles touching CATECHISM. THE Special Prefaces touching CATECHISM, are these five which follow: 1 What Catechising, or Catechism is. 2 Whether it hath been always practised, and of the original thereof in the Church. 3 What are the chief points thereof. 4 The reasons why it is necessary. 5 What is the scope and end thereof. 1 What Catechism is. THE Greek word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: The significations of the word Catechism. both these words signify in their common and largest sense, to resound, to instruct by word of mouth, and to rehearse another man's sayings: But properly, to teach the rudiments and elements of any doctrine whatsoever: and more properly in Church phrase, to deliver the first principles of Christian Religion; in which sense we read it used, Luke 1.4. Acts 18.25. Gal. 6.6. etc. So then this word Catechism signifieth in a general and common sense, the first brief, and A B C Lecture in whatsoever doctrine delivered by word of mouth. But as the Church useth it, it signifieth an institution of the ruder sort in the elements of Christian doctrine. Wherefore Catechism is a brief and plain exposition, and a rehearsal of Christian doctrine, The definition of Catechism. framed for the capacity of the ruder sort, select and gathered out of the writings of the Prophets and Apostles, and drawn into certain questions and answers. Or, Catechism is a brief sum of the doctrine of the Prophets and Apostles, delivered by mouth unto the simple and ignorant, and exacted or required again at their hands. What the Catechumeni in the Primitive Church were, and how many sorts of them. 1 Ancient Converts. 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 the principles and beginnings of Christian Religion. Of the Catechumeni there were two sorts: Some of good years and ripe age, who of Jew's and Gentiles became Christians, but were not yet baptised. These were first instructed in the Catechism, and afterwards baptised and admitted to the Lords supper. Such a Catechumene was Augustine, when of a Manichee he became a Christian; Austen. and he, whiles he was yet but a Catechumene, wrote many books before he was baptised of Ambrose. Ambrose. Such a Catechumene was Ambrose when he was chosen Bishop of Milan, the urgent necessity of the state of that Church so requiring, for suppressing the pestilent heresy wherewith the Arrians had infected it. Otherwise Paul forbiddeth a Novice or Catechumene to be chosen Bishop: For the Neophiti or Novices were those Catechumeni, who as yet were not, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Tim. 3.6. or very lately were baptised, so called from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Enlish New-plants, that is to say, New-beginners and Punies of the Church. Other Catechumeni there were little imps borne in the Church, 2 Young children of Christian parents. the children of Christians. These eft 'zounds after their birth, as being members of the Church were baptised, and after they were grown a little elder, they were instructed in the Catechism, which when they had learned, they were confirmed by laying on of hands, and so dismissed out of the company of the Catechumeni, so that it was lawful for them thence forward to draw near with the elder sort unto the Lord's Supper. Of the Catechumeni you may see more in Eusebius tenth book of Ecclesiastical history, Euseb. hist. Ecclesiast. lib. 10. cap. 4. Catechists. and fourth chapter, not far from the end. They also were called Catechists, who taught the Catechism, and were the instructers of the Catechumeni. 2. Of the Original of Catechism, and of the perpetual use thereof in the Church. AS of the whole ministry of the mysteries of Christianity, so must we conceive of the original of Catechism, The practice of catechising exereised in the time of both the Old and New Testament. Gen. 17.7. that it was ordained of God; and hath been of perpetual continuance in the Church: For whereas God since the beginning hath been the God not only of the aged, but of younglings also, according to the form of his Covenant made with Abraham; I will be thy God, and the God of thy seed: he hath instituted and appointed that both of them, after the exten● and reach of their capacity, be severally instructed in the doctrine of salvation: First the elder, by the public voice of the Ministry; then the younger, by catechising at home and in schools. Concerning the instruction of the elder sort, the case is clear, and out of doubt. Touching the catechising of children in the Jewish Church, In the time of the Old Testament. there are express commands every where extant in holy Scripture. In the 12. and 13. of Exodus God commandeth, that children, and the whole family should be taught the original and use of the Passover. In the fourth of Deuteronomie God chargeth Parents, that they rehearse unto their little children the whole history of the Law then published. And again in the sixth he willeth, that the doctrine touching one God, and the perfect love of God, be often inculcated in the ears of children. And farther, in the eleventh he biddeth, that the whole Law and Decalogue should be expounded unto them. Wherefore in the Old Testament children were taught the chief points of the doctrine of the Prophets; whethe● touching God, or the Law, or the promise of the Gospel, or the use of the Sacraments and Sacrifices of those times, which were types of the Messiah to come, and of his benefits: these, and whatsoever other points of doctrine children were taught either at home by their Parents, or in public schools and congregations by the Prophets: 2 Kin. 4.38. and 6.1. For I doubt not, but that to this use the houses of the Prophets, of Eliseus, and others were erected. To this purpose God himself in brief delivered the whole doctrine of the Law, thus: Thou shalt love the Lord thy God with all thine heart, etc. and thy neighbour as thyself. To this purpose likewise delivered God summarily the whole doctrine of the Gospel, thus: The seed of the woman shall break the head of the Serpent. And, In thy seed shall all the nations be blessed. They had also Sacrifices, Prayers, and other things, which 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 New Testament we read how Christ commanded little children to be brought unto him, In the time of the New Testament. Mat. 10.14. on whom he laid his hands, and blessed them: Suffer the little children to come unto me, saith Christ, and forbidden them not, for of such is the Kingdom of God. And that catechising of children was in use in the Apostles time, witness the example of Timothy, 1 Tim. 3.15. of whom Paul writeth, that he had learned the Scriptures of a child. A farther and more direct proof hereof we have in the Epistle to the Hebrews, Heb. 6.1, 2. which Epistle layeth down certain heads of the Apostles Catechism, of repentance from dead works, of faith towards God, of the doctrine of Baptism, and of Sacraments, and the laying on of hands, of the resurrection from the dead, and of eternal judgement; all which he entitleth, Milk for children. These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptism, and of little children at the time of Confirmation by laying on of hands: Therefore the Apostle termeth them, The doctrine of Baptism, and laying on of hands. Semblably the Fathers also wrote brief sums of doctrine, certain remnants of which we see as yet in Popery. E●seb. hist. Eccles. ●ib. 6. cap. 3. Eusebius writeth of Origen, that he restored in Alexandria the custom of catechising, which in time of persecution was decayed. Socrates also reporteth of catechising thus: Our form of catechising. saith he, is after the manner we received of the Bishops our predecessors going before us, according as we were taught when we laid the foundation of faith, and were baptised, according as we have learned out of the Scripture. Pope Gregory's Catechism. Pope Gregory erected and set up Idols and Images in Churches, that they might be the books of Laymen and children. After these times the doctrine of the Church, through the negligence of other Bishops, and subtlety of the Bishop of Rome, was by little and little corrupted, catechising decayed, and at length was transformed into that ridiculous ceremony, which at this day is by them called Confirmation. Thus far of the original and perpetual practice of catechising in the Church. 3. What are the parts and chief points of Catechism. THe especial parts of the rudiments of Christian Doctrine (as it is said in the place afore-named unto the Hebrews) were Repentance, and Faith in Christ, that is to say, The Law and the Gospel. Catechism therefore may primarily, and in the largest sense it beareth, be divided (as the whole doctrine of the Church is) into the Law and the Gospel: For, Catechism differeth not from the doctrine of the Church in subject and substance of the matter it handleth, but in the form and manner of handling it: as, solid strong meat prepared for men of years (which representeth the doctrine of the Church) and milk, and weak meats chewed for children (which shadow and resemble Catechism) vary not in the subject, I mean, the essence, and nature of meat; but in these qualities of being strong, and weak meats. These two parts the vulgar and common sort call by the name of the Decalogue, or the Apostles Creed: because the Decalogue comprehendeth the sum of the Law; the Creed in brief the substance of the Gospel. They term it also the doctrine of faith and works, Or, the doctrine of things to be believed and done. Some of the learned divide it into the doctrine concerning God, his will, and his works. Again, they distinguish Gods works into works of Creation, Preservation, and Redemption. But these three members of this division are all handled either in the Law, or the Gospel, or in both; and therefore this division is easily reduced to the former. Others make five parts: The Decalogue, The Apostles Creed, Baptism, the Supper of the Lord, and Prayer: of which parts some were immediately delivered by God himself; as, The Decalogue: Others mediately, and that either by his Son manifested in the flesh; as, The Lords Prayer, Baptism, and the Supper of the Lord: or by the Ministry of the Apostles; as, The Apostles Creed. But these parts are also couched within the two before rehearsed: For, The Decalogue is the sum of the Law; The Creed the brief of the Gospel, The Sacraments are as appurtenances of the Gospel, and therefore have reference unto the Gospel, as fare forth as they are the Seals of grace promised in the Gospel; but, as they are testimonies of our obedience towards God, so they carry the nature of Sacrifices, and appertain to the Law. Prayer is a part of the worship of God, and therefore referred to the Law. The parts of this Catechism. This Catechism consisteth of three parts: which are, 1. Man's misery. 2. Man's delivery from this misery. 3. Man's thankfulness for this delivery. Which division in effect swerveth not from the rest, because the other parts are coupled in these. The Decalogue pertaineth to the first part, inasmuch as it is the glass wherein we view, and have sight of our sin and misery: and to the third part, inasmuch as it is the exact rule of true thankfulness to God, and of Christian conversation. The Creed, because it describeth the manner of our delivery, is contained under the second part. Thither also belong the Sacraments, which are as the appurtenances and seals of the doctrine of faith. Lastly, Prayer, as the principal part of our spiritual worshipping of God, and thankfulness towards him, is placed under the third part, 4. The reasons why Catechising is necessary in the Church. THe diligent exercise of Catechising is necessary in the Church, Deut. 4.9. & 11.19. 1. Because of the commandment of God; Ye shall teach them your children. 2. Because of the glory of God, which requireth, that God be not only known aright, and magnified by those of riper years, but of children also. Thirdly, For our own comfort and salvation: for without the true knowledge of God, and his Son Christ Jesus, that is to say, without Faith and Repentance, no man of sufficient years, and able to receive instruction, can be saved, or have any stable or sure confidence that he pleaseth God: John 17.3. Heb. 11.6. For, This is life eternal, that they know thee to be the only very God. And, Without Faith it is impossible to please God. Now, no man believeth on him whom he knoweth not, or of whom he never heard; How shall they believe on him of whom they never heard? Rom. 10.17. Faith is by hearing, and hearing by the Word of God. As many then as will be saved, must needs hold the foundation, which is the doctrine touching Christ. Wherefore all must be instructed, and such a sum of doctrine must be delivered in the Church, of which the ruder and younger sort also may be capable. Fourthly, For the maintaining of a Church and Common weal in this life: For to the establishing of Church and Commonweal there is need of Religion, and the worship of God, Christian discipline, studies, and exercises of godliness, honesty, justice, and truth amongst men. All which in vain we seek for amidst the barbarous Nations, where there is no practice of piety, or virtue at all. Now therefore it behoveth, that we be instructed herein from our childhood, because the heart of man is evil and perverse from his youth: Gen. 1.21. Nay, such is the corruption of nature, that unless there be sudden redress, we then too late take physic, when our evil and grief, through long delay, hath gathered strength, and is become past cure. Wherefore, except we be instructed aright in the will of God out of his Word in our childhood, and exercised unto godliness; hardly, or never do we suffer ourselves to be withdrawn from those errors which are inbred in us, and which we drunk in like water in our childhood; scarcely can we endure to be revoked and weaned from those vices, in which we have been trained up. Wherefore we must betimes meet with, and bridle man's depraved nature, lest Church and Commonweal go to wrack. Fifthly, Because the rule of examining opinions, and discussing the truth of them, must be generally known unto all, lest they err, and be seduced; according to the commandment, Beware of false prophets: Prove all things: Try the spirits, whether they be of God. Now the rule of this trial is no other, than those chief grounds of Catechism, The Decalogue, and the Apostles Creed. Sixthly, Because they who have throughly learned Catechism, better understand Sermons, in that they are able easily to reduce whatsoever they hear out of God's Word, to their several heads of Catechism which they have learned: whereas otherwise, Sermons for the most part are heard with little fruit and benefit. Seventhly, Because Catechism best fitteth the unskilful and weak judgement of learners. For a copious and vagrant form of instruction is hard for youth and beginners, and very unprofitable: therefore the doctrine delivered unto them must be brief, and plain packstaffe, such as is Catechism. Eighthly, Because it is necessary, that the rude and younger sort be severed from schismatics, and from the profane Heathen; which distinction is no way made but by the knowledge of Catechism. Ninthly, Catechism doctrine is most needful for Scholars, because they ought to be more expert in Christian doctrine than others, both in regard of their calling, that one day they may instruct others; as also in respect of their many occasions which daily occur of learning this doctrine; which, after the example of Timothy, they may not neglect. To these may be added many impulsive causes, especially with the people to win them drawn either from the end of our Creation, or from the cause of Gods prolonging and preserving our lives until the time of youth, etc. Also from the dignity andexcellency of the object of Catechism doctrine, which is the highest and perfectest good even God himself; and from the effect of Catechism, which is the knowledge of this great good, and a community therewith; a thing more precious than all the treasures of the world. This is that costly Jewel digged and hidden in the field of the Church, Mat. 13.44. whereof Christ speaketh: and for whose sake in ancient times Christians, with their little children, suffered martyrdom with cheerfulness. Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiastical History, Euseb. hist. Eccles. lib. 6. cap. 3. Theod. hist. lib. 4. cap. 16. and third chapter. Let us read to this purpose Theodoret his fourth book of History, and sixteenth chapter. But contrariwise, what is it that we will gladly suffer for Christ's glory, if we be ignorant of this doctrine? and how shall we not be ignorant, if we learn it not in our childhood? Wherefore the ignorance of Catechism is not the last and least cause why many nowadays are carried hither and thither with every wind of doctrine, and why many fall from Christ unto Antichrist. 5 What is the end of Catechism and Christian doctrine. THE scope of Catechisme-doctrine is, our comfort, and salvation. Salvation consisteth in the fruition and participation of the highest Good. The comfort thereof is, a certain hope and expectation of this Good in the life to come, together with a fruition, in part begun in this life. The chiefest Good is that, which if we have, we are blessed; if we want, we become most unhappy and miserable. Further, what, and what manner this only comfort is, it is resolved in the first question of this Catechism; whereunto, these Prefaces now ended, we will proceed. A CATECHISM OF CHRISTIAN RELIGION. On the first Sabbath. Quest. 1. What is thy only comfort in life and death? Answ. That both in soul and body, whether I live or die, a Rom. 14.8. I am not mine own, b 1 Cor. 6.19. but belong wholly unto my most faithful Lord and Saviour Jesus Christ, c 1 Cor. 3.23. Tit. 2.14. who by his precious blood, most fully satisfying for all my sins, d 1 Pet. 1.18. 1 John 1.7. & 2.2. hath delivered me from all the power of the Devil, e Heb. 2.14. 1 John 3.8. and to preserve me, f John 6.39. John 10.28. 2 Thes. 3.3. 1 Pet. 1.5. that without the will of my heavenly Father not so much as an hair may fall from my head: g Mat. 10.30. Luk. 21.18. yea, all things must serve for my safety. h Rom. 8.28. Wherefore by his Spirit also he assureth me of everlasting life, i 2 Corin. 1.22. 2 Cor. 5.5. Ephes. 1.14. Rom. 8.16. and maketh me ready and prepared, that henceforth I may live to him. k Rom. 8.14. 1 John 3.3. The Explication. THE question concerning Comfort is therefore handled in the first place, because it containeth the main scope and drift of Catechism; whose end is to work in us sure comfort both in our life, and at our death: For to this purpose is all celestial and heavenly doctrine revealed by God, and is principally to be learned of us. The sum of this comfort is, That we are engrafted into Christ by faith, beloved of him, and reconciled unto God, that by him we might be cared for, and saved for ever. Touching this comfort we are to learn, 1 What it is. 2 Of how many parts it consisteth. 3 Why this comfort alone is sound and good. 4 Why it is necessary. 5 How many things are necessary for the attaining thereto. 1 What comfort is. COmfort is a certain argumentation or reasoning, What comfort is. wherein we oppose some good thing against some present evil, and by the due consideration and meditation thereof, do mitigate and assuage our grief conceived, and suffer a while the evil with patience. Where, look how much more grievous the evil is, so much must the good which is desired, exceed the said evil in greatness and certainty. So that whereas consolation against sin and everlasting death (too the greatest evils that possibly can befall to mankind) is here sought for; it is not any common good, but the principal and sovereign good that can be a sufficient salve and remedy thereof. Touching which principal good, Divers opinions of man's chiefest good. without the Scripture and Word of God, so many men, so many opinions are broached. The Epicures seat and place this supreme good in sensuality and pleasure. The Stoics in a decent moderation and bridling of the affections, Or, in the habit of virtue. The Platonics in their Ideas. The Peripatetics in the action and exercise of virtue. The vulgar sort in honours, riches, power and sway amongst men. But all these are flitting transitory toys, either lost in the time of life, or left behind us at the term of death. Now, that principal good we hunt after is such as fadeth not, nor vanisheth, no not in death. I grant the honour of virtue is immortal, and virtue itself (as the Poet hath) surviveth after men's funerals: But where liveth it? verily with others, not within ourselves. And well said one, that virtues could not justly be reputed men's principal bliss and felicity, whereas we have them witnesses of our distress and misery. Hypocrites both within and without the Church, as Jews, Pharisees, and Mahumetists (Papists also do the like) seek a remedy of death in external rites and beggarly ceremonies; but all in vain: For these external rites do not purge nor cleanse the conscience, and God will not be mocked with petty satisfactions. Howsoever therefore Philosophy, and all other sects inquire after, and promise such a good as may yield us sound consolation and contemplation both in life and death, yet they neither find, nor perform any, but such as consciences stagger at, and very sense disclaimeth: True comforts proper to the Church. only the doctrine of the Church presenteth unto us such a good, effectual, and lively comfort, as wherewith our consciences rest satisfied. For this alone detecteth the fountain of all miseries, whereunto mankind is captivated and enthralled: What is the only comfort of the Church. this alone directeth us unto the means of delivery through Christ. This therefore is the only Christian comfort of principal consequence both in life and death; A confidence of free remission of sins, and reconciliation with God through Christ, and a certain expectation of eternal life, imprinted in our hearts by his holy Spirit, through the ministry of the Gospel, so that we doubt not but that we belong unto Christ, and are beloved of God, and saved for ever for his sake: according to that of S. Paul, Who shall separate us from the love of Christ? Rom. 8.35. shall tribulation? or anguish? etc. 2 Of how many parts this comfort consisteth. Fix parts there are of this comfort: 1. Our reconcilement to God by Christ, so that we are no longer enemies, 1 Cor. 3.25. but sons of God; neither are we in our own power, but properly belong unto Christ. 2. The manner of our reconcilement, even by the blood of Christ: 1 Pet. 1.18. 1 John 1.7. that is to say, by his passion, death, and satisfaction for our sins. 3. Our delivery from the misery of sin and death: For Christ doth not only reconcile us unto God, but also doth exempt and free us out of the power of the Devil, so that sin, death, Heb. 2.14. 1 John 3.8. and Satan have no power over us. 4. The perpetual preservation and maintenance of our reconcilement, freedom, and whatsoever other blessings Christ hath once purchased for us. His we are by right: therefore he keepeth us as his own interest, that not so much as an hair may fall from our head without the will of our heavenly Father. Neither lieth our salvation in our hands or power; for if it were so, we should lose it a thousand times every moment. 5. The turning of all our evils into good. Rom. 8.28. The godly indeed are afflicted in this life, nay, they are massacred, they are as sheep appointed to the slaughter: but these things do not hurt or hinder at all, but further and help forward our salvation; because God giveth a good issue, and turneth all to the best. Rom. 8.28. All things work together for the best unto them that love God. 6. Our full persuasion and assurance of all these good gifts and graces, and of life eternal. Two parts of Christian security. This security consisteth, 1 The testimony of the holy Ghost. 1. Of the testimony of the holy Ghost, working in us true faith and unfeigned conversion, witnessing unto our spirit, that we are the sons of God, and that these blessings do truly appertain unto us, because he is the pledge of our inheritance: Effects of true faith. 2. Of the effects of true faith, which we perceive to be in us: such as are true repentance, and a constant purpose of believing and obeying God according to all his precepts: For out of the earnest desire of performing obedience unto God, ariseth our assurance of our true faith; and by faith we are certainly persuaded of the favour and love of God, and of everlasting salvation. This is the ground of all the other five parts before, specified, without which there is no comfort in temptations. Briefly therefore the sum of our comfort is this, That we are Christ's, reconciled by him unto the Father, of whom we are beloved, and shall be saved through the gift of the holy Ghost and life everlasting. 3 Why this comfort alone is sound and good. THat this comfort alone is sound and true, it is apparent: 1. Because it alone faileth us not, no not in death: For, whether we live or die, we are the Lords. And, Rom. 14.8. Rom. 8.35. who shall separate us from the love of Christ? Neither death nor life, etc. 2. Because it alone standeth impregnable and invincible, it alone sustaineth, and assoileth us against all the assaults and attempts of Satan. For Satan thus giveth the onset: 1. Thou art a sinner: Comfort makes answer; But Christ hath satisfied for my sin, and hath redeemed me by his precious blood, that now I am no longer mine own, The temptation● of Satan, with their remedies, out of this only consolation. but belong unto him. 2. Satan again assaileth thee: Thou art a child of wrath, and an enemy of God. Ans. I am so by nature, and before reconcilement; but I am reconciled by God through Christ, and received into grace and favour with him. 3. Again he casteth in thy teeth: But thou must die the death. Answ. Christ hath delivered me from the power of death; and I know, that by Christ I shall escape out of the hands of death into life eternal. 4. He urgeth further: But in the mean time many miseries happen unto the godly. Answ. Our Lord and Master guardeth and defendeth us in them, and effecteth that they work for our good. 5. He yet replieth: But how if thou lose the grace of Christ? For thou mayest fall and perish, because it is a long steep way to heaven. Answ. Christ hath not only merited his benefits for me, but also bestoweth them, and perpetually preserveth them in me, and giveth me perseverance, that I faint not, and fall from grace. 6. He persisteth: What if grace pertain not unto thee, and thou be not of the number of them who are the Lords? Answ. I know that grace pertaineth unto me, and that I am truly Christ's: 1. Because the holy Spirit testifieth unto my spirit, that I am the child of God. 2. Because I have true faith, and the promise is general, pertaining to all that believe. 7. He presseth nearer: What if thou have not a true faith? Ans. I know that I have a true faith by the effects thereof; because I have a conscience steadfastly relying on God, and an earnest will and fervent desire to believe and obey God. 8. He assayeth yet once more: Thy faith is weak, and thy conversation or repentance imperfect. Answ. True: But yet it is entire and unfeigned. And I know, Luke 19.26. Mar. 9.24. that to him which hath shall be given. Lord, I believe, help my unbelief. In this great and dangerous conflict, whereof all the children of God have experience, Christian consolation standeth fixed and , and at length concludeth; Therefore Christ with all his benefits appertaineth unto me. 4 Why this comfort is necessary. BY that which hath been spoken it appeareth, that this comfort is very necessary for us: 1. For our salvation, that we faint not, nor despair in temptation, and wrestling of conscience. 2. For the worshipping of God. For, that we may worship God in this life, and in the life to come (to which end we were created) we must come out of sin and death; not rush into desperation, but be sustained with sure comfort unto the end. 5 How many things are required for the attaining unto this comfort? THis is resolved in the Catechism question here immediately following. Quest. 2. How many things are necessary for thee to know, that thou, enjoying this comfort, mayst live and die happily? Answ. Three: a Mat. 11.28, 29, 30. Ephes. 5.8, 9 The first, what is the greatness of my sin and misery. b John 9.41. Mat. 9.12. Rom. 3.11. 1 John 1.9, 10. The second, how I am delivered from all sin and misery. c John 17.3. Acts 4.12. etc. 10.43. The third, what thanks I own unto God for this delivery. d Ephes. 5.10. Psal. 50.14. Matth. 5.16. 1 Pet, 1.12. Rom. 6.13. 2 Tim. 2.15. The Explication. THese three are the whole matter, and several parts of this Catechism, which jump in with that division of Scripture into the Law and the Gospel, and are suitable with the differences of those parts, as before hath been delivered. 1 The knowledge of our misery is necessary for our comfort, not that of itself it ministereth any comfort, or is itself any part thereof; Why the knowledge of our misery is necessary. for of itself, and in it own nature it terrifieth, rather than comforteth us. But it is necessary for our comfort: To stir up in us a desire of delivery thence. 1. Because it stirreth up in us a desire of delivery, as the knowledge of his disease kindleth a desire of remedy in the sick man: whereas on the other side, if we have no knowledge of our misery, we affect not our delivery; as the sick man when he hath no sense nor feeling of his disease, consulteth not the Physician. Now, if we desire not delivery, we do not seek it; if we seek it not, we obtain it not, because God giveth delivery only to those that seek it; it is opened only to him that knocketh: as it is said in Scripture, Mat. 5.6. & 7.9. Mat. 11.28. I●a. 37.15. To him that knocketh, it shall be opened. Ask, and it shall be given you. Blessed are they that hunger and thirst after righteousness. Come unto me all ye which labour. I dwell in a contrite spirit. So then, That which is necessary to stir up in us a desire of deliverance, that is also 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; necessary, I say, not as a cause working and effecting comfort, but as a motive inducing us to pursue after it: for of itself it breedeth terror, but this terror is good for us when faith accompanieth it. 2. That thereby we may be the more thankful for our delivery: To work in us thankfulness for our delivery. For we should wax ungrateful, if we understood not out of how great miseries we were delivered, because we should never judge aright of the greatness of the benefit, and so should not attain unto our delivery, whereas that is performed only to the thankful. 3. Because we can be no fit hearers of the Gospel, To prepare and make us fit hearers of the Gospel. without the knowledge of our sin and wretchedness. For, unless by the preaching of the Law, concerning sin, and the wrath of God, there be a preparation made to the preaching of grace, there followeth carnal security, and our comfort is made unstable; because sound retired comfort, and carnal security cannot stand together. Hereof it appeareth, that we are to begin from the preaching of the Law, after the example of the Prophets and Apostles, that thereby men may be cast down from presumption of their own justice, and may be prepared to the knowledge of themselves, and true repentance. Except this be done, through the preaching of grace, men will become more careless and stubborn, and Pearls shall be thrown to Swine to be trampled under feet. 2. The knowledge of our delivery is necessary for our comfort: 1. That we fall not into desperation: Why the knowledge of our delivery is necessary. For as soon as we have a knowledge of our sin, we should be swallowed up of despair, were it not that the means of our delivery presented themselves ready at hand with us to secure us. 1 To keep us from despair. 2. That we may thereby be touched with a desire thereof. For a good thing not known is not desired: according to that, 2 To kindle in us a desire of it. There is no coveting after an unknown thing. If then we know not the benefit of our delivery, we shall not long after it, and by consequent we shall not obtain it: nay, when we either happen to find it, or have it offered unto us, we shall not acknowledge it. 3. That it may comfort us: 3 To comfort us. For a good thing not known doth not comfort. 4. Lest through the ignorance thereof, we ourselves should imagine, 4 To prevent all erroneous conceits therein. or receive imagined by others any manner of delivery, to the reproach of God's Name, and hazard of our own salvation. 5. That we might be made partakers thereof through faith: For, 5 To gain possession of it by faith. faith is not without knowledge, and our delivery is apprehended only by faith. 6 To work thankfulness in us towards God for it. 6. That we may be thankful to God for it. For, as we desire not an unknown good; so neither do we greatly esteem or account of it, neither do we think of rendering condign thanks for it. Now the benefit of delivery is not bestowed on the unthankful; but God imparteth it unto them, in whom it hath that end, whereunto it was ordained, that is, Thankfulness. For these causes, to our sound and true comfort, the knowledge of our delivery is requisite and necessary, both what it is, in what manner, and by whom it was performed. Now this knowledge of our delivery is drawn out of the Gospel, heard, read, and apprehended by faith; because faith alone promiseth freedom to them that believe in Christ. 3. The knowledge of our thankfulness is necessary for our comfort: 1. Because God exhibiteth this delivery only to the thankful. 1 Why the knowledge of our thankfulness is necessary. For in these alone God reapeth the end of his benefits; which is his worship, and their gratefulness towards him: For thankfulness is the chief end and scope of our delivery. For this purpose appeared the Son of God, that he might destroy the works of the Devil. 1 Because God performeth it to the thankful alone. 1 John 3.8. He hath adopted us to the praise of the glory of his grace. 2. That we may offer such thanksgiving as is acceptable unto God: For God will have us no otherwise grateful unto him, than he hath prescribed in his Word. True thankfulness therefore is to be learned out of God's Word, 2 To teach us what thankfulness we are to render unto God. not fashioned after our own imagination. 3. That we may know, that those duties, which we perform to God and our neighbour, are no merits, but only a public declaring of our thankfulness. And what thou givest thanks for, 3 To exclude all show of merit. that thou knowest thou hast not deserved. 4. That by our thankfulness our faith and comfort may be confirmed, 4 For confirmation of faith in us. or that by this thankfulness we may be ascertained of this delivery, as we are sure of the causes of things, when we see their effects: for the thankful do acknowledgé and profess an assurance of the good they have received. Now thankfulness itself we know in general out of the Gospel, Thankfulness in general known out of the Gospel: in special out of the Law. because the Gospel requireth faith and repentance of them that will be saved: We know it in special out of the Law, because the Law in special doth distinctly declare and determine what works, and what kind of obedience is pleasing unto God. Wherefore necessarily we are to treat of thankfulness in the Catechism. Object. That which of itself followeth, is not necessary to be taught. But thankfulness must needs follow of itself, after the acknowledgement of our misery and delivery: Therefore it is not necessary to be taught. Answ. The fallacy of this argument is called in Schools, A supposal of that to be generally true, which is true but in part. For, thankfulness followeth delivery, but not the manner of thankfulness likewise: that is, as soon as we know our deliverance from misery, we presently conceive, that it is a point of our duty to be thankful for so great a benefit; but what true and acceptable thankfulness to God is, we know not, except we be taught: Therefore of the manner of thankfulness we are to be instructed out of the Word of God. Furthermore, the Major proposition is not universally true: for a thing, which of itself doth follow, may be taught for greater and fuller knowledge and confirmation. And God by this means, that is to say, by his Word delivered and known, will kindle, increase, and strengthen thankfulness in us. The first general Part of Catechism, touching the Misery of Man. On the second Sabbath. Quest. 3. Whence knowest thou thy misery? Answ. Out of the Law of God. a Rom. 3.10. The Explication. IN this first part concerning the Misery of man, principally is handled the common place of sin, and of the effects and punishments of sin. To this are annexed other subordinate places, and in this tract less principal than the forenamed, as, the Common places of the creation of man, of the image of God in man, of original sin, of freewill, and of afflictions. Touching our Misery, we are to know in general, What it is, Whence it is known, and the means how. 1 What is meant by the name of misery. The name of Misery stretcheth farther than the name of Sin. By the name of Misery we understand, as well the evil of trespass or offence, as the evil of punishment. The evil of trespass is, all sin: The evil of punishment is, all calamity, torment, and destruction of our reasonable nature. 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 sin, and a punishment of sin which went before, to wit, of the adultery and murder committed by David; that is to say, What the nature of misery is. it was an evil both of offence, and of punishment: Therefore Man's misery is his wretched estate since the fall, consisting of two great evils; 1. That man's nature through sin is corrupted and averted from God. 2. That for this corruption it is guilty of an eternal malediction, and rejected of God. 2 Whence our misery is known. Rom. 3.20. Deut. 27.26. We have a knowledge of this misery out of the Law of God. By the Law cometh the knowledge of sin, saith Saint Paul. And it is the voice of the Law; Cursed is he that fulfilleth not all the words of this Law. Now by what means the Law yields us the knowledge of our misery, the two next Questions which follow in order shall declare. Quest. 4. What doth the Law of God require of us? Answ. That doth Christ summarily teach us, Matth. 23. Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy mind, and with all thy strength. This is the first and the great Commandment: and the second is like unto this, Thou shalt love thy neighbour as thyself. On these two Commandments hangeth the whole Law, and the Prophets. a Deut. 6.5. Levit. 19.18. Mar. 12.30. Luk. 10.27. The Explication. THis sum of the Law Christ rehearseth, Mat. 22.37. and Luke 10. out of Deut. 6.5. Levit. 19.18. And he expresseth what is meant by that, Cursed is he that fulfilleth not the whole Law: that is to say, who loveth not God with all his heart, with all his soul, with all his mind, and with all his strength; and his neighbour as himself. The which several clauses are particularly to be unfolded more at large. Thou shalt love the Lord thy God. To love God with all the heart, etc. is, on due acknowledgement of his infinite goodness, reverently to regard him, and to account him our principal and chiefest bliss, and for this cause to love him above all things, to rejoice in him, to rely on him, to prefer his glory before all things, that there be not found in us not so much as the least thought, inclination, or appetite of any thing that may displease him; and rather to part from that which is dearest unto us, and partake of any grievous calamity whatsoever, then suffer ourselves to be separated from communion with him, or any way offend him: Lastly, to direct all our actions to this end, that he alone may be glorified by us. The Lord thy God. As if he should say: Thou shalt love that God who is the Lord, and thy God; who is revealed unto thee, who conferreth his manifold benefits upon thee, and whom thou art bound to serve. It is therefore an Antithesis, or opposition of the true God against false gods. With all thy heart. By the Heart in this place is understood all the affections, inclinations, and appetites or desires. Whereas then God requireth our whole heart, his meaning is, that he will have himself alone to be acknowledged, and reckoned our sovereign and supreme God, and to be loved above all things: that our whole heart rest on him, and not part thereof to be yielded unto him, and part unto another. Nay, his will is, that we match and compare nothing with him, much less prefer, and admit to share or partake one jot in his love. This the Scripture calleth, to walk before God with a perfect heart: whose contrary is, Not to walk before God with a perfect heart, to wit, to halt, and yield himself by halves unto God. Object. God alone is to be loved: therefore we ought not to love our neighbours, parents, and kinsfolks. Answ. It is a Sophism, which Logicians call a fallacy of accident, when we argue from the denial of the manner of any thing, to the simple and absolute denial of the thing itself: As in this present example, God is chief to be loved, and above all things; that is, in such manner, that there be nothing at all which we either prefer or equal with him, and which for his sake we are not ready presently to forgo. We ought to love our neighbour, our parents, and other things also; but not chief, not above God, not so that we rather choose to offend God then our parents; but after God, and for God. With all thy soul. By the Soul he comprehendeth that part which is willing to any thing, or the motions of the will: therefore he meaneth, with thy whole will and purpose. With all thy cogitations. By the Cogitations he understandeth the mind and understanding: as if he should say, So much as thou knowest of God, so much also shalt thou love him: But thou shalt bend all thy cogitations and thoughts to know God perfectly and aright, and so shalt thou love him. For, so much as we know of God, so much also do we love him. Now we love him imperfectly, 1 Cor. 13.10. because we know him but in part: in the life to come we shall know him perfectly; therefore we shall love him perfectly, and that which is in part shall be abolished. With all thy strength. He meaneth all actions both inward and outward, that they be agreeable to the Law of God. Why the love of God is called the first Commandment. This is the first and greatest Commandment. The love of God is called the first Commandment, because it is the spring and fountain of all the rest, that is, the impulsive, efficient, and final cause of obedience in all the rest: For, we therefore love our neighbour because we love God, and that we may declare in the love of our neighbour that we love God. In like manner it is called the greatest Commandment: 1. Because the object, which it immediately respecteth and considereth, is the greatest object, Why it is called the greatest Commandment. even God himself. 2. Because it is the end whereunto all the other Commandments are directed. For our whole obedience hath this only end, that we show our love towards God, and honour his name. 3. Because that is the principal worship of God whereunto the ceremonial worship was to yield and give place. For the Pharisees extolled the Ceremonial law above the Moral. Contrariwise, Christ calleth love the greatest Commandment, and preferreth the Moral law before the Ceremonial, because Ceremonies were appointed for love, and are to veil and submit themselves unto it. Object. Love is the greatest Commandment: therefore love is greater than faith: therefore love justifieth rather than faith. Answ. Love is here taken in general for our whole obedience which we own unto God, A distinction of love and faith. under which Faith is comprehended: which faith justifieth, not of itself, as it is a virtue in man, but with relation and reference to her object, I mean, the merit of Christ, as it appeareth, and applieth to itself that merit. But that love which in special is properly called love, is not the same with faith, neither justifieth it; because Christ's justice is applied unto us, nor by love, but by faith alone. The second is like unto this: Thou shalt love thy neighbour. To love thy neighbour as thyself, is, for the love thou owest unto God, that is, because thou lovest God, to do well unto thy neighbour according to the commandments of God: or to wish, and do all things unto him, which thou wouldst in equity, and according to the law to be done unto thee. Our neighbour is every man. Why the love of our neighbour is called the second Commandment. Now every man is our neighbour. The second. It is called the second commandment: 1. Because it containeth the sum of the second Table, or the duties which are immediately performed unto our neighbour. For, if thou love thy neighbour as thyself, thou wilt not murder him, thou wilt not hurt him, etc. 2. Because the love of our neighbour must rise out of the first Table, even from the love of God: therefore it is in nature inferior to the love of God. Why it is said to be like unto the first. Is like unto this. It is called like unto the first in three respects: 1. In respect of the kind of worship, which is moral, or spiritual, and principal; because it is there in the second Table no less commanded then in the first, and is opposed unto the Ceremonies: 2. In respect of the punishment, which is eternal, because God doth inflict this punishment for the breach of either Table. 3. In respect of the coherence, because neither can be observed without the other. Wherein it is unlike. It is also unlike to the first: 1. In respect of the immediate object, which in the first Table is God; in the second, our neighbour: 2. In respect of their process and order; the one being a cause, the other an effect of that cause: For the love of our neighbour ariseth from the love of God, but it falleth not so out on the contrary. 3. In respect of the degrees of love: For we must love God above all things: We must love our neighbour, not above all things, nor above God, but as ourselves. Hence riseth an answer unto that objection, Object. The second commandment is like unto the first: Therefore the first is not the greatest. Or, therefore our neighbour must be set equal with God, Answ. and equally worshipped. For, it is indeed like to the first, not simply and in every point, but in some few; and unlike unto the first in some other points, as before hath been showed. On these two Commandments hangeth the whole Law and the Prophets: that is, all the doctrine of the Law and the Prophets is reduced unto these two heads: and all the legal obedience, which is contained in Moses and the Prophets, doth spring from the love of God, and our neighbour. Object. Yea, but the promises and doctrine of the Gospel are found also in the Prophets: Therefore it seemeth that the doctrine of the Prophets is unfitly restricted and limited within these two Commandments. Answ. Christ speaketh of the doctrine of the Law, not of the promises of the Gospel, which appeareth by the question of the Pharisee, demanding, which was the chief Commandment, not, which was the chief promise in the Law. Quest. 5. Art thou able to keep all these things perfectly? Answ. No truly: a Rom. 3.10, 20, 23. 1 Joh. 1.8, 10. For by nature I am prone to the hatred of God, and of my neighbour. b Rom. 8.7. Ephes. 2.5. Titus 3.3. Genes. 6.5. Genes. 8.21. Jer. 17.9. Rom. 7.2. The Explication. THis question, together with the two former, Man's misery known two ways. teacheth that our misery (as there are two parts thereof before specified; so it) is known out of the Law two ways: 1. By a comparing of ourselves to the Law: 2. By an applying of the curse of the Law unto ourselves. The examining of ourselves after the Law, What it is to examine ourselves by the Law. Rom. 8.7. Ephes. 2.3. Tit. 3.31. and comparing the Law with ourselves, is a consideration of that purity and uprightness which the Law requireth, whether it be in us, or no. The comparison showeth, that we are not such as the Law requireth: for the Law requireth a perfect love of God; in us there is a hatred and back-sliding from God. The Law requireth a perfect love of our neighbour; in us there is a hate of our neighbour. So then out of the Law is known the former part of our misery, I mean, our corruption, whereof the Scripture elsewhere convicteth us. How we do apply the curse of the Law to ourselves. The application of the curse of the Law unto ourselves is made by the framing of a Syllogism practical, that is, assuming and inferring our action; whose Major, or former proposition is the voice of the Law, thus; Cursed is he who continueth not in all which is written in the book of the Law, to do them. Conscience prompteth and telleth us the Minor or latter proposition, thus; I have not continued, etc. The conclusion or shutting up of all is, the allowing and approving of the sentence of the Law, thus: Therefore I am accursed. Every man's conscience frameth such a Syllogism: nay, every man's conscience is nothing else but such a practical Syllogism, Conscience a practical Syllogism. form in his mind and understanding, whose Major is the Law of God, the Minor is the pondering and weighing of our fact, which is contrary to the Law. The Conclusion is the approving of the sentence of the Law condemning us for our sin; which approbation grief and despair follow at the heels, unless the comfort of the Gospel interpose itself, and we perceive the remission of our sins purchased by the Son of God our Mediator. In this sort the guilt of eternal malediction, which is the second part of our misery, is disclosed unto us by the Law. For, we are all convicted by this reason and argument: The Law bindeth all men to obedience, or, if they perform it not, to everlasting punishment and malediction. But no man performeth this obedience: Therefore the Law bindeth all men to eternal malediction. On the third Sabbath. Quest. 6. Did God then make man so wicked and perverse? Answ. Not so. But rather he made him good, a Gen. 1.31. and to his own Image b Gen. 6.26, 27. Ephes. 4.24. Col. 3.10. , that is, endued with true righteousness and holiness, that he might rightly know God his Creator, and hearty love him, and live with him blessed for ever, and that to laud and magnify him. c 2 Cor. 3.18. The Explication. HAving hitherto laid down and proved this Proposition, Man's nature is subject unto sin: the next question to be discussed is Whether it were so created by God; And if not so, What manner of nature was created in man by God; And, Whence sin entered and set foot in man. Wherefore the Common place of the Creation of man, and of the Image of God in man, is hitherto duly referred. Here also we are to make an Antithesis, or comparison of man's original excellency before his fall, and his original misery since the same, for these causes: 1. That the cause and fountain of our misery being discovered, it might not be imputed unto God: 2. That the greatness of our misery might the more appear. For look how much more open and eminent our original excellency is unto us, so much more obvious and evident is our misery; as also the benefit of our delivery is so much the more precious and honourable in our eyes, by how much the greatness of the evils, whence we are freed, is more apparent. OF THE CREATION OF MAN. The special points touching man's Creation are, 1 What manner of creature man was made by GOD. 2 To what end man was made by GOD. 1 What manner of creature man was made by God. THis question is proposed even for the same causes for which the whole place itself is; namely, 1. That it may appear how man was created by God without sin, and that therefore God is not the author of our sin, corruption, and misery. 2. That we may perceive from what a height of dignity and honour, into how deep a gulf of wretchedness and misery we are plunged through sin, and thence may acknowledge the tender mercy and compassion of God, who vouchsafeth to hale and pull us out of the same. 3. That we further acknowledge our thankfulness for benefits heretofore received, and our unworthiness of receiving any heretofore. 4. That we may the more earnestly thirst after the recovery of the dignity and happiness we have lost, and seek it in Christ. 5. That we may be thankful unto God for the restoring of it. Now what manner of creature man was fashioned by God in the beginning, is showed in the Answer of this sixth Question, where it is said, He made him good, and to his own Image, etc. Which words require a more ample declaration. Man therefore was created by God on the sixth day of the Creation of the world, consisting of body and soul. 1. His body was fashioned of a mass or lump of earth: immortal, if he stood still in righteousness; mortal, if he fell: for mortality ensued on sin as a punishment thereof. 2. His soul was made of nothing, but immediately inspired by God into his body, and was an incorporeal substance, understanding, and immortal. God breathed in his face breath of life, Gen. 2.7. and man was made a living soul. This was by God infused and united to an instrumental body, to inform or quicken it; and together with it to make one person or Subsistent, namely man, to work certain motions and actions proper unto man, both external, and internal; in the body, and without the body; by the ministry of the body, and without the ministry of the body; just, holy, and pleasing unto God. 3. After the Image of God: that is, perfectly good, wise, just, holy, blessed, and sole sovereign of the creatures. Of this Image of God in man more shall hereafter be spoken. 2 To what end man was created. THE Catechism maketh answer, That he might rightly know God his Creator, and hearty love him, and live with him blessed for ever, and that to laud and magnify his name. Wherefore, the last and principal end of man's creation is, The glory and praise of God. The glory and praise of God. For God therefore created reasonable creatures, Angels and men, that, being known of them, he might be magnified for ever. Man therefore was principally created to the knowledge and worship of God; that is, to the profession and invocation of his Name, to praise and thanksgiving, to love and obedience, which consisteth in the performance of those duties, which concern God and man. For the worship of God comprehendeth in it all these. Obj. Heaven, earth, and other creatures void of reason, Psal. 19 & 146. are said to worship and magnify God: therefore the worship and praise of God is not the proper end why man was created. Ans. This reason hath a fallacy of equivocation or ambiguity. Creatures void of reason are said to worship and praise God, not that they understand aught of God, or know and worship him; but because they bearing certain prints and stamps of Divinity in them, are the matter of God's praise and worship, which is properly performed by reasonable creatures. For Angels and men, by the beholding and contemplation of these God's works, disery in them the infinite goodness, wisdom, power, justice, bounty and majesty of God, Rom. 1. 20. and are raised and stirred up to magnify God by these his creatures. And if God had not form 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, then if they never had been at all. Therefore that which David saith, is spoken by the figure Prosopoeia, or counterfeiting of some other person under that which is presented; as, Praise the Lord ye heavens, sea, and earth, etc. That is, let Angels and men at the sight and view of these God's creatures take occasion of lauding and magnifying his Name. Many other ends are subordinated to this principal end. For unto God's worship is substituted, The knowledge of God. The true knowledge of him: For God, not being known, cannot be worshipped. And it is the proper work of man, wherein eternal life consisteth, to know and worship God aright. This is everlasting life, that they may know thee alone to be the true God. John 17.3. To the knowledge of God is subordinate, or next in order, Man's felicity. The felicity and blessedness of man, which is the fruition and everlasting participation of God, and heavently blessings. For out of these appeareth the goodness, mercy, and power of God. Obj. The felicity and blessedness of man, his knowledge and worship of God, are qualities and properties in which, or with which man was created; that is, they are a part of the Image of God, and the form or proper nature of man. Therefore they belong unto the first Question; which was, What man was created, and not to this, Of the end of man's creation. Answ. They are a part of man's form and nature, and they are man's end in a divers respect, in which there is no contrariety. For God made man such a creature, as being blessed and happy, should know and worship him aright: and again, he made him to this end, that thenceforth for ever he might be acknowledged and magnified by him, and might continually communicate himself with all his graces & blessings unto him. Wherefore man was created happy, holy, and religious, and ●●us was his form, which he received in the Creation, and moreover he was so created, that he should so continue for ever; and this was his end. Therefore both these are fitly spoken, to wit, that man both is created holy, happy, and religious, and is created to be holy, happy, and religious. The former of these is referred to the question What, in respect of the beginning: the latter to the question For what, in respect of continuance and perseverance. So righteousness and true holiness, whereas they are the form and very being of a new man, are termed his end. Neither is it absurd that the same things should in divers respects be called the final cause, and the formal. For that which is the form in respect of the creature, may be termed the end, Ephes. 4.24. in respect of the intent and purpose of the Creator. The manifestation of God's mercy and justice. 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. This fourth is subordinated to the knowledge of God, and man's felicity. For that thou mayest know God, and he communicate himself unto thee, it is needful also that he make himself manifest unto thee. The preservation of the society of men. Psal. 22.23. The preservation of society in mankind, which end is subordinated to the manifestation of God: For except there were men, God should not have whom to manifest himself unto. I will declare thy name unto my brethren. The community of civil duties amongst men. The communion of mutual intercourse of duties and courtesies amongst men, serving for the preservation of humane society. For that the society and conversing of men together may be maintained, there must needs be peace, and mutual duties interchangeably passing between them. The first creation of man is diligently to be compared with the misery ●f mankind; as also the end for which we were created, with the aberration and ●●verving 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 is the Image of God in man. 2 How fare forth it is lost, and how fare it remaineth. 3 How it is repaired in man. 1 What the Image of God in man is. What the Image of God is. THE Image of God in man, 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, and actions, with the will of God; and, in a word, a spiritual and unchangeable purity of the soul, and the whole man; perfect blessedness, and joy resting in God; and the dignity of man, and majesty, whereby he excelleth and ruleth other creatures: 5 Parts of the Image of God in man. Wherefore the whole Image of God in man comprehendeth, 1. The soul itself, together with the faculties thereof, endued with reason and will. 2. All our natural notions and knowledge of God, his will, and his works; that is to say, perfect wisdom in the soul. 3. All just and holy actions, inclinations, and motions of the will, I mean, perfect righteousness and holiness in our heart and will, and all our external actions. 4. Felicity, blessedness, and glory linked with perfect joy in God, and abundance of all good things, free from all misery and corruption. 5. Rule and dominion of man over the creatures; as fishes, fowls, and other living creatures. In all these things this reasonable creature in some sort resembleth his Creator, as the Image expresseth in some sort the Arch-type or principal pattern; yet can he by no means be equalled unto his Creator: for in God all things are immense and without measure, Ephes 4.24. and even his essence infinite. The Apostle Paul putteth Righteousness and Holiness as the chief parts of this Image; yet doth he not exclude, but presuppose wisdom and knowledge: for no man can worship God unknown. But neither doth Paul exclude perfect blessedness and glory; for this, according to the order of God's justice, is necessarily coupled with perfect holiness or conformity with God. For, where true righteousness and holiness is, there is the absence of all evils, whether of crime or offence. Righteousness and holiness in this text of the Apostle may either be taken for the same thing; or so distinguished, that Righteousness may be meant of the actions both inward and outward, as they have a conformity and congruity of the will and heart with the mind judging aright, and with the Law of God; and Holiness may be understood of the qualities themselves. Ob. 1. Perfect wisdom and righteousness is in God alone, Man was perfect but in a certain degree and measure: not infinitely as God is. and is not found in any creature; and the wisdom of all creatures, even of the Angels themselves, both may, and doth increase: how then was the Image of God perfect wisdom and righteousness in man? An. By perfect wisdom here is meant not such a kind of wisdom as is ignorant of nothing, but which hath as absolute perfection, as is incident unto the nature of a creature; as great a portion as the rich Creator hath measured and sundered out unto his creature, sufficient to endue it with happiness and felicity: as the wisdom of the Angels and their blessedness is perfect, because it is such as God hath ordained, and yet unto it somewhat daily may be added; otherwise it were infinite. So was man perfectly just, because he was conformable to God in all things which God required of him; not that he was of equal perfectness, or had justice inherent in him in that degree of perfection which God had, but because he wanted nothing of the full measure of such perfection as God created in him, and would should be in him, and which might suffice a created nature to the attaining of blessedness. There is therefore an ambiguity in the word perfection; & in this sense here expressed, man is said in Scripture to be the image of God, 1 Cor. 15.47. or to be made after the image of God. Obj. 2. 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. Ans. The Apostle doth not here take away the image of the heavenly man from Adam, when he as yet stood; but compareth his nature and estate as well before, as after his fall, with that heavenly glory, unto 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, and before glorification, with that which followeth in glorification. Christ called the image of God in two respects. Christ is called the image of God in a far different and divers manner: 1. In respect of his divine nature; whereby he is the image of his eternal Father, coeternal, consubstantial, and coequal with his Father in Essence, essential properties, and works; and is that person by which the Father doth mediately reveal himself in creating and preserving all things, but chief in saving the Elect. And he is indeed called the image not of himself, or of the holy Ghost, but of his Father, because he was from all eternity born, not of himself, or of the holy Ghost, but of the Father. Of his humane nature. In respect of his humane nature, whereby he is the image of God, created indeed, yet by many degrees, and in number of gifts, John 14.9. as in wisdom, righteousness, power, glory, far exceeding all Angels and men and after a particular manner resembling his Father in doctrine, virtues, and actions; according as himself saith, Philip, he that hath seen me hath seen my Father. Angels and men the image of God. Gen. 1.26. Not in essence, but in qualities. But Angels and men are termed the image of God, as well in respect of the Son and the holy Ghost, as of the Father, whereas it is said, Let us make man in our image, according to our likeness: and that not for the likeness or equality of essence, but for the agreeing of some properties; not in degree or essence but in kind and imitation. For there is something created by God in Angels and men, proportionable to the counterfeit and pattern of the divine essence. Adam the image of God, not according to his body, but according to his soul. They who, as in time past the Anthropomorphitae, will have the image of God to be the form of man's body, 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, 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. 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, But the faithful bear in their body the image of Christ: therefore the body also is the image of Christ. There are four terms in this Syllogism: because Christ is not in his body, but in his divinity, the image of his Father: and in soul, or in the gifts or properties thereof, and actions, he is the image of the whole divinity or Godhead. Wherefore the image of God in the faithful is not 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, and 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 and cunning: therefore there shineth in it, and 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 God's works, his power, wisdom, and goodness doth appear, which yet the Scripture doth not permit: which setteth out only the reasonable creatures with this title and commendation, and placeth the image of God in those things which belong not to the body, but to the soul. How man is said of S. Paul to be the image of God, and not the woman. Here also question is made concerning the place of the Apostle, Man is the image and glory of God, but the woman is the glory of 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, 1 Cor. 1.11. being partaker of divine wisdom, righteousness, and joy; neither in respect of his dominion over other creatures (for these are common to man and woman) but in respect of civil, domestical, and ecclesiastical order, in which he will have the public government and administration to belong unto the man, not to the woman. 2 How fare forth the Image of God was lost, and how fare it remaineth. SUch than was the image of God, after which God in the beginning created man, and which man before his fall had apparent stamped in him. But man after his fall, by means of sin, lost this glorious image of God, and was transformed into the deformed and ugly shape of the Devil. The remnants of God's image in man after the fall. Some remnants and sparks of God's image continued re●iant in man after his fall, and yet remain also, even in the unregenerate: 1. The incorporeal substance of the reasonable and immortal soul, together with the powers thereof; and amongst these the liberty of his will, so that whatsoever man will, he willeth it freely. 2. Many notions in the understanding; of God, of nature, of the difference of things seemly and unseemly; which notions are the principles of Arts and Sciences. 3. Some prints and steps of moral virtues, and some petty abilities concerning outward discipline, and behaviour. 4. The fruition of many temporal good things. 5. A kind of dominion over the creature: For this is not wholly lost, but many are subject to man's government, and man is able to rule many, and to use them. These remnants, I say, of the image of God in man, howsoever they also through sin are mainly defaced, and manifoldly impaired, yet in some sort they are reserved and preserved in nature, The ends for which God preserveth these remnants in us. and that to these ends: 1. That they might be a testimony of the bounty of God towards us, yea though we were unworthy of it. 2. That God might use them to the restoring of his image in us. 3. That he might leave the Reprobate without excuse. Howbeit, the good and graces which we have lost of this image of God, are fare more in number, and of greater worth and moment: As, 1. The true, perfect, and saving knowledge of God, and his will. 2. The integrity and perfection of the knowledge of God's works, What is lost of the image of God in us. and a bright shining light, or a dexterity in the understanding, or discerning truth; in place whereof succeedeth, ignorance, blindness, and darkness. 3 Righteousness and conformity to the Law of God in all our inclinations, desires and actions, in our will, heart, and outward parts; in whose room is invested a horrible disorder and corruption of the inclinations and motions of our heart and will, whence actual sins are hatched. 4. Whole and perfect dominion over the creatures: For those beasts which feared man before, now assault him, they lie in wait for him, and violence him. The fields bring forth thorns and thistles. 5. The right and interest of using those creatures, which God granted to his children, not to his enemies. 6. The felicity and happiness both of this life, and of the life to come; in place whereof is come death both temporal and eternal, with all sorts of calamities. Object. The Heathen excelled in many virtues, and achieved great works: therefore it seemeth the image of God was not lost in them. Two causes why the virtues of Ethnics please not God. Answ. The noble virtues and famous exploits of Heathen men pertain indeed to the relics and remainder of God's image in man: but so fare are they from being that true and perfect image of God, that they rather are mere masks and shows of outward behaviour and discipline, 1 They proceed not from a true knowledge of God. without any obedience of the heart towards God, whom they know not, and f●ie from: therefore these works are not pleasing unto God, 2 They have not God's glory proposed for their end. whereas they neither proceed from the true knowledge of God, neither are wrought to that end, that all the glory may redound unto God. 3 How the image of God is restored in us. The repairing of the image of God in us, is the work of all three persons. THE repairing of the image of God in man is wrought by God alone, who gave it unto man: for in whose power it is to give life, in his also it is to restore it being lost. The manner of restoring it is this: 1. God the Father restoreth it by his Son, because he hath made him unto us, wisdom, justification, sanctification, and redemption. 2. The Son by the holy Ghost immediately regenerating us; 1 Cor. 1.30. 2 Cor. 3.18. Rom. 1.16. We are changed into the same image from glory to glory, as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments: The Gospel is the power of God unto salvation. Now this renewing is so wrought by God, as that in this life it is only begun in the chosen, and in them confirmed and augmented unto the end of their life, as concerning the soul; but as concerning the whole man, at the resurrection of the body. Wherefore it is to be observed, who is the author, and what the order and manner of this repairing. Quest. 7. Whence then ariseth this wickedness of man's nature? Answ. From the fall and disobedience of our first Parents, Adam and Eve. a Genes. 3. the whole chapter throughout. Romans 5.12, 18, 19 Hence is our nature so corrupt, that we are all conceived and borne in sin. b Psalm 51.5. Genesis 5.3. Wisdom 12.10. The Explication. HEre we are first to meditate on the fall and first sin of man; whence the corruption of man's nature had his beginning. Secondly, on sin in general, and especially on Original sin. Of the fall and first sin of man. Concerning the fall and first sin we are to consider and know, 1 What and what manner of sin it was. 2 What are the causes thereof. 3 What are the effects. 4 Why God permitted it. 1 What and what manner of sin that first sin of Adam and Eve was. THE fall or first sin of man was the disobedience of our first parents, Adam and Eve in paradise; or, the eating of the apple and fruit forbidden by God. Gen. 2.16, 17. Thou shalt eat freely of every tree of the garden; but of the tree of knowledge of good and evil thou shalt not eat of it: for in the day that thou shalt eat thereof, thou shalt die the death. This commandment of God, man through the persuasion of the Devil trangressed, and hence is our corruption and misery derived. Is then the plucking of an apple so heinous a crime? Yea verily, a grievous offence; The manifoldness of the first sin: because in it many horrible sins are fast linked together: In pride against God. Pride against God, ambition, and an admiration of himself: for man, not content with that state wherein God had placed him, desired to be equal with God. This God doth charge him with, when he saith; Gen. 3.22. Behold, the man is become as one of us, to know good and evil: In incredulity. Incredulity and unbelief, and contempt of God's justice and mercy: for 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: Gen. 2.17. and farther, the Devil accused God of envy, saying; But God knoweth that when ye shall eat thereof, Gen. 3.4, 5. your eyes shall be opened, and ye shall be as Gods, knowing good and evil. Here Adam gave credence to the Devil, & did eat of the forbidden fruit; neither did he believe that God would therefore inflict that punishment on him which he had threatened. Now not to believe God, and of the contrary to believe the Devil, is to account God for no God; nay, to seat and install the Devil in the place of God. This sin was heavy and horrible above measure. In stubbornness and disobedience. Stubbornness and disobedience towards God; because against the express commandment of God he did eat of the apple. In unthankfulness. Unthankfulness for benefits received at his creation; as, for these, that he was created to the Image of God, and to eternal life: for which he rendered this thanks, that he rather harkened and inclined to the Devil then God. In unnaturalness. Unnaturalness and neglect of love towards his posterity: because (miserable and wretched man!) he thought not with himself, that as he had received those good things for himself and his posterity, so he should by sinning against God make loss of them both from himself and them. In Apostasy. Apostasy or manifest defection from God to the Devil, whom he believed and obeyed rather than God, whom he set up 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 of God, by the advice of the Devil, will aspire to be equal with God. Wherefore the fall of man was no light and simple, or single fault; but was a manifold and terrible sin, for which God justly rejected man with all his posterity. Hence we easily answer that objection: Object. No just Judge inflicteth a great punishment for a small offence; God is a just Judge: Thorefore he should not have punished the eating of an Apple so grievously. Answ. The eating of the Apple was no small sin, but manifold and outrageous; in which was conceived Pride, unthankefulness, Apostasy, etc. as hath been already proved: Therefore God justly inflicted a great punishment on mankind for the same. Repli. Yet at the least he should have spared man's posterity, because himself hath said; Ezek. 18.20. The son shall not bear the iniquity of the father. Answ. True, if so the son be not partaker of his father's wickedness: But here all are partakers of Adam's iniquity. 2. What were the causes of the first sin. The causes of sin are the Devil's instigation, & man's will freely yielding unto it. THe first sin of man sprang not from God, but from the instigation of the Devil, and from the freewill of man: For the Devil provoked man to fall away from God; and man, yielding to the enticing allurements of the Devil, freely revolted from God, and wilfully forsook him. Now, although God left man destitute in his temptation, yet he is not the cause of his fall, or sin, or destruction of man: For in that dereliction or forsaking of man, God neither intended, nor effected any of these; but he proved and tried man, to show how impotent and unable the creature is to do, or retain aught that is good, God not preserving and directing him by his Spirit: and together with his trial of man, he in his just judgement suffered the sin of man to concur, but he was no cause or efficient of it. Fleshly wisdom thus reasoneth against this doctrine: Object. Whosoever withdraweth grace in the time of temptation, without which the fall cannot be avoided, he is the cause of the fall; but God withheld from man his grace in the time of temptation, without which he could not but fall: Therefore God was the cause of the fall. Answ. The Major is true only of him, who withholdeth grace, when he is obliged and bound not to withhold it: and him, who withdraweth it from such a one as desireth it; not from such a one as wilfully rejecteth it: and of him, who of despite and malice withdraweth it. But it is not true of him, who is neither bound to preserve and maintain the grace which he sometime gave; and who withholdeth it not from such a one as desireth to have it continued; but from him, who is willing he should so do, and voluntarily refuseth it: and, who denieth it not therefore, because he envieth the offenders righteousness and life eternal, or is delighted with the sin; but only to this purpose, to try him to whom he hath imparted grace: For he who forsaketh any man on this manner, is not the cause of sin, howsoever in him, who is thus forsaken, sin necessarily followeth this dereliction and withdrawing of grace. Now God in the temptation of man withheld his grace from him not after the former, but the latter manner here expressed: Wherefore God is not the cause of man's sin and destruction for withdrawing, but man for wilful rejecting of grace. Repl. Whosoever will that such a one be tempted, whom he certainly knoweth that he will fall, if he be tempted; he willeth his sin which falleth: but God would that man should be tempted of the Devil, whom he certainly knew that he would fall; for otherwise, and against the will of God. man could not have been tempted: Therefore God is the cause of man's fall. Answ. This Major is denied as false, if it be simply and precisely taken: For, he is not the cause of sin, who will that he who is apt to fall, be tempted only for cause of trial, and to make manifest the creatures infirmity. Now God in this sense, and with this intent suffered man to be tempted, that is, to be proved. But the Devil tempting man, to the end that he might sinne, and be separate and distracted from God; and man willingly obeying the Tempter against the commandment of God, they both are the true causes of sin. But of the causes of sin more shall be spoken hereafter. 3 What the effects of the first sin are. THE effects of man's first sin are: Gild of death. Guiltiness of death, and a privation and destruction of God's Image in our first Parents. Original sin. Original sin in us their posterity, that is to say, the guilt of eternal death, and the corruption and averseness of our whole nature from God. Actual sin. All actual sins which are sprung of original: for that which is the cause of the cause, is also the cause of the effect: But the first sin in man is the cause of his original sin, and this of his actual sin. Punishments inflicted for sin. All the evils of punishment which are inflicted for sins. Therefore the first sin of man is the cause of all other his sins and punishments. Now whether it stand with God's justice to punish the posterity for the sin of the parents, it shall hereafter in the common place of Original sin be fully resolved. 4 Why God permitted the first sin of man. GOD could have kept man from falling if he would, The causes of God's permission of the first sin: but he permitted him to fall, that is, he gave him not the grace of resistance against the temptation of the Devil; and that for two causes: To show man's weakness and infirmity. That it might stand for an example of the weakness and infirmity of the creature, were it not supported, and preserved in original righteousness by the Creator. To show his mercy, justice, and power. That by this occasion God might show his goodness, mercy, and grace, in saving the Elect by Christ: and that he might show his justice and power in punishing the wicked and reprobate for their sins; according to these say of Scripture: God hath shut up all in unbelief, Rom. 11.32. Rom. 9.22, 23. that he might have mercy on all, and every mouth might be stopped. And, God, to show his wrath, and make his power known, suffered with long patience the vessels of wrath prepared to destruction; and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory. This doctrine concerning the Creation and fall of man is necessary for the Church, for many causes and uses which it hath. 1. We must know that man was created of God without sin, The necessity and use of this doctrine of man's creation. lest God be imagined the author or cause of sin: 2. Whereas man's body was fashioned of clay, let us think of our frailty that we be not lifted up with pride. 3. Seeing that the workmanship of God is so admirable in the framing of man's body, and seeing it was created for the ministry of God's worship, and for God to dwell in, and for everlasting life; let us neither abuse it to dishonesty, neither willingly destroy it, neither make it a sty of Devils; but keeping it chaste and clean, endeavour that it be a temple and instrument of the holy Ghost to worship God: 4. Seeing that God would have mankind to consist of two sexes, each is to have his due place and honour, neither is the weaker to be contemned, or oppressed by tyranny, or lust, or to be entertained with injuries and contumelies, but justly to be governed and protected: 5. But especially, seeing man was created to the image and likeness of God, this great glory is to be acknowledged and celebrated with 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: 6. 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. 7. We must earnestly desire the restoring of this felicity and glory: 8. 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: 9 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 toward 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, and to the glory of God, who gave them. 10. And that this may be done, we must not by infidelity cast ourselves out of that right which we receive in Christ: and if God of his own power and authority either give us less than we would, or take away from us that which he hath given, we must submit ourselves patiently to his just purpose, as most profitable for our salvation. 11. And seeing the soul is the better part of man, and the happiness of the body dependeth on the happiness of the soul; and seeing also we are created to immortal life, we ought to have a greater care of those things which belong to the soul and eternal life, then of those things which belong unto the body and this temporal life. 12. And at length, seeing the end and blessedness of man is the participation and communicating of God, his knowledge, and worship, let us ever tend unto it, and refer thither all our life and actions. 13. 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, sigh 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. 14. 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 SIN IN GENERAL. The special questions of sin in general are these: 1 Whether sin be, or whence it appeareth to be in the world, and in us. 2 What sin is. 3 How many kinds of sins there are. 4 Whence sin is, & what be the causes thereof. 5 What be the effects of sin. 1 Whether sin be in us. THat sin is not only in the world, but in us also, we are divers ways convinced: We know that sin is in us, By Gods own testimony. Gen. 6.5. & 18.21. Jer. 17.9. Rom. 1.21. & 3.10. & 7.18. Psal. 14. & 53. Isa. 59 By God's divine testimony, which pronounceth us all guilty of sin; and we are to give credence unto God's assertion, sigh he is the searcher of hearts, and truest eye-witness of our actions: By Gods Law. Rom. 3.20. & 4.15. & 5.20. & 7.7 By the Law of God sin is fully known, as before in the third and fifth Questions of the Catechism hath been at large declared, according to those texts of Scripture, By the Law cometh the knowledge of sin. The Law causeth wrath; for where no Law is, there is no transgression. The Law entered thereupon, that the offence should abound: I knew not sin, but by the Law. By conscience and the law of nature. Rom. 1.19. & 1.14 By conscience, which convinceth us of sin: for God, besides the written Law, reserved unto us certain general notions and principles of the law of Nature imprinted in our understanding, sufficient to accuse and condemn us. Forasmuch as that which may be known of God is manifest in them. The Gentiles do by nature the things contained in the Law, and show the effect of the Law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing. 4. The punishment and death, whereunto all men are subject and enthralled. Nay, our Churchyards, places of burial, and of execution are as so many Sermons of sin; because God, being just, inflicteth not punishment on any but for sin, Rom. 5.12. Rom. 6.23. Deut. 27.26. as saith the Scripture: Death went over all men, forasmuch as all men have sinned. Again, The wages of sin is death. Also, Cursed is every one that confirmeth not all the words of this law to do them. The use of this question is, The use of the doctrine of sin is, 1 To work in us Humility and Repentance. That we may thence exercise ourselves continually in humiliation and repentance: 2 To withstand Anabaptists. That we detest and withstand the outrages of Anabaptists and Libertines, who deny that there is any sin in them; contrary to the express word of God. If we say we have no sin we deceive ourselves; and contrary to all experience: For they both commit many things which God in his law pronounceth to be sins, 1 John 1.8. howsoever themselves falsely and blasphemously term them the motions of the holy Spirit; and live also in misery, no less subject to death and diseases than other men: which truly, were they no sinners, were flat against that precise rule, Where there is no sin, there is no death. But it is demanded, Object. whether we have not a knowledge of our sin by the Gospel also: For, The Gospel charging us to seek for righteousness, not in ourselves, but without ourselves, even in Christ, pronounceth us sinners. Therefore by the Gospel also we have knowledge of our sin, and not by the law alone. Answ. The Gospel pronounceth us sinners, but not in special as doth the Law; How the knowledge of sin cometh by the Gospel. neither doth it purposely teach what, or how manifold sin is, what sin deserveth, etc. which is the property of the Law: but it executeth this function only in general, and less principally, and presupposing the whole doctrine and duty of the Law; as inferior Sciences, which are in order directly one under another, borrow some principles and chief grounds from the Sciences next above them: For after that the Law hath arraigned and convicted us of sin, and proved that we are sinners; the Gospel immediately taketh this principle, and concludeth, that whereas we are sinners in ourselves, we must seek for righteousness without ourselves in Christ, that we may be saved. So then by these five means we may find that sin is in us: Sin is known five ways. 1. By Gods own assertion: 2. By God's law principally, and in special: 3. By the Gospel less principally, and in general: 4. By the touch and sense of conscience: 5. By the punishments which God, being just, inflicteth not but for sin. 2 What sin is. SIn is a transgression of the law, or, whatsoever is repugnant to the law, that is a defect, 1 John 3.4. or an inclination, or action repugnant to the law of God, offending God, and making the creature that sinneth guilty of the everlasting wrath of God, except remission be granted for the Son of God our Mediator. The general nature of sin is a defect▪ The Logicians call it Genus, which is the more common nature of a thing, or the matter of it. or an inclination, or action: but to speak properly, a defect is this general nature; and inclination. or actions, are rather the matter of sin. The difference and formal essence of sin, is a repugnancy with the law; which John calleth a transgression of the law. The property, which necessarily cleaveth fast unto it, is the guilt of the creature offending: that is to say, a binding of the offendor to temporal and eternal punishments, which is done according to the order of God's justice. And this is that which they commonly say, that there is a double formality, or twofold nature of sin; A twofold nature of sin: 1 Repugnancy with the law. 2 Gild. repugnancy with the law, and guilt: or, that there are two respects, of which the former is a comparison or a dissimilitude with the law; the other, an ordaining unto punishment. An accidental condition of sin is expressed in these words, Except remission be granted, etc. because it ariseth not out of the nature of sin, but it is by occasion and accident, in respect of sin, that they who believe in Christ are not punished with everlasting death; because (forsooth) sin through Christ is not imputed unto them, but remitted by grace. Now these are called defects: In the understanding, ignorance and doubtfulness of God and his will: In the heart, a privation or want 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 commandments; and an omitting of inward and outward actions, which are commanded by the law of God. What corrupt inclinations are. Corrupt inclinations are said to be stubbornness of the heart and will against the law of God, or against the judgement of the mind as touching honest and dishonest actions: or a proneness and willingness of nature to do those things which God forbiddeth, which evil they call Concupiscence. That these defects and corrupt inclinations are sins, and condemned by God, is proved, Three proofs that corrupt inclinations are sins. God's Law. Out of the Law of God, which expressly condemneth these defects and inclinations, when it saith, Cursed is every one that confirmeth not all the words of the Law to do them: and, Thou shalt not covet: which Law also requireth in men the contrary graces and faculties, I mean, a perfect knowledge and love of God and our neighbour. Deut. 6.5. John 17.3. Exod. 20.3. Thou shalt love the Lord thy God with all thine heart, etc. This is life eternal, that they know thee to be the only very God, etc. Thou shalt have no other gods before me. Testimony of Scripture. Gen. 8.21. Jer. 17.9. Rom. 7 7. John 3.5. 1 Cor. 2.14. & 15.50. Rom. 1.21. & 8.6. By many testimonies of Scripture condemning these evils for sins; The frame or imagination of man's heart is evil, even from his youth. The heart is deceitful and wicked above all things. I had not known lust (that is to say, to be sin) unless the Law had said, Thou shalt not lust. Death of Infants. By the punishments and death of Infants, who although they do neither good nor evil, and offend not after the similitude of Adam's transgression; yet they have sin in them, for which death reigneth over them. And this sin is the blindness and frowardness of our nature towards God, of which we have hitherto spoken. 1. Object. That which is not voluntary, neither can be avoided, is not sin, neither deserveth punishment: Defects and inclinations cannot be avoided by us: Therefore they are no sin. Answ. The Major holdeth true in a Civil Court, but not in the judgement of God, before whom, whatsoever is repugnant unto his Law (whether it be in our power to avoid it, or no) is sin, and deserveth punishment. For Scripture teacheth both that the wisdom of the flesh cannot be subject to the Law of God; and that all, who are not subject to the Law, are subject to the wrath of God. 2. Object. Nature is good: But our inclinations and desires are natural: Therefore they are good. Answ. True it is, that Nature is good, if you consider it before the corruption. Genes. 1.31. All things were very good which God made. 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. 3. Object Punishments are not sins: But these inclinations and defects are punishments of the first fall: Therefore they are not sins. Answ. 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 the Apostle especially showeth, Rom. 1.27. 2 Thes 2.11. For God hath power of depriving his creatures of his Spirit; which power his creatures have not. 3. How many kinds of sins there are. There be five principal divisions of sin. THe first division is this; All sin is either Original or Actual. This distinction is expressed Rom. 5.14. and 7.20. and 9.11. OF ORIGINAL SIN. Original sin is the guilt of all mankind, What Original s●n is. by reason of the fall of our first Parents, and a privation of the knowledge of God and his will in our mind, and of all inclination to obey God with our will and heart; and of the contrary, in these there remaineth a wicked inclination to those things which God forbiddeth, and backwardness in those things which he commandeth, ensuing upon the fall of our first Parents, and derived from them unto all their posterity, and so corrupting their whole nature, 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, Rom. 5.14. Psal 51.5. Original sin containeth two things. except remission be granted for the Son of God the Mediator, and a renewing of their nature by the holy Ghost. Of this sin it is said, Death reigned even over them also that sinned not after the like manner of the transgression of Adam. In sin hath my mother conceived me. Original sin than containeth two things: Gild of eternal damnation. The guilt of eternal damnation for the sin of our first Parents. Corruption of man's whole nature. The corruption of man's whole nature after the fall. Of both these Paul saith, By one man sin entered into the world, Rom. 5.12. and death by sin; and so death went over all men, forasmuch as all men have sinned. The vulgar definition passing under Anselmus his name, containeth the same in effect with this our definition, save that it more obscurely thus propoundeth it: Original sin is a want of original righteousness which should be in us: Anselm's definition of original sin. For original righteousness was not only a conformity of our nature with the Law of God, but also it comprehendeth in it God's acceptation and approbation of this righteousness. Now by the fall of man, in stead of conformity, there succeeded in man's nature deformity and corruption; and guiltiness, in stead of approbation. Such is that definition also of Hugo Cardinal: Original sin as that which we draw from our birth, Hugo Cardinal his definition. through ignorance in our understanding, and concupiscence in our flesh. The error of the Pelagians and Anabaptists in the doctrine of original sin. Against this doctrine of Original sin in times past did the Pelagians strive, as at this day the Anabaptists do, denying that there is any Original sin, 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. These Pelagians Saint Augustine hath confuted in many books. Others grant, that all became faulty by reason of the fall of our first Parents; but they deny that such corruption was bred in us, as might deserve condemnation: for, the defects, as they think, with which we are borne, are no sin. But against these Sectaries and Schismatics we are to hold these four Theorems or Positions: 1. That all mankind is held guilty of Gods everlasting wrath, Four Theses of the doctrine of original sin. Four proofs showing that original sin is derived by nature unto posterity. for the disobedience of our first Parents. 2. That there are in us, besides this guilt, defects and 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. 4. That these evils are derived not by imitation, but by the propagation of a corrupt nature from our first Parents unto all their posterity, except Christ only. The first, second, and third are sufficiently confirmed in that which hath already been spoken. The fourth is thus proved: Testimony of Scripture. Eph●s. 2.3. Rom. 5.18, 19 Job 14.4. Psal 51.5. John 3.5. By testimonies of Scripture; We are by nature the children of wrath, as well as others. By the offence of one the fault came upon all men to condemnation. By one man's disobedience many were made sinners. Who can bring a clean thing out of filthiness? I was borne in wickedness. Except a man be borne of water and of the spirit, he cannot enter into the Kingdom of God. Death of Infants. Isa. 48.8. Gen. 8.21. De bono mortis, cap. 11. Infants die, and are to be baptised; therefore they have sin: But they cannot as yet sin by imitation. It must needs be then that sin is bred in them. Whence it is said: I called thee a transgressor from the womb. The heart of man is evil from his youth. And Ambrose saith; Who is just in the sight of God, whereas an infant of a day old cannot be clear from sin? Every thing which is borne carrieth with it the nature of that which bore it, 3 Community or participation of nature between parents and children. as touching the substance and accidents proper to that special kind: But we are all born of corrupt and guilty Parents: We therefore all draw by nature in our birth their corruption and guilt. From the double grace of Christ's death; Justification and Regeneration. By the death of Christ, who is the second Adam, we receive a double grace, Justification, and Regeneration: therefore it followeth, that out of the first Adam there issued and flowed a double evil, the guilt, I mean, and corruption of our nature; otherwise we had not stood in need of a double grace and remedy. The Pelagians objection. 1. Object. If sin be propagated from the Parents unto their posterity, it passeth to the offspring, either by their body, or by their soul. Not by the body, because that is bestial, and unreasonable; nor by the soul, because that is not derived by deduction out of the soul of the Parents, whereas it is a spiritual substance, which may not be severed into parts; neither is it created corrupt by God, whereas God is not the author of sin: Wherefore certainly original sin passeth not by nature from the Parents unto the children. 1. Answ. We deny the Major: because the soul, being created by God pure and undefiled, may draw naughtiness and corruption from the body, though it be brutish, into which it is infused. Neither is it absurd to say, that the evil disposed temperature of the body is an unfit instrument for the good actions of the soul, and corrupteth the soul, not being established in her righteousness; so that it presently falleth from her integrity as soon as it is infused and united unto the body: 2. Answ. We likewise deny the consequence and coherence of the Major, because in it there is not made a sufficient account and reckoning of the parts by which Original sin passeth: For it passeth neither by the body, nor by the soul, but by the offence of our Parents, in regard whereof God, even whilst he createth man's soul, bereaveth it of Original righteousness, and other such like gifts, which he gave on that condition to our first Parents, that they should continue, or lose them to posterity, according as they themselves either kept, or lost them. Neither is God in so doing either unjust, or the cause of sin: for this privation or want of righteousness is in respect of God, which inflicteth it for the offence of our first Parents, no sin, but a most just punishment: although in respect of the Parents, which draw it unto themselves and their posterity, it be a sin. Wherefore, if the whole Major be laid down thus, Original sin passeth unto posterity either by the Body, or by the Soul, or by the Sin of Parents, and merit of this privation of righteousness; If the Major, I say, be thus proposed, the fault of the Argument is soon espied: for, as Original sin first sprung in our Parents by their offence; so by the same it is conveyed unto posterity. This is not that little chink of which the Schoolmen so doubtfully dispute, to wit, of the deduction of our soul from our sinful Parents, and of the pollution of the soul by means of the body coupled therewith; but this is that wide gate, by which original sin violently rusheth into our nature, as Paul witnesseth, By one man's disobedience many were made sinners. Repli. 1. The privation or want of original righteousness is sin: Rom. 5.19. But God inflicteth this punishment of privation, creating our soul in us bereft of those gifts, which otherwise he would have endowed it withal, if Adam had not sinned: Therefore herein God is the author of sin. Answ. There is in the Major a fallacy of Accident. This privation is sin in respect of Adam and us, sigh that by his and our fault with might and main we pull it unto us, and greedily receive it; for that the creature should be destitute of righteousness and conformity with God, it is repugnant to the Law, and is sin: But in respect of God, it is a most just punishment of adam's and our disobedience, agreeable unto nature and the Law of God. Repli. 2. Yea, but God ought not to punish Adam's offence with such a punishment, whereby he knew the destruction of all mankind would follow and ensue. Answ. Yea rather let God's justice be satisfied, and let the whole world perish and come to nought. It behoved God, in regard of his exact justice and truth, to take vengeance in this sort on the pride of man; because the offending and displeasing of the highest good merited the most extreme punishment, that is, the eternal destruction of the creature; and God hath said, Thou shalt die the death. Now it is of his free mercy that out of this general ruin he saveth some, I mean the Elect through Christ. Object. 2. The desiring of their proper objects is naturally incident to each faculty and appetite: Therefore it is no sin. Answ. The ordinate desires of their objects, which God appointed them, are no sins; but the inordinate, and such as are against the Law, they are sins: For simply or merely to desire, is of itself no sin; and the appetite or desire is good, because it is natural: but to desire contrary to the Law, this is sin. Object. 3. Original sin is taken away from the Saints of God: Therefore they cannot derive it unto their posterity. Answ. We answer to this Antecedent, that original sin is taken away from the Saints of God, as concerning the guilt of it, which is remitted unto them by Christ: but yet, as concerning the pure essence thereof, that is, as it is a sin repugnant to the Law, so it remaineth 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 corrupt nature to their posterity as themselves have. Repli. That which the Parents themselves have not, they cannot derive unto their posterity: But the guilt of Original sin is taken away from regenerate Parents: Unrighteousness and damnation from our Parents, but righteousness by the grace of Christ. Therefore at least the guilt is not derived. Answ. We must distinguish of the Major. The Parents indeed convey not that to their posterity which by nature they have not. But they are freed from the guilt of sin, not by nature, but by the grace and benefit of Christ. Wherefore Parents by nature derive unto their posterity, not righteousness, which is freely imputed; but unrighteousness and damnation, unto which themselves by nature are subject. And the cause why they derive their guilt unto them, Why the parents righteousness is not derived unto their children. and 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. Examples hereof we have Jacob and Esau, etc. Austin illustrateth this point by two similitudes: the one is of the grains of corn, which though they are sown, purged by threshing from their stalk, chaff, beard, and ear; yet spring again from out of the earth with all these: and this cometh to pass, because the purging is not natural to the grain, but is the work of man's industry. The other is of a circumcised father, who though himself have no foreskin; yet he begetteth a son with a foreskin: and this cometh to pass, because Circumcision was not by nature in the father, but by the Covenant. Object. 4. If the root be holy, the branches also are holy: Rom. 11.16. Therefore the children of the Saints are holy, and without original sin. Answ. Here is committed a fallacy of ambiguity: for holiness in this place signifieth not a freedom from sin, or integrity and uprightness of nature; but that prerogative and privilege of Abraham's posterity, whereby 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; and because all the posterity of Abraham had obtained the right and title of the external Church. Object. 5. Your children are holy: Therefore without original sin. 1 Cor. 7.14. Answ. This is a fallacy drawn from the abuse of a common manner of speech. They are holy, not that all the children of holy men are regenerate, or have holiness from carnal propagation: for it is said, When they had neither done good nor evil, I have loved Jacob, Rom. 9.11, 13. and have hated Esau: but the children of the godly are holy, in respect of the external fellowship of the Church; that is to say, they are to be counted for Members or Citizens of the Church, and so also for the chosen and sanctified of God, except themselves, when they come to age, declare themselves to be others by their unbelief and impiety. Object. 6. They are more miserable unto whom the sins of all their ancestors are derived, than 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 that lived before them: So than the latter are more miserable than all the rest, which would be absurd, and not agreeable to the justice of God. Answ. 1. It were not absurd, although God would 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 say; The wickedness of the Amorites is not yet full. Gen. 15.16. Mat. 23.35. That upon you may come all the righteous blood, etc. Answ. 2. We deny also the Minor: For although God suffer original sin, that is, the corruption and guilt of nature to pass unto all posterity; yet, together with this, he of his mere mercy doth set bounds and limits for sin, that the posterity may not always pay for the actual 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. Object. 7. The son shall not bear the iniquity of the father: Ezek. 18, 20. Therefore it is injustice, that Adam's posterity should bear the punishment of the sin of Adam. Ans. True it is, the son shall not bear the iniquity of the father, or shall not satisfy for his father's mis-doing, but with this condition; If himself approve not, or fall not into the same, but disliketh and avoideth it: But we justly bear the sin of Adam; Four causes for which Adam's posterity abideth the punishment of his sin. 1. Because we all approve of the offence, and imitate the same. 2. Because the fault is so adam's, that it also becometh ours: for we were all in Adam when he sinned; and therefore, as the Apostle witnesseth, We all sinned in him. 3. Whereas Adam's whole nature was guilty, and we, as a part of him, proceed out of his substance and mass, Rom 5.19. we cannot but be guilty also ourselves. 4. Because Adam received the gifts of God to be imparted unto us on that condition, if himself did retain them: or lose them unto us, if himself lost them. Whereas then Adam lost them he lost them not only in himself, but in all his posterity also. Object. 8. All sin is committed with the will; but Infant's want will: Therefore they commit no sin. Answ. 1. We grant this argument, if it proceed on actual sin, not on original, which is the corruption of nature. Ans. 2. We deny the Minor, because Infants want not the faculty and power of will; and though in act they will not sin, yet they will it by inclination. Repli. on the first answer. The corruption and defects of nature rather deserve pardon and commiseration, than punishment and reprehension, as Aristotle testifieth in these words: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eth. 3. cap. 5. No man reprehendeth the defects of nature; but original sin is a defect of nature: Therefore it deserveth not punishment. Answ. The Major is currant in such defects of nature as are gotten not by negligence or misdemeanour; as, if a man become blind, either by nature, or by some disease, or stroke, he is rather to be pitied for it, then upbraided: But such defects as are procured by some misdemeanour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as original sin was; these all men worthily reprove, as Aristotle himself there addeth: But every man checks such a one as becometh blind through wine-bibbing, or any other mis-behaviour. And thus much touching original sin. Of actual sin, and the rest of the distinctions of sin, and of the causes, and effects of sin. What actual sin is. Actual sin is every inward and outward action which was repugnant to the Law of God, as well in the understanding, will, and heart, as in outward actions: and the omitting of those things which the Law commandeth; as to think, to will, to follow, and to do evil; or not to know, not to will, to fly, to omit that which is good. Hitherto belongeth that division into sins of commission or fact, and sins of omission. The second division of sin. THe second division of sin is thus: Reigning sin. There is reigning sin, and sin not reigning. Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit, and is therefore subject to everlasting death, unless he repent, and purchase pardon by the death of Christ. Or, sin reigning is all sin which is 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 punishment who hath it. Of this it is said, Rom. 6.12. 1 John 3.8. Let not sin reign in your mortal bodies. Also, He that committeth sin, that is to say, he which of purpose sinneth, and delighteth therein, is of the Devil; where John speaketh of Reigning sin. It is called Reigning: 1. Because we pamper it, and become slaves unto it. Two causes why reigning sin is so called. 2. Because it hath rule over man, and maketh him guilty of eternal damnation. Such are all sins in the unregenerate, and some also in the regenerate; as errors in the foundation of faith, and slidings and fall against their conscience, wherewith a sure confidence of remission of sins, and true and lively comfort cannot consist, unless they repent: for that they very regenerate may run head long into reigning sin, the doleful falls of those most holy men, Aaron and David, do sufficiently declare. Sin not reigning. Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit, and is therefore exempt from eternal death, because he repenteth, and obtaineth remission by Christ. Such kind of sins are all the defects, inclinations, wicked desires, and many sins of ignorance, omission, and infirmity, which remain in the faithful, as long as they are in this life; which notwithstanding they acknowledge, bewail, and hate in themselves, yea they resist them, and pray daily that they may be forgiven them through Christ their Mediator, saying, Forgive us our debts: and therefore in these they hold fast and embrace faith and consolation in their Saviour and Redeemer. If we say we have no sin, we deceive ourselves, 1 John 1.8. Rom. 7.17. Rom. 8.1. Psal. 19.12. and there is no truth in us. It is no more I that do it, but the sin that dwelleth in me. There is no condemnation to them that are in Christ Jesus, which walk after the Spirit. Who can tell how oft he offendeth? Lord, cleanse thou me from my secret faults. That vulgar distinction of sin into Mortal and Venial sin, may be reduced unto this distinction of Reigning, Mortal and Viniall sin. and not reigning sin: For although all sin in his proper nature be Mortal, that is, deserveth everlasting death; yet Reigning sin may most fitly so be called, wherein whosoever persevereth, finally perisheth. Now it becometh Venial, that is to say, it effecteth not everlasting death, when in the regenerate resisting it by the grace of Christ it waxeth not reigning: not that of itself it deserveth remission, or that it is not worthy of punishment; but because it is by grace through Christ's satisfaction pardoned unto them that believe, and is not imputed to them unto condemnation: according as it is said, Rom. 8. ●. There is no condemnation to them which are in Christ Jesus, etc. And in this sense the distinction of Mortal and Venial sin may be retained; but by no means in that sense in which it is used of the Pope's Favourites: as, What the Papists take Mortal and Venial sin to be. if that were Mortal sin, which for the grievousness thereof deserveth eternal death; that Venial, which for the lightness thereof deserveth not eternal death at God's hands, but some temporal punishment only. I had rather, in stead of Mortal and Venial sin, use the names of Reigning and Not reigning sin: Why the names of Mortal and Venial sin are impertinent, and to be rejected. 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 the Scripture useth not these terms, especially the name of Venial sin. 3. Because of the errors of the Papists, who term Venial sins those which are light, and deserve not eternal pains: whereas the Scripture saith. Cursed is every one that bideth not in all, etc. Deut. 27.26. James 2.10. Rom. 6.23. He which faileth in one point, is guilty of all. The wages of sin is death. Whosoever shall break one of these least commandments, and teach men so, he shall be called the least in the Kingdom of Heaven. In a word, every sin is in his own nature Mortal, to wit, it deserveth everlasting death; but it is made Venial, that is, it accomplisheth not death eternal in the regenerate, by grace through Christ. Object. 1. But the Elect fall not from grace. Answ. 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. Object. 2. The will of God is unchangeable; but he will the salvation of the Elect: Therefore it is unchangeable. Answ. 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 sin committed against our consciences. For then are we said to have remission of our sins, when we apply these benefits to ourselves. Now in Christ Jesus ye which once were fare off, are made near by the the blood of Christ. Ephes. 2.13. Hosea 2.23. I will say to them which were not my people, Thou art my people: And they shall say, Thou art my God. The Elect may sin against their consciences, yet not to death. Object. 3. He that is borne of God, sinneth not: Therefore the regenerate sin not. Answ. 1. He sinneth not to death: For the Elect do not wholly forsake God, albeit they sinne against their consciences; but they retain still some beginning of true godliness, by which, as by sparkles, they are stirred again to repentance: as David, Peter, and others. 2. He sinneth not as he is regenerated: but he sinneth as long as he abideth in this life, sinne not reigning in him, and yet sometimes reigning too, as he is not regenerated by the Spirit of God, but is as yet carnal: Regeneration but begun in this I●fe. 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. For so doth John himself pronounce of himself, and all the Saints in this life: 1 Epist. cap. 1. If we say that we have no sin, we deceive ourselves, and the 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. Object. 4. 1 John 3.9. 1 Pet. 1.23. It is said, His seed remaineth in him, neither can he sin, because he is borne of God. And, 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, and ever retain grace, neither ever fall into reigning sin. The regenerate in this life may, and do oftentimes lose the grace of God in part, but not in whole. Answ. 1. 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 and conversion, which although when they yield to evil inclinations or desires, it is so oppressed and 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. Psal. 51.10, 12. So David prayeth, Create in me a clean heart, O God, and renew a right spirit within me. Again, Restore me to the joy of thy salvation. He had lost therefore cleanness of heart, 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. 2. The seed of God, that is, the word of God, working true faith and conversion in the Elect, abideth, and dyeth not in the regenerate, as concerning their conversion and final perseverance, how ever they fall often grievously before their end: 1 John 2.19. If they had been of us, they would have continued with us. Object. 5. Mat. 7.17. Man in this life is not simply good; and therefore his works are not always good. A good tree cannot bring forth evil fruit. Answ. It cannot, as it is good: For, if it be simply good, all the fruit thereof is good; which shall come so 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. Psal. 32.5. Pro. 24.16. That all sins are in their own nature mortal. Against this sentence some oppose that which is said, I will confess my wickedness unto the Lord, and thou forgavest the punishment of my sin. And A just man falleth seven times, and 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 Psalm, Psal. 143.2. when he saith, Blessed is he whose wickedness is forgiven. Enter not into judgement with thy servant: for in thy sight shall none that liveth be justified. Object. 2. Mat. 5.22. It is said Whosoever is angry with his brother unadvisedly, shall be culpable of judgement. And whosoever saith unto his brother, Racha, shall be worthy to be punished by the Council. And whosoever shall say, Fool, shall be worthy to be punished with hell fire. Whence they conclude, Seeing Christ himself maketh degrees of punishments and sins, so that of these former, he threatneth hell fire but unto the third only: therefore there are some sins smaller than those which 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 Council: 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 and 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 hell fire, 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 then the other. Object. 3. It is said, Every sin and blasphemy shall be forgiven unto men, Mat. 12.31. but the blasphemy against the holy Ghost shall not be forgiven unto men, neither in this world, nor in the world to come. Hence they will gather, That some sins are forgiven in this world, some in the world to come, that is, in Purgatory; and some are never forgiven: of which these be Mortal, but the others Venial in their own nature. Answ. 1. But, 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 world 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. 2. Whether they say forgiveness to be in this world, or in the world to come; yet this standeth , 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 and 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. 3. 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 ●●nalnesse of the sin is the cause of forgiveness. Object. 4. It is said, The wrath of God is revealed from heaven against all ungodliness. Rom. 1.17. And, Know ye not, that the unrighteous shall not inherit the Kingdom of God? 1 Cor. 6. ●. 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; All sins shut men out of the Kingdom of God, were they not remitted by the grace of God. 1 Cor. 3.15. but that cometh by grace remitting those sins, which, without remission, would shut men doubtless from the Kingdom of God. Object. 5. It is said, If any man's work burn, 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 and stubble (that is, to patch the Word of God with unnecessary questions, humane opinions and traditions, which often are occasions of Schisms in the Church, and often of Idolatry and errors) it is not so light a sin as they deem it who doit, but deserveth eternal malediction, except remission be made by the Son of God, as it is declared in the Revelation, Chap. 22. Object. 6. It is said, A high Priest taken from among men is bound to offer for sins, Heb 5.1. as well for his own part, as for the people's. Ans. 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: and therefore it quite and 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. Ob. 7. It is said, When lust hath conceived, it bringeth forth sin; Jam. 1.15. and 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: another not finished, when a man sinneth without deliberation) and to sin finished he ascribeth, that it bringeth forth death. We answer, that the consequence of this is not o● force, because that a property which belongeth to divers kinds, when it is ascribed to one kind, it followeth not thereof, that it is to be removed from the other. Actual sin is an effect of Original sin, and a cause of death; which though purchased by Original, yet is aggravated by Actual. For S. James distinguisheth the kinds or degrees of sins, Original and Actual: and 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 and death, as a cause of this, and 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. Object. 8. It is said, Jam. 3.2. In many things we sin all. 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. Object. 9 God is not cruel, but merciful, n●●●her light in his love, but constant: Wherefore he doth not for every light sin judge a man worthy of eternal punishments. Answ. But they imagine, that the judgement of God concerning sin is at variance with his mercy: which two 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 and 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, and that for testimony thereof, he inviteth all to repentance, and forgiveth them who repent their sins, which by themselves were worthy of everlasting death: that is, he punisheth them, and causeth satisfaction for them not in the sinners, but in his own Son sent to take flesh, by punishment answering and satisfying his justice. Object. 10. It is said, Mat. 5.19. 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 sin and teaching doth against the Law, is fallen from the Kingdom of God; and not he, who in teaching subscribeth to the Law, although sometimes he doth a little contrary to that he teacheth. But the opposition or contrariety which Christ addeth, But whosoever shall observe and teach them, the same shall be 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, and yet violate one of these commandments, which the Pharisees term the least, that is, of the commandments of the Decalogue; he shall find these commandments so not to be the least, but the greatest, as himself thereby shall become the least, that is, in no place in the Kingdom of God. 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 and sinning break the Law, and not they also, who by sinning only, and not teaching, 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. transgress it. The first reason is in the very words of Christ: because he calleth those commandments the least, by a figure of speech called Imitation, which are the greatest; and 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 Decalogue, which the Pharisees did set behind their traditions. The second reason is in the words which Christ addeth: For I say unto you, Except your righteousness exceed the righteousness of the Scribes and 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; and 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, and be the children of our heavenly Father: Therefore he saith, Whosoever looketh on a woman to lust after her, Mat. 5.28. hath committed adultery with her already in his heart. And, Whosoever hateth his brother is a : and ye know that no hath eternal life abiding in him. 1 John 3.15. 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. But as our adversaries accuse this sentence of too much rigour, Sin made venial unto the repentant by grace, for the intercession and satisfaction of Christ. 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 that repent, which of their own nature are Mortal, they reprehend as too gentle, and repugnant to God's justice: because to call that 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; and giveth pardon to none but of free grace, for the intercession and satisfaction of his Son our Mediator. The third division of sin. THere is sin against the conscience, and sin not against the conscience. Sin against the conscience. Sin against the conscience is, when a man, knowing the will of God, of set purpose doth expressly against the same. Or, it is a sin committed of those who wittingly and willingly sin, as David wittingly committed adultery and murder, contrary to the Law. Sin not against the conscience. Sin not against the conscience is that, which we either not willing, or not witting commit: or, which is indeed acknowledged to be sin, and is lamented of by the offender, but cannot perfectly be avoided in this life: such as is Original sin, and many sins of omission, ignorance and infirmity. For we omit many good things, and commit evil, being suddenly overcome and overtaken by infirmities: as Peter of infirmity in imminent danger is overcome, and denieth Christ, wittingly indeed, but not willingly: therefore he weepeth bitterly, and loseth not utterly his faith, according to Christ's promise, I have prayed for thee that thy faith fail not. It was not reigning sin, Luk. 22.32. much less the sin against the holy Ghost, because he loved Christ no less when he denied him, then when he bewailed his offence, though that affection did not at that time for fear of imminent danger show itself. Such sin Paul acknowledgeth in himself, and lamenteth it, I do not the good which I would, but the evil which I would not, Rom. 9.1. that do I, etc. His blasphemy also, and persecution and violence against the Church was a sin of ignorance: For, I did it ignorantly, saith he, therefore God had mercy on me. 1 Tim. 1.13. This third division of sin, and the definition of both sins, Christ hath expressly delivered, saying, The servant that knew his Master's will, and prepared not himself, The proof of this division of sin. 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. Luk. 12.47. The fourth division of sin. THere is sin unpardonable: or, a sin against the holy Ghost: or, a sin unto death. What unpardonable sin, or sin against the holy Ghost is. There is also sin pardonable: or, not against the holy Ghost: or, not unto death. This distinction is deduced out of Matthew 12.31. Mark 3.29. 1 John 5.16. Sin unpardonable, or sin against the holy Ghost, and unto death, is a denial and oppugning of the known truth of God, and his will and works, of which men's consciences and minds are fully ascertained and convicted by the testimony of the holy Ghost; not of fear or infirmity, but of set purpose and hatred of the truth, and of a despiteful malicious stomach conceived against the same: which sin whosoever commit, they are punished of God with a perpetual blindness, Perpetual blindness an effect of it. Why it is called unpardonable. that they can never return to God by true repentance in this life, and by consequent can obtain no pardon. It is called unpardonable, not that by the grievousness thereof it exceedeth the worth of Christ's merit; but because he who offendeth herein, is punished with sinful blindness▪ and hath not the gift of repentance: For, because it is a peculiar kind of sin, a peculiar kind of punishment is also inflicted thereon: namely, final blindness and impenitency. And without repentance, Mat. 12.32. Mar. 3.29. there is no remission: Whosoever shall speak against the holy Ghost, it shall not be forgiven him, neither in this world, nor in the world to come. And, Whosoever blasphemeth against the holy Ghost, shall never have forgiveness, but is culpable of eternal damnation. Why it is called thy sin against the holy Ghost. It is called sin against the holy Ghost, not as if the holy Ghost might be offended by any man, and not the Father also, and the Son, but by an eminent significancy of speech, because it is in a special manner committed against the holy Ghost: that is, against his proper and immediate office or operation, which is the enlightening of their minds. Why it is called a sin unto death 1 John 5.16. It is called sin unto death by John, not that this alone is mortal, or deserveth death; but by an emphatical significancy of speech, because it especially deserveth death, and all they who commit this sin assuredly die therein, because none of them repenteth of it: Therefore John will that we pray not for it; because (forsooth) in vain the remission thereof is craved at God's hands. The Scripture elsewhere speaketh of this sin, as Hebr. 6.4, 5, 6, 7, 8. chapped. 10.26, 27, 28, 29. and Tit. 3.10, 11. Certain Rules to be observed touching the sin against the holy Ghost. It is not in every reprobate. The sin against the holy Ghost is not found in every reprobate person, but in those only who are lightened by the holy Ghost, and convicted in conscience of the truth: as Saul, Judas. etc. Object. Every unpardonable sin is a sin against the holy Ghost, because Christ saith, The difference between other sins pardoned, and this sin against the holy Ghost. 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. Answ. The ambiguity of unpardonable sin maketh four terms in this Syllogism: For in the Major 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 sin is nothing else then the sins themselves, which are continued unto the end; and 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. It is not every Reigning sin. Every sin against the holy Ghost is Reigning sin, and sin against conscience; but not contrariwise every Reigning sin, sin against the holy Ghost: For it may fall out, that some man either ignorantly, or else wittingly and willingly may patronise some errors, or make breach of some commandment by reason of weakness, terror of present torment, or fear of danger; and yet not oppugn of purpose and malice the truth known unto him, or make an utter Apostasy from Religion and Piety, and persevere in a sensual senseless contempt, but retire unto repentance in this life: Wherefore Reigning sin, or the sin against the holy Ghost differ as a general from a particular; the latter of them intimating a precedency of the former, but not the former a consequence of the latter. It is not incident to the Elect. John 10.28. 2 Tim. 2.19. 1 Pet. 1.5. 1 John 5.15. 1 John 2.19. The sin against the holy Ghost is not incident unto the Elect, and those who are truly converted; because the Elect can never perish, but are certainly saved by God: My sheep shall no man pluck out of my hands; with the like places. They then who thus offend, were never truly converted and chosen: They went out from us, because they were not of us. That many of the Reprobate are said to be lightened, and to be made partakers of the holy Ghost, to have tasted the heavenly gift, the good Word of God, and of the powers of the world to come, How many of the reprobates are said in Scripture to be lightened and sanctified. 1 Pet. 2. Heb. 6.7. 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 world: the Apostles themselves show that this is to be understood of the knowledge of the truth, and the foregoing and detesiation of errors and vices for a season; and lastly, of the sufficiency of Christ's merits, even for the wiping away of their sins also, and the offer thereof made to them by his Word and Sacraments: which they show, when they interpret that lightning and taste to be the knowledge of the truth and righteousness, and call them dogs and swine, not made so again, but returning to their vomit, and wallowing in the mire; and compare them to the earth, drinking in the rain, but bringing forth, in stead of good herbs, thorns and briars: For these things agree not to true faith and conversion. We are not, lastly, to pronounce any man a sinner against the holy Ghost, until we see him give up the ghost in apostasy & blasphemy. We are not rashly to pronounce who they be that sin against the holy Ghost: and we may not judge of this sin, until the end, that is, until we know them who once had the truth, and confess themselves to be convicted and persuaded of it, with hatred thereof to persecute and reproach it, or to end their life in hatred and despite against it. The reason hereof is manifest, because we are not the beholders of men's hearts. If it be objected, that 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 and manifest unto us, we ought to desire of God the conversion of all men; and, as much as in us lieth, to endeavour it, as it is said: I exhort, that first of all, supplications, prayers, intercessions, 1 Tim. 2.1. 2 Tim. 2.24, 25, 26. Mat. 5.44. Act. 7.60. Our prayer for the adversaries of the truth must be conditional, with submission to Gods will. and giving of thanks be made for all men. And, 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, Pray for them which hurt you, and persecute you. And, Lord, lay not this sin to their charge. 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, Our prayer for them being but conditional, it argueth not, but that their sin may be notwithstanding unpardonable. by which we submit our will and 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. 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. 1. We deny the Minor: because, if it appeareth by any divine testimony, or by manifest arguments and their own profession that they are cast away, whether they sin against the holy Ghost, or otherwise do not repent, we must not pray for them. 2. Neither is the Major 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. Our of these things also which have been spoken, answer is made to this Object. 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 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 there is either 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 that no man can pluck the sheep of Christ out of his hand. Obj. 1. 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. Answ. 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 endevoureth 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. God sparing cain's life, doth not thereby show his pardoning of his sin, but a further revenging of it. Object. 2. The sin of Cain was not unpardonable, 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. Answ. In the proof of the Major 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 him 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. Every sin of the unregenerate unpardonable, because not repent of, which to others through repentance are pardoned. Object. 3. They who are altogether ignorant of Christ, 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. Answ. 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 is there no consequence in this reason. What pardonable sin is. Pardonable sin, or sinne not against the holy Ghost, is any sin whereof some repent and obtain pardon. The fifth division of sin. THere is some sin which is of itself sin, and some which cometh to be sin by an accident. Sins of themselves, and in their own nature, are all those things which are forbidden in the Law of God; What is sin of itself. as are inclinations, motions, and actions disagreeing from the Law of God: yet they are not sins, as they are motions, nor in respect of God moving all things: (For motions, as they are mere motions, are good in themselves, and proceed from God, in whom we live, move, and have our being) but they are sins in regard of us, as they are committed by us against the Law of God: For in this sense of themselves, and in their own nature, they are sins. Sins by an accident are the actions of the unregenerate and hypocrites, which are indeed prescribed and commanded by God; What is sin by an, accident. but yet are displeasing unto him, because they are done without Faith and Repentance. Of this kind are all actions also of indifferency, which are effected with scandal: Whatsoever is not of faith, is sin. To them that are de●iled and unbelieving is nothing pure. Rom. 14.23. Tit. 1.15. Heb. 11.6. The virtues of the unregenerate are sins by accident. Without faith it is impossible to please God: Wherefore all the virtues of the unregenerate; as the chastity of Scipio, the valour of Julius Cesar, the fidelity of Regulus, the justice of Aristides, etc. howsoever in themselves they are good actions, and enjoined by God, yet by occasion and accident they are sin, and displease God; both because the person, from whom those actions proceed, pleaseth not God, neither is reconciled unto God: and also because the actions themselves are not done after the same manner, neither to the same end which God would have them to be done; that is, they are not grounded on faith, nor wrought to the glory of God, which conditions and circumstances are so necessarily required to a good work, that without them our best actions are defects and sins: as, it is sin when a wicked man or an hypocrite prayeth, giveth alms, offereth sacrifice, etc. because he doth it not of faith, nor referreth it unto God's glory: Hypocrites give, Mat. 6.2. Isa. 60.3. etc. He that killeth a bullock, etc. There is then a main difference between the virtues of the regenerate and the unregenerate: For 1. The good works of the regenerate are wrought, The differences between the virtues of the regenerate and the unregenerate. having Faith for their harbinger, and are accepted of God. But it fareth not so with the unregenerate. 2. The regenerate do all things to the glory of God; the unregenerate and hypocrites to their own praise and glory. 3. The works of the regenerate are linked with inward obedience, and a true desire of pleasing God: the unregenerate and hypocrites only perform an outward discipline and homage, without the inward obedience; therefore their virtues are mere masks of hypocrisy, and no true virtues. 4. The imperfection of the works of the regenerate is covered by the satisfaction and intercession of Christ; and the spots of sin wherewith they are stained, are not imputed unto them, neither is it objected unto them that they defile the gifts of God with their sins: The virtues of the unregenerate being in themselves good, notwithstanding become and continue sins by accident, and are polluted with many other sins. 5. The good works of the unregenerate are adorned by God with temporal rewards only, and that, not as if they pleased God, but that by this means he might invite both them and others to honesty and outward discipline of civility, necessary for mankind. But the good works of the godly, God accepteth for Christ's sake, and crowneth them with temporal and eternal rewards; as it is said, 1 Tit. 4.8. Godliness hath the promise of the life present, and that that is to come. 6. The unregenerate by practising good works enacted by God, obtain indeed mitigation of their punishment, lest they should with other wicked Imps suffer more exquisite tortures in this life: but the good works of the godly serve not only for this, that they may suffer lighter and easier punishments, but also that they may be quite freed from all evil. Object. We may not do that which is sin: The moral actions of the unregenerate are not therefore to be omitted of us, because in themselves they are sin: but we must avoid the sin, and perform the action. Why civil discipline is necessary amongst the unregenerate. The works of the unregenetate, though civilly good, are sins: therefore we may not do them. Answ. Here is a fallacy of accident. The Major is true, of sins which are in themselves sins; The Minor, of sins which are sins by accident. Now those things which are in themselves sin, ought simply to be omitted: but those which are sins by accident ought not to be omitted, but to be reform, and performed after the manner, and the end which God hath prescribed. Externall discipline therefore is necessary even in the unregenerate: 1. In respect of the commandment of God. 2. For avoiding the grievousness of punishments which ensue upon the breach of discipline. 3. For the preservation of the peace and society of mankind. 4. For a way and entrance of conversion, which is stopped by persevering and persisting in manifest offences. If instance be given: Hypocrisy is sin of itself, and is to be avoided, as Mat. 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 Major, The good actions of hypocrites are not to be omitted, but their hypocrisy therein only to be eschewed. 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, Matth. 6. to make a Trumpet to be blown before him when he giveth 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 humane 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 for doctrines the commandments of men. And therefore they are here expressly condemned and 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, and to be done without hypocrisy, that is, with true faith and 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. So also is there a great difference between the sins of regenerate men and unregenerate: for, as it hath been heretofore (especially in the second distinction of sin) said; In all the regenerate there remain as yet many relics of sin: as, 1. Original sin. 2. Many actual sins, as of ignorance, omission, and infirmity, which nevertheless they acknowledge and bewail, and strive and struggle with them; and therefore lose not a good conscience, nor endanger the remission of their sins. 3. Some also sometimes fall into errors, which fight with the foundation itself, or into sins against their conscience, for which they lose a good conscience, and many gifts of the holy Ghost, and should be condemned, if they persevered in them unto the end; but they perish not in them, because they repent in this life. In the mean time there resteth a threefold difference, The difference of the sins of the regenerate and the unregenerate. Rom. 7.16. Luke 21.22. 1 John 3.9. 1 Pet. 1.23. Jos. 4.2, 3. Psal. 37.24. whereby the regenerate differ in sinning from the wicked: 1. Because the purpose of God is to keep the Elect for ever. 2. In the regenerate, when they offend, there is assured and certain repentance in the end. 3. In these, when they slip, there remaineth some spark of true faith and repentance, which is sometimes greater and mightier, and so wrestleth against sin, that they fall not into Reigning sin, or errors repugnant to the foundation: sometimes less and weaker, and is for a time overcome of temptation; but yet it prevaileth so far, that they who are once truly turned unto God, make not a final Apostasy from him: as appeareth in David, Peter, etc. In the unregenerate, when they sin, none of these is found, but the contrary altogether. By this which hath been spoken it is manifest for what cause this difference of sins, which are of themselves sins, Two uses of the difference between sins which are of themselves sins, and those which are made so by an accident. and by an accident sins, is necessary: 1. Lest that a false persuasion of their own righteousness or merits should rest in men's minds: 2. Lest 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. 4. What are the causes of sin. GOD is the cause of no sin, as is proved: 1. By testimonies of Scripture, God saw those things which he had made, Gen. 1.31. Psal. 5.4. and they were very good. Thou art the God that hast no pleasure in wickedness, etc. 2. Because God is exactly and perfectly good and holy, so that no effect of his is evil. 3. Because he forbiddeth all sin in his Law. 4. He punisheth all sin most severely, which he could not rightly do, if he wrought or caused it. 5. He himself destroyeth not his own Image in man: therefore he causeth not sin, which is the destruction of this Image. The proper and only efficient cause of sin is the will of Devils and men, The cause of sin is the will of Devils and men. Wisd. 2.24. John 8.44. whereby they freely fell from God, and rob and spoiled themselves of the Image of God. Through envy of the Devil came death into the world. But death is the punishment of sin: Ye are of your father the Devil, and the lusts of your father ye will do: 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, 1 John 3.8. then speaketh he of his own: for he is a liar, and the father thereof. He that committeth sin, is of the Devil: for the Devil sinneth from the beginning. For this purpose appeared the Son of God, Rom. 5.12. that he might lose the work of the Devil. By one man sin entered into the world. An order in the causes of sin. The Devil. The Devil then was the cause of the first sin, or of the fall of our first Parents in Paradise, provoking man to sin; Man's will. and with the Devil man's will freely declining from God, and yielding obedience to the Devil. The first sin. That first fall of Adam is the efficient cause of Original sin both in Adam and in his posterity: By one man's disobedience many were made sinners; and the precedent and (as it were) preparative cause of all actual sins in posterity, is original sin. The sin that dwelleth in me doth evil. When lust hath conceived, it bringeth forth sin. The accidentary or casual motives to sin, are those objects which solicit men to sin: Sin took an occasion by the commandment, Original sin. Rom. 7.17. James 1.5. Rom. 7.8. and wrought in me all manner of concupiscence. Actual sins precedent, are the causes of other actual sins which follow: whereas the Scripture lessoneth us, that God plagueth and scourgeth sin with sin, and the sins which follow, are the punishments of sins which went before. Actual sin. Wherefore also God gave them up to their heart's lust, unto uncleanness they wrought filthiness, and received in themselves such recompense of their error as was meet: Objects of sin. Rom. 24, 27. 2 Thes. 2.1. Therefore God shall send them strong delusions, that they should believe lies, etc. But whereas the wit of man (to such a height of insolency it is grown) is accustomed to frame the like arguments for the excusing of itself, and shifting and posting it from itself unto God: we must here enter some large discourse of the causes of sin, and shake off man's frivolous pretences in his own behalf. Destiny. Some derive the original cause of sin from the destiny of the Stars, saying: Four pretended causes of sin. I have sinned, because I was borne under an unlucky Planet. The Devil. Others when they sin, and are rebuked for their sin, they make answer, Not I, but the Devil was in fault that committed this deed. God's will. 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. God's permission. Others, When God (say they) might have hindered me, and yet did not, himself is the author of my sin. With these and the like pretences it is no new thing for men to sharpen their blasphemous tongues 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, Gen 3.12, 13. and I did eat: as if he should say, Except thou hadst joined her to me, I had not sinned. The woman simply imputeth the fault to the Devil, saying: The Serpent beguiled me, and I did eat. These are the false, impious, and detestable judgements concerning the original of sin, whereby the majesty, truth, and justice of God is grievously offended. For the nature of man is not the cause of sin: for, God created it good and perfect, according as it is said, And God saw all things which he had made, and lo they were very good. Sin is an accessary quality which took possession of man after the fall, and no substantial property; although after the fall it became natural, and is fitly so termed by Augustine, because now we are all borne in sin, Ephes. 2.3. and are by nature the children of wrath as well as others. But this point would be more amplified and enlarged. 1. They who make Destiny a cloak for sin, define Destiny to be a linked order through all eternity, and a certain perpetual necessity of intents and works, according to the counsel of God, or according to the evil Planets. Now if you ask them, Who made the Planets? God, say they: Therefore these men lay their evil to God's charge; but such a destiny did not all the sounder Philosophers maintain, Destiny is not the cause of sin. Lib. 2. cap. 6. much less Christians. Saint Augustine against two Epistles of the Pelagians unto Boniface: They, saith he, who hold destiny, maintain that not only actions and events, but also our wills themselves depend on 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 the Angels. Let us conclude these things with the word of the Lord by his Prophet Jeremy, pronouncing to this sense: Jer. 10.2, 3. Thus saith the Lord, Learn not the way of the Heathen, and 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, The Devil not the only author of sin. should bear alone the blame of the sin, and ourselves be free from fault, 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 & 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: 1 Cor. 10.13. 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 Devil's shoulders. 3. It remaineth that we show also, that God is not the author of sin. God is no cause of sin. God, say these miscreants, would have it so: for, if he would not, I should not have sinned. Again, When he might have hindered me, and yet did not, himself is the author of my sin. These are mere cavils, and foisty Sophisms of the impious rout. God might by his absolute power hinder evil; but he will not corrupt his creature man, being just and righteous: Wherefore he dealeth with man after the order of man; he proposeth laws unto him, he proposeth rewards and 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. Here if a man cease and give over, the sin and negligence is ascribed to man, not to God, though he could have hindered it and 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. Now in the process of this our discourse, we will gather in one the testimonies of Scripture, resolve certain doubts, and discover the very fountain and original of sin. Many are the testimonies of Scripture which teach us, that God is not the author of sin; of which it shall suffice to propose only some few: God made not death, Wisd. 1.13. Ezek. 13.11. Psal. 5.4, 5. neither hath he pleasure in the destruction of the living. I desire not the death of the wicked, but that the wicked turn from his way, and live: For thou art not a God that loveth wickedness, neither shall evil dwell with thee. The foolish shall not stand in thy sight. God made man righteous, Eccles. 7.31. but they have sought many inventions. Our unrighteousness commendeth the righteousness of God. Rom. 3.5. Rom. 5.12. Rom. 7.18. Sin ariseth from man himself. By one man sin entered into the world, and death by sin. I know that in me there dwelleth no good thing. 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; but could have done nothing, except man of his own accord had consented to evil. The cause of sin is to be sought in our first father through the Devil's instigation: and so by descent to be found in us. 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 shown him what he should do, or what he should not do: For the Lord said, Gen. 2.17. Thou shalt not eat of the tree of knowledge both of good and evil. God simply required of him Obedience and Faith, and that the whole Adam should depend of him, and that not constrained by necessity, but should do it freely. Eccles. 15.14, 15. God made man from the beginning, and left him in 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 counselled 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: Gen. 2.17. Ye shall not eat of the tree, neither shall ye touch it, lest ye die. Wherefore it was in the hand of his counsel to ear, 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, and 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: Gen. 3.6. So the woman (seeing that the tree was good for meat, 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 evil, the Devil, and that which moved the Will of man, that is, the false commendation of the Devil; and even as a mere lie, and the delectable show and sightliness of the tree: Wherefore Adam and Eve do of their own accord that which they do, being led with a hope of more excellent wisdom, which the Seducer had lyingly promised them. We conclude therefore, that sin hath his beginning not from God, who forbiddeth evil, but from the Devil, and the free electron of man, The beginning of sin from the Devil, and the free election of man corrupted by his seducement. which was corrupted by the Devil's falsehood: And therefore the Devil, and man's corrupted will obeying him, are the most true cause of sin. This evil floweth from our first Parents unto all their posterity, so that sin hath not else-whence his beginning then from ourselves, and our corrupt judgement and wicked will, and the suggestion of Satan: 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, was derived from the first Patents 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 Psal. 51.5. and in sin hath my mother conceived me. And of the Devil Christ speaketh thus: He hath been a murderer from the beginning, John 8.44. and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: For he is a liar, and the father thereof. To this may be added this reason, Sin the proper effect of a reasonable nature, transgressing the Law. That sin cannot be a proper and natural effect of any cause, but of that which hath power to do against the Law; but this no nature hath power to do, besides the nature of Angels and of men: for God is a Law unto himself, and cannot do or intent 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. If humane reason do here object, That God is the author and causer of punishment: God the causer of sins, as they are punishments, but not as they are sins. 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, and estranging themselves more and more from God by sinning, do purchase more grievous punishments unto themselves. Or if we will distinguish the Major, it is in effect the same: For punishments come from God, as author and causer of them, as they are punishments: but inasmuch 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 then 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 heart; even as evil actions are not sins, as they are governed by God, but as they are done by man. They say further, He that mindeth the end, mindeth also the means: God mindeth the ends of sin, that is, punishment, Punishment and the Manifestation of God's glory & justice are not the ends of sin, because men are not by them moved to sin. The proper ends of sin. and the showing of justice and wrath in punishment: Wherefore he mindeth sin also, by which those ends are come unto. But the Minor is to be denied, that Punishment and 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 sinners 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 and intent of God. We deny the Major: for God, suffering sin to be committed, respecteth as the end (not of another's 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 sin, and the manifestation of his own justice: For sin is one thing, and the permission of sin another, Exod. 9.16. whereof is spoken, For this cause have I appointed thee, to show my power in thee, Prov. 16.4. and to declare my name throughout all the world. The Lord hath made all things for his own sake: yea even the wicked man for the day of evil. God, being willing to show his truth, Rom. 9.22. 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: Rom. 3.7. as Paul showeth, For, if the verity of God hath more abounded through my lie to his glory, etc. How God is said to will punishment, which is the Consequent of sin, and not sin itself, which is the Antecedent. If here again they reply, He that will the Consequent, will also 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 Major 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, and condemneth, but nevertheless for just causes hindereth them not from being done. And therefore it is said in the Scripture, that he will, and 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. If again they urge, Rom. 9 Ephes. 1. He that forbiddeth not sin, when he may forbid it to be committed, in him is some cause and fault of sin; but God permitteth it, when he might forbid it: Therefore there is some cause and fault of sin in him. We deny the Consequent, because the Major is not universally true: For it is only true of him who doth not perfectly hate sin, The reasons why God not forbidding sin, is yet no cause of sin. and therefore forbiddeth it not, when he may; and who is bound to hinder sin, that it be not committed: But it is not true of God, who with unspeakable anger accurseth and condemneth sin, neither yet hindereth is from being committed; because he is neither bound to do so, neither doth he permit it, without most good and just causes. God doth not evil, when he permitteth evil. Rom. 3.8. If they object farther, He that doth evil that good may come of it, doth not well; 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 another 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; but he willingly permitteth sin: wherefore he will sin to be committed, and by a Consequent is the cause of sin. God permitting sin, doth not will sin to be done. But the Major 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 Major by this argument: To permit, is either 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 ennumeration of the diversities of will in the Minor: for God is said to Will, and not to Will a thing after two ways: Either to will, as when together he both liketh and 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 and hindereth a thing; or, as he only disliketh it, but doth not forbid or hinder it. Both which kinds of will are contained in the Major; but only one of them in the Minor: which is, both to dislike and hinder a thing from being done. For, it God in that sense would not sinne to be committed, than those absurdities should follow which they speak of. But when we say that God will not sins, 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. God the cause of man's will, but not of the corruption: or his will is not a cause of sin, whereof man's will corrupted is a cause. This is also objected, 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 afar 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 Major, by distinguishing of the cause. For a cause which is afar 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 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 maketh the earth fertile, and the earth bringeth forth corn. But when the cause which is a fare off a cause either doth not move the next cause of the effect, or doth not intent or 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 an evil Father, a good and wel-living Son: when a godly Magistrate by his commandment ●oveth 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 well, or ill. Now, as aften 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 an other cause; then bringeth it forth a bad effect, which the cause removed, or a fare 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 and 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 things 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 good: Wherefore neither is sin brought forth, neither do they deprave themselves, but that also the first cause worketh it with them. We answer to the Antecedent, The second causes do nothing without the first cause, that is, without the first cause preserve and move them to do, God the first cause doth not concur with secu●dary causes to the bringing forth of sin. Esa. 30.1. so fare 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. Woe 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. Likewise they object: That which is good, cannot by sinning corrupt itself, except it be some otherway corrupted: as it is said: A good tree cannot bring forth evil fruit: The will of the Devil & 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 Major. For although the creature be good, How the good will of man corrupteth itself. 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: John 15.5. as it is said; Without me ye can do nothing. That is not of God, but of man and the Devil which maketh sin. Again, they object: 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 righteousness 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 and privation of the divine light and 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, and are in him: but as they are guided by God, and 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 fall 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 ennumeration in the Major. 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 exercising 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, God hath shut up all in unbelief, that he might have mercy on all. Rom. 11.32. 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 an occasion of translating the Gospel unto the Gentiles. And it is said that God in the preaching of the Law respecteth this, That all the world be culpable before him. Rom. 3.19. Wherefore this also he respected and would in permitting of sin, which if it had not come between, The Law had not made the world culpable before God. Object. 1. Satan was made of God: And therefore the malice also of Satan. Answ. God made indeed all the Angels; God made Satan good, and Satan made himself evil. yea those who 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 after he treacherously fell from his allegiance, and sinned against God: and therefore the crime of that 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. 1 John 3.8. He that committeth sin is of the Devil, etc. for he is the first sinner, and the fountain of sin. Object. 2. God made Adam: Therefore he made sin. Answ. Sin is the corruption of nature created good of God, but not any creature made of God in man. Sin not made of God, because it is no creature, but the corruption of a creature. God made man good; who by Satan's persuasion corrupted willingly that goodness which he 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, and the very nature of man, created them all good; Sin a natural property of man corrupted, but not of man simply as he was first created. wherefore the very nature of man also was created good: but sin is an accidental quality 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, Cont. Manich. c. 9 according to the judgement of Augustine. But and 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. Object. 3. But the will and power which was in Adam was from God: Therefore sin also is from God. Ans. God gave not man a will and power to work evil. God gave not man a will and power to work evil, but to do good. 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 of them. The prodigal son received money of his father, not that he should lash it out wastefully, but that he might have so much as sufficed need. Wherefore when himself did ill bestow his money, and perished; he perished through his own default, and not by his father, 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 on him who gave them. So God gave a will and power to Adam to do good, not to work evil. Object. 4. 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. Isa. 45.9. neither did confirm and establish in him the goodness of his nature. Wherefore he would have him to fall, or sin. Answ. The Scripture beateth back this forwardness of men wickedly curious. Who art thou which pleadest against God? Woe be unto him that striveth with his Maker. Except God had 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 declareth by his law what he would, and what he would not. Of the tree of 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 the rules of good and evil but of me, and so shalt thou show thyself obedient unto me. Repl. God fore-knew the fall of man, which if he would, he might have hindered: but he did not hinder it: Therefore God was in the fault that Adam sinned. Ans. 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 some time be slain with a sword. Neither doth this his foreknowledge deceive him: for he was thrust thorough for fornication. But he is not therefore thought to be slain, because his father did foreknow that he should be slain, but because he was a fornicator. Lib. 2. De vo●●●. gent. c. 4. Lib. 3. d● libero arbit. cap. 4. 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. And Austin: 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, Two differences in the working of God and man. and sin in respect of men, by reason of the diversity both of the efficients, and of the ends. For, 1. Man, by reason of his great both ignorance and corruption, wills 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, wills and worketh always only that which is good. 2. 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 unholily 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 be also 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 sin, as all sins, which have followed since the first fall. Sins ensuing, effects of sins which go before. Rom. 5.19. The sins which follow are the effects of those 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. Actual sins effects of original. Rom. 7.11. All Actual sins are effects of Original sin. Sin took an occasion by the commandment, and deceived me. Increase of sins the effect of actual sins. Rom. 1.24. 2 Thes. 2.11. Mat. 25.29. The effect of actual sin 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: And therefore God shall send them strong delusions, that they should believe lies. From him that hath not, shall be taken away also that which he hath. Other men's sins oftentimes effects of actual sin. The effect of all actual sins are also oftentimes other men's sins, by reason of scandal or example, whereby some are made worse of others, and are enticed or moved to sin. So the persuasion of the Devil caused man to decline from God; and now it worketh in stubborn-minded men. The Devil put it into the heart of Judas to betray Christ. John 13.27. 1 Cor. 15.33. 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. There followeth sin, in the 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 despaira●ion and eternal torments, except it be cured by the comfort of the Gospel. The Gentiles show the effect of the Law written in their hearts, Rom. 2.15. their conscience also bearing witness, Isa. 57.21. and their thoughts accusing one another, or excusing. And, There is no peace to the wicked. Temporal and spiritual evils effects of sin. 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; and therefore all temporal evils are not the punishments or effects of sin, but some have other causes. We answer, Temporal evils in the regenerate are effect, of sin, not as punishments, but as chastisements. 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 chastisements 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, Neither this man hath sinned, John 9.3. 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. Eternal death the effect of sin Eternal death, which is the effect of all sins, as they are sins: For all sins, 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 of God. 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, a horrible murmuring against God, taking vengeance of their sins. If they object, That the sins of those who believe in Christ, 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, and 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, Isa. 53.6. He hath laid upon him the iniquity of us all. Against that which we affirm, That eternal death is the effect of all sins, yea even of the least, some thus dispute: Ob. Like is not to be given to things unlike; but sins are not like: Therefore all ought not to be punished with eternal death. Answ. There is more in the conclusion of this reason, The regenerate, though they sin, are not punished with this death, because Christ hath suffered an equivalent punishment for them. Why the during of punishment ought to be alike to all sins, but not the degree of punishment. Luke 12.47. Mat. 11.24. All sins are not equal. 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 durance and lasting of the punishment, all sins are punished with like punishment; but not as concerning the degrees of punishment: 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, then for thee. Greater sins shall be punished with more grievous torments, and lesser sins with lighter, but both for ever. Here the Stoics object, That all sins or vices are joined with any one vice; and therefore all are like and equal: But neither is this consequence of force, whereas also things unlike & unequal may be joined together; neither is the Antecedent granted, that seemeth to be proved by the saying of James, He that faileth in one, Jam. 2.10. is guilty of all. 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 heart, 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 & reverence of God, can agree with the Law of God, or please God. And yet have we experience that this hindereth not, but that 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 fare 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, and in divers men, otherwhiles 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 as well of punishments as of sins. The use of this doctrine of sin in the Church. It is requisite that this doctrine be known in the Church: 1. That knowing how great an evil sin is, we may yield the praise of justice unto God, who doth most severely punish it. 2. 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. 3. That by extenuating or lessening any, we flatter not ourselves in a conceit of our own righteousness, or in hope of escaping. 4. That measuring our sin by the Law of God, neither esteeming evil for good, or good evil, we lose not our consciences when God bindeth them, nor bind them when God looseth them: and acknowledging the remnant of sin in us, and our manifold fall, we should not despair of pardon, flying to God the Mediator with boldness. 5. 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. 6. That we lay not the cause or fault of our sins and destruction on God, but remember that it is to be sought in ourselves. 7. That knowing there are degrees of punishments, and sins, we add not sins to sins, but consider, that lesser sins shall be punished with lesser punishments, and greater with greater. 8. That remembering the sins of Parents are punished also in their posterity, we spare not only ourselves, but our posterity also in avoiding sins. 9 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. 10. 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. Quest. 8. Are we so corrupt, that we are not all apt to do well, and are prone to all vice? Answ. Indeed we are, a Gen. 8.19. and 6.5. Job 14.4. and 15.14, 16, 35. John 3.6. Isa. 53.6. except we be regenerated by the holy Ghost. b John 3.3, 5. 1 Cor. 12.3. 2 Cor. 3.5. The Explication. THe Question of , or of the power of man's will in well-doing, and performing obedience to God, occurreth next in order after the tract of Man's Misery: For necessary it is to know, what ability man was of before his fall, and of what strength after the same, that thence descrying aright the effects of the first sin, we may be the more pricked forwards and provoked to humility, and to an earnest desire of God's divine grace and protection, and finally unto thankfulness towards him. For this doctrine of is a view or contemplation not of men's ability and excellency, but of their weakness and misery. OF . The state of the main question about . THE principal scope and question of this disputation is, Whether as man averted himself from God; so on the other side he be able by his own strength to return to God, 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 Pelagians and the like adversaries make answer, That so much grace is both given of, 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 Scriptures, That no work pleasing to God can be undertaken or performed by any man without regeneration, and the s●●●all grace of the holy Spirit; neither can more or less good be in any man's counsels or actions, than God of his free goodness doth cause in them; neither any other way can the will of any creature be inclined, then 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. For the clearing hereof we are to consider: 1 What the liberty of the will, or freewill is. 2 What difference there is of the freewill which is in God, and that which is in reasonable creatures, Angels and Man. 3 Whether there be any liberty of man's will. 4 What manner of liberty of will is in man; or how many are the degrees of freewill, according to the four estates of man. 1 What the liberty of will, or freewill is. Liberty from bond, bondage, and misery. LIberty sometime signifieth a relation or respect, to wit, the power or right, that is, the 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, and not to sustain the defects and burdens or encumbrances which are not proper to his nature. This liberty may be termed a liberty from bond and misery, and it is opposed unto slavery. So God is most free, because he is bound to no man: So the Romans and the Jews were free, that is, stood not charged with foreign governments and burdens: So a City is free from tyranny and servitude after a civil kind of freedom: So we, being justified by faith, are by Christ freed from the wrath of God, the curse of the Law, and Moses Ceremonies. But this signification of liberty appertaineth not to this present disputation of freewill; because it is agreed upon on all sides, that we all are the servants of God, and are obliged by his Law, either to obey him, or to suffer punishment. Our Will also willeth many things freely, the liberty or power of performing whereof notwithstanding it hath not. Liberty from constraint. Secondly, liberty is opposed unto constraint, and is a quality of the Will, or a natural power of a reasonable creature, concurring with the Will: that is, a faculty of choosing or refusing any object or action represented unto it by the Understanding, by it own proper motion, without any constraint, the nature of the Will remaining still entire and free to do this or that, or also to suspend, forbear, and defer any action: as, a man may be willing to walk, or not to walk. And this is to put any thing in action upon mature deliberation, which is the proper manner of the working of the Will. This liberty of Will is in God, Angels, and men; and their freewill is called free Arbitremen. That thing is called free, which is endowed with this faculty and liberty of willing or nilling: But Abitrement is the Will itself, as far as it followeth or refuseth in her choice the judgement of the Understanding; for it compriseth both faculties of the mind: to wit, both the judgement of the mind, or understanding of the object, What freewill is. & the Will either receiving or refusing it. Free Arbitrement therefore is a faculty or power of willing, or nilling, or of choosing, or refusing any object represented unto it by the Understanding, by proper motion without constraint. And this faculty or power of the soul is called Arbitrement, 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 following of her own accord, and without constraint, the judgement of the mind or understanding. Free. For that is called free which is voluntary, and which is opposed to that which is involuntary and constrained; not which is opposed to that which is necessary: For that which is voluntary may well stand with that which is necessary, but not with that which is involuntary. As God and the holy Angels are necessarily good, yet not involuntarily and constrainedly against their will, but with most free will; because they have the beginning and cause of their goodness within themselves, I mean, Constrained. freewill. But that is said to be constrained, which hath only an external beginning and cause of motion, and not also an internal, whereby it may move itself to do on this or that manner. Necessary. Wherefore, there is such a difference between necessary and constrained, as is between a general and a special: For, whatsoever is constrained is necessary; but not contrariwise, whatsoever is necessary is constrained. Whence there ariseth a double necessity: A double necessity. A necessity of unchangeableness, and a necessity of Constraint. The former may stand with that which is voluntary: the latter cannot. Contingent. The like difference is between things contingent and free. For, Whatsoever is free is contingent; but not contrariwise, all that is contingent is free. 2. What difference there is of the freewill which is in God, and that which is in reasonable creatures, Angels and men. Two things common to God and creatures in their will. TWo things there are common to God and reasonable creatures, as touching the liberty of Will: 1. That God and reasonable creatures do things upon deliberation and advice; that is, they choose or refuse whatsoever objects, with an understanding going before the action, and a will accompanying the action of choosing or refusing. 2. They choose or refuse any thing of their proper and inward motion without constraint: that is, the Will being fit in it own nature to will the contrary of that which it willeth, or to suspend the action it intendeth, of it own accord inclineth to the one part, Psal. 104.24. & 115.3. Gen. 3.6. Isa. 1.19. Mat. 23.37. Difference of liberty in God and his creatures: But the differences also of this liberty in God and in the creatures are three: 1. In the Understanding. In the Understanding; because God understandeth and knoweth all things of himself perfectly and from all eternity, without any ignorance or error of judgement: but the creatures know neither of themselves, neither all things, neither the same at all times; but they understand of God his will and works, so much, and at such time, how much, and when it pleaseth God to reveal unto them: And therefore many things they are ignorant of, and err in many. The testimonies of this difference are: Mat. 24.36. Dan. 2.21. Isa. 40.13. Heb. 4 13. Of that day and hour knoweth no man, no not the Angels of heaven, but my Father only. He giveth wisdom unto the wise, and understanding to those that understand: Who hath instructed the Spirit of the Lord? Neither is there any creature which is not manifest in his sight. John 1.9. He lighteneth every man that cometh into the world. In the Will. In the Will. The will of God is governed by no other, nor dependeth of any other cause but of itself. But the wills of Angels and men, are so the causes of their actions, that nevertheless they are carried by the secret counsel of God and his providence to the choosing or refusing of any object; & 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,) whereby the Greek Divines express , agreeth more 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, Ver. 14. Hebr. 10.26. 1 Pet. 5.2. The testimonies and arguments of this difference are laid down in the doctrine of Providence. And, that God indeed is the first cause of his counsels, these and the like say of Scripture do testify: Psal. 115.3. Dan. 4.32. He hath done what soever 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 on God's beck and permission, these and the like speeches do prove: Gen. 24.7. Exod. 3.16. Acts 2.23. & 3.18. & 4.27, 28. The Lord shall send his Angel before thee, etc. Go and gather the Elders of Israel together, etc. Him, being delivered by the determinate counsel and foreknowledge of God, ye have slain: But God hath fulfilled these things. Herod and Pontius Pilate gathered themselves together, to do whatsoever thine hand, and thy counsel had determined before to be done. I know, Jer. 10.23. that the way of a man is not in himself, neither is it in man to walk, and to direct his steps. The King's heart is in the hand of the Lord: Therefore the wills of Angels and men, Pro. 21.1. and all other second causes, as they were created of God their first supreme and sovereign cause, so are they ruled of him; but the will of God is ruled by no one of his creatures: because as God hath no efficient cause without, and besides himself, so neither hath he any moving or inclining cause; otherwise he were not God, that is, the supreme and sovereign cause of all his works, and the creatures should be invested in God's room. The wills of the creatures are r●led by God, not enforced. Moreover God ruleth and bendeth the wills of his creatures, and doth not draw or enforce them; 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. In the will and understanding. In the Understanding and Will both together: because God, as he unchangeably knoweth all things so also he hath determined from everlasting, and will unchangeably all things which are done, as they are good; and 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. Hither appertain those say, God is not as man, Num. 23.19. that he should lie. I am the Lord and change not. Object. Mal. 3.6. The unchangeableness of God's purpose taketh not away the liberty of his will. He that cannot 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 Major: For not he which doth not change his purpose which he hath once appointed, hath no 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 say: With men this is impossible, Mat. 19.26. Luk. 18.27. but with God all things are possible. These and the like say show, that God hath so appointed from everlasting with himself the creation of things, and the gathering and 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 freedom & liberty: for it proceedeth of ignorance or impotency. For they change their counsels and purposes, who either err 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, and constantly persisteth in that which is good and right. Wherefore the immutability in God doth as well not diminish his liberty as his immortality, and 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 advice what he will, but after he hath resolved, to be able either to follow it, or change it: We understand by those things which have been already spoken, that this doth agree to the creatures, which may err in their purposes, and therefore stand in need of changes and alterations; but not to God, who can never err, and therefore requires 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; and 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, and 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 our 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 Major 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 else-whence raised and 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, Act. 17.28. We are, live, and move in God: But, to be moved of no other cause but of himself only, 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. Necessity taketh not away libetry of will in us. This necessity proceedeth from Gods working in us, which rather preserveth this 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. 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: 1. Because this necessity doth not take away, but effectuateth and persuadeth the judgement of the mind, and free or voluntary assent of the will, inasmuch as God doth cause and work in men both the notions & election of objects. 2. 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 free will, 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. Angels & Saints have greater liberty of will, and yet greater necessity. 3. 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 & abhor all things whatsoever are evil and unjust, because they are made such of God, and establihed by him, and are so illuminated and guided by the holy Ghost, that they cannot other wise 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, Many places of Scripture confirm the necessity of those actions, the liberty of which yet both we and our adversaries acknowledge. it is showed by many testimonies of Scripture, that the Wills and voluntary Actions of good and wicked men, which our adversaries maintain to be and 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 or 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. Fiftly, it is declared by many places of Scripture, 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. that all contingent 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 alike 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 God's Will, that there can be no other. The reason of the Major 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 this 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 unchangeableness 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 it is 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 shown 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 then that which they have, by reason of the will of God interposed & 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 Major 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 freewill 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 creature 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. The will worketh together with God, and is not mere passive. Object. 2. If the will when it is converted by God, or turned and inclined to other objects, cannot withstand, it is even mere passive, and so worketh not at all. Answ. This consequence deceiveth them, because in the Antecedent there is not a sufficient ennumeration 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: and therefore resisting doth not ●esist. Object. 3. 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. Answ. The consequence here faileth, because there are four terms. For the Major 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 wills. Object. 4. 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 fare 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 and 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 disagreeeth 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 forbidden to kill any man, except whom God had commanded any to kill. Whosoever then killeth a man, God not commanding it, he out of doubt doth sin, and offendeth against the Law. Neither doth God descent from himself or his Law, when he will have some thing done either by his revealed or secret will, otherwise then according to the general rule prescribed by himself in the 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. Object. 5. Liberty which is guided of another, cannot be an image of that liberty which dependeth on 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 Major. 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 others; 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, and strength in the creatures, is the image of the unmeasurable wisdom, righteousness, and power which is in God; a portion also of liberty agreeable and competent for the creatures may be the image of liberty which is in God. Object. 6. 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, threaten, punishments, examples, promises, and lastly, of our study and endeavour. We deny the consequence, 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. 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 and doth quicken the earth, bringeth forth corn, nourisheth living creatures, and yet are not the instruments of Gods working idle, as the sun, the rain, the earth, husbandmen and food: So God converteth men, ruleth their purposes, wills and actions, that is, teacheth and moveth them to approve and choose what he will, by laws, by magistrates, by doctrines, by rewards, by punishments, and lastly, by their own will, all which he useth as instruments, not as if he could not without these enlighten the mind with notions, and incline the will; but because it so seemeth good to him to exercise his power by these. If they reply, that that would necessarily come to pass so which is done, and even without them, and therefore they are in vain used. We deny the Antecedent: 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. 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. Luke 11.13. He will give his holy Spirit to those who ask him. Whom he hath predestinated, Rom 8.30. 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: Ans. 1. Although there were no use, yet because that it 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. Preach the word, be instant in season, etc. 2 Tim 4. 3●. Ezek. 3.19. If thou warn the wicked, and he turn not from his wickedness, he shall die in his iniquity, but thou hast delivered thy soul. Ans. 2. The consequence followeth not from the denial of one particular, to the denial of the general, or from an unsufficient ennumeration: For although many obey not teaching and admonition, neither are moved with rewards and punishments; yet this use is great, that by this means their naughtiness and stubborness is opened, and so the justice of God made more manifest in their punishment. John 15.24. If I had not done works among them which none other man did, they had not had sin. Rom. 1.19, 20. God hath showed it unto them, to the intent that they might be without excuse. We are to God the sweet savour of Christ in them that are saved, and in them who perish. Repl. 2 Cor. 2.15. Externall 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. Object. 8. They allege testimonies also, Which confirm that men do evil or good with free will: As, The children of Israel offered free gifts unto the Lord. I have set before thee life and death, Exo. 25.2. & 35.3. Deut. 30.19. How the Scriptures admit liberty of will. good and evil, blessings and curse: Therefore choose life, that both thou and thy seed may live. But in these and 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. Object. 9 They bring forth testimonies also, in which necessity is removed and taken away from voluntary actions. Levit. 22.19. Acts 5.4. Of these ye shall offer willingly. Whiles it remained, appertained it not to thee? 1 Cor. 7.37. And after it was sold, was it not in thine own power? He that standeth firm in his heart, that he hath no necessity, but hath power over his own will, etc. As every man wisheth in his heart, 2 Cor. 9.7. 1 Pet. 5.2. What necessity the Scripture removeth from voluntary actions. so let him give. Feed the flock of God, caring for it not by constraint, but willingly. But these say 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 Levit. 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 unchangeableness 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 besides these, many other reasons and causes by which God can move it, either to will, or not to will. How in Scripture God is said not to will that which yet he will. Jer. 7.13, 14. Mat. 23.37. Object. 10. They bring places of Scripture which testify, that men will, or do somewhat, God bidding and willing otherwise. Because I have called you, and ye have not answered, I will do unto this house as I have done to Silo. 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 on their own will, and not of Gods. Answ. 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 these 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. The Lord hath not given you an heart to perceive, and eyes to see, Deut. 29.4. and ears to hear, unto this day. 2. Whether there be any liberty in us, and what it is. THat there is liberty of will in men it is proved: 1. 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. Gen. 1.26. Syrac. 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 to him. The doctrine of Original sin not overthrown by that liberty, which we hold to be in man. Object. 1. If there be in man liberty of will, the doctrine of Original sin is overthrown; for these are contrary: Not to be able to obey God, and, To have liberty of will. Ans. 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. Object. 2. He that hath not ability to choose as well good as bad, hath not freewill and arbitrement; but man hath not ability to choose as well good as evil: Therefore he hath not freewill. Ans. The Major consisteth of a bad definition of freewill: 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 in bred ignorance, and corrupt judgement of those things which are to be done, and of the end, as also by reason of the stubbornness & 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. Object. 3. That is free, which is ruled of none other but of itself only, or which is bound to none; Man's will is not ruled of itself only, but of another, and is bound to the Law: Therefore it is not free. Answ. The Major 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. Object. 4. That which is a servant, and in bondage, is not free; but our will is a servant, and in bondage: The will of man is servant to sin, and yet inclineth to sin freely. Therefore our will is not free. Answ. There is an ambiguity in this reason; for it affirmeth that to be simply so, which is but in some respect and 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 thereof 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. 4. What manner of liberty of will is in man, or how many are the degrees of freewill according to the four estates of men. IT is farther questioned, and it importeth much to the knolwedge of ourselves to inquire, What manner of liberty, or to what actions the liberty which was in man's will before the fall extended itself: and, Whether it were any or none at all; and if it were any, In what state it remaineth after the fall: and Whether it be restored; and, How, and by what means: and, How far forth it is restored. Whence it is apparent, that the degrees of freewill may most fitly be considered and distinguished according to the four estates of man: namely, of man not yet fallen into sin, or fallen; or renewed and restored, or glorified: that is, what manner, and how great the liberty of man's will was before the fall; what manner of liberty remaineth after the fall, before regeneration: of what condition it is in this life after regeneration, and what it shall be in the life to come after glorification. The first degree of liberty before the fall. The first degree of liberty in man not yet fallen, was a mind lightened with the perfect and certain knowledge of God, and a will by the proper inclination and free motion thereof yielding perfect obedience unto God; but yet not so confirmed in this knowledge and inclination, but that it could decline and 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: that is, the Will of man was free to good and evil; or freely chose good, but so, that it had an ability of choosing evil: so that it might persist in good, God preserving it; and might also fall into evil, God forsaking it. The former is proved from the perfection of the Image of God in which man was created; the latter is too evident by the event of the thing itself, and by testimonies of Scripture▪ God hath made man righteous; Eccles. 7.3. Rom. 11.32. but they have sought many inventions. God hath shut up all in unbelief, that he might have mercy on all. In which words Paul testifieth, that God of especial deep wisdom confirmed not the first man against the fall, nor allotted him such a portion of grace, that he might not be seduced by the Devil, and moved to sin; but that he therefore permitted him to be seduced, and fall into sin and death, that as many as were saved out of the common ruin, might be saved by his mercy alone: For, if nothing be done without the everlasting and most good 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 and exactly determined from everlasting concerning his chief work, even mankind, what he would have done. The creature can by no means retain that righteousness and conformity with God except God, who gave it, keep it; neither can be lose it, if God will have it kept: James 1.17. according to these say, Every good giving, and every perfect gift is from above, John 1.4. and cometh down from the Father of lights. In it was life, and the life was the light of men, which lighteneth every man that cometh into the world. Take not away thy holy Spirit from me. Psal. 51.11. & 104.29. 2 Tim. 2.19. If thou hid thy face they are troubled. 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: Mat. 22.30. 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, and 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. The causes of humane reason refuted, which lay the fault of the first sin on God. Humane reason fancying her own wit, deriving the blame of sin from herself, 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, which should be punished with that sin: and therefore, seeing God would not will that as a punishment, he may seem to have willed it as a sin. Answ. But although there be nothing to the contrary why sin may not be the punishment even of it self: whereas in the same action both the creature, How the first sin might be a punishment unto itself, and to that end permitted of God. 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, 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, Syrac. 14. for which it was convenient for God to will the action both of the Devil and of man. God would the temptation of man, which was done by the Devil, Other ends and causes why God would the action, though not the sin, both of Satan and Adam. as a trial of man, by which it might be made manifest, whether he would persevere in true piety towards God: even as God himself did tempt Abraham immediately, when he commanded him to do that which he yet 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 special instinct and aid. Likewise, he would have this done as an occasion or way, to manifest his justice and severity in punishing, and his mercy in saving sinners: as Exodus 9 Romans 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 his 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 freewill, 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, It must needs be that offences shall come, Mat. 18.7. but woe be unto that man by whom the offence cometh. God's denial of grace no cruelty, but a way to greater mercy. At length they say, That God is made cruel, envious, and far from bounty and mercy, if he did not bestow that grace upon man, without which he knew man could not stand or consist in temptation; and yet would have him tempted of the Devil. But these and the like taunt and reproachings of the works and judgements of God, out of doubt are joined with great impiety, because they over-turn the ground and principle, which is the first degree and step to godliness and reverence towards God, that is, that whatsoever God doth, it is good and just, and 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 denial of grace doth not disagree, but very well agreeth with the mercy & 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) then of all 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 of liberty after the fall. The second degree of freewill is in man fallen, borne of corrupt parents, and as yet not regenerate. In this state the Will verily doth work freely, but it is carried to evil only, and can do nought else but sin. The reason is, because the privation of the knowledge of God in the understanding ensued on the fall, and the want of inclination in the heart and will unto obedience; in whose stead blindness and averseness from God succeeded, which man cannot shake off, unless he be regenerated by the holy Ghost. Briefly, it is the fitness and proneness in man after his fall, being unregenerate, to choose only evil. Of this blindness and corruption of man's nature after the fall it is said: Genes. 6.5. Jer. 13.23. Syrac. 17.14. Mat. 7.18. Ephes. 2.1, 3. 2 Cor. 3.5. All the thoughts of man are only evil. Can the Blackmoore change his skin? etc. Every man from his youth is given to evil, and their stony hearts cannot become flesh. A corrupt tree cannot bring forth good fruit. We were dead in our sins: by nature the sons of wrath. We are not able of ourselves to think any thing as of ourselves. With these testimonies concurreth every man's experience, and the weary sense of conscience, which proclaimeth, that we have no liberty and proneness of will to do that which is good; but too great freedom and readiness to practise evil, Jer. 31.18. unless we be regenerate: as it is said, Convert thou me, and I shall be converted: Wherefore there is no love of God in us by nature; and therefore we have by nature no readiness to obey God. The liberty which is in man now after his fall, and not yet regenerated and recovered, is the very bondage of sin. Rom. 6.16. This liberty of the unregenerate is the most wretched servitude of sin, and very death in sins, whereof the Scripture teacheth in many places: Whosoever committeth sin is the servant of sin. 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? Promising unto them liberty, and are themselves servants of corruption. Object. 1. Nothing more easy, saith Erasmus, then to keep a man's hand from stealing. Again, Socrates, Aristides, and many others have showed and exercised many virtues: Therefore they had freewill to do good before regeneration. Answ. This is an ill definition of a good work and freewill to do good, which is a power of yielding obedience pleasing to God. 2 Pet. 2.19. to outward good actions, without an inward faith and obedience, is not freewill to good. 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 affect 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. Neither are these 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. Repl. 1. The works of the Law are good; Heathen men did the works of the Law: Therefore the works of the Heathen were good: And by consequence, Heathen men also, or unregenerate, had liberty of doing good. We answer to the Major by a distinction: The outward actions good in themselves, are made evil by want of an inward faith. The works of the Law are good; true, by themselves: but they are made ill by an accident; and so are the 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. Repl. 2. There remain also many true notions in the minds of the unregenerate concerning God and his will, and 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. Ans. 1. Those legal notions, whether they belong to the first, The remnants of spiritual life in the unregenerate are not sufficient to make their works good. or to the second Table of the Decalogue, 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 to the Church. 2. 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. 3. 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. Wherefore also are those complaints even of the Heathen: I see the better, and I like them, but I follow the worse: and 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. The praise and commendation which is given of God to our good works, doth not prove, that they proceed fr●m ourselves, but rather are his gifts. Rom. 9.30. Object. 2. God commendeth us for good works: Therefore good works are in our power and will. Answ. 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, Whom he predestinated, them also he called. Repl. 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. Answ. 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 which worketh whatsoever is good in all. But if they say, that neither reward or 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. Deut. 32.29. Luke 19.41. Obj. 3. 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: Therefore we are able to perform them by ourselves: And so consequently, we need not the operation and working of the holy Ghost. Answ. This reason is a fallacy, deceiving by the ambiguity or the word wish: For in the Major 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 Major, and in the Minor. But God is said to wish in two respects: 1. In respect of his commanding and inviting. Two ways God is said to wish any thing. 2. 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. Repl. 1. He it is that inviteth others, and is delighted with their well-doing: it followeth thereof, that their well-doing is in their own power, and not in his▪ who inviteth them; but God is he who inviteth us, and is delighted with our well-doing: Therefore it is in ourselves to do well. Answ. 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: Ye have seen all that the Lord did before your eyes: Deut. 29.4. yet the Lord hath not given you a heart to perceive, and eyes to see, and ears to hear unto this day. Object. 4. That which cannot be avoided, is not sin; The unregenerate cannot avoid sin: Therefore their works are not to be accounted sins. Answ. We deny the Major: The inevitableness of an ill action doth noth take away sinfulness from it. For it is enough to make 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 wroth with all sins of men and 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. Object. 5. They who cannot but sin, are unjustly punished; but the unregenerate cannot but sin: They who necessarily sin, are justly punished, because they do it voluntarily. Therefore God doth unjustly punish them. Answ. They who necessarily sin, are unjustly punished, except that necessity come voluntarily, and by their own will. 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. Object. 6. 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 and evil, but only liberty to choose evil: Therefore they must needs be all alike evil. Answ. If the argument be understood of humane 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 & behaviour, except God bridled them, that they should not commit outrage. Gen. 20.6. 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 then in the former propositions: For as it is impossible, that they should be converted whom God moveth not; so it is not only possible, but also necessary, that they whom he vouchsafeth the grace of regeneration should be converted: All that the Father giveth me, John 6.37. Hos. 13.9. Isa. 59.2. shall come unto me. Repl. It is said, Thy destruction cometh of thyself, Israel. Your iniquities have separated between you and your God: Therefore the cause of this difference, that some are converted, and some not, is in the will of man, and 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 Hoseas addeth an answer: In me only is thy help. He showeth that our safety doth so depend on God, that we cannot have it without his singular mercy and 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 Esaiah: 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. Object. 7. He that hath no liberty to do good, 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. Ans. The Major is to be denied; for when God doth suffer his will to be denounced to the wicked, The Word of God not without good cause declared to the unregenerate. 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 and madness oppugning it; or he maketh manifest their weakness and ignorance, and at length maketh them inexcusable in this life, and in the last judgement. Repl. 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 Major 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 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 Major is false: For it is written, Rom. 1.16. The Gospel is the power of God unto salvation to every one that believeth. Repl. 2. 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 Major: 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 then 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, Ezek. 18.32. I will not the death of him that dieth. Object. 8. He that prepareth himself to receive grace, by which he may do good work●, 4. Readiness of mind to receive g●●c●, is not before conversion, but after. 1 Sam 7.3. Act. 10.4. 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 Major, which yet these places seem to prove: Prepare your heart unto the Lord. The prayers and alines 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 heart, 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 persevering 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. Act. 10.2. 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 called and invocated on him, that his prayers pleased God, and were heard. Albeit good works are said ●o be ours, ver●●t followeth ●ot, that we are ●n horse of then, but the instruments whereby the author worketh them. Object. 9 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 d● them, or not to do them. We deny the Major: 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 berenewed, raised, and guided by the holy Ghost. For being regenerated and moved by him, we are not idle, but he worketh 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. Ephes. 2.10. We are his workmanship created in Christ Jesus unto good works, which God hath ordained that we should walk in them. God helpeth us in working and yet beginneth our working in us. Object. 10. 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, Lord, I believe, help my unbelief: the Spirit helpeth our infirmity. Mar. 9.24. Rom. 8.26. Ans. Nothing can follow in conclusion of mere particular propositions: For the Major 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, and 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, then to begin it: And therefore we, being inclined, moved, and governed by him, will also of 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 joynt-workers with him: Phil. 1.6. & 2.13. He that hath begun this good work in you, will perform it until the day of Jesus Christ. It is God who worketh in you both the will and the deed, even of his good pleasure. Repl. The beginning, and proceeding, and accomplishment of conversion is the free work and 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. Answ. 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, 1. The Will, as also the whole man renewed, is both the subject and instrument co-operating and jointly working of his conversion, No general preventing grace in us, which we have in our own power to me or refuse; but the special grace of the Spirit only worketh in us conversion the want whereof causeth our continuance in sin. that is, is converted of God, and doth convert himself: For the action of God converting and inclining the Will, goeth before the assent of the Will, not in time, but in nature only. 2. The holy Ghost regenerating and converting us, worketh in us both new qualities, in receiving whereof we are mere passive, and work not ourselves (for we cannot make to ourselves a fleshly heart of a stony, and God worketh in us even to will) and also new actions, in working which we are both passive and active: For we, being regenerated by God's Spirit, are not stocks, but joynt-workers with him, because we are made of unwilling and unfit to do good, willing and fit, and able to do good. 3. The holy Ghost worketh this regeneration not without precepts, doctrine and other means, but by them; because it so pleased him. Wherefore they cannot be neglected without showing an impious and 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, and 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 and 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 and joynt-working 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, and persevere. This they prove by sentences of Scripture, which seem to hang the grace of God upon the condition of man's will: Zach. 1.3. Isa. 1.19. Jer. 7.13. Turn to me, and I will turn to you. If ye consent, ye shall eat the good things of the earth. I called you, and 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 God's voice, and are turned unto him; and therefore all truly might be converted, as concerning the liberty and power of God, and the changeable nature of man's will: but not, both in respect of the averting of their nature from God, and of that inbred corruption in all, which may indeed be taken 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 and destruction, into which he hath permitted them to fall: and therefore either not to lighten their minds with his knowledge, or not to renew their hearts and 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 allege: God willeth us to turn to him, that he may turn to us, that is, may turn away and mitigate our punishments, and bestow his benefits upon us; not as if our conversion were in our own power, but because he will effectuate & confirm these precepts and 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 and conversion, but is part and the beginning thereof. Isa. 55.1. Although no man can be converted to do well without grace, yet not only the consequent gifts and 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 will: As, All ye that thirst, come to the waters; but all may will: Therefore all may be converted. We deny the Minor. Repl. 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. Phil. 2.13. 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, He that hath begun this good work in you, will perform it. Object. 11. They gather also & collect these say, which promise God's bounty with a condition of our obedience: As, If thou wilt enter into life, Mat. 19.17. Luke 10.21. God's promises not unprofitable, though made with an impossible condition to the unregenerate, which yet is made possible to the regenerate by Christ. keep the commandments. Likewise, Do this, and thou shalt live. Out of these thus they reason: A promise which hath adjoined an impossible 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. Ans. We deny the Major: 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 God's promises. 2. We distinguish, that unto them indeed the promise is unprofitable, to whom the condition adjoined is never made possible through faith & grace of justification by Christ, & of regeneration of 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 all other say, which seem to place conversion and good works in the will of men: I have applied my heart to fulfil thy statutes. Psal. 119. He that is begotten of God keepeth himself. 1 John 5.18. These and the like say attribute the work of God unto men: 1. Because they are not only the object, but the instrument also of Gods working, Two causes why the works of God are attributed to men. which the holy Spirit exerciseth in them. 2. 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 yet not 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: 1. 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 and displeasing to God, which they do contrary to the commandment of God: which is manifest by the infinite fall of holy men. 2. 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, and stained with many sins: and therefore they cannot, if they be beheld without Christ, stand in judgement, and escape damnation. The cause of the renewing and beginning of this liberty in man to good, is the Spirit working by the Will. 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 and knowledge of God, in the heart 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 heart, and the heart of thy seed, that thou mayest love the Lord thy God with all thine heart. Ezek. 36.26. A new heart will I give you, and a new spirit will I put within you, and I will take away the stony heart 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. 16.14. The Lord opened the heart of Lydia, that she should attend to those things which were spoken of Paul. 1 Cor. 3.17. Why the Will in the regenerate useth liberty not only to good, but to evil also. Where the Spirit of the Lord is, there is liberty. The causes for which the will useth her liberty not only to the choosing of good, but of evil also, are in number two: 1. For that in this life the renewing of our nature is not perfect, neither as concerning the knowledge of God, neither as concerning our inclination to obey God; and therefore in the best men, while they live here, remain still many and great sins both Original, and others. 2. For that the regenerate be not always ruled by the holy Spirit, but are sometimes forsaken of God, either for to try, or to chastise and humble them; but yet are re-called to repentance, that they perish not. Of the first cause it is said, Rom. 7.18. 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. Mar. 9.24. I believe, Lord, but help thou my unbelief. Of the second cause it is said, Psal. 51.11. Take not thy holy Spirit from me. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants sake. The Lord our God be with us; Isa. 63.17. 1 Kin. 8.57. that he forsake us not, neither leave us. Therefore the regenerate man in this life doth always go either forward, or backward; neither continueth in the same state. Hence are deduced these two conclusions: 1. As man corrupted, before he be regenerated, cannot begin new obedience pleasing and 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 inclinations, affections, 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 to 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. 2. They who are converted, can no farther retain good inclinations, neither thoughts and affections, and a good purpose to persevere and go forward therein, then 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. 4.7. Phil. 1.6. & 2.13. What hast thou that thou hast not received? If thou hast received it, why rejoycest thou as if thou hadst not received it? I am persuaded, that he who hath begun this good work in you, will perform it until the day of Jesus Christ. It is God that worketh in you both the will and the deed, John 15.5. even of his good pleasure. Without me you can do nothing. Who shall also confirm you to the end, that ye may be blameless in the day of our Lord Jesus Christ. 1 Cor. 1.8. and 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 temptation, that ye may be able to bear it. 1 Pet. 1.5. You are kept by the power of God through faith to salvation. This doctrine, that the regenerate neither perfectly nor continually can obey God, and that, Reasons to prove the former doctrine. as the beginning, so the continuance of our conversion dependeth of God, is confirmed, besides these testimonies, by evident reasons: as, 1. We receive all good things from God; much more than these good things, which are the greatest of all, Jam. 1.17. that is, our conformity with God, and perseverance therein. 2. Nothing can be done besides the eternal decree of God; but the good works which the converted do, Ephes. 2.10. God from everlasting did decree: 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 form thee in the womb I knew thee, and 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 decreed to work in them by his Spirit. 3. 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. All these things worketh even the self same Spirit, distributing to every man severally as he will. 2 Cor. 12.11. Ephes 4.7. 2 Thes. 3.2. Unto every one of us is given grace according to the measure of the gift of Christ. 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 itself, and faith, and conversion, as hath been showed before. Wherefore to persevere in faith, and conversion, is no more in our power, then to believe, and be converted. 4. In whose power and arbitrement our perseverance is, be is the preservation of our safety: But God, and not we, is the author and preserver of safety. John 10.28. 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. 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. Object. 1. 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. The good work● of the regenerate are not perfect, so long as themselves, who work jointly with the spirit, are not perfect. We answer to the Major: The works of God are pure, and worthy no reprehension, as the works of God, and such as God worketh; but not as they are depraved by the creature: 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 and vicious, that is, depraved by the not knowing of God, and by averting from God. Object. 2. God cannot condemn the members of his Son. There is no condemnation to them that are in Christ Jesus. Rom. 8.1. The regenerate are the members of Christ: Therefore, even as they are considered of themselves, they and their works cannot be condemned in the judgement of God. Answ. There is more in the conclusion then in the premises. The imperfections of the regenerate and their works are blotted out, and pardoned in Christ. 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. Object. 3. 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 cannot be condemned in the judgement of God. We answer unto the Major: 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 the imperfect works, How Christ will render unto every one according to his 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. Object. 4. 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. I have sought thee with my whole heart. Psal. 119.10. Psal 119.2. Genes. 6.9. 2 Chro. 15.17. Matth. 5.48. In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life. And in the same Psalm, Blessed are they that keep his testimonies, and seek him with their whole heart. Noah was a just and upright man in his time. The heart of Asa was perfect in all his days. Be ye perfect, as your Father in heaven is perfect. Answ. 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 sincerity, 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 it is 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, Rom. 3 4. 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 beginning 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 are all begun in them, but also in respect of the degrees of true and perfect righteousness of Christ imputed unto them, as it is said: Colos. 2.10. Heb. 10.14. 1 Cor. 2.6. & 14.20. Ephes. 4.19. Ye are all complete in him. 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 〈◊〉 We speak wisdom among them that are perfect. Be perfect in understanding. 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 the 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, That we be no more children, Ephes. 4.14. Heb. 5.14. Philip. 3.12. wand'ring and carried about with every wind of doctrine. Not as though I had already attained to it, or were already perfect. They oppose against these answers a place out of John, 1 John 4.17, 18. 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 world. 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 S. John meaneth not that our love towards God, Our regeneration and newness of life doth assure us of justification, as being an effect thereof. Rom. 5.5. but Gods 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: Or, as Saint Paul speaketh, Rom. 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 reform 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: John 3.21. 1 John 3.23, Psal. 119. 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. These places of Scripture are to be understood of the uprightness of a good conscience, not of any perfect fulfilling of the Law in the godly. Object. 5. He that doth truth, cometh to the light, that his deeds might be made manifest, that they are wrought according to God. If our heart condemn us not, then have we boldness towards God. 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. Answ. These and the like say do not challenge to the godly in this life perfect fulfilling of the Law; but the uprightness of a good conscience, without which faith cannot consist or stand: as neither can a good conscience without faith. As it is said, Fight a good fight, having faith and a good conscience. 1 Tim. 1.18, 19 And, Then being justified by faith, Rom. 5.1. we have peace towards 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 forgiven 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. Object. 6. Give diligence to make your calling and election sure: 2 Pet. 1.10. 1 John 3.9. for if you do these things, ye shall never fall. Whatsoever is borne of God, sinneth not. Ans. These sentences in times past the Pelagians also and Catharists, and now the Anabaptists abuse, to establish perfection of new obedience in the regenerate: but to fall and to commit or do sin, signifieth in those places of Peter and John to have reigning sin, and to yield unto it, and persevere in it: and in this sort the regenerate sin not. But that there remain notwithstanding remnants of sin and defects in them, is expressly showed: If we say we have no sin, the truth is not in us. 1 John 10. Mat. 6.22. Luke 11.34. The similitude which is used by Christ, calling the eye the light of the body, doth not enforce the lightsomness of the mind. Object. 7. The light of the body is the eye: if then thine eye be single, thy whole body shall be light: hereof they gather, That the minds of the regenerate are so purged in this life, that the whole heap and multitude of their works is light and pure, that is, perfectly answerable to the Law. But seeing the speech of Christ is 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 then 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, Rom. 1.18. and do with hold 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 illightning supposed, imperfect obedience; perfect illightning supposed, perfect obedience also followeth. Seeing then in this life perfect light and knowledge of God and his will, and as much as the Law of God requireth, is not kindled in the regenerate, but is deferred until the life to come. 1 Cor. 13.9, 10. (For we know in part, and we prophesy in part, but when that which is perfect is is come, then that which is in part shall be abolished) therefore neither in other parts perfect conformity with the Law can be in this life: yet nevertheless, even now concerning imputation of perfect purity, it is true, that the godly are pure and without sin in the sight of God, when he beholdeth them in Christ, which is then, when the light of faith is kindled in their hearts. So also that is to be taken: Christ gave himself for the Church, Ephes. 5.25, 26, 27. 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 unblameable before God: and a cleansing by his Spirit, which is begun in this life, and perfect in the life to come; and therefore cannot pacify and quiet our conscience. There are also objections against the second part of the former doctrine, concerning the third degree of liberty; by which objections they contend, that it is in the power of the regenerate, either to persevere in righteousness, or to departed from it. Object. 1. They who have liberty (say they) to choose good, have liberty to persevere▪ The regenerate have liberty to choose good. Where the Spirit of the Lord is, there is liberty: 2 Cor. 3.17. Therefore they have power to persevere. Answ. If the conclusion of this reason be rightly meant, the whole reason may be granted, to wit, That the regenerate have so fare 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 this perseverance dependeth of themselves, there will be more found in the conclusion, than was in the premises: and that for two causes: 1. Because they have liberty always to persevere, who are never destitute of the guiding of the holy Spirit: which shall be in the life to come. 2. Because their liberty also to good, who are never forsaken of the holy Spirit, yet dependeth not of themselves, but of God. But here they reply: 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 hereof is double: The regenerate deserve the departure of God's Spirit from them through their manifold sins, which yet the mercy of Christ and his power preserveth in them. 1. The argument may be granted, as concerning the regenerate: For in them, as long as they are in this life, there is always such 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 of Christ, therefore they are freed from everlasting punishment; yet are they not free from chastisement, 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 the Spirit: As it is said, And the wrath of the Lord was again kindled against Israel, 2 Sam. 24.1. and he moved David against them in that he said, Go and number Israel and Judah. 2. We answer to the Minor, Every forsaking, or rather sleeping as it were of the holy Ghost in the regenerate, is not a punishment, neither done to that end. That every forsaking is not a punishment, or done to that end as to punish: but sometimes also for 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 tentations and 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, and to beware of relapses and fall. Lastly, that both in this life, and 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 re-called them out of so many and grievous sins unto himself, and having deserved a thousand times death and destruction, hath not yet suffered them to perish. For these causes it is said, 2 Cor. 12. Lest I should be exalted out of measure through the abundance of revelations, there was given unto me a prick in the flesh. And, God hath shut up all in unbelief, that he might have mercy on all. Against this they say, Rom. 11. That God doth promise the assistance of his holy Spirit to all that 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 and 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 and 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 and 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, then if they knew, that they cannot so much as one moment stand against the tentation 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 on 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 hid and smother the truth. Lastly, against the defects of liberty in the second and third state of degree of man, they object after this sort: If the whole conversion and perseverance do so depend on God's will, and be 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: than not only the liberty, The working of ●he instrumental cause, which is our will, is not taken away, when we put the working of the principal cause, which is God. but all the action and operation of the Will is taken away, and there remaineth only that it be constrained, and suffer: which is against the Scripture, experience the inward strife and combat of the godly, & our own confession. But we answer, that the Will is not therefore taken away, when as it doth not resist the Spirit forcibly moving it: For to assent also and obey is an action of the Will. But when they reply, That we make that obedience of the Will in conversion and perseverance wholly the work of God, and so leave nothing to the Will what to do; they run into another 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 the Will is only passive, and suffereth, and doth work nothing; as imprinting, or working, or maintaining in the Will and heart new qualities or inclinations: But that which is so the work of God, that the Will of man is not only the object, but the instrument also of Gods working, and an agent by it own force given it of God in producing an effect, in that the Will is not only passive, but both active and passive, forasmuch as it is to this end moved of the Spirit to work, that itself might do that, which God will work by it: which also 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 Ezekiel it is added, 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 the end and consummation of this present life. In this liberty the Will shall be only free to choose good and not to choose evil: and this shall be the perfect liberty of our will, by which we shall not only not sin, but shall abhor nothing more than sin, and also shall not be able to sin any more. The reasons thereof are these: 1. Because in the mind shall shine the perfect knowledge of God, Two reasons of our perfect liberty after glorification. and his will; in the will and heart a most perfect and exceeding inclination to obey God, an exceeding love of God, and a joy resting in God, and an agreeableness or conformity with God: Wherefore no place shall be for ignorance, for error, or any doubting of God; yea, or for the least stubbornness against God. 2. That conformity in the elect, of all their inward powers and faculties with God, and the effectual guiding of the holy Ghost shall be continued to all eternity: This last degree or liberty after man's glorification greater than the first before h●s fall, because th●s excludeth all possibility of falling, the other did not. 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 swerve from righteousness. And therefore it is said, They are as the Angels of God in heaven. Neither by this means is the liberty of will taken away, or diminished, but is truly confirmed and perfected in the blessed Angels and men: Forasmuch as both the understanding is free from all error, ignorance, and doubtfulness, and lightened with the perfect knowledge of God: Mat. 22.30. and the heart & 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 shall be, than was adam's before his fall. Adam truly before his fall was perfectly conformed to God, but he could will both good and evil; and therefore had some infirmity joined with his excellent gifts even a power to departed from God, and lose his gifts: that is, he was changeably 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 and choose good, because we shall be good. It shall be then impossible for us to will any evil, because we shall be preserved by God's grace, in that perfect liberty of will, that is, The use of this doctrine concerning the diversity of liberty which is in God, and in man, and of the divers degrees of man's liberty. we shall be unchangeably good. It is necessary that this doctrine, Of the similitude and difference of freewill which is in God, and his creatures, and in divers states and degrees of man's nature, delivered hitherto out of the Scripture, should be manifest and known in the Church for many and weighty causes: 1. That this glory may be given to God, that he alone is the most free agent, whose liberty & 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 God's commandments, to be the cause of their sins. 3. That we may know God alone to be of himself, and unchangeably good, and 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 and keep in him; and therefore he must desire it of him, and 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 and 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 & 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 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 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 & 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 tentations without the singular assistance of the holy Spirit, we may ardently & daily desire to be preserved and guided by God. 11. That understanding that we are not preserved against our will, but with our wills, we may wrestle with tentations, and 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 ministry of the Church, we may embrace earnestly and desirously the use thereof. On the fourth Sabbath. Quest. 9 Doth not God than injury to man, who, in the Law, requireth that of him, which he is not able to perform? Answ. No: a Eph. 4.24. For God hath made man such a one as he might perform it; b Gen. 3.13. 1 Tim. 2.13. Wisd. 2.23. but man, by the impulsion of the Devil, c Gen. 3.6. Rom. 5.12. Luk. 10.30. and his own stubbornness, bereft himself, and all his posterity of those divine graces. The Explication. THis question is an objection framed by humane reason against the question here proposed: For, if man be so corrupt, that he is no way apt to do any thing well, in vain God seemeth and unjustly to require at his hands perfect obedience to the Law. Object. He that requireth or commandeth that which is impossible, is unjust; God in the Law requireth of man that which is impossible, to wit, perfect obedience, which he is not able to perform: Therefore God seemeth to be unjust. Ans. The Major is to be distinguished. He is unjust that commandeth things impossible: 1. Except himself first gave an ability to perform those things which he commanded. 2. Except man, who is commanded, covet that impotency and unability, and of his own accord hath purchased it unto himself. 3. Except the commandment, which is impossible, be a spur unto him, who is commanded, of acknowledging and bewailing his insufficiency. But God by creating man after his Image, gave him possibility, that is, a power of performing that obedience which in right he requireth of him: Wherefore, if man, by his own fault and folly, lost and cast away this his good ability, and procured unto himself this unability of obeying God; God hath not therefore lost his right to require due obedience of him. Nay rather, because we have rejected this good, by transgressing God's commandment, and because God threatened punishment to the transgressors, therefore he justly punisheth us. Repl. But not we, but Adam drew on us this sin. Answ. Our first Parents, being fallen, lost this ability both unto themselves and to their posterity; like as they received it for themselves and their posterity. If a Prince give unto a noble man a Lordship, and he traitorously rebel against him, he loseth his Lordship not only from himself, but also from his posterity: neither doth the Prince any injury to his children, if he restore no● 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. Repl. He that commandeth things impossible, God commanding things impossible, doth yet command them for good causes, and to good ends, both in the godly and ungodly. In the godly. doth in vain command them; but God commandeth things impossible to be performed by man now after his fall: Therefore in vain he commandeth them. Answ. 1. In this reason there is a fallacy from that which is spoken and verified but in part: as, God doth not in vain command, though we perform not that which he commandeth; because there are other ends besides of the commandment, both in the godly and ungodly: For the commandment requireth of the godly, 1. That they acknowledge their own weakness and impotency: By the Law cometh the knowledge of sin. Rom. 3.20. 2. That they know what they were before the fall. 3. That they know what they ought chief to ask of God, to wit, the renewing of their nature. 4. That they understand and conceive what Christ hath performed on their behalf, I mean, that he hath satisfied for us, and regenerateth us. 5. That a new kind of obedience be begun in us: because it teacheth us how we ought to behave and carry ourselves towards God in lieu of this benefit of freedom; or what God requireth again on our part. In the ungodly. Again, the ungodly are commanded obedience: 1. That the justice of God in condemning them may be made manifest and conspicuous, because they know what they ought to do. Whereas then they do it not, they are justly condemned; Luk. 12.47. That servant that knew his Master's will, and did it not, etc. 2. That at least outward order and discipline might be observed amongst them. 3. That such amongst them as are to be converted, may be converted. Ans. 2. We answer to the Major of this syllogism, thus distinguishing: In vain he commandeth, who commandeth things impossible; if withal he give not the possibility: But God, commanding the elect the performance of these things, giveth them also power of obeying, beginning it now by the doctrine of the Gospel▪ and in the end perfecting it. Augustine, Give, De bona persever. cap. 20. Lord, what thou commandest, and command what thou wilt: and thou shalt not in vain command it. Therefore this impossible exigent is the greatest benefit, because it is the highway to attain possibility. Quest. 10. Doth God leave this stubbornness and falling away of man unpunished? Answ. No: but is angry in most dreadful manner, a Gen. 2.27. Rom. 5.12. as well for the sins wherein we are borne, as also for those which ourselves commit; and in most just judgement punisheth them with temporal and eternal punishments b Psal. 20. and 21. and 5.6. Nah. 1.2. Exod. 20.5. and 34.7. Rom. 1.18. Ephes. 5.6. , as himself pronounceth; Cursed be he that confirmeth not all the words of this Law to do them. c Deut. 25.26. Gal. 3.10. The Explication. IN this question is handled the other part of man's misery, even the evil of pain and punishment: and it is said, that God doth most grievously, most justly, and most certainly punish sin. Most grievously: that is, with present and eternal pains for the greatness of sin, because the infinite good is offended thereby. Most justly; because every, even the least, sin violateth God's Law; and therefore by the order of God's justice meriteth eternal punishment and abjection. Most certainly; because God is true, and never changeth his sentence denounced in the Law: Cursed is he that continueth not in all, etc. Object. But the wicked flourish here, Galat. 3.10. and carry many things clear without punishment: Therefore all sins are not punished. Ans. Yea, but they shall at length be paid home for them; yea, How the wicked are punished in this life. and in this life they are punished: 1. In conscience, with whose gnawings the wicked are tortured. 2. In those good things which they use with greatest pleasure; and verily so much the more, how much the less they know and acknowledge themselves to be punished: For it is a most grievous punishment, not to receive God's gifts in respect of God's promise, not 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 shall be a continual death, not to be dead. Object. 2. God made not evil, and death: Therefore he will not so grievously punish sin with them. Answ. He made them not in the beginning; yet when sin was committed, he in his just judgement inflicted death as a punishment on sinners, according to his commination, Thou shalt die the death. Gen. 2.17. Amos 3.6. Whence it is also said: Shall there be evil in a City, and the Lord hath not done it? Obj. 3. If God punish sin with present and everlasting punishments, he punisheth the same twice, and is unjust; but he is not unjust, neither punisheth he the same offence twice: Therefore he will not punish sin with temporal and eternal pains. Ans. The Major is denied: For the punishment which God inflicteth on the wicked in this life, and in the life to come, is but one punishment, but hath several parts: For present punishments are but the beginnings of everlasting; neither are they a distinct or entire punishment severally, because they are not sufficient to satisfy God's justice. Object. 4. If God punish sins with eternal punishments, then either all of us perish, or God's justice is not satisfied. Ans. If God should punish our sins in us with eternal punishments, we should all perish indeed: but he doth not punish them in us with eternal pains, neither yet is his 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 Law. Repl. If he punish them in Christ, and be just, he ought no further to punish them in us: Therefore the godly are unjustly afflicted in this life. Ans. The afflictions of the godly are not punishments and satisfactions for their sins, but only fatherly chastisements, and the Cross, whereby they are brought to humility. Which that it may be the better understood, we are here necessarily to speak of afflictions or calamities: but first, the next question is to be expounded. Quest. 11. Is not God therefore merciful? Ans. Yea verily he is merciful, a Exo. 34.6, 7. and 20.6. but so, that he is also just. b Psal. 10.7. Exod. 20.5. & 23▪ 7 & 34.6. Psal. 5.56. Nah. 1.2, ●. 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. The Explication. THis question of the Catechism is an objection against that doctrine, That God punisheth all and every sin with everlasting pains; and thus it is framed. Object. It is the property of him that is exceeding merciful, to remit somewhat of extreme justice; but God is exceeding merciful: Therefore he will remit somewhat of extreme justice, and will not punish sin with eternal pains. Answ. We answer to the Major on this wise: It is the point of him that is merciful to remit something, but without breach of justice, if he be exactly just. Now God is so exceeding merciful, that he is also exactly just: Therefore he will so exercise mercy, that not withstanding he will not impair his justice. And the justice of God exacteth, that all sins committed against his sovereign majesty should be punished with most exquisite, that is, everlasting pains both of body and soul, that there may be some proportion between the crime and the penalty. Repl. 1. Exceeding strict justice doth not stand with exceeding mercy; in God there is exceeding mercy: Therefore in God exceeding strict justice standeth not with it. Answ. The Major is denied. Repl. Thus it is proved, Exceeding mercy admitteth mitigating equity; but strict and exact justice, such as is in God, admitteth not this: Ergo, etc. Ans. Yes, the justice of God admitteth mitigating equity and favourablenesse, not by omitting, but by transferring the punishment on some other. Repl. 2. With him that followeth extreme or strict justice, mercy and equity hath no place; but God doth strictly execute his Law: Therefore with him mercy hath no place. Or thus, He who remitteth nought of extreme right, he is not merciful, but only just; but God remitteth nought of his right, because he punisheth all sin with sufficient punishment. Ans. 1. We deny the Minor: For God remitteth a great deal of his strict right, though he punish sins with eternal pains. For, as touching the reprobate, he useth much favourable dealing towards them, whiles he both now deferreth their punishments, & inviteth them by many benefits unto repentance, and in the eternity itself of their punishment will punish them more mildly than they deserved. And as touching the elect, he useth much toleration again towards them, because he giveth us his Son, and subjecteth him unto punishment on our behalf of his mere mercy, obliged & bound thereto by no right or merit of ours. 2. The Major is denied as false in respect of him, who for his wisdom knoweth means of exercising mercy without breach of his justice: also in respect of him, who whilst he executeth his justice, yet rejoiceth not in the destruction of man, but had rather he were saved: As, when a Judge condemneth a robber to the wheel, and yet rejoiceth not in his punishment; he though he seem to execute the extremity of Law, yet useth lenity. Much more God mingleth marvellous equity with his justice: For he is not delighted with the destruction of the ungodly (because he will not the death of a sinner) and though he punish all sins with everlasting pains, Ezek. 33.11. yet he also taketh pity on us, in deriving the punishment from us, and laying it on his Son. Repl. 3. The Prophet Jeremy saith, Forgive not their iniquity, neither put out their sin from thy sight: The mercy therefore of God is not extended to the Reprobate. Answ. 1. It is true, when God denieth his mercy unto them repenting; What mercy God extendeth to the wicked. and except he have just cause why he doth not save all. But God hath most just cause why he suffereth them to perish, even the manifestation of his justice and power in punishing the wicked. 2. It is to be understood of that degree of his mercy, which he showeth towards his chosen, even of his 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. Repl. 4. The Lord saith in Isaiah: Ah, I will ease me of mine adversaries: Therefore God is delighted with the destruction of his enemies. Answ. These and the like speeches are spoken after the order of men, by an Anthropopathy, or humane affection, and by them is signified, that God will the execution of his justice, but is not delighted with the death or destruction of men, as being his creatures. Repl. 5. Nay, neither on the penitent doth God exercise mercy: For if God punish all sins with sufficient punishment in Christ, he is not merciful. Answ. 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. OF AFFLICTIONS. Three principal questions there are touching afflictions. 1. How many kinds of afflictions there be. 2. What be the causes of them. 3. What comforts are to be opposed against them. 1. How many kinds of afflictions there be. Two sorts of afflictions. 1. Temporal. 2. Eternal. SOme afflictions are temporal, and some eternal: Eternal are the torments of the soul and body, ever to endure, and never to have end; into which all the Devils are to be thrown, and all wicked men; who are not converted in this life. They are called in Scripture hellfire, a worm, torment, everlasting death, because the tortures shall be perpetual, and such as men endure at the point of death, who by dying daily, can never die: For this shall be everlasting death, always to die and never be dead; or a continuance of death with infinite excess of torments. The testimonies of Scripture which demonstrate that there are eternal pains, are these: Their worm shall not die, Isa. 66.24. and their fire shall not be put out. It is better for thee to enter into life maimed, Mar. 9.43. then having two hands to go into hell, into the fire that never shall be quenched, where their worm dieth not, and the fire never goeth out. Mat. 25.41. Depart into everlasting fire which is prepared for the Devil and his angels. If the righteous scarcely be saved, where shall the ungodly and sinner appear? 1 Pet. 4.18. The reason is evident; because for sin committed against the infinite good, an infinite punishment is justly exacted, whereas by any temporal punishment of a mere creature, there could not be made sufficient satisfaction unto God's infinite & eternal justice. That eternal punishment is both of soul and body, Christ testifieth; Mat. 10. 2●. Fear him who can cast both soul and body into hell fire. The soul is the cause and fountain of sins. The body, as a thing without reason and brutish, doth execute that which the soul showeth and commandeth: Wherefore both the author and instrument of sin shall be punished. Object. He that is exceeding merciful cannot behold the eternal torments of his creatures, much less inflict them. God's mercy is great, and far exceedeth our sins: Therefore he cannot behold the eternal torments of his creatures. Answ. We answer to the Major, that it is true, unless the same also be exceeding just: But God is so exceeding merciful, that he is also exceeding just; as before hath been declared. Temporal afflictions belong both to the godly and ungodly. Temporal afflictions are incident both to the godly, and to the ungodly: as diseases, poverty, contempt, reproach, oppression, banishment, wars, and other miseries of this life, and lastly, temporal death itself: These are either punishments, or the Cross. The punishment is either destruction or torment, Punishment. inflicted by order of justice on the person guilty of sin. And this is proper unto the reprobate, In the wicked they are punishments, in the godly the Cross. 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. Object. But the evils which the wicked suffer in this life, are lighter than that they should satisfy God's justice. Answ. They are a part of their punishment, and a beginning of satisfaction which shall be exacted through all eternity, Degrees of punishments of the ungodly. though they be not their whole punishment. Now, as every part of the air is called air; so every part of punishment is punishment. Howbeit, there are degrees of punishment. The first degree is in this life: For when the conscience of their mis-deeds doth gnaw, vex, and terrify them, than beginneth their hellish and infernal worm. The second degree is in temporal death: For than they begin to feel the wrath of God, when the soul is separated from the body without all consolation, and is plunged into the place of torment. The third degree is at the day of the last judgement, when both body and soul shall be cast into hell fire, and the everlasting pains of hell shall fall in troops together on all the wicked. The Cross is the affliction of the godly, The Cross. which properly is not 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 all distinguished by their ends: Chastisements. Chastisements, which God layeth on the godly for their sins, but according to his mercy, as a father gently chastiseth his son, with much toleration; and therefore they are not properly punishments, but fatherly corrections, whereby they are admonished of their uncleanness, their private sins, and peculiar falls, and stirred to repentance, and brought again into the way; as David was expelled his Kingdom for his fall: For, even in the Saints, singular and grievous corrections accompany singular and several sins. But they are not a recompense for sin, but effects of Gods divine justice▪ by which God ascertaineth us and others of his justice, that he verily is angry with sin, and will punish it not only in this life, but in that other also with death, unless we make a speedy return unto him. Trials. Proofs and trials of faith, hope, invocation, fear of God, and patience in the Saints, that they may go forward in these virtues: and oftentimes that their infirmity may be laid open to themselves and others. Such was the affliction of Job. Martyrdom. Martyrdoms, which are testifications of the Saints concerning their doctrine, when they confirm and seal with their blood the doctrine which they profess, that it is true, and that they in the midst of death thence feel and have experience of the comfort which they did promise in teaching it unto others, and that there remaineth another life, and another judgement after this life. Ransom. Ransom is the obedience of Christ alone, 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 1. Temporal in the Wicked: as punishments properly, and in special so called. Godly: as the Cross; and that is 1. Chastisements. 2. Trials. 3. Martyrdom. 4. Ransom. 2. Eternal: as the hellish torments of the damned. 2. What are the causes of affliction. THe causes of punishment in the wicked are: 1. Sin, the impellent cause; that sin may be recompensed with punishment. 2. The justice of God, the principal efficient cause, inflicting punishment for sin. 3. Instrumental causes thereof are divers: Angels and Men, both good and bad, and other creatures, which are all armed against sin, and fight under God's Banner. Eight causes of the afflictions of the godly. The causes of the Cross of the godly are: The acknowledging and purging out of sin. 1 Cor. 11.32. Psal. 119.71. Sin; but otherwise then in the wicked: For the godly are afflicted for sin, not to satisfy God's justice, but that sin may be acknowledged by them, and purged out from among them by the Cross. They are fatherly chastised for the acknowledgement of their falls, and these chastisements are unto them Sermons of repentance: When we are judged, we are chastised of the Lord. It is good for me, O Lord, that thou hast humbled me. But God giveth the reins to the wicked, that they may gallop to destruction; he endoweth them with the commodities of this life, & suffereth them to enjoy a short joy, thereby to show his love towards them, as being his creatures, and to convince them of unthankfulness, and to take away all excuse from them. Now contrariwise, by the Cross he amendeth the godly. The hatred of the Devil and evil men. John 15.10. Ephes. 16.12. 1 John 3.15. That we may learn to hate sin, the Devil, and the world; If ye were of the world the world would love you. We wrestle not against flesh and blood but against principalities, against powers. Love not the world, neither the things that are in the world. Exercise of godliness. Our exercise or trial; that we may go forward, and increase in faith, hope, patience, obedience and prayer; or that we may have occasion of exercising and trying ourselves, and that both unto ourselves and others our hope, faith, and patience may be made known: For it is an easy matter to glory of our faith in prosperity, but in adversity the glory or grace of virtue is conspicuous and eminent. He that hath not been tempted, what knoweth he? Experience bringeth hope. Syrac. 34.10. Rom. 5.4. Particular defects in the godly. Particular defects and failings in the Saints; Manasses had his faults, Josaphat his, and others have other defects; therefore Gods chastisements are also divers, wherein he showeth, that he is angry also with the sins of the godly, and will more severely revenge them unless they repent: The servant which knew his masters will and did it not, Luke 12.47. shall be beaten with many stripes. God's glory in their deliverance. The revealing and setting forth of God's glory in the deliverance of the Church and the godly; for God often times bringeth his into extreme dangers, that their delivery may be the more glorious; as appeareth in the slavery of the Israelites in Egypt, and their captivity in Babylon, etc. that he may, I say, gloriously deliver them, and show that he hath found a way of delivery where no creature could hope or look for it: The Lord bringeth down to hell, 1 Sam. 2.6. and raiseth up again. A conformity between them and Christ. 2 Tim. 2.12. Rom. 8.29. Matth. 10.24. The conformity of the members with their head Christ in affliction and glory: If we suffer with him, we shall also reign with him. Those which he knew before, he also did predestinate to be made like to the image of his Son. The servant is not greater than his Lord, neither the disciple above his Master. Confirmation and testimony of the truth by their martyrdom. Joh. 21.18. The confirmation and testimony of their doctrine in their martyrdoms; For when faithful and godly men suffer any evils, and death itself for the confession and maintenance of their doctrine, they give ample testimony to the world, that they are so verily persuaded of the truth of this doctrine, that by no means they can forgo it: and moreover, that this doctrine yields and ministereth true and solid comfort in death itself; and therefore of necessity is the very truth. Peter is foretold by what death he should glorify God. A confirmation of the life to come. 2 Thess. 1.5. The afflictions of the godly are a confirmation and testimony of the judgement and life to come: For 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 to pass in this life; Therefore there is remaining yet another life; which is a token of the righteous judgement of God. Out of these causes we are to answer the argument which the world useth against the providence of God. Object. The Church is oppugned throughout the whole world, and trodden under foot of all men: Therefore it is not the true Church, nor protected by God. Ans. Nay rather, because it is persecuted by the wicked ones of this world, it is apparently the true Church: For if it were of the world, the world would love her own. Joh. 15.19. But the causes of the afflictions of the Church are manifest and evident, and the event and end of things shall one day convict the world. 3. Comforts to be opposed against afflictions. Comforts in affliction. OF comforts in afflictions, some are proper unto the Church, some are common to it with Philosophy. Proper are the first, and the two last of those which shall be recited; the rest are common, and that but in outward show only, and in name; but not being farther entered into and discoursed of. Remission of sins and reconciliation unto God. Remission of sins. This is the ground and foundation of the rest, because without this the rest minister no comfort unto us whilst we doubt of our reconcilement to God; for otherwise we always doubt whether the promise of grace belong unto us: But if this be once surely grounded, the rest are soon built upon it; for if God be our Father, he will then no way endamage us, but be our guardian in whatsoever distress: Rom. 8.31. If God be with us, 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 of sin is also taken away. The necessity of obeying God, and the love which we own him. The will and providence of God; or the necessity of obeying God in prosperity and adversity, because either of these is according to his will and good pleasure. The reason of this consequence of obedience is not only because we are unable to resist God, but especially we must therefore obey him: 1. Because he is our Father. 2. Because he hath so deserved of us, that for his sake we ought to suffer far greater evils. 3. Because the miseries he sendeth us are his fatherly chastisements. This comfort calmeth our storming stomaches, because it intimateth, that it is our Father's pleasure we should so suffer: Job 13.15. Job 1 21. Psal. 39.10. Lo, though he slay me, yet will I trust in him. As it pleased the Lord, so it is come to pass; blessed be the name of the Lord. I became dumb and opened not my mouth, for it was thy doing. The Philosophers say, that it is patiently to be suffered which cannot be altered and avoided. They establish a fatal necessity, and therefore foolishness it were to kick against the pricks: but in the heat of calamities they submit not themselves to God, nor acknowledge his indignation and wrath, nor suffer adversity to that end as thereby to obey him, but because they cannot shake them off nor wrest themselves out of them at pleasure. This is a miserable cold comfort. The worthiness of virtue. 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. Temporal goods are great blessings of God; but fare greater benefits are obedience, faith, hope, etc. Wherefore let us not prefer less things before greater; neither let us take away the things of greater value to redeem the loss of things of ●esse worth. 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, because they are destitute of true virtues. A good conscience. A good conscience; which is not really and truly but in the godly, who perfectly know that God is at peace with them by and through Christ the Mediator: Now if God be favourable and gracious unto us, we cannot but enjoy tranquillity and quietness of mind. The Philosophers comfort not theirs on this manner: for the Philosopher 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. The final causes or their afflictions. 1 Cor. 2.32, Act. 5.41. The final causes; which are, 1. God's glory, which shineth in our delivery. 2. Our salvation; for, We are chastened of the Lord, because we should not be condemned with the world. 3. The conversion of others, and the enlarging of the Church. For this cause the Apostles rejoiced that they were counted worthy to suffer rebuke for Christ's name; namely the conversion of others, and strengthening of many in the faith. The Philosophers say, It is a good end for which thou sufferest, that thou mayst 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? The comparing of ends & ●●ents. The conference and comparing together of events: It is better for a short time to be chastised of the Lord, then to live in plenty and abundance of all 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: but the principal good, for the obtaining whereof we ought to suffer whatsoever evils, they are wholly ignorant of. The hope of recompense. Mat. 5 12. The hope of recompense or reward in this and another life: Your reward is great in heaven. We know that there remain other blessings for us after this life, nothing to be compared with the moment any afflictions of this present world: Even in this life also the god●y receive greater blessings than other men; for they have God pacified and pleased with them, and other spiritual gifts. Corporal blessings, though they be small, Mar. 10. ●9, 30. yet are they profitable for their salvation: There is no man that hath forsaken house, or etc. but he shall receive an hundred fold now at this present, and in the world to come eternal life. Psal. 37.17. Rom. 5.3. John 15.20. Phil. 2.5. 2 Cor. 8.9. A small thing that the righteous hath is better than great riches of the ungodly. We rejoice in affections, etc. 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 then buy it so dear; because it is but uncertain, small, and transitory. The example of Christ and his Saints, who have suffered before us. The example of Christ and his saints: The servant is not greater than his Master. And God will have us to be made like to the image of his Son. Let us accompany therefore Christ in ignominy and glory. This the thankfulness which we own requireth, because Christ died for our salvation. Holy and godly Martyrs have suffered, and have not perished in afflictions. We are not to challenge any peculiar estate unto ourselves, or better than theirs, sigh that we are not better than they, but much worse. They have endured the cross, and have been preserved by God amidst their afflictions; let us then expect the like event, because the love of God towards his is immutable, and knoweth no change. Matth. 5.12. 1 Pet. 5.9. So did they persecute the prophets which have been before you. Resist, steadfast in the faith, knowing that the same afflictions are accomplished in your brethren which are in the world. The certain presence & assistance of God. The presence and assistance of God in afflictions; God is present with us by his Spirit, strengthening us, and comforting us in our cross, not suffering us to be tempted above that we are able, but even giving the issue with the tentation, and always poising in equal balance and proportion the affliction and our power, that thereby we may be able to endure unto the end. We have the first fruits of the Spirit. Rom. 8.23. Psal. 91.15. Joh. 14.16, 18, 23. Isa. 49.15. I am with him in tribulation. He shall give you another Comforter, that he may abide with you for ever. I and my Father will come unto him, and dwell with him. I will not leave you comfortless. Can a woman forget her child, and not have compassion on the son of her womb? Though she should forget, yet will I not forget thee. The final and full delivery. The final and full delivery is the period of all the rest. The first is the ground and principal, but this is the end and consummation: for as of punishments, so also of delivery, there are three degrees; 1. In this life, where we have the beginning of eternal life. 2. In our bodily death, when the soul of poor Lazarus is carried into Abraham's bosom. 3. In the resurrection of the dead, and their glorification after the resurrection, when we shall be both in body and soul perfectly blessed: Then shall God 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. ON THE 5. SABBATH. Quest. 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, and be reconciled to God? Ans. God will have his justice satisfied: a Gen. 3.37. Exod. 20.5. & 23.7. Ezek. 18.4. Matth. 5.26. 2 Thess. 1.6. Luke 16, 2. Rom. 8.3. wherefore it is necessary, that we satisfy either by ourselves, or by another. The Explication. 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 may be granted any escape or delivery from these punishments? To this question the Catechism maketh answer, that delivery is granted, so that perfect satisfaction be made unto the law and 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 is perfect righteousness and justice: and on both followeth the approbation and allowing of him, in whom that righteousness is. Now the means and manner of satisfaction by punishments are two: One by ourselves, which the law teacheth, and the justice of God requireth; Legal satisfaction. Galat. 3.10. Evangelicall satisfaction. Rom. 8.3. John 3.16. Cursed is every one that continueth not in all things, etc. this is legal. The other means of satisfying is by another; which the Gospel revealeth, and God's mercy admitteth: That that was impossible to the law, God sending his own Son, etc. So God loved the world, that he gave his only begotten Son, etc. this is evangelical satisfaction. Indeed in the law it is not taught, but it is not where therein disallowed or excluded, neither is it repugnant to the justice of God: For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man, the law resteth contented, and the justice of God permitteth that the party offendant be absolved, and received into favour: This is the sum of all. Furthermore, by this question of the Catechism here propounded, two things are taught concerning man's delivery: 1. That delivery is possible. 2. By what means it may be achieved. That these may be more fully understood, we are to consider: 1. What man's delivery is, and in what things it consisteth. 2. Whether any such delivery be possible, or might be wrought after the fall. 3. Whether it be necessary and certain. 4. Whether we may expect that it be perfect. 5. By what means it may be wrought. 1. What man's delivery is, and wherein it consisteth. THis word Delivery is respective: For all delivery and liberty hath a respect of the thing from which it exempteth, and of the thing into which it freeth or delivereth: as, delivery from captivity and bondage, into liberty and freedom, respecteth captivity, whence it absolveth; and liberty, whereof it gives us possession. Now men are by nature the slaves of sin, Satan, and death. We can therefore no way better conceive and understand what man's delivery is, Heb 2.14. 2 Tim. 2.26. then by a serious meditation and examination what his misery is. Man's misery consisteth, 1. In his loss of righteousness, and his inbred corruption, to wit, sin. 2. In the punishments of sin. His delivery therefore from this misery requireth, 1. A perfect pardoning and abolishment of sin, with a renewing in us the righteousness we have lost. 2. An immunity from all penalties and miseries, which are the wages of sin. As then there are two parts of man's misery, I mean, Sin and Death: So there are on the other side two parts of his delivery, to wit, from sin, and from death. His delivery from sin is both a pardoning of the sin, that it may not for ever be imputed; and an abolishing of it in us by the renewing of our nature, that it reign not in our mortal body. His delivery from death is first, a delivery 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 all calamities and miseries of this life; and lastly, from temporal and eternal death. Hence it appeareth what, and of what quality man's delivery is; What man's delivery is. to wit, A perfect acquittal of man, being fallen, from all the misery of sin and death, and a full restoring by Christ of righteousness, holiness, life, and everlasting felicity or perfect blessedness; which in all true believers is begun here in this life, and shall be perfected in the life to come. 2. Whether any such delivery be possible; that is, might be wrought after the fall. THis question is necessary: for if there be no delivery of us out of misery, in vain make we question of the rest. Again, there is some cause to doubt thereof, to them especially unto whom the doctrine of the Gospel is unknown. The delivery therefore of man, Three causes of the possibleness of man's delivery. being fallen, is possible; and the causes of the possibleness thereof are in God alone, declared in the Scripture, which are these: God's goodness. Gods immeasurable goodness and mercy, which would not suffer all mankind to perish for ever. God's wisdom. God's infinite wisdom, whereby he was able to find out such a way of delivery, whereby he might show his exceeding mercy towards mankind, and yet no whit impeach his justice. God's omnipotency. God's omnipotency, whereby as he had power to create man of nothing after his own image; so he had equal ability to restore him after his fall, and free him from sin and death. To deny then the possibility of man's delivery, is to spoil God of infinite wisdom, goodness, and omnipotency; whereas verily in him there is no defect at all of wise counsel, immeasurable goodness, and infinite power, as it is said; The Lord bringeth down to the grave, and raiseth up. 1. Sam. 2.6. Psal. 68.20. Esay 59.1. To the Lord God belong the issues of death. The Lord's hand is not shortened. But the question is moved especially concerning us, Whence we know this delivery to be possible; and, whether man's reason, without the word of God, may attain unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and assured hope of the same. Answ. That our delivery was possible, Humane reason how it might know, or not know aught touching our delivery. is now evident by the event and accomplishment thereof, and we know it by the Gospel or divine revelation: But humane reason knoweth no one tittle or jot of this delivery, or the manner whereby it was effected although probably it may be conjectured, that in humane reason it was not simply impossible; whereas there is no likelihood at all, 1. That so glorious and excellent a creature should be framed to eternal misery: or, 2. That God should authorize such a law, as could never be fulfilled. Which two arguments of man's brain are in themselves powerful and invincible: but man's reason, through her corrupt and weak judgement, giveth no credit to so apparent a truth, neither assenteth unto it, without the promise and grace of the holy Ghost; that is, is not able out of these two axioms and principles certainly and necessarily to infer, that he knoweth and hopeth for his deliverance out of pain and misery. As than they who are sequestered from the Church, and are ignorant of the Gospel, can have no knowledge or hope of delivery: so Adam after his fall, by the mere instinct and conduct of natural reason, without God's especial revelation, and peculiar promise, could not possibly have intelligence or confidence thereof. For, sin being once committed, nothing could be conversant in his mind and understanding, nothing obvious to his eyes, but the severe and exact justice of God, which suffereth not sin to escape unpunished, and Gods unchangeable truth, which had pronounced, Genes. 2.19. In what day soever thou eatest thereof, thou shalt die the death. Adam well perceived, that this God's justice and truth must needs be satisfied with the perpetual ruin and destruction of the transgressor; and therefore out of this contemplation and consideration could collect no hold or hope of liberty. He might indeed probably gather, that a delivery might be compassed, if by any means this God's justice and truth might be satisfied; but he could neither hope for it, nor conceive what manner of delivery it should be, or by whom it should be performed. Nay, the very Angels themselves could not at any time have complotted or devised the means whereby this delivery might be wrought, had not God of his unmeasurable wisdom and goodness invented it himself, and revealed it unto men by his Gospel. But some man may except and say; If delivery seemed impossible unto Adam, by reason of God's justice and truth, then now also it may seem impossible: (For God's truth and justice may no more be impeached now, then heretofore) But a sinner's recovery and escaping out of punishment and misery would impeach the justice and truth of God. Ans. The escaping of a sinner should impeach the justice and truth of God indeed, if it happened without sufficient satisfaction mediating for the offence. How Adam after his fall might not despair of, and how he could not assuredly hope for delivery, before by special revelation he was assured of the promise. This resolution unto the objection proposed, if Adam saw, he had good ground why he should not simply despair of delivery, especially if withal he considered the nature of God, that is, his unlimited bounty, wisdom, and power, and if he uprightly weighed the end of man's creation; that it was not meet that so gracious & good a God, so wise, & so mighty, should make so excellent a creature as man, to sustain perpetual misery: or, that he should deliver such a Law to man, as could never perfectly be performed by him: yet on this could he ground no constant persuasion or hope; because, as hath been said, before the publishing of the Gospel, neither he, nor any creature was able, 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. The sum of all is this: Man being fallen, could hope for no delivery from sin and death, before the joyful and gladsome promise of the seed of the woman, which should crush and break in pieces the head of the Serpent: yet neither ought he hereupon, neither indeed simply could he despair thereof, as of a thing impossible. For, howsoever he could not conceive any necessary ground or reason, whereby he might infallibly infer and conclude his future delivery; neither yet could understand the manner and means of making satisfaction; nevertheless in consequent it is, that, If no creature could invent it, then neither could God devise it. It behoved him therefore to depend and rely on God's profound wisdom, exceeding goodness, and mighty power; and not in any case despair hereof, though indeed all things seemed to solicit and to provoke him to despairation. Notwithstanding, except the voice of the Gospel had also sounded in his ears, nothing could have sufficiently comforted and sustained him against the Devil's temptations: But when once the sweet promise sounded in his ears, than he understood the means of satisfaction by Christ; and then he might not only wax confident of his delivery, but by virtue thereof resolve all doubts to the contrary, such as are these here following: Arguments against the possibility of man's delivery. Object. 1. The justice of God suffereth not those to escape unpunished: who deserve eternal damnation. But we have deserved eternal damnation: Therefore in regard of God's justice, our delivery is impossible. Ans. Adam saw an answer to the Major of this Syllogism; namely, That the justice of God absolveth not, neither dismisseth unpunished those that deserve everlasting damnation, except there be interposed a full and perfect satisfaction by condign punishment of the offence. Object 2. When that is not executed which the justice of God requireth, and his truth menaceth, they are both impeached. But if man escape out of misery, that is not executed which the justice of God requireth, and his truth menaceth, to wit, due punishment, and everlasting death is not inflicted: Therefore man's escape and wading out of misery cannot be without the impeaching of both; which impeachment is impossible. Answ. Here again Adam perceived that the Minor was only true, if no punishment at all were inflicted either on the sinner himself, or on some other, who offered himself to sustain the penalty in the sinner's place. Now knowing thus much, he had also further learned out of God's promise, that in man's behalf, Christ, the seed of the woman, should break the head of the Serpent. Object. 3. What the unchangeable truth and justice of God requireth, that is necessary and unchangeable. But the unchangeable justice and truth of God requireth the casting away of a sinner into everlasting pains: Therefore the casting away and perdition of a sinner is necessary and unchangeable. Ans. He discerned here also what might be answered to the imperfection of the Major, namely, that that is unchangeable which the justice of God requireth, to wit, simply, and without all condition; not that which is required with condition, and by way of exchange in this sort, that either there be a casting away of the sinner into everlasting punishments, or a satisfaction made by Christ. Object. 4. Whence we have no ability to come out, all delivery thence is impossible: But to shake off sin and death, and come out of them we have no ability: Therefore this escape is impossible. Ans. Here also he describeth the falsehood of the Major, that the escape is indeed impossible, unless God know the means, and lay open the way of escapeing out of these evils, which in itself to humane reason, and to all creatures is utterly unknown, and impossible to be found out. These and the like darts of Satan, Adam had learned by the promise of the Gospel to ward and shiver in pieces. But we at this day far more clearly see and perceive the virtue and efficacy of these solutions, than heretofore Adam could; whereas we out of the Gospel, and by the event and accomplishment thereof, and by the sense and feeling of our private consciences, have an infallible knowledge, that the delivery of man is possible, and should one day be performed, as Adam saw, but that it is already finished and achieved by Christ. Man's delivery therefore now is, and always was possible unto God. 3. Whether delivery be necessary and certain. ALthough God was not bound at all to deliver man out of his thraldom of misery, but it remained free unto him to relinquish and leave all men in the power of death, and save none; (For, Who hath given unto him first, Rom. 11.35. and he shall be recompensed?) yet we may well say, that Man's delivery was, and now is necessary, not by any absolute necessity, but by such as is called necessity by supposition, that is, with supposal of some special condition it was always necessary: The necessity of man's delivery not absolute, but depending on the unchangeable will & decree of God. Exod. 33.11. Because God hath most freely and unchangeably decreed and promised this delivery published; and impossible it is that he should lie, or be deceived: As I live, I desire not the death of a sinner, but that the wicked turn from his way, and live. From the end of the Creation. Ephes. 1.6. Psal. 86.46. Because God in the beginning created man, that he might for ever be magnified of him: He hath made us to the praise of the glory of his grace. And, Hast thou made all men for nought? From the end of sending his Son into the world. John 6.39, 40. Mat. 9.13. Mat. 18.11. Rom. 4.25. Gal. 2.21. Because God did not in vain send his Son into the world, neither did Christ die to no purpose: I came down from heaven to do his will that sent me. And this is the Father's will which sent me, that of all which he hath given me, I should lose nothing. I am come to call sinners to repentance. The Son of man is come to save that which was lost. He died for our sins, and is risen again for our justification. If righteousness be by the Law, than Christ died without a cause. From the stature of God. Because God more inclineth to the exercising and setting forth of his mercy, then of his anger. But he showeth his anger in punishing the wicked: therefore much more will he show his mercy in saving the godly. 4. Whether we may expect and hope for perfect delivery. How our delivery is perfect. THe delivery and setting of man at liberty is in this life complete and perfect, but as by a beginning only, and in some measure or degree: in the next it shall be perfect by a final consummation, and in all competent degrees. Our delivery is now perfect, but as concerning the parts thereof from both evils, both of crime and pain; that is, all the parts of obedience are begun in the redeemed or believer, so that as long as we live here, it is daily augmented by new accessions and increasing: but than it shall be perfect also in degrees, when all tears shall be wiped from our eyes, the perfect Image of God renewed in us, and God shall be all in all; that is, 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. This is proved: 1. Because God is not a deliverer in part only, but saveth and loveth perfectly those whom he saveth. 1 John 17. 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. 2. Because he will perfectly punish the wicked, that they may exactly satisfy his justice by their punishments: Therefore will he likewise perfectly deliver the godly from punishment, because he is more inclined and propense to mercy, then to anger: For 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 we have all lost all our righteousness, salvation, and blessedness in Adam. We must therefore expect and look for perfect delivery, but by degrees, as hath been declared: namely, in this life perfect; in the resurrection more perfect; and in our glorification most perfect. 5. By what means delivery may be wrought. Two necessary means of our delivery. THis our delivery may be wrought and accomplished: Satisfaction. By a full and sufficient satisfaction for our offence committed; that is, by eternal punishment, or such a temporal punishment, as is correspondent and equivalent with eternal. Regeneration. By a purging, and abolishment of sin in us, and a renewing of our nature, that is, a restoring of the righteousness we have lost, and new fashioning of the Image of God in us, or a perfect regeneration of our corrupt nature: both these are necessary for our delivery. 1. Satisfaction is necessary, Why satisfaction is necessary. because the mercy of God (as heretofore hath been showed) overthroweth not his justice, which must be satisfied; and the Law bindeth us either to obedience or punishment. Now by obedience satisfaction cannot be made, because our precedent obedience is already impaired by the fall, and our obedience (were it any) which hath followed since the fall, cannot satisfy for the former offence, whereas man is every moment obliged thereunto, as to a present debt. Therefore obedience being once defective, there remaineth, according to the commination, If thou shalt eat thereof, thou shalt die the death, no other satisfaction, but by enduring punishment; which punishment being once sufficiently paid, God is reconciled with the offendor, and delivery may follow thereon. 2. The cleansing from sin, Why regeneration is necessary. and renewing of our nature is likewise required: For God will on 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 reconciliation. 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. But we cannot cease from sinning, unless our nature be renewed. Thus than man's delivery is possible to be effected, to wit, if such a satisfaction be made, whereby condign punishment and equal to the fault is suffered, and which no after-slip and offence annihilate or make void. Quest. 13. Are we able to satisfy by ourselves? Answ. Not a whit. Nay rather we do every day increase our debt? a John 9.1. and 15.16. Psal. 130 3. Mat. 6.12. & 16.26. & 18.25. . The Explication. Sigh it is out of doubt that the means of our delivery consisteth in the satisfaction and cleansing of our sin; it is further demanded, by whom this satisfaction and cleansing of sin may be performed; whether by us, or by some other; and if by some other, whether by any mere creature; and if by no mere creature, by what then, and what kind of Mediator. To the first of these interrogatories answer is made in this thirteenth Question: to the other two which follow, in the fourteenth and fifteenth Questions of the Catechism. Two causes why we can make no satisfaction by obedience. Satisfaction cannot be performed of us and by us, neither by obedience nor by punishment. Not by obedience; 1. Because what good soever we do, by virtue of present bond and obligation we own it unto God. By it therefore we cannot satisfy for our former faults. For we can deserve nothing at God's hands for the present, much less for time to come: neither can a double merit for the time both present and to come issue out of one satisfaction. 2. In the Catechism a more familiar reason is yielded, Because we daily heap up offences and debts. For we sin uncessantly, and by sinning heap up and increase our guilt, and God's wrath. Now he who goeth on still in offending, never appeaseth the party offended; as the debtor never riddeth himself out of debt, who without any acquittance of ancient Bills, entereth daily new bonds and covenants. Neither yet can we satisfy by our punishments, We can make no satisfaction by sufficient punishment. because our offence being infinite, deserveth infinite punishment, that is, eternal; or if temporal, yet answering in equality to eternal. For all sin is an offence against the infinite good, and meriteth everlasting damnation, or at least such a temporal condemnation, as yet is equal to eternal. Eternal punishment we cannot sustain; because than we should nevet be delivered or recovered thence. Not by eternal punishment. We should indeed be always satisfying God's justice, but it could never be said that we had satisfied; our satisfaction would never be perfect, we should never return with conquest of sin & death, but our satisfaction continuing still unperfect, should be prorogued to all eternity: which satisfaction is such as is the punishment of the Devils and reprobate men, which never shall have end. Not by temporal. Now for a temporal punishment, which should be answerable & equal to eternal, such as is required to the intent that the satisfaction may prove a victory over and a quelling and suppressing thereof, there is no creature (as shortly shall be proved) by reason of manifold imperfection, who can perform it. Sith than we are not able by ourselves, if we covet our delivery, we must needs make satisfaction by another. Hence we easily deduce an answer to this objection: Ob. We never satisfy the law, neither by obedience, neither yet by punishment: Therefore this manner of delivery by satisfaction is vain and imaginary. Answ. It is no way frivolous: because though we be not able to satisfy by obedience, yet we are by paying the full penalty, not in our own person, but in the person of Christ, who amply satisfied the law, both by obedience, and by punishment. Repl. 1. The law requireth Our obedience or punishment, because it is written; He which doth these things, shall live by them. Cursed is he who continueth not in all. Answ. Gal. 3.10. Verily the law requireth our obedience, or our punishment, but not exclusively: to wit, so, that it doth not admit it to be performed by another for us: for it no where excludeth or disalloweth another's satisfaction on our behalf, albeit it teach not, or know not the same. But this the Gospel revealeth, and pointeth it out unto us in Christ. Repl. 2. That another should be punished for offenders, is unjust: Therefore Christ could not undergo our punishment. Ans. That another should be punished for offenders, is not disagreeing with God's justice, if these conditions concur withal: The conditions to be respected in him who may be punished for another. 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 of himself he be able to recover out of punishment. And this is the cause that men cannot justly punish one's 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. Quest. 14. Is there any creature able in heaven or in earth, which is only a creature, to satisfy for us? Answ. None: For first, God will not punish that sin in any other creature, which man had committed a Ezek. 18.4. Gen. 3.17. . And further, neither can that which is nothing but a creature, sustain the wrath of God against sin, and deliver others from it b Nah. 1.6. Psal. 130.3. . The Explication. THe exclusive particle only is added to the question, that the negative answer may prove true: For it was behooveful that a creature should satisfy for the sin of a creature, but not such a one as was merely or only a creature; because such a one could not satisfy, as hereafter shall appear. Whereas, when we are to satisfy by another, the question is, No other creature but man could satisfy for man. Ezek. 18.20. Whether that other by whom we must satisfy may be any creature besides man. No mere creature could satisfy for man. And that a mere and bare creature. Both of these is on good reason denied. The reason of the former is; Because God will not punish that in another creatare which man hath committed: and this he doth according to the inviolable order of his justice. which permitteth not, that one creature offend, and another bear the punishment: The soul that sinneth shall die. This reason demonstrateth, that no creature but man could satisfy for man: that God could not be satisfied for the sin of man, no not by the utter and eternal destruction of heaven and earth, or the Angels themselves, and all creatures else whatsoever. The reason of the latter is; 1. Because the power and vigour of no creature is such, that it may sustain a finite and temporal punishment equivalent to infinite and eternal, due to the infinite crime of man: For sooner should the creature be wasted and consumed to nothing, than it could satisfy God by this means: For God is a consuming fire. If thou shalt mark what is done amiss, Deut. 4.24. Psal. 130.3. Rom. 8.3. O Lord, who may abide it? Because the law was not able to justify, in as much as it was weak through the flesh, God sent his Son in the similitude of sinful flesh, etc. This reason proveth, that no creature in the whole frame of nature was able to satisfy God by enduring punishment, that it could itself wade out of the brunt and peril thereof; which escape is necessary to the accomplishment of delivery: By reason therefore of the infirmity and weakness of the creature, there would not be any just proportion between the punishment and the sin. 2. Because the punishment of a mere creature could not be a price of sufficient worthiness and value for our redemption. 3. Because a bare creature could not have purged humane nature from the contagion and corruption wherewith it was infected, neither yet could effect, that from henceforth we should sin no more: all which it behoved our Deliverer to perform. Quest. 15. What manner of Mediator then and Deliverer must we seek for? Ans. Such a one verily as is very man a 1 Cor. 15.21. , and perfectly just b Heb. 7.26. Isa. 7.14. & 9.6 Jer. 23.6. Luke 11.22. , and yet in power above all creatures; that is, who also is very God. The Explication. Sigh then we ourselves are not able to satisfy God, but have need of some other to become a satisfier and mediator in our behalf; the question is, What kind of Mediator he ought to be that should make satisfaction in our stead. For of force and necessity he must be either a creature alone, or God alone, or both in one. A sole creature he may not be, for the causes before discovered and expressed. Meerley God could not satisfy for man. Merely God he could not be, both 1. Because not God, but man sinned: and also 2. Because it behoved the Mediator to suffer and die for the sin of man; neither of which are incident to the Deity; so that God can neither suffer, nor die: It remaineth therefore that we stand in need of such a Mediator as is both in one, that is to say, which is both God and man. The causes hereof shall be assigned in the questions immediately following. ON THE 6. SABBATH. Quest. 16. Wherefore is it necessary that he be very man, and perfectly just too? Ans. Because the justice of God requireth, that the same humane nature which hath sinned, do itself likewise make recompense for sin a Eze. 18.4, 20. Rom. 3.18. 1 Cor. 15.21. Herald 2.14, 15, 16. : but he that is himself a sinner cannot make a recompense for others b Heb. 7.26, 27 Psal. 49.7, 8.1 Pet. 3.18. . The Explication. IT behoved our Mediator to be 1. man, 2. and indeed very man, 3. and that man also perfectly just. I Our Mediator must be man. Rom. 5.12. 1 Cor. 15.21. He ought to be Man, 1. Because it was man that sinned; therefore man must make recompense. As by one man sin entered into the world, and death by sin, and so death, etc. Sith by man came death, by man also came the resurrection of the dead. 2. That he might suffer death: for he ought to make satisfaction for us by dying and shedding his blood; Gen. 2 17. Heb. 9.22. because it was said, Thou shalt die the death. Without shedding of blood is no remission. II He must be true man. He ought to be True man; that is, descending and springing of mankind which had sinned; not created of nothing, or coming from heaven, but every way subject to all our infirmities, sin only except: 1. Because of God's justice, which requireth that the self same humane nature which had sinned, should pay for those sins: For, The soul which sinneth shall die. Ezek. 18.20. Gen. 2.17. And, In the day that thou eatest thereof thou shalt die the death. Wherefore true man, of the posterity of Adam which transgressed, aught to pay for men that which was required at their hands. Hitherto tend those say; Since by man came death by man came also the resurrection of the dead. 1 Cor. 15.21. 1 Tim. 2.5. Heb. 2.16, 17. Col. 2.12. There is one God, and one Mediator between God and man, which is the Man Christ Jesus. He took the seed of Abraham. Wherefore in all things it became him to be made like unto his brethren, etc. Hereof the Apostle also saith, that we are buried with Christ through baptism, in whom we are also raised up together, etc. And Augustine, in his book of true religion, Aug. lib. de vera Religione. cip. 53. saith, The same nature was to be taken which was to be delivered. 2. For the truth of God; who often by the Prophets describeth our Mediate our to be such a man as is poor, weak, contemptible: And of Isaiah especially is he described to be such a one. 3. For our comfort; for except we knew him to have come out of Adam's loins, and sprung of his blood, we should never be able to resolve that he is the promised Messiah and Saviour, and our natural brother. For it is registered in Scripture, that The seed of the woman should break the head of the serpent. Gen. 2.15. Gen. 22.18. In thy seed shall all nations of the earth be blessed. Whence the Apostle teacheth, that He that sanctifieth, and they that are sanctified are all of one; (that is, of the same humane nature) wherefore he is not ashamed to call them brethren. Now therefore that he might be our brother, it was requisite that he should be born of Adam: For, Heb. 2.14. Forasmuch as the children were partakers of flesh and blood, he also himself likewise took part with them, etc. 4. That he might be a faithful high Priest, and might help and relieve our infirmities. For, Heb. 2.17, 18. It became him in all things to be made like unto his brethren, that he might be a merciful and a faithful high Priest in things concerning God, that he might make reconciliation for the sins of the people. For in that he suffered and was tempted, he is able to secure them that are tempted. III He must be perfectly just. It is necessary that he be a man perfectly just; that is, defiled with no spot of original or actual sin, that he might worthily be our Saviour, and his passion and sacrifice be a ransom not for himself, but for us: for had he himself been a sinner, he must have satisfied for his own sins. Hence the Scripture testifieth of him; Isa. 53.11. 1 Pet. 2.22. 1 Pet. 3.18. My righteous servant shall justify many. Who did no sin, neither etc. Christ hath once suffered for sin, the just for the unjust, that he might bring us to God. Yea, if the Mediator himself had been subject to any sin, he should not have been able to have avoided the wrath of God, much less to have merited for others freedom from punishment, and the favour of God: neither could his passion and death, who had not suffered as an innocent, have been the price and ransom of others sins. Therefore God made him to be sin for us (that is, to be a sacrifice for sin) which knew no sin, 2 Cor. 5.21. that were should be made the righteousness of God in him. For such an high Priest it became us to have, Heb. 7.26, 27. which is holy harmless, undefiled, separate from sinners, and made higher than the heavens; which needeth not daily, as those high Priests, to offer up sacrifice, first for his own sins, and then for the people's. Now four manner of ways was the man 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 requireth. 2. By paying sufficient punishment for our sins. It was necessary that this double fulfilling of the law should be in Christ: for had not his righteousness been full and perfect, he could not have satisfied for the offence of others. And except his suffering of punishment had been sufficient, we by it should never have been delivered from everlasting punishment. The former of these is called, The fulfilling of the law by obedience, whereby himself was conformable in all points to the law: The latter is termed, The fulfilling of the law by punishment; to wit, which he suffered for us, lest we should remain subject unto everlasting death. 3. He doth fulfil the law in us by his Spirit, when as he regenerateth us by the same Spirit, and by the law traineth us to obedience both outward and inward, which the law challengeth of us, and we begin it in this life, but shall perform it wholly and fully in the life to come. 4. Christ fulfilleth the law, by teaching it, and purging it from errors and corruptions, and by restoring the true sense, doctrine and understanding thereof: as it is said; Matt. 5.17. I came not to destroy the law, but to fulfil it. For (as it appeareth by the Evangelist Saint 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. Quest. 17. Why must he also be very God? Answ. That he might by his Godhead a Isa. 9 & 63.3. sustain in his flesh b Isa. 53.4, 11. the burden of God's wrath c Deut. 4.24. Nahum 1.9. Psal. 130.3. , and might recover and restore unto us that righteousness and life which we lost d Isa. 53.5, 10. . The Explication. IT was requisite that our Mediator should be not only man, Our Mediator must be true God. and that true and very man, and that man perfectly just; but besides all this, that he should be God also; and that a true and mighty God, not an imaginary, and only adorned with excellent gifts above all the angels and saints, as heretics decipher him. The reasons hereof are these which follow: Because of the grievousness of the punishment he was to endure. That by the power of his divinity he might sustain in his flesh the infinite wrath and indignation of God against sin, and endure such a punishment, as in durance should indeed be temporal, but infinite in weight, worth, and value. For certainly he had been brought to nothing by reason of infirmity, whosoever, being but mere man, had adventured to undertake the huge heap and heavy burden of God's indignation. It was therefore behooveful that our Mediator should be of infinite strength, and so to be God, who should suffer, without falling into despair, or being brought unto nothing, Which punishment was of infinite value. so unmeasurable punishment. Now it was necessary that the punishment of the Mediator should be of infinite value, and equivalent to eternal, that there might be a proportion betwixt the sin and the punishment thereof. For there is no one sin amongst all the sins committed from the beginning of the world to the end thereof so little, as that it deserveth not everlasting death: they are all so exceeding evil, that they cannot be expiated and done away by the endless destruction of any creature. Notwithstanding this punishment ought to be finite in respect of time; because it behoved our Mediator not to be shut up in death for ever, but to wrest himself out of the power thereof, to the intent that he might accomplish the benefit of our redemption; that is to say, that he might merit perfectly for us our redemption; and now, when it was perfectly merited, apply it, or bestow it upon us by his forcible working, and effectually save us. For it became our Mediator to perform both; namely, to merit first, and then to bestow righteousness, that thence he might prove a perfect Saviour as well in efficacy and fruit, as in merit and desert. These things could not have been done by a mere man, who, of whatsoever strength he be, cannot by his own force or power wrestle out of the hands of death. Wherefore it was requisite, that he which was to save others from death, should by his power overcome death, and first depel it and shake it off from himself; which thing he could not accomplish except he were God. Because of the worth of the ransom he was to pay. It was needful that the price or ransom which our Mediator paid should be of infinite value, that it might be a sufficient and full worthy ransom for the redemption of our souls; that is, that it might be reputed sufficient in God's judgement for the purging and putting away of our sins, and for the repairing of that righteousness and life which we had lost. Therefore it became the person also that should pay this price to be of infinite worthiness, to wit, very God. For the worth of this price, for which it is acceptable unto God, and is of infinite estimate, though it were but temporal, Which worth consisted 1. In the worthiness of the person paying. consisteth in two things: 1. In the worthiness of the person paying it. 2. In the grievousness and extremity of the penalty endured. The worthiness of the person. Herein appeareth, that the person which suffered is God, himself the Creator of all things. For that he should die for the sins of the world is infinitely more than the death and destruction of all creatures, and is at higher rate and reckoning then 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: God hath purchased the Church with his blood. Acts 20.28. 1 John 1.7. John 1.26. Gen. 3.15. The blood of Jesus Christ cleanseth us from all sin. Behold the Lamb of God which taketh away the sins of the world. Yea, God himself in Paradise joineth these two; The seed of the woman shall break thine head, and thou shalt bruise his heel. In the grievousness of the punishment. Psal. 18.4. Deut. 4.24. Isa. 5.36. The grievousness of the punishment was, that Christ sustained the dreadful torments of hell, and the heavy wrath of God against the sins of the whole world: The pains of hell came about me. God is a consuming fi●e. The Lord hath laid upon him the iniquity of us all. Whence it is understood why Christ did so greatly tremble at death, whereas many Martyrs have without fear or trembling offered their throats to the persecuters. Ob. The perfect fulfilling of the law by obedience might have been a satisfaction for our sins: But a mere man, so be were absolutely just might by his obedience have perfectly fulfilled the law: Therefore mere man, being perfectly just, might sat is fie for our sins; and by force of consequent, it was not necessary that our Mediator should be God. Answ. 1. The Major is false, because, as hath before been showed, obedience being once forsaken and shaken off, God's justice could not be satisfied for our offence, but only by sufficient and due punishment, in regard of his commination once uttered; Gen. 2.17. In the day that thou eatest thereof thou shalt die the death. Ans. 2. Though we grant the Minor, that forsooth, a mere man by his obedience might perfectly fulfil the law; yet this obedience could not have been a price for another's debt, since every man is bound to perform the same. It was required therefore that our Mediator should pay a sufficient punishment for us, and in regard hereof, be armed with the power of the Godhead: for the devils themselves are not able to sustain the weight of God's wrath against sin▪ much less should man be able to do it. Repl. But all the devils and wicked men bear and sustain, and are constrained to bear and sustain the everlasting wrath of God. Ans. They indeed bear the immeasurable wrath of God, Wicked men and devils satisfy in never satisfying. but so that they never satisfy God's justice, neither recover out of punishment; for their punishment is extended to all eternity. But it beseemed the Mediator so to bear the burden of God's wrath, that after he had satisfied for our sins, he might shake off that burden, and take it away both from himself and from us. Because of revealing Gods will unto us. Our Mediator must be God, That he might reveal and make known unto us the secret will of God concerning the redemption of mankind, whereof except he were God, he could have no knowledge. For no creature could at any time have searched out the bottomless depth thereof, and conceived so intricate a mystery, had not the Son of God displayed, and laid it open unto us. No man hath seen God at any time: John 1.18. the only begotten Son which is in the bosom of the Father, he hath declared him. Because of giving the Spirit. Our Mediator must be God, That he may give the holy Ghost, by whom he may gather in one his Church, be present with it in the world, and bestow on us, maintain and perfect in us the benefits purchased by his death; remission of sins, righteousness, new obedience, and life everlasting. For it is not sufficient for our Mediator to be made a sacrifice for us, to break the bonds of death, and make intercession with God for us: but it is necessary also that he promise on 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, by reason 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 image of God. Now to give the holy Ghost, and by him to regenerate our hearts, and work forcibly in us faith, conversion, and salvation, belongeth to God alone, whose also is the Spirit; Whom I will send you from the Father. John 15.26. For only the Lord of nature is able to reform nature. Jerem. 23.6. Lastly, it behoved the Messiah to be the Lord our righteousness. Object. The party offended cannot be Mediator: Christ is the Mediator: Therefore he cannot be the party offended, that is, God. Ans. The Major proposition is true, if the party offended be such a one, as in whom there are not more persons: But a most clear testimony, whereby are taught in few words those three former, to wit, that the mediator is both true man, Acts 20.28. and perfectly just, and true God, is extant, 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, the elect and chosen. Quest. 18. And who is that Mediator which is together both very God a 1 Joh. 5.20. Rom. 9.5. Gal. 4.4. Isa 9.6. Jer. 23.6. Mal. 3.1. , and a very b Luke 1.24. & 2.6, 7. Rom. 1.3. & 9.5. Phil. 2.7. Heb. 2.14, 16, 17. & 4.15. perfectly just man c Isa. 53.9, 11. Jer. 23.5. Luke 1.35. Joh. 8.46. Heb. 4.15. & 7.26. 1 Pet. 1.19. & 2.22. & 3.18. ? Ans. Even our Lord Jesus Christ d 1 Tim. 2.5. & 3.16. Ma●th. 1.23. Heb. 2.9. Luke 2.11. , who is made to us of God wisdom, righteousness, sanctification, and redemption e 1 Cor. 1.30. . The Explication. WHat kind of Mediator is necessary for us hath already been declared. The Mediator was to be God; yet not the Father, nor the H. Ghost, but the Son only. Eight reasons hereof. Now the question is of the person who is such a Mediator. This Mediator therefore is Jesus Christ alone, the Son of God manifested in the flesh; which position is proved by these reasons: 1. Our Mediator must be true God, as heretofore hath been evidently showed: But God the Father could not be Mediator, because he worketh not by himself and immediately, but mediately by the Son and the holy Ghost. Neither is he the messenger; because he is sent of none, 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, and he only was to be our Mediator. 2. That which our Mediator should impart unto us, he must needs first have it himself: But it belonged unto him to confer and bestow on us the right and title of the sons of God whence we were fallen; that is, to work that through him we might be adopted of God to be his sons, because this was in his power alone, sigh he alone had the sole claim and interest herein: For the holy Ghost had it not, because he is not the Son; neither had God the Father it, because he also is not the Son, and was to adopt us by his Son to be his sons: The Word therefore only, which is that natural Son of God, is our Mediator, in whom, as in the first begotten of God, we are adopted to be the sons of God; John S. 36. John 1.12. as it is said, If the Son shall make you free, ye shall be free indeed. As many as received him, to them he gave power to become the sons of God. Who hath predestinate to be adopted through Jesus Christ unto himself: Ephes. 1.5, 6. With his grace he hath made us accepted in his beloved. 3. The Son alone is the Word, his Father's ambassador and delegate, and that person which is sent unto mankind, by whom the Father openeth his will, by whom he worketh, and giveth his holy Spirit, by whom also is made the second creation; for by the Son we are made new creatures. Therefore the Scripture joineth every where the first creation with the second, John 1.3.2 Cor. 5.17. Gal. 6.15. Ephes. 2.10. Col. 1.16. Heb. 1.10. because the second creation was to be made by the same party by whom the first was wrought: By the Son were made all things. But this was proper to the Mediator, to be a messenger and truce-man between God and us, and to regenerate us by his Spirit: Therefore only the Son must be this Mediator. 4. It belongeth unto the Mediator immediately to send the holy Ghost: But the Son alone immediately sendeth the holy Ghost. The Father also indeed sendeth the holy Ghost, but mediately by the Son: the Son immediately from the Father, as himself testifieth; whom I will send unto you from the Father. John 15.26. 5. It belongeth to the Mediator to suffer and die for us: But the Son only is he, who taking our flesh on him, hath suffered in it and died: God is manifested in the flesh, etc. 1 Tim. 3.16. 1 Pet. 3.18. Christ was put to death concerning the flesh, etc. Therefore he only is the Mediator. 6. That the Son is the Mediator is proved by conference of revelations and prophecies in the old Testament, and by the fulfilling of the same in the new. 7. The same is proved by the works and miracles which Christ wrought; John 5.36. John 7.31. John 10.38. Matth. 11.4, 5. The works that I do bear witness of me, that the Father sent me. When Christ cometh, will he do more miracles than this man hath done? Believe my works. Go and show John what things ye have heard and seen: the blind receive sight, etc. 8. By testimonies of Scripture: There is one Mediator between God and man, which is the man Christ Jesus. 1 Tim. 2.5. 1 Cor. 1.30. Christ Jesus of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that is to say, he is made unto us a teacher of wisdom, a Justifier, and Sanctifier, and Redeemer, to wit, a Mediator and Saviour in full merit and efficacy: For in this speech of the Apostle the Abstracts, wisdom, justification, sanctification, and redemption, are put for the Concretes, a teacher of wisdom, a Justifier, a Sanctifier, a Redeemer. In this sentence of the Apostle that is worthy observation, whereas he saith that the Mediator was made unto us of God, he meaneth, was appointed and given. The Mediator was given us by God. A Mediator should have been given unto us, and proceeded from us: because we were the offenders: But we were unable to supply any from amongst ourselves, because we were all the sons of wrath: Wherefore it was necessary that a Mediator should be given us of God. Here we are to note farther, that justice or righteousness, and sanctity or holiness in us before the fall, were one and the same thing, to wit, an inherent conformity in us with God and the law; as at this day in the holy Angels they are one and the same. But now since the fall, they continue no longer the same in us: For now Christ is our righteousness, How justification and sanctification, and justice & sanctity are now since the fall different and divers in us. and our justification is the imputation of Christ's righteousness, whereby we are accounted righteous before God. Holiness also is our inchoative or new begun conformity with God; and sanctification is the working of a conformity with God in us, which is here imperfect, and shall be perfected in the life to come, where holiness and righteousness shall be again one and the same even in us. Now followeth a brief recapitulation of the whole doctrine touching the Mediator. OF THE MEDIATOR. The causes why this doctrine of the Mediator is to be in the Church. THe doctrine touching the Mediator (whereas it so nearly concerneth God's glory and our comfort) is to be held and diligently considered for these causes: 1. 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, and to be made a sacrifice for our sins. 2. That we may know that God is just, and doth not of any lenity 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. That we enjoying such a Mediator may be assured of eternal life; because this our Mediator is both willing and able to grant it. 4. Because it is the foundation and short sum of Christian doctrine. 5. Because of Heretics, who at all times most grievously oppugn this doctrine, that against them we may be able to defend it. The doctrine concerning the Mediator seemeth to belong to the place of Justification; because there also the office of the Mediator is declared: But it is one thing to teach, What, and what manner of benefit the benefit of justification is, and how it is received, which is performed in the common place touching Justification: another thing to show whose that benefit is, and by whom it is bestowed, which is proper to this present place here handled: and these are different and divers propositions; Justification belongeth to the Mediator, or, is wrought by the Mediator: and, remission of sins is our justification. In the former proposition Justication is the subject; that is, it is that whereof another thing is affirmed: in the latter it is the Attribute or Predicate; that is, justification itself is affirmed of another thing, even of remission of sins. The principal Questions touching the Mediator are these: 1. What in general a Mediator is. 2. Whether we need any Mediator with God for us. 3. What his office is. 4. What manner of one is necessary. 5. Who, or what person is, or may be our Mediator. 6. Whether there may be more Mediators. 1 What a Mediator is. What a mediator 〈◊〉 in general. A Mediator in general signifieth him who reconcileth two parties at variance, by interposing himself and mitigating the offence, or appeasing the offended by entreaty, satisfaction, and caution lest the like offence be again occasioned and committed. To reconcile hath four parts. For, to reconcile, is, 1 To make intercession for him who offendeth, unto him who is offended. 2 To make satisfaction for the injury offered. 3 To promise and 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 To bring them to an atonement and agreement who were before at enmity. If one of these conditions be wanting, A Mediator in special. there cannot be any true reconcilement. But in special and as here it is used and meant of Christ, A Mediator is a person reconciling God who is offended and angry with sin, and mankind offending and subject to eternal death for the same; and that by the satisfying of God's justice by his death, by praying and entreating for the guilty, and by applying forcibly and effectually his merit through faith on them that believe, and regenerating them by his holy Spirit, effecting that they cease from sinning, and lastly, hearing their groans and petitions when they call on him. Or, A Mediator is a pacifier or reconciler of God and men, assuaging God's wrath, and restoring men into God's favour by intercession and satisfaction for their sins, and by causing God to love men, and men to love God, so that hence issueth an inviolable peace and agreement between God and ma●. How a middle person and a Mediator differ: & how Christ is the one & the other. 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 humane, are united personally: And a Mediator, because he reconcileth us to God his Father; albeit in some sort he is also in the same respect the middle person, in which he is a 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 divers meanings and significations of a 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: John 1.4. 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 is not found, whereby Christ is said to have been the Mediator also before the fall of man. 2. Whether we need any Mediator with God for us. No reconcilement without a Mediator. A Mediator is necessary for us, 1. Because the justice of God admitteth no reconcilement without the recovery and new purchase of his grace and favour; therefore it is very requisite that we have an Advocate: neither yet without intercession; therefore we have need of an intercessor: neither without satisfaction; therefore a satisfier is necessary for us: neither without an applying of these several benefits; (for the benefits must be received) therefore it became us to have such an applier: Lastly, not without a purging of sin, and a restoring of God's image in us, to the end we may cease to offend him; therefore of force we ought to have such a cleanser of our sinful corruption, and renewer of a better nature. Now we 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. 2. God required a Mediator of the party offending: for God, as God, would not receive satisfaction of himself, but would, for his justice sake, that the party offending should perform the same, or else obtain favour by a Mediator, and should himself present such a one as should be able to make perfect satisfaction, and also should be most acceptable unto God, lest he might suffer a repulse; and farther, such a one as 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, we were not able to bear this person, neither yet to supply any of our race and line sufficient to sustain the same; because we were all the children of wrath. Therefore we stood in need of a third Mediator, which third God tendered unto us, even such a one as was both a man and a man most acceptable to God. 3. They who to procure their delivery must necessarily satisfy God's justice, either by themselves, or by another, and are not able by themselves, have need of a Mediator: But we, to purchase our freedom, must satisfy God's justice either by ourselves or by another; and by ourselves we are not able: Therefore we have need of a Mediator. But exception is made against the distinction of the Major proposition of our reason, in appointing either ourselves, or another, thus: Ob. Where only one means of satisfying is set down, there no other may be enquired after or proposed: But the law acknowledgeth and assigneth only one means and way of satisfying, to wit, By ourselves: Therefore we must not set down any other, neither must we say, Either by ourselves, or else by another. Answ. We grant the whole reason, being understood of the law, or according to the declaration of the law: For in the law one only means of satisfying is prescribed, and in vain is any other sought after: yet so the law assigneth one means, that it denyeth not another. For the law verily saith, that we must satisfy by ourselves; but it no where saith, Only by ourselves: The law requireth ourselves to satisfy: the Gospel showeth, & God's mercy admitteth another to satisfy. therefore it no where excludeth the means of satisfying by another. And albeit God did not express this other means in the law: yet in his secret counsel he understood it, and afterwards revealed it in the Gospel. Wherefore certainly the law discloseth no such means, but leaveth it to be discovered by the Gospel. Rep. The doctrine then of the Gospel is disagreeing from the law. Ans. It is not disagreeing: for what the Gospel propoundeth, that the law denyeth not; because the law no where addeth the exclusive particle, namely, that Only by us satisfaction ought to be made. 4. That a mediator with God is necessary for us, many other things declare: 1. The tremble and torments of conscience in us. 2. The pains of the wicked. 3. The sacrifices ordained by God, whereby was deciphered Christ's only and perfect sacrifice. 4. The sacrifices of the heathen, and Papists, whereby they labour to pacify God, because they perceive that we stand in need of satisfaction before God. 3. What is the office of a Mediator. What our Mediator doth with God. THe office of a Mediator is to deal with both parties both the offended, and the offender. So Christ our Mediator treateth with either party: With God who was offended he doth these things: 1. He maketh intercession for us unto his Father, and craveth pardon for our fault. 2. He offereth himself to satisfy for us. 3. He in very deed maketh this satisfaction by dying for us, and suffering sufficient punishment, finite indeed in time, but of infinite worth and value. 4. He becometh our surety, and promiseth on our behalf that hereafter we shall no more offend him: For without this suretyship or promise, intercession findeth no place, no not with men, much less with God. 5. He worketh this his covenant and promise on our part in us by giving us his holy Spirit, What our Mediator doth with us. and life everlasting. With us also, as being the party offending, he doth these things: 1. He presenteth himself unto us as his Father's messenger and ambassador, opening and showing this decree of the Father, that he should give himself to be our Mediator, and that his Father accepteth of his satisfaction. 2. He performeth this satisfaction, and imputeth, granteth, and applieth it, being performed, unto us. 3. He worketh faith in us by giving us his holy Spirit, to agnise this so great a benefit, and to embrace, and not to reject it: for no reconcilement or amity can be between parties which are at variance, Philip. 2.13. except both party's accord. He worketh in us both to will and to do. 4. He by the same Spirit causeth us to leave off to sin, and to begin a new life. 5. He preserveth, maintaineth, and shieldeth us in this reconcilement, faith, and obedience begun in us against the Devils, and all enemies, yea, against our own selves, lest we revolt again. 6. He will raise us up again from the dead, and glorify us, that is, will perfect and finish our salvation which is begun, with all the gifts, both which we have lost in Adam, and those which himself hath merited for us. All these things Christ worketh, accomplisheth, and perfecteth not only by his merit, but also by the efficacy and powerful operation of the same: whence he is termed a Mediator in regard both of merit, Christ a Mediator both in merit and efficacy. and efficacy of merit; because he not only meriteth for us by his sacrifice, but also by virtue of his Spirit doth effectually impart unto us his benefits, righteousness, and life everlasting: witness those say; John 10.15, 28. & 5.20, 26. I lay down my life for my sheep. I give unto them eternal life. 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, so the Son quickeneth whom he will. Without me ye can do nothing. John 15.5. 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 on his Church; which Paul summarily compriseth in these four general heads as it were, 1 Cor. 1.30. when he faith, Ye are of him in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption. He is made unto us wisdom, 1. Wisdom. 1. Because he is the matter or subject of our wisdom. I esteemed not to know any thing amongst you, but Jesus Christ, and him crucified. We preach Christ crucified unto the Jews even a stumbling block, 1 Cor. 2.2. 1. Cor. 1.23, 24. and unto the Grecians foolishness: But unto them which are called both of Jews and Grecians, we preach Christ the power of God, and the wisdom of God. 2. Because he is the cause or author of our wisdom, and that three ways; Christ the author of our wisdom 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 preserveth the ministry of his word, by which he informeth us of his 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 reform by it according to his image. Shorter thus; Christ is called our wisdom, because he is, 1. The subject, 2. The author, 3. The means of our wisdom. He is made unto us righteousness, 2. Righteousness. that is, our justifier: 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 for which we are reputed just and righteous. 2. He by his power maketh us righteous in the sight of God, by imputing unto us his righteousness, and by giving us faith, whereby ourselves also receiving it, 3. Sanctification. may apply it unto us. He is made unto us sanctification, that is, our sanctifier; because he doth regenerate and sanctify us by his holy Spirit. He is made unto us redemption, 4. Redemption. that is, our redeemer; because he finally delivereth us: for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which we interpret redemption) doth not only signify the price, but also the effect and full compliment thereof. 4. What manner of Mediator ours ought to be. THis question hath good and orderly dependence of the former: for whereas it appeareth, 1. That we must satisfy. 2. That we must satisfy by another. 3. That we must satisfy with that satisfaction of our Mediator, which hath already been discoursed of, and described at large. It is well demanded next, 4. What manner of Mediator is required. Our Mediator therefore must be, 1. Man. 2. True man, deriving his nature of our kind, and retaining it for ever. 3. A man perfectly just. 4. True God. In a word, he must be such a person as is God and man, having both nature's divine and humane, in the unity of his person, so that he may be truly middle and Mediator between God and men. Now the demonstrations and proofs concerning the person of the Mediator are drawn from his office: for, because such is his office, himself also ought to be such a one. They have been already handled in the Explication of the 15, 16, 17, & 18. Questions of the Catechism, where they may be reviewed. 5. Who is this Mediator God and man. Three things in the person of the Mediator. HItherto the Mediator hath been described to be the very Son of God, our Lord Jesus Christ, as hath been lively expressed before in the Explication of the eighteenth Question of this Catechism: the sum is, that the Scripture ascribeth to one Christ, and him only, these three things: 1. That he is God: The Word was God. All things were made by it. God purchased the Church with his blood. Who was John 1.2, 3. Acts 20.28. Rom. 1.4. &. 10.11 1 John 5.7. declared mightily to be the Son of God, touching the spirit of sanctification. Whosoever believeth in him shall not be ashamed. There are three which bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one. To these also are to be added those places in which is attributed to Christ, divine worship, invocation, hearing of our prayers, and works proper to God alone. In like manner, those which attribute unto Christ the name of Jehovah. Likewise those, in which those things which are spoken of Jehovah are applied to Christ. 2. That he is true man: Hitherto belong those places which call Christ man, and the son of man, the son of David, Jerem. 23.6. Zech. 2.10. Malac. 3.1. Isa. 9.6. John 12.40. 1 Tim. 2.5. Mat. 9.6. & 16.13. Matth. 1.1. Luke 1.42. Rom. 1.3. & 9.5. Coloss. 1.22. 1 John. 4.2. and Abraham, the fruit of Mary's womb. Also when he is said to be made of the seed of David according to the flesh, to have a body of flesh, to have come in the flesh: Hitherto belong all those places which attribute unto Christ things proper unto man; as, to grow, to eat, to drink to be ignorant of some things, to rest, to be weary, to be circumcised, to be baptised, to lament, rejoice, etc. 3. That two natures in Christ make one person: Hither are referred the places, which by the communicating of the properties of each nature, attribute those things to the person of Christ, which are proper to either his divine or humane nature: The Word was made flesh. He was made partaker of flesh and blood. God purchased the Church with his blood. Before Abraham was, I am. John 1.14. Heb. 2.14. Acts 20.28. John 8.25. Matth. 28.20. Heb. 1.1. 1 John 4.3. Rom. 9.5. 1 Cor. 2.8. I am with you always, unto the end of the world. He spoke unto us by his Son, by whom he made the world. Jesus Christ is come in the flesh. Who is God over all praised for ever. Had they known it, they would not have crucified the Lord of glory. 6. Whether there may be more Mediators. There can be but one Mediator, because there is but one natural Son of God. THere is only one Mediator between God and man: 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. Object. The Saints also make intercession for us; therefore they are Mediators. Answ. There is great difference between the intercession of Christ, and of the Saints, who live in the world, and pray for themselves and others, yea, for their persecuters and enemies: for the Saints depend upon the merit of Christ, Christ on his own merit; and Christ only offered himself a surety and a satisfier, sanctifying himself for us; that is, presenting himself in our stead before God's judgement seat: which thing can no way be said of the Saints. 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. Ans. The Major proposition we deny: For it is one thing to be the means, another thing to be the Mediator of our salvation. Of the COVENANT of God. IT was said, that the Mediator is a person reconciling parties which are at variance, to wit, God and men. 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: for every Mediator is the Mediator of some covenant, and a reconciler of parties who are at enmity. Wherefore the doctrine which treateth of the Covenant of God, is linked with the Place concerning the Mediator. The chief Questions hereof are these: 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 Covenant is. What a Covenant in general is. A Covenant in general signifieth a mutual contract or agreement of two parties joined in the Covenant, whereby is made a bond or obligation or certain conditions for the performance of giving or taking something, with addition of outward signs and tokens, for solemn testimony and confirmation, that the compact and promise shall be kept inviolable. Hence we easily collect the definition and nature of God's Covenant: What Gods Covenant with us is. For it is A mutual promise and agreement between God and men, whereby God giveth men assurance, that he will be gracious and favourable to them, remit their sins, bestow new righteousness his holy Spirit, and life eternal for and by his Son our Mediator: And on the other side, men bind themselves to faith and repentance; that is to receive this so great a benefit with true faith, and to yield true obedience unto God. This mutual compact between God and men is sealed and confirmed by outward badges and tokens, Sacraments the signs of the Covenant. A Testament. which we call Sacraments; that is, sacred signs, testifying Gods good will towards us, and our thankfulness and obsequious dutifulness towards him. A Testament is the last will of a Testator, whereby he at his death disposeth of his things what he would have done concerning them. Testament and Covenant of like signification. In Scripture the name of Covenant and Testament, to express significantly this God's Covenant, are used and taken alike for one and the same thing: for both of them show our reconciliation with God, or the mutual agreement between God and man. Why our reconciliation is called a Covenant. This agreement and reconcilement is called a Covenant, because God promiseth unto us certain blessings: and on the other side, demandeth of us, as a pledge, our obedience, using withal certain solemn ceremonies to the confirmation and strengthening of the contract. Why it is also 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: or, because Christ hath purchased this our reconcilement with God by his death, and hath left it unto us, even as parents at their decease deliver their goods unto their children. This reason is alleged in the Epistle to the Hebrews: Heb. 9.15, 16, 17. For this cause (saith the Apostle) is he the Mediator of the new Testament, that through death they which were called might receive the promise of eternal inheritance. For where a Testament is, there must be the death of him that made the Testament. For the Testament is confirmed when men are dead: for it is yet of no force, as long as he that made it is alive. For while the Testator liveth, he retaineth a right to change, detract, or add any thing. The Hebrew word Berith only signifieth a Covenant, not a Testament: yet the Interpreters translate it by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word with the Greeks signifieth both a covenant and testament; whence it is gathered, that that Epistle was not written in Hebrew (as some think) but in Greek. Acts 20.28. Obj. A Testament is ratified by the death of the Testator: But God cannot die: Therefore his Testament is not ratified, or at leastwise this reconcilement may not be called a Testament. Ans. 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: for Christ is the Testator, who is both God and man; but he died according to his humanity only: 1 Pet. 3.18. The same is called an intercession in respect of Christ, who by intercession worketh it: and reconciliation in respect of us, who are reconciled. witness Peter, who saith, He was put to death concerning the flesh. Repl. But Christ is the Intercessor, and God the Testator: Therefore the reconciliation is not of force. Ans. They differ in person 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 we could neither satisfy, nor come again in favour with God, no nor receive the benefit of reconciliation procured by another. Furthermore, God in his justice would not admit of us without sufficient satisfaction: we were the enemies of God, therefore the entrance and access to God lay not open to us before he was pacified by the merit of our Mediator, as it hath been showed more at large before in that question, Why a Mediator is necessary for us. The reconciliation could not be plenarily accomplished without the satisfaction and death of the 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. 3. Whether there be one or more Covenants. There is but one Covenant in substance, two in circumstance. THe Covenant of God is but one in substance and matter, but two in circumstances: that is, it is one in respect of the more general conditions by which God combineth or compoundeth with us, and we with God: but it is two in respect of less principal conditions, or (as some speak) it is two, as touching the manner of the administration thereof. There is but one in substance, How one in substance. 1. Because there is but one God; one Mediator between God and men, Christ Jesus; one mean of reconcilement; one faith; one way of the salvation of all who are saved, and have been saved from the beginning. It is a great question, Whether the ancient Fathers were saved by any other means than we are: which, except it be well and circumspectly construed, obscureth with palpable darkness the light of the Gospel. But these testimonies of Scripture do lesson and school us the truth herein; Hebr. 13.8. Eph. 1.22. & 4.1. Jesus Christ yesterday, and to day, and the same also for ever. God hath appointed him over all things to be the head of the Church. By whom all the body is coupled and knit together, etc. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, John 1.18. he hath declared him. There is given no other name under heaven whereby we must be saved. No man knoweth the Father but the Son, and he to whom the Son will reveal him. Acts 4.12. Matth. 11.27. John 14.6. I am the way the truth, and the life; no man cometh to the Father but by me: He meaneth, I alone am the way by which even Adam attained salvation. Luke 20.24. John 8.56. Many kings have desired to see these things which ye see, and have not seen them. 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 unto God, and saved: Therefore there is but one Covenant. 2. The Covenant is only one, because the principal conditions, which are termed the substance of the Covenant, are the same, both before and since Christ's incarnation: for in both Testaments, before and after the exhibiting of Christ, God promiseth remission of sins to believers, and repentant sinners: and men bind themselves to belief and repentance. There are said to be two Covenants, How two in circumstance. the old and the new, as concerning the circumstances, and those conditions which are less principal, which are the form of administration serving for the principal conditions, that the faithful may attain unto them by the help of these. Now, what these principal conditions are, shall appear out of that which followeth. 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 are also in part the same, and in part divers, as in this Covenant. 4. In what the old and new Covenant agree, and in what they differ. The old and new Covenant agree in three things: WHereas the Covenant is one, and yet the Scripture speaketh thereof as of two, we are to consider wherein the old and new Testament concur and agree, and wherein they differ. They agree, In their Author and Mediator. In their Author, which is God; and in their Mediator, which is Christ. Object. But some man will say, Moses was the Mediator of the old Covenant. Ans. True, as in a type, adjoined to the Mediator which was signified, who then also was Mediator, but now is sole Mediator without that typical Mediator: For he is manifested in the flesh, and is no more covered with types. In the promise of grace. In the promise of grace, touching remission of sins, and life everlasting to be given freely by and for Christ the Mediator, to those only who believe; which promise was common to the old Church, as well as to us: For God promised the same grace and mercy unto all who believe in the Mediator; In thy seed shall the nations of the earth be blessed. Gen. 22.18. Gen. 3.15. Gen. 17.7. John 3.36. The seed of the woman shall break the head of the serpent. I will be thy God, and the God of thy seed. He that believeth in the Son hath life everlasting. We believe, through the grace of our Lord Jesus Christ to be saved, even as they do. Now here we speak not in particular of the circumstances of grace; but in general, of the promise of grace. But Covenants have the same corporal promises also, but that only in general. In their condition in respect of us. Gen. 17.1. Mark 1.15. In their tenor and condition in respect of us: for in both God requireth of men faith and obedience: Walk before me, and be thou upright. And, Repent and believe the Gospel. The new and o●d Covenant therefore agree, as concerning the principal conditions of the Covenant, both in respect of God, and in respect of man. But the two Covenants differ, The old and new Covenant differ, In promises of corporal benefits. In the promises of corporal benefits: for the old Covenant had special promises of some certain definite corporal blessings, as the promise of the land to be given to the Church, of the form of ceremonial worship, and Mosaical policy or government to be observed in that region and nation until the coming of the Messiah, and lastly, for the Messiah to be born out of that people. But the new Testament hath no such special promises of corporal benefits, but only general; as, that God will preserve his Church unto the end, and give it some abiding and resting place. In the circumstance of the promise of grace. In the circumstance of the promise of grace; for in the old Covenant the believers were reconciled unto God, and saved for the Messiah sake which should be exhibited, and for his sacrifice to come: in the new Covenant we are saved for the Messiah being come and exhibited, and for his sacrifice already offered. In the signs of the promise of grace. In the rights or signs added to the promise of grace: In the old Covenant the Sacraments were divers and painful; as the Circumcision, the Passeover, the Sacrifices and Oblations: But the Sacraments in the new are few and plain, even Baptism, and the Supper of the lord In clearness and evidence. In clearness and evidence. The old had types and shadows of good things to come, all things were figurative, as their Priests and Sacrifices, and therefore the more obscure and dark: In the new is an accomplishment of these types, and so all things are more clear, as well in the Sacraments, as the doctrine thereof. In gifts. In gifts: In the old the effusion and pouring out of the gifts of the holy Ghost was more narrow and sparing; in the new it is more large and plentiful: Jer. 31.31. 1 Cor. 3.9. Joel 2.28. I will make a new covenant. If the ministration of condemnation was glorious, much more doth the ministration of righteousness exceed in glory. I will pour out my spirit upon all flesh etc. In continuance. Jer. 32.40. In continuance: The old was but for a time, during until the coming of the Messiah: the new is for ever; I will make an everlasting Covenant with them. In their manner of binding. In their bond, or manner of binding: The old Covenant bound them to the obedience of the whole Mosaical law, moral, ceremonial, and civil: the new bindeth us only to the moral or spiritual law, and to the use of the Sacraments. In extent. In extent: In the old Covenant, the Church was enclosed and limited within the Jewish nation, whereunto it became all others that would be saved to repair: In the new the Church is spread over all nations, and there is an entrance into it open to all believers of whatsoever nation, estate, or language. Why the old Covenant is taken for the Law, and the new for the Gospel. Here is to be observed, that the old Testament or Covenant is in Scripture oftentimes 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 is especially handled there: for in the old Testament the law was more urged, and there were many parts thereof; the Gospel was then more obscure. Contrariwise, the new Testament or Covenant is for the most part 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. Quest. 19 Whence knowest thou this? Ans. Out of the Gospel, which God first made known in Paradise a Gen. 3.15. and afterwards did spread it abroad by the Patriarches b Gen. 22.18. & 12.3. & 49.10. and Prophets c Isa. 5.3. & 42.1, 2, 3, 4. & 43.25. & 45.5, 6, 22, 23. Jer. 23.56. & 31.32, 33, & 33.39, 40, 41. Mic. 7.18, 19, 20. Acts 10.34. & 3.22, 23, 24. Rom. 1.2. Heb. 1.1. shadowed it by sacrifices, and other ceremonies of the law d Heb. 10.7. Col. 2.17. John 5.46. , and lastly, accomplished it by his only begotten Son e Rom. 10.4. Gal. 4.4. & 3.24. Col. 2.17. . The Explication. The order & correspondence of this question in the second part of the Catechism, which the third question in the first part thereof. THis nineteenth Question of the Catechism, which is concerning the Gospel, is like to the third: For as there it is demanded, Whence knowest thou thy misery? and answer is made; Out of the Law: So here the Question is Whence knowest thou thy delivery? the answer hereof is, 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 and his benefits: 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 and Covenant between God and men: 1. Because Christ the Mediator is the subject or matter of the Gospel, which teacheth, who, and 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, The only begotten, John 1.8. which is in the bosom of the Father, he hath declared him. 3. Because the Gospel is a part of the Covenant, and the new Covenant is often taken for the Gospel. The principal Questions are: 1. What the Gospel is. 2. Whether it be any new doctrine. 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. Three significations of the word Gospel. 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 glad tidings. Here it is taken for the doctrine or joyful news of Christ exhibited in th' flesh: Luke 2.10. as, Behold, I bring you glad tidings of great joy, because to you this day Christ is born. There is a difference also to be observed between the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise of the Mediator to be exhibited hereafter; How the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometimes differ in Scripture. the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the tidings of the Messiah already exhibited. Nevertheless this difference of these words is not perpetual, and it consisteth rather in the letter and words themselves, then in the thing signified by the words; for both of them declare the same benefits of the Messiah: but the difference is only in the circumstance of time, and in the manner of his manifestation and exhibiting, as appeareth out of these say; Abraham saw my day, John 8.56. John 14.6. John 10.7. Ephes 1.22. hebr. 13 8. What the Gospel 〈◊〉 and was glad. No man cometh to the Father but by me. I am the door, etc. God hath appointed him over all things to be the head to the Church. Jesus Christ yesterday, & to day, etc. Now, The Gospel is the doctrine revealed in Paradise from heaven by the Son of God, the Mediator, presently after the fall of mankind into sin and death: wherein freedom from sin, death, and from the curse and wrath of God, that is, remission of sins, salvation, and life everlasting, by and for the same his Son's sake our Mediator, is of the free grace of God promised, and preached to all that believe in the Son of God, and embrace repentance: by which doctrine the holy Ghost doth forcibly work in the hearts of the faithful, kindling in them faith, repentance, and the beginning of everlasting life. Or out of the 18, 19, and 20 Questions of the Catechism such a definition of the Gospel is framed: The Gospel is a doctrine which God first made known in Paradise, and afterwards spread it abroad by the Patriarches and Prophets, shadowed it by sacrifices, and other ceremonies of the law, and lastly, accomplished it by his only begotten Son; teaching, that the Son of God, even our Lord Jesus Christ, is made of God unto us wisdom, righteousness, sanctification, and redemption; that is to say a perfect Mediator satisfying for the sin of mankind, and restoring righteousness and life everlasting to all them who by a true faith are engrafted into him, and do embrace his benefits. This definition all the sums which are in Scripture delivered of the Gospel, John 6.70. do confirm: as, 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. ●●ke 24 47. John 1.17. Through his Name was repentance and remission of sins to be preached to all nations. The law was given by Moses; but grace and truth came by Jesus Christ. By these and the like testimonies of Scripture 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: What order is to be observed in teaching the Law and Gospel. Then, 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 wax not careless and wanton, the Law is to be taught again, that it may be the level, square, and rule of our life and actions. 2. Whether the Gospel hath been always known in the Church, or whether it be any new doctrine. The perpetual continuance of the Gospel proved. The Gospel sometimes signifieth the doctrine of the promise of grace, and of remission of sins freely to be given for the sacrifice of the Messiah, as yet not manifested in the flesh; and sometimes the doctrine of the Messiah already exhibited. In the latter sense and signification the Gospel hath not been of perpetual continuance, but began with the new Testament: In the former meaning it hath always been extant in the Church; for presently after man's fall it was manifested in Paradise to our first parents, and afterwards spread abroad and expounded by the Patriarches and Prophets, and finally, at length 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 testimonies of Peter, Paul, and Christ himself. Acts 10 43. 1 Pet. 1.10 Rom. 1.2. John 5.46. By the records of the Apostles, as of Peter; To whom also give all the Prophet's witness, that through his name all that bele●ve in him shall receive remission of sins. Of the which salvation the Prophets enquired and searched. Likewise of Paul; which (Gospel) he had promised afore by his Prophets in the holy Scriptures. Of Christ himself also saying, Had ye believed Moses, ye would have believed me, for he wrote of me. By all the prophecies of the Messiah. The same is manifested 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 and is, from the beginning of the world unto the end, one only doctrine and way of salvation, which is by Christ: Jesus Christ yesterday, and to day, the same also is for ever. Heb. 13.8. Joh. 14 6. & 5.46. I am the Way, the Truth and the Life; no man cometh to the Father but by me. Moses wrote of me. How (say you) wrote Moses of Christ? 1. Because he recounteth the promises concerning the Messiah: Why Moses is said to write of Christ. Gen. 12.3. Deut. 10.15. Num. 24.17. Gen 49.10. In thy seed shall all nations be blessed. God shall raise up a Prophet etc. A Star shall rise out of Jacob. The Sceptre shall not departed from Judah until Shiloh come. 2. Because he restraineth these promises concerning the Messiah unto a certain family, of which the Messiah was to be born, and to which afterwards the promise of the Messiah was more and more renewed and revealed. 3. The whole levitical priesthood, and the whole ceremonial worship, as the sacrifices, the oblations, the altar, the temple and other things which Moses described, had a respect, and were referred unto Christ: yea the kingdom also and the kings were a type of Christ and of his kingdom: Wherefore Moses wrote very many things of Christ. Object. 1. But Paul saith, that The Gospel was promised by the Prophets; Rom. 1.2. And Peter, that The Prophets prophesied of the grace which should come unto us: 2 Pet. 1.10. Wherefore the Gospel hath not been always. Answ. We accept of the whole reason as true, of the Gospel understood and taken in the second signification above rehearsed, that is, of the doctrine of the promise of grace fulfilled by Christ exhibited in the flesh, and of the evidence of this doctrine: for in former ancient times the Gospel indeed was not, but was promised only by the Prophets; to wit, How the Gospel is said to have been promised unto the Fathers. 1. As concerning the fulfilling of those things which in the old Testament were foretell of the Messiah. 2. In respect of the more manifest knowledge of the promise of grace. 3. In respect of a more large pouring out of the gifts of the holy Ghost; that is, the Gospel than was not the doctrine of Christ already exhibited, dead, and raised again from the dead, and sitting at the right hand of his Father, as now it is; but it was a preaching of Christ which should hereafter be exhibited, and perform all these things. Notwithstanding, there was a Gospel, that is, some glad tidings of the benefits of the Messiah to come, sufficient to the Fathers to salvation: according as it is said, Abraham saw my day, and rejoiced. To him bear all the Prophet's witness, etc. John 8.56. Acts 10.43. Rom. 10.4. and 16.25. Ephes. 3.5. Christ is the end of the Law. Object. 2. The same Apostle Paul saith, that The Gospel is the mystery which was kept secret since the world began: and that, In other ages it was not opened unto the sons of men. Answ. This reason hath in it a fallacy of division (as Logicians call it) dismembering and disjoining those things which are to be joined: for the Apostle in the same place presently addeth, as it is now; which clause is not to be omitted, because it showeth that in former times it was also known, though not so plainly, and to fewer special men then now it is. It is also a fallacy in affirming that simply to be said so, which was so said but in some respect: for it followeth not that it was simply and merely unknown then, or utterly covered and hidden, because now it is more clearly, and that by more particular persons discerned; for it was known unto the Fathers, though not so distinctly known as it is now unto us: The one signifieth the promise of Christ to come; the other the preaching of Christ already come. John 1.18. And hither properly belongeth the distinction and difference of the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above expounded. Ob. 3. The Law was given by Moses, grace and truth by Jesus Christ: Therefore the Gospel was not from the beginning. Ans. Grace and truth did appear by Christ exhibited and manifested, to wit, in respect of the fulfilling of the types, and full performance, and plentiful application of those things which of ancient 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 hereafter in the flesh; and therefore more sparingly and faintly then unto us. Whatsoever grace and true knowledge of God was ever in any men, they had it by Christ, Joh. 1.18. & 14.6. & 15.5. as the Scripture saith, No man hath seen God at any time: the only begotten Son which is in the bosom of the Father, he hath declared him unto us. No man cometh to the Father but by me. Without me ye can do nothing. Repl. But he saith, The law was given by Moses: Therefore not the Gospel. Ans. 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 and sparingly, as hath been already proved; But it was Christ's chief function to publish the Gospel; albeit he also taught the law, but not principally, as did Moses: 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; he fulfilled the ceremonial law, and together with the judicial law abrogated the same. 3. How the Gospel differeth from the Law. Four differences between the Law and the Gospel. THe Law and the Gospel agree in this, that each doctrine proceeded from God, and that in both of them is entreated of the nature of God, and of his will and works: howbeit, there is a very great difference between them both; 1 The Law known by the light of nature. Rom. 2.15. In their revealings, or in the manner of their revealing. The knowledge of the Law was graffed and engendered in the minds of men in the very creation, and therefore is known unto all, although there were no more revealing of it: The Gentiles have the effect of the law written in their hearts. The Gospel is not known by nature, but is peculiarly revealed from heaven to the Church alone by Christ our Mediator: The Gospel known by the light of grace only. For no creature could have seen or hoped for that mitigation of the law touching satisfaction for our sins by another (of which we have before entreated) except the Son had revealed it: Matt. 11.27. & 16.17. John 1.18. No man knoweth the Father but the Son and he to whom the Son will reveal him. Flesh and blood hath not revealed it unto thee. The only begotten Son which is in the bosom of the Father, he hath declared him. The law teacheth what we ought to be, but not how we may be as we ought. The Gospel teacheth how we may be. In the very kind of doctrine, or in the subject or matters which they deliver; for the law teacheth us what we ought to be, and what we stand bound to perform to God; but it administereth us no ability of performing this duty, neither pointeth it out the means by which we may become such as it requireth us to be: but the Gospel showeth the means whereby we may be made such as the law requireth: for it offereth unto us the promise of grace touching Christ's righteousness imputed unto us by faith, no otherwise then if it were properly our own, teaching us, that we by this imputation of Christ's righteousness, are reputed just before God. Matt. 18.28. Luke 10.28. Mark 5.36. The Law saith, Restore that thou owest. Do this and live. The Gospel saith, Only believe. The law requireth our righteousness; the Gospel admitteth of another's. Levit. 18.5. Matth. 19.17. The Law and the Gospel are not contrary. In the promises: the Law promiseth life to them that are just and righteous in themselves, or with a condition of our own righteousness, and perfect obedience performed by us; He that doth them shall live in them. If thou wilt enter into life, keep the commandments. The Gospel promiseth the same life to them that are justified by faith in Christ, or with condition of another's righteousness, to wit, Christ's, applied unto us by faith. 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 it verily setteth down one way of satisfying for sins, namely, by thyself; but it doth not exclude the other, that is, satisfying by another, as hath been heretofore showed. Rom. 3.20. & 4.15. 2 Cor. 3.6. The Law is the ministry of death. In effects: The Law without the Gospel is the letter which killeth, and the ministry of death: By the Law cometh the knowledge of sin. The Law causeth wrath, etc. and, The letter killeth. By the letter is understood 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 righteousness. The Gospel is the ministry of life, The Gospel is the ministry of life. and of the Spirit; that is, it hath the forcible operation of the holy Ghost adjoined, and doth quicken; because by it the holy Ghost, as by an instrument, worketh faith and life in the elect: Rom. 1.15. The Gospel is the power of God unto salvation to every one that believeth. 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 Flaccius Sectaries keep a stir, and reason after this sort: Ob. There is no precept or commandment belonging to the Gospel, but to the Law: The preaching of repentance is a precept or commandment: Therefore the preaching of repentance belongeth not to the Gospel, but to the Law. Ans. We deny the Major, if it be generally meant: 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 new obedience, or that righteousness which the law requireth of us. Repl. Yea, but the law also willeth us to believe God: Therefore it is not proper unto the Gospel to command us to believe. Ans. Both the Law and the Gospel require faith. The Law exhorteth in general unto faith, and unto such and such works in special. Both the Law and the Gospel commandeth faith and conversion to God, but diversely; The Law only in general commandeth us to believe God, or to give credit to all his promises, commandments, and threaten, 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. The Gospel exhorteth in special unto faith, and in general unto works. But the Gospel in special and expressly willeth us to embrace by faith the promise of grace by Christ, and to return unto God; that is, saith not in general, Believe all the promises and denouncing of God, etc. (for that 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 holy Spirit, and by the word, That we walk worthy of the Gospel; that is, do such works as are pleasing to God; but this it doth only in general, not prescribing in particular, Thou shalt do this or that, but leaveth this unto the Law: as contrariwise it saith not in general, believe all God's promises, leaving this to the Law; but in special saith, Believe this promise; Fly unto Christ, and thy sins shall be forgiven thee. 4. What are the proper effects of the Gospel. THe proper effects of the Gospel are, 1. Faith: because Faith is by hearing, Rom. 10.17. 2 Cor. 3.8. Rom. 1.16. and hearing by the word of God. The Gospel is the ministration of the Spirit, the power of God unto salvation. 2. Through faith our whole conversion unto God, justification, regeneration, and salvation: 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 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 were 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 sin and death, and ministereth sound comfort unto afflicted consciences. ON THE 7. SABBATH. Quest. 20. Is then salvation restored by Christ to all men who perished in Adam? Ans. Not to all a Matt. 7.14. & 22.14. , but to those only who by a true faith are engrafted into him, and receive his benefits b Mark 16.16. Joh. 1.12. & 3.16, 18, 36. Isa. 53.11. Psal. 2.12. Rom. 3.22. & 11.20. Heb. 4.3. & 5.9. & 10.39. & 11.6. . The Explication. HAving declared the doctrine concerning the means of our delivery through Christ, the question Who, and By what means they are made partakers of this delivery, whether all, or only some, orderly followeth. This twentieth Question therefore is a preparation to the doctrine of faith, without which, neither the Mediator, nor the preaching of the Gospel profiteth any man. Hereby also carnal security is prevented or met withal, Gal. 2.17. and that opprobrious contumely, that Christ is the minister of sin. The answer to this question consisteth of two parts: 1. Salvation is not restored by Christ to all that perished in Adam: 2. But to those only who by true faith are ingraffed into Christ, and embrace his benefits. The former part is too too evident by daily experience: John 3.36. John 3.5. Mat. 7.21. He which believeth not in the Son shall not see life, but the wrath of God abideth on him. Except a man be born from above he cannot enter into the kingdom of God. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven. The cause why all are not saved by Christ, Why all are not saved by Christ. is not the insufficiency of the merit and grace of Christ, (for Christ is the full propitiatory sacrifice for the sins of the whole world, as concerning the worth and sufficiency of the ransom and price which he paid) but it is the infidelity of men, whereby they refuse the benefits of Christ offered in the Gospel; and therefore perish not through any defect of Christ's merit, but through their own fault. The other part also is proved by Scripture: As many as received him, John 1.12. Isa. 53.11. to them he gave power to be the sons of God. By his knowledge my righteous servant shall justify many. Now the reason why believers only are saved, is, Why the faithful only are saved by Christ. because they only lay hold on, and embrace the benefits of Christ; and because in them alone God obtaineth the end for which he delivered up his Son unto death: for the faithful only agnise the mercy and grace of God, and yield thanks unto him for the same. The sum therefore of all is, that though the satisfaction of Christ our Mediator for our sins is most perfect, yet all are not delivered by it, but they only who believe the Gospel, and do apply the merit of Christ by a true faith unto themselves. Object. 1. 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, shall be 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. Object. 2. 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. Answ. The Major proposition being understood simply, and without any limitation, is false. All are received into favour for whom Christ hath satisfied, with this condition, if they apply the satisfation of Christ unto themselves by faith: This condition is expressly added; John 3.10. So God loved the world, that he gave his Son, that whosoever believeth in him should not perish, but might have everlasting life. Object. 3. Adam by one sin made all subject to condemnation; but Christ doth justify only some: The force therefore of Adam's sin is greater to condemn, then of Christ's satisfaction to save. Answ. The force of Christ's satisfaction is seen not in the multitude of them who are saved, but in the greatness of the benefit. We deny the consequence of this argument, because the force, excellency, and efficacy of Christ's satisfaction is not to be esteemed by the multitude or number of those men 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, then to make all men by one sin guilty of everlasting death: for be it that Christ should save even but one man, yet it was necessary, 1. 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 follow it, of which every one also deserves infinite punishment. It was required also, 2. That he should purge and take away, not only that original and birth-sin, but also infinite others; 3. And should restore in him a perfect conformity with God. Wherefore the grace of Christ in saving even one man, doth in infinite manner exceed the sin of Adam. Ans. 2. Again, that the force of that efficacy which is in Christ's merit and benefit passeth not through all men, as the strength of Adam's sin passed through all his posterity; the fault hereof is in men, who do not as much apply unto themselves by a true faith Christ's merit, as they do apply unto themselves the sin of Adam, both by being born in it, and consenting unto it, and fostering it. Now the reason why all men do not believe, nor apply this Christ's benefit unto themselves, is a question of higher and deeper speculation, impertinent to this place. This may suffice for answer herein, Rom 9.28, God hath mercy on whom he will, and whom he will he hardeneth. And he will so show his mercy, that he will also exercise his justice. Quest. 21. What is true faith? Answ. It is not only a certain knowledge whereby I surely assent to all things which God hath revealed unto us in his word a James 2.19. , but also an assured trust b Heb. 11.1, 7. Rom. 4.18, 19, 20, 21. & 10.10. Ephes. 3.12. Hebr. 4.6. James 1.6. kindled in my heart by the holy Ghost c Gal. 5.22. Matth. 16.17. 2 Cor. 4.13. Joh. 6.29. Eph. 2.8. Act. 16.14. Phil. 1.19. through the Gospel d Rom. 1.16. & 10.17. 1 Cor. 1.21. Act. 10.44. & 16.14. , whereby I make my repose in God, being assuredly resolved that remission of sins, everlasting righteousness, and life is given, not to others only, but to me also e Rom. 1.17. & 5.1. Gal. 3.11. & 2.16. , and that freely, through the mercy of God, for the merit of Christ alone f Eph. 2.8. Rom. 3.24. & 5.19. Luke 1.77, 78. The Explication. THe doctrine of Faith followeth: 1. Because faith is the means whereby we are made partakers of the Mediator. 2. Because without faith the preaching of the Gospel profiteth and availeth nothing. The Questions touching Faith are, 1. What faith is in general. 2. How many kinds of faith there are in Scripture. 3. How faith differeth from hope. 4. What are the efficient causes of justifying faith. 5. What are the effects of it. 6. To whom it is given. 1. What faith is in general. THe word fides or faith, according to Cicero's derivation, Whence faith hath his name. Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo, which signifieth doing, because that which is covenanted is performed; and is defined by him to be The assurance and truth of contracts, and whatsoever kind of composition; yea, the very foundation of justice. The general nature of faith as it is extended unto all things. It is commonly defined to be A certain or grounded knowledge of propositions or conclusions, to which we assent on authority of the assertion of true witnesses, whom we may not except against or doubt of, whether it be God, or Angels, or man, or experience. The general nature of faith as it concerneth only divine things, and is taught in Scripture. But whereas in the most general distinction of faith, there is one kind of faith in divine matters, another in humane; the question here is, what Theological faith, or faith in divine things is. Wherefore we must give a more strict definition of faith taken in general, which notwithstanding must be such, as that it comprise all the specials of faith delivered in Scripture. In general therefore, The divers acceptations and uses of the name of faith. whatsoever faith is mentioned in Scripture, it is A certain knowledge firmly yielding assent to all things which are delivered in the sacred Scriptures, of God, his will, works, and grace, whereunto we condescend 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 faith 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: as when we use to say, The Christian faith, the Apostolic faith. Oftentimes it is used for the fulfilling of ancient promises, or the things themselves which are believed: as, Before faith came we were kept under the law, and shut up unto the faith which should afterward be revealed. Gal. 3.23. How faith differeth from all other kinds of knowledge. Furthermore, albeit there be also other certain notices whereunto we firmly give assent, as understanding, or apprehension of principles, science, sapience, art, prudence (for the assent coming unto the notice, doth confirm and perfect it, so that what knowledge of a thing it had without assent, it is imperfect and unprofitable) yet none of those are that faith, especially the Theological, such as a little before 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. How many kinds of faith there are in Scripture. FOur sorts of faith are found rehearsed in Scripture; 1. Historical, 2. Temporary. 3. Working miracles. 4. Justifying or saving faith. 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, What historical faith is. either by voice, or by visions, or by oracles, 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 is said to have done, to do, or that he will do hereafter: of this faith these testimonies of holy Scripture make mention; 1 Cor. 13.2. If I have all faith, so that I could remove mountains, etc. Which saying notwithstanding may be construed of all the sorts of faith, James 2.19. justifying faith only excepted. 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, and also through long experience hath known the doctrine of the Church to be true. Acts 8.13. Simon Magus believed; to wit, that the doctrine was true which the Apostle Peter propounded: but he had not a justifying faith. Temporary faith is to assent unto the doctrine of the Church, together with profession and joy therein, What temporal faith is. though not true and unfeigned; that is to say, not springing from a lively sense of the grace of God towards them, but of some other cause whatsoever: therefore it endureth but for a time, and in the instant of affliction vanisheth. Or, It is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles, to profess it, to glory therein, and to rejoice in the knowledge thereof for a time; not for the application of the promise to themselves, to wit, not for any feeling in their hearts of God's grace towards them, but for other causes; and therefore without any true conversion and final perseverance in the profession of this doctrine. This definition is drawn from the parable and words of Christ; He that receiveth seed in the stony ground, is he which heareth the word, and incontinently with joy receiveth it; yet hath he not root in himself, and dureth but a season: Mat. 13.20, 21. for as soon as tribulation or persecution cometh, etc. The causes of this kind of joy are in a manner infinite, and divers in divers persons, yet all of them temporary; at whose fading, such faith also as is grounded on them flitteth and vanisheth. Hypocrites rejoice at the hearing of the Gospel, Temporary faith is led in a string with the commodities of the world, and with them doth live and die. either because it is a new doctrine in their ears, or because it seemeth to sooth and flatter their affections whilst it disburdeneth them of men's traditions, as doth the doctrine of Christian liberty, of justification, etc. or because they haunt a licentious custom of sinning, or hunt after profits and commodities, whether public or private, as riches, honour, glory, etc. which then appeareth when the cross overtaketh them. For then, because they have no root, they are parched and wasted with the heat thereof. Thus hypocrites rejoice; they rejoice not as true believers, I mean, on a sense and feeling of God's grace working in them, and on an application unto themselves of the blessings offered in the word; which one thing only in the faithful is the cause that they are rapt with exceeding true and perfect joy; and the removing of this cause sufficeth to make faith temporary. The difference of temporal and historical faith. This time serving faith differeth from historical only in that joy which accompanieth it, and not the other: for the historical faith hath a bare and naked knowledge only; but temporary faith, besides this knowledge, rejoiceth therein: for time-serving men receive the word with joy; whereas devils believe historically▪ and yet are hereon touched with no joy, but rather tremble: they, I say, joy not in that knowledge they have, but wish it were quite extinguished. Nay farther, they profess not themselves to be followers of that doctrine, though they know it to be true, but horribly persecute, and maliciously oppugn the same. Notwithstanding in men, historical faith is sometimes coupled with profession, and sometimes also severed from it: for oftentimes men profess, for I know not what causes, that religion and truth which in heart they hate: many also which are resolved, and know assuredly the verity of Christian doctrine, notwithstanding oppose themselves, and set their faces against it; and these are they which sin against the holy Ghost. Object. Yea, but the devil hath often professed Christ: therefore he doth not oppugn this doctrine. The devil professed Christ, that for his testimonies sake he might be less believed. Mark 1.25. Acts 16.18. Ans. He did this not for any desire of promoting and advancing 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 Christ doth command him silence, as Paul also doth in the Acts. The faith of miracles is an especial gift of effecting some extraordinary work, or foretelling some certain event by divine revelation: Or, What the faith of working miracles is. It is a certain persuasion springing from an especial revelation and peculiar promise of God touching some miraculous effect which he would have done, and foretelleth that it shall come to pass. For this kind of faith cannot be drawn simply out of the general word of God, unless some singular promise or revelation of God be annexed therewith: Of this faith the Apostle saith; If I have all faith, so that I could remove mountains: 1 Cor. 13.2. for although this speech be understood of all the kinds of faith, excepting justifying faith; yet it is especially referred to the faith of miracles. That this faith is divers from the other kinds, is proved by these reasons: 1. By that saying of Christ; How it differeth from the rest. Matt. 17.20. If ye have faith as much as is a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place, and it shall remove: But many holy men who had a stable faith, and both knew the word of God, and rejoiced therein, and applied it unto themselves, as Abraham, David, etc. yet did not remove mountains: Therefore this is a divers kind of faith from that justifying faith which they had. 2. Many Exorcists, and the sons of Sceva in the Acts endeavoured to cast out devils, Acts 19. 1●. whereas they had not the gift of it, to wit, special revelation from above, and therefore it fell out ill with them, the spirit of the possessed man invading, disarming, and wounding them. Acts 8.13. 3. Simon Magus 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 taught and wrought miracles, as did the other Apostles; therefore he had an historical faith (yea, and perhaps a temporal faith) and the faith of miracles, yet had he not a justifying faith; for he is called of Christ a devil. 6. Many shall say unto Christ, John 6.70. Matth. 7.22, 23. Lord, Lord, have not we by thy name cast out devils? but Christ will answer them, I never knew you: Wherefore the gift of working miracles is given to hypocrites also. 7. The other kinds of faith extend to all things that are written in the word, and therein proposed to be believed: but this of miracles is appropriated and restrained to some certain works, or extraordinary effects to come: therefore it is a distinct kind of faith, and different from the rest. Justifying or saving faith is properly that which is defined in the Answer to the 21. Question of the Catechism; What justifying faith is. in which definition, the general or common nature is, a knowledge and steadfast assent; for of an unknown doctrine there is no faith, and it behoveth every man to know the doctrine before he believe it: 1. The material cause thereof. whence the Papists implicit faith is refuted. 2. The formal. The difference or special nature, is the confidence and applying which every particular man maketh to himself of free remission of sins by and through Christ: The property and peculiar affection thereof is to rest and rejoice in God for this so great good: 3. The efficient. The efficient cause is the holy Ghost: The instrumental cause is the Gospel, 4. The instrumental. under which the use also of the Sacraments is comprehended: The difference thereof from the rest. The subject where it is seated is the will and heart of man. Justifying or saving faith differeth from the other kinds of faith; in that this only is the certain confidence whereby we apply Christ's merit unto ourselves: 1. In nature. It is a confidence unmoveable. 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 just and righteous of God, and also may be regenerated and glorified. Confidence or trust is a motion of the heart or will, following and pursuing some good thing, and rejoicing and resting thereon: for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signify belief, and to believe, come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is to be strongly persuaded: Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to credit and believe, even with profane authors is used in this sense, to wax confident, and to rest on any thing: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. as we read in Phocilides, Credit not the Commons, for the multitude is deceitful: And in Demosthenes, Thou art confident on thyself, or buildest too much on thine own person. Confidence is a motion of the heart, because it is a following and pursuing of a good thing, and a desire of retaining that good which a man already doth enjoy: It is a rejoicing, because it is glad of the present grace of God towards every of us, of full deliverance from the guilt of sin, and from sin itself in part: and because by that which every one enjoyeth in present he conceiveth hope of everlasting blessings to come, as of everlasting life, and full delivery from all evil both of crime and pain, and therefore is free from the fear of future evil: Matth. 25.29. 1 Cor. 1.22. & 5.5. Ephes. 1.13. To him that hath shall be given. The holy Spirit given unto us is the earnest and pledge of our full redemption. 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, 2. In object. It only concerneth spiritual things. 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 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 all the godly and hypocrites: but is not sufficient alone to salvation, because it applieth not to itself those benefits which are made known unto it out of the word: Temporary faith hypocrites have. 3. In extent. It comprehendeth the rest, but is not comprehended by them. Justifying faith therefore differeth from Historical faith, in that it always comprehendeth Historical: but this is not sufficient to make a justifying faith, as neither are the other two. And it differeth from them all, because by justifying faith alone righteousness and inheritance is obtained. For if, as the Apostle saith, we are justified by faith, and faith is imputed for righteousness, 4. In effect & end. It only obtaineth the inheritance. Rom. 3.28. Rom. 4.5. and the inheritance is by faith; that faith than shall be one of these four: But it is not historical faith, for then the devils also should be accounted righteous, and heirs of the promise; neither temporary, for that is rejected by Christ; nor the faith of miracles, for if so, Judas also should be heir: Righteousness therefore and the inheritance is of justifying faith alone, which indeed is properly, simply, and absolutely termed faith in the Scripture, and is peculiar to the elect and chosen. No man knoweth what justifying faith is, but he that hath it. Now, what justifying faith is, no man truly understandeth but he who hath it (for he that believeth, knoweth that he doth believe;) as he who never saw or tasted honey, knoweth not of what quality it is in the taste, though you tell 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. For, 1. He being convicted thereof in his conscience knoweth, Properties of justifying faith. John 3.36. that whatsoever things are spoken in the Scripture are true and divine: For faith is builded upon a certain or assured and divine testimony, otherwise it were not a full persuasion. 2. He findeth himself bound to believe them: for if we confess them to be true, it is then just and meet that we should assent unto them. 3. He principally respecteth, embraceth, and applieth to himself the promise of grace, and of free remission of sins, righteousness, and life everlasting by and for Christ, as it is said, John 8.36. He which believeth in the Son of God hath life everlasting. 4. He being emboldened on this confidence, relieth on the present grace of God, and out of it doth thus gather and conclude of further grace: By the present love of God towards me, and the beginnings of the first fruits of the holy Ghost, which so great blessings God imparteth unto me, I certainly resolve, and am persuaded, that God will never change his good will towards me, sigh he himself is unchangeable and his gifts without repentance: 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 men's understanding. 6. He hath a will to obey the doctrine of the Prophets and Apostles without any 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 oftentimes very much eclipsed, yet being builded upon the promise of God which is unchangeable, doth never altogether fail or 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 be 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. All this whosoever truly believeth, he feeleth sensibly in himself; and whosoever feeleth this sensibly in himself, he truly believeth. 4. How faith and hope differ. Faith apprehendeth things present: hope respecteth things to come. JUstifying faith is not confounded with hope, though they both respect the same benefits: for, faith taketh hold of the present good; as remission of sins, or reconciliation, and regeneration, or the beginning of obedience and 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. Object. 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 Major must be distinguished. Life everlasting is to come: true, as concerning the consummation or accomplishment thereof, in this respect it is not now simply believed, but hoped for. We are saved by hope. Rom. 8.24. 1 John 3.2. How life everlasting is a present, and how a future good. Now we are the sons of God; but it doth not appear what we shall be. Life everlasting is also a present good; 1. 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. 2. As concerning the beginning thereof in this present life: for everlasting life is begun here in the elect by the holy Ghost; and in this respect is not hoped, but believed: according to those aphorisms and brief sentences of Scripture; He that believeth in the Son hath life everlasting, John 5.24. and hath passed from death unto 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. By faith then we are certain, that those blessings which as yet we have not, are not withstanding ours for God's promise, and for the unchangeable will in God to give them us: but in certain hope we look for them as concerning their accomplishment. The sum is, There is one and the same act and operation of faith and 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 God's will, it is called hope, as it doth certainly look for the bestowing of those things. And in this sense the Apostle saith, that faith is conversant in things hoped for: Faith (saith he) is the ground and substance of things hoped for; Hebr. 11.1. that is, it is that which maketh things which are hoped for to be extant and present, and is the evidence of things which appear not, or are not seen, to wit, as touching their accomplishment and consummation. Some reconcile the difference of these two in this manner; Faith apprehendeth the promises proposed in the Creed concerning things to come: Hope, the things themselves promised which are to come. But this reconcilement is not so popular and easy to be conceived by the vulgar fort, as is the other. Object. 2. Faith is the evidence of things which are not seen: Therefore not of things present. Answ. It is the evidence of things which are not seen, to wit, by the outward sense: 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 (as is afore-shewed) in respect of their accomplishment and consummation. 5. What are the causes of faith. How the H. Ghost is the principal & efficient cause of faith. Ephes. 2.8. THe first and principal efficient cause of faith, both historical, temporary, and of working miracles, is the holy Ghost: howbeit, he is cause of these by his divine general working only: but he is cause of justifying faith by a special kind of working. By the grace of God ye are saved through faith, and that not of yourselves: it is the gift of God, who enlighteneth the mind, that it may understand the word; and moveth the will, that it may assent unto the word once understood. Object. The devil hath historical faith: It is therefore wrought in him by the holy Ghost. Ans. Yea, even whatsoever faith is in the devil is wrought by the Spirit of God, but that by a general and universal working only (as hath been said) whereby he worketh in all; not by a special and proper action, because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily, whatsoever knowledge and understanding is in devils and hypocrites, God effecteth it by his Spirit; but not so as to regenerate or justify them, that they might rightly acknowledge him to be the author of this gift, and magnify him therefore; for after this 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 word of God preached, the instrumental cause of faith. Rom. 1.16. Rom 10 17. 1 Cor▪ 4.15. The instrumental cause of faith in general, is the whole word of God comprehended in the books of the old and new Testament, in which writings also are contained many works and miracles of God besides the word. But the chief and proper instrument of justifying faith is the preaching of the Gospel. The Gosel is the power of God unto salvation to every one that believeth. Faith cometh by hearing, and hearing by the word of God. This instrument doth the holy Ghost use (yet not as necessary in regard of his working; but arbitrary, and at his own good pleasure) both to stir up faith in us, and to nourish, strengthen, and increase the same. Wherefore ordinarily justifying faith is never engendered in those who are of years to receive it, without the preaching of the Gospel. Special revelation the cause of faith of miracles. The formal cause of faith. The object of faith. The subject of faith. The ends of faith. The cause of that faith which worketh miracles is not simply the word of God, but there must necessarily come thereto an especial or immediate revelation from God. The formal cause of justifying faith is a certain knowledge and confidence in Christ. The object of it is whole Christ, and his benefits promised in the word. The subject or part of man wherein it remaineth is the understanding, will, and heart 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. THe effects of justifying faith are, 1. The justifying of us before God. 2. Joy, resting on God, and peace of conscience. Being justified by faith, we have peace with God. 3. Our whole conversion, regeneration, and all our obedience, which followeth faith, and beginneth at the same time with faith: For, by faith God purifieth our hearts. Rom. 5.1. To the effects of faith appertain also the consequents thereof; that is, increase of spiritual and corporal gifts, and the receiving of the things themselves which faith aimeth at. Acts 15.9. The first then and immediate effect of justifying 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, faith itself being the cause of them: for, That which is the cause unto any cause of any effect, is likewise a cause of that effect. If thererefore faith be the next cause of our justification in respect of us, it is also a cause of those things which necessarily follow justification: Thy faith hath saved thee. Luke 8.48. 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. Justifying faith is given to all the elect, and to them only. Joh. 6.44 & 10.26. Matth. 13.11. Acts 13.48. Rom. 8.30. Ephes. 2.8. Rom. 10.16. 2 Thes. 3.2. Mat. 7.22. JUstifying faith is only proper to the elect, 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 inclination: No man can come to me, except the Father which hath sent me draw him. Ye believe not, for ye are not of my sheep. It is given to you to know the secrets of heaven: but unto them it is not given. And they believed as many as were ordained to everlasting life. Whom he predestinated, them also he called: and whom he called▪ them also he justified. Faith is the gift of God. All have not harkened to the Gospel. 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. Have we not by thy Name done many great works? Cast out devils? But now nevertheless this faith of miracles ceaseth, which flourished in the primitive 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 and tyrants. Historical is a part of justifying faith: because there can be no assent or persuasion of a thing which is not first known. Object. Historical faith is a good work: The devils have historical faith: Therefore they have good works. Answ. Historical faith is a good work, if it be joined with an application of those things whereto it assenteth, that is, with confidence. Repl. 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, even without peculiar application and confidence. Answ. Historical faith is a good work in itself, Historical faith which is good in itself, is made ill by an accident. but it 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 he 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 infants, though not an actual belief. Against this, That all the elect are said to have faith, some thus reason; Object. Many infants are of the elect, and yet have not faith: Therefore all the elect have not faith. Ans. They have not indeed actual faith, as men of ripe years; but they have a power or inclination to believe, which the holy Ghost, as it fitteth for their capacity and condition, worketh in them; for whereas the holy Ghost is promised unto infants, he cannot be idle in them: Wherefore that remaineth still which before was confirmed, That all the elect have faith. And further this I add, That faith is necessary for all the elect; Faith and the profession thereof necessary for five causes. and not only faith, but the confession of faith also to those which are grown in years and understanding: 1. Because of the commandment of God; Thou shall not take the Name of the Lord thy God in vain: therefore thou shalt take it aright. Exod. 10.7. Mat. 10.32, 33. He that shall confess me before men, him will I confess also before my Father which is in heaven. 2. Because of the glory of God; Let your light shine before men, etc. 3. Because faith is not idle, Matth. 5.16. but as a fruit full tree, manifesteth and showeth itself by confession. 4. For our salvation; For with the mouth man confesseth to salvation. 5. That we may bring others to Christ; And thou being confirmed, convert thy brethren. 4 Rom. 10.10. Now we know that we have faith, 1 By the testimony of the holy Ghost, and by the feeling of a true faith in ourselves; that is, by a true and unfeigned desire of receiving the benefits offered by Christ: Luke 22.32. for he that believeth, Three ways how to know that we have faith. knoweth that he doth believe, as the Apostle testifieth; I know whom I have believed. And, because we have the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak. He that believeth in the Son of God hath the witness in himself. 2 Tim. 1.12. 2 Cor. 4.13. 1 John 5.10. By the strife and conflict within us of faith and doubtfulness. By the effects; that is, by an earnest purpose of obeying God according to all his commandments. Against 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 and damnation, cannot be certain of their salvation and everlasting life; This is proved, because to be certain, and to be in possibility to fall, are contrary one to the other: But we all may slide and fall away: 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. Answ. To be in possibility of falling or failing, that is, finally, is contrary to the certainty of our salvation: But they who are once enriched by God with true faith do not fall finally. Repl. 1. All that are weak may fall finally: We are all weak: Therefore we may all fall finally. Ans. The Major is to be distinguished: True faith may faint for a time, but cannot fall finally. All that are weak may fall 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 fall; for, whom God hath once embraced with his favour, them he will not, nor suffereth to fall utterly from his grace: Though he fall, he shall not be cast off; for the Lord putteth under his hand. Psal. 37.24. Repl. 2. But God hath no where promised that he will keep and preserve us in his grace finally. Answ. Yes, he hath promised and expressed it both in the place afore-named, and elsewhere: John 10.28, 29. 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 Fathens 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. Repl. 3. But it is said, Let him that thinketh he standeth take heed lest he fall: 1 Cor. 10.12. Therefore perseverance dependeth not on God promising, but of ourselves, And therefore it is doubtful, standing upon a doubtful ground. Answ. 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 threaten 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 and 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 will truly believe, must certainly resolve that God will save them: for if he will have us assured of his present favour and grace towards us, he will also have us assured of that which is to come, because God is unchangeable. Repl. 4. Solomon saith, Eccles. 9.1. 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, and so 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 not of himself; but he knoweth it, God revealing it, and certifying us abundantly of his love towards us by his word and Spirit. Repl. 5. Who hath known the mind of the Lord? Answ. Rom. 11.34. No man hath known it before God hath revealed it, neither after he hath revealed it doth any man perfectly know it; but so much we know as may suffice to our salvation: We all behold, as in a mirror, the glory of the Lord with open face, 2 Cor. 3.18. Rom. 8.16. and are changed into the same image, from glory to glory. It is the Spirit which revealeth and witnesseth unto us, 1 Cor. 1.22. that we are the sons of God. Object. 2. But if the righteous turn away from his righteousness, and commit iniquity, Ezek. 18.24, he shall die in his sins: Therefore believers also may defect from godliness, and fall from everlasting salvation, Ans. 1. That which is spoken but conditionally is no positive assertion. Ans. 2. He in that place is called just, not only who is truly just, but also who seemeth just in the eyes of men; of which kind oftentimes time-serving hypocrites are, which believe for a while, and afterwards fall away: for a true just man is like a tree planted by the water's side, whose leaf shall not whither: Psal. 1.3, 4. And 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. Gal. 4.7. 1 Cor. 2.12, 16. We have received the Spirit of God, that we might know the things which are given unto us of God. We have the mind of Christ. When the Spirit of God, which worketh in the sons and heirs of the kingdom their conversion and sanctification, is called, 2 Cor. 1.22. & 5.5. Ephes 1.14. The earnest of our inheritance until the redemption of the possession purchased. Object. 3. Paul exhorteth the Corinthians, 2 Cor. 6.1. Matt. 26.41. that they receive not the grace of God in vain: so Christ likewise biddeth us, Watch, and pray. Ans. Thereby 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, and an infallible argument of salvation: For all believers are elected; and Paul teacheth, Ephes. 1. That by faith we are made partakers of God's adoption Object. 4. Saul failed and fell away finally: Saul was one of the godly: Therefore the godly also fall away. Ans. We deny the Minor, that Saul was one of the godly, for he was an hypocrite. Repl. But he had the gifts of the holy Ghost. Ans. He had such gifts of the holy Ghost as are common to the godly with the reprobate: he had not the gifts of regeneration and adoption; and therefore neither had he the holy Ghost sanctifying him, which is proper unto the elect. Object. 5. The doctrine of the certainty of our salvation breedeth security. Ans. It breedeth indeed a spiritual security by itself, in the elect alone: and a carnal by accident, and that only in the wicked and reprobate; but not at all in the godly. Quest. 22. What are those things which are necessary for a Christian man to believe? Ans. All things which are promised us in the Gospel a John 20.31. Matth. 28.20. Mark 1.15. : the sum whereof is briefly comprised in the Creed of the Apostles, or in the Articles of the catholic and undoubted faith of all Christians. The Explication. AFter we have treated of Faith, it directly followeth now, that we speak of the Object of faith, that is, the sum of those things which are to be believed. Faith therefore in general apprehendeth the whole word of God, and is strongly persuaded of the truth thereof, as appeareth out of the definition thereof: But justifying faith properly eyeth the promises of the Gospel, or the preaching of grace through Christ: Wherefore the Gospel is properly the object of justifying faith; and it is properly termed▪ The doctrine of things to be believed: as contrariwise, the law properly is The doctrine of things to be done. men's traditions therefore, the Pope's ordinances, and decrees of Counsels are sequestered and excluded from being the object of faith; for faith can rely on nothing but the word of God as on an foundation. Now the decrees of men are variable and uncertain, sigh every man is a liar; only God is true, and his word truth. Rom. 3 4. Wherefore Christians, as they may not frame unto themselves any object of faith: so neither may they receive any formed and delivered by others, but must believe the Gospel only, Mark 1.15. as the Scripture teacheth; Repent and believe the Gospel. 1 Cor. 2.5. That your faith should not be in the wisdom of men, but in the power of God. Now the sum of the Gospel, or of things to be believed, is the Apostles Creed, whereof it followeth that we treat. Quest. 23. Which is the Creed? Answ. 1. I believe in God the Father Almighty, maker of heaven and earth. 2. And in Jesus Christ his only Son, our Lord: 3. Which was conceived by the holy Ghost, born of the Virgin Mary: 4. Suffered under Pontius Pilate, was crucified, dead and buried, he descended into hell: 5. The third day he risen again from the dead: 6. He ascended into heaven, and sitteth on the right hand of God the Father Almighty: 7. From thence he shall come to judge the quick and the dead. 8. I believe in the holy Ghost. 9 I believe the holy catholic Church, the communion of Saints. 10. The forgiveness of sins. 11. The resurrection of the body. 12. And the life everlasting. Amen. The Explication. THis word Symbol is derived from a Greek word, which signifieth either a common collation of divers men to the making of a banquet: or, a sign, token, and mark whereby a man is discerned from other. 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 Evangelicall 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 Evangelicall 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. This reason may be rendered thereof more probable, that it was called a Symbol, for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right believing Christians ought to agree and be conferred. The Symbol is called Apostolic, Two reasons why the Creed is called Apostolic. Because it containeth the sum of the Apostolic doctrine, which the Catechumenes were enforced to hold and profess. Because the Apostles delivered that sum of doctrine to their Scholars and Disciples, which the Church afterwards held as received from them. This self same Symbol is called also Catholic, because there is but one faith of all Christians. Why it is called Catholic. An answer to a question moved touching other Creeds. Here some demand a reason, Why, after the Apostles Creed, other Creeds, as the Creed of the Council of Nice, Ephesus, and Chalcedon, with Athanasius his Creed, were compiled and received in the Church. Answ. These Creeds properly are not others, that is, quite different in substance from the Apostolic Symbol, but are only a repetition and more ample declaration of this; in all which certain words are added as an explication thereof, 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. Other important and weighty causes there were, which might compel the Bishops and Doctors of ancient Churches to compose and draw out these brief compendious forms of confession; especially the Church then increasing, Four causes why other Creeds were made and received in the Church. and heresies growing with and in the Church. For instance in few; That all, both young and old, might with more ease bear in mind the main and entire foundation of Christianity comprised in brief. That all might always have in their sight and view the confession of their faith, and consolation reaped thence, knowing what that doctrine is for which persecution is to be sustained: So God in times past made a short summary abstract of his law and promises, that all might have it as a rule of life, and ground of consolation obvious to their eyes. That the faithful might have a peculiar badge and cognisan whereby to be distinguished, both then, and in all future ages, from infidels and heretics, which with wily glozing sophisms corrupt the writings of the Prophets and Apostles; for which very cause also these Confessions were entitled Symbols. 4. That there might be some perpetual rule extant in public, plain, brief, and easy to be known, whereby to examine all manner of doctrine and interpretation of Scripture, to approve and ratify whatsoever accordeth therewith, and refuse and disannul the contrary. The Apostolic Creed preferred above other Creeds, because 1. The phrase of it is most proper. 2. The time most ancient. 3. The copy most authentical. Notwithstanding, the Apostles Creed far surpasseth the rest in authority: 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture. 2. Because it is of greater antiquity than other Creeds, and was delivered first unto the Church by the Apostles themselves, or by their disciples and scholars: and since them successively from hand to hand transferred unto us their posterity. 3. Because it is the fountain and original draught, even an authentical rule of direction to other Creeds, which for illustration of this, to prevent the fraudulent sleights and forged corruption of heretics, have in universal and general Synods or Counsels been published, and authorised by the whole joint-consent of the Church. The certainty of this Creed dependeth not on the authority and arbitrement of men, or definitive sentence of Counsels, but on the perpetual concordance of holy Scripture with them, and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine, and testifying to all posterity, that they received this doctrine at the Apostles mouths, and the mouths of their hearers; which consent is obvious to any man that daigneth to view it with both eyes, and weigh it considerately. For certain it is, that no Congregation of Angels, nor conventicle of men hath any power of instituting new laws touching the worship of God, or new Articles of faith binding the conscience; for this is a work proper unto God: Neither may we believe God for the testimony of the Church, but the Church for the testimony of God. This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit. Neustad. de Concordia Burgens. written Anno Dom. 1581. where young Divines may, if they list, read a large discourse touching the truth and authority of Ecclesiastical Writers learnedly discussed, from 117. page, unto the 142. page of the said Tract: a brief Type and Table whereof I have here deciphered. THE TABLE. The writings touching the doctrine of the Church are, 1. Divine, that is, inspired immediately by God into the hearts of the Prophets and Apostles: such as are the Canonical books of the old and new Testament. These alone are simply in their sentences and words full of divine inspiration, and worthy credit; and therefore are the sole rule of trial unto all others. 2. Ecclesiastical, that is, written by the Doctors of the Church; & these are, 1. Public, to wit, written in the common name of the whole Church; which again are subdivided into writings, 1. Catholic, I mean, Creeds and Confessions, written in the name, and with the full consent of the whole orthodox & right believing Church, received and allowed by the authority thereof: such as are, The Apostles Creed. The Creeds of the Counsels of Nice, Constantinople, Chalcedon. Athanasius his Creed. 2. Particular, namely, the Confessions of certain Churches and Counsels; as divers Catechisms, and the Augustan● Confession. 2. Private, that is, written in the name, and by the advice of some one private man or more; as Common places, Commentaries, and such like. ON THE 8. SABBATH. Quest. 24. Into how many parts is the Creed divided? Answ. Into three parts. The first is, of God the eternal Father, and our Creation. The second, of God the Son, and our Redemption. The third, of God the holy Ghost, and our Sanctification. The Explication. THe principal parts of the Apostolic Creed are three: 1. Of God the Father, and our Creation. 2. Of God the Son, and our Redemption. 3. Of God the holy Ghost, and our Sanctification: that is, of the works of our Creation, Redemption, and Sanctification. Ob. 1. 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; How our Creation, Redemption, Sanctification are each appropriated to some one person of the Trinity, and yet all three persons have their joynt-working in them. neither did the Father and the holy Ghost redeem mankind; neither do the Father and the Son sanctify the faithful. Ans. 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 the other two persons be excluded from it) but in respect of 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, and 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: All things were made by it. John 1.3. Genes. 1.2. Matth. 1.20. Psal. 33.6. The Spirit of the Lord moved upon the waters. That which is conceived in her is of the holy Ghost. By the Word of the Lord were the heavens made, and all the hosts of them by the breath of his mouth. Likewise, our Redemption is attributed to the Father, and the holy Ghost: John 3.17. Titus 3.5, 6. God sent his Son into the world, that the world might be saved by him. 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: God hath sent the Spirit of his Son into our hearts, crying, Gal. 4.6. 1 Thess. 5.23. 1 Cor. 1.30. Ephes. 5.26. Abba, Father. The very God of peace sanctify you throughout. Christ is made sanctification unto us. Christ sanctifieth the Church. All the persons therefore create, redeem, and sanctify. Why distinct operations or workings are attributed to the three persons. Nevertheless, yet in respect of that order of working which is between them, Creation is ascribed unto the Father, not excluding the other persons; but 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, not excluding the other two persons; but because he is that person which executeth the Fathers will concerning the redeeming of mankind, and doth immediately perform the work of our redemption: for the Son only was sent into the flesh, and hath paid the ransom or price for our sins; not the Father, nor the Spirit. To the holy Ghost is ascribed Sanctification, not excluding the other two persons from this action; but because it doth immediately sanctify us. Object. 2. The external works of the Godhead (that is, such as the whole three persons exercise not mutually one towards another, but execute in the creatures) are indivisible, or cannot be divided, (that is, they are not appropriated unto any one of the three persons without respect unto the other:) But Creation, Redemption, and Sanctification are external works of the Godhead: Therefore they are indivisible, and by force of good consequent there needeth no such distinction of them as is proposed. Answer to the Major; The works of the Trinity are indivisible, but with retaining to each person his proper and peculiar manner of working. All three persons therefore work on the creatures, but yet that order still is inviolably kept; as that the Father still is the fountain of the operations of the Son and the holy Ghost, and doth all things not of any other, but of himself, by the Son and the holy Ghost: the Son doth all things of the Father, by the holy Ghost: the holy Ghost doth all things of the Father and the Son, by himself. 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. But as concerning the works of the Trinity, which are called outward and inward works, it shall be more fully enlarged when we come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4. Isa. 44.6. & 45.5. 1 Cor. 8.4, 6. Ephes. 4.6. Quest. 25. Seeing there is but one only substance of God, why namest thou these three, the Father, the Son, and the holy Ghost? Answ. Because God hath so manifested himself in his word b Gen. 1.2, 3. Psalm 33.6. Isa. 6.1, 3. & 48.16. & 61.1. Mat. 3.16, 17. & 28.19. John 12.40. & 14.26. & 15.26. 2 Cor. 13.13. Gal. 4.6. Ephes. 2.18. Tit. 3.5, 6. 1 John 5.7. , that these three distinct persons are that one true and everlasting God. The Explication. IN this Question is contained the doctrine of the Church concerning one God, Questions concerning God. and the three persons of the Godhead. The principal questions therein are: 1. Whence it may appear that there is a God. 2. What he is, or what manner of God the God of the Church is whom we worship; and in what he differeth from idols. 3. Whether he be One only, and in what sense there are said to be many gods. 4. What the name of Essence, Person, and Trinity signify, and how they differ. 5. Whether these names are to be used in the Church, and whether they are had in the Scripture. 6. How many persons there be of the Godhead. 7. How they differ, and are to be distinguished one from another. 8. For what cause it is necessary that the Doctrine of the Trinity be held in the Church. 1. Whether there be a God, and whence it appeareth. 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 disputation, Three causes which have made men to doubt, whether there be a God. whether there be any God in heaven or no. The causes of this evil 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 humane affairs, in that oftentimes the wicked flourish, and 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 humane affairs. But that there is a God, The reasons which do prove there is a God. is proved by many main arguments common to Philosophy with Divinity. The arguments are these: The beautiful order of nature. The beautiful and goodly order of nature beheld in the world; that is, the disposing of every part of the world, and the continual succession of divers motions and operations therein, with constant and strict observation of their established and perpetual laws, cannot be instituted and kept but of a wise, understanding, and omnipotent nature, which is God. This argument is enlarged, Psal. 8.19.104.135.147.148. Acts 1. & 17. Rom. 1. The excellency of man's mind. A reasonable nature, having some cause, cannot derive his original but from an intelligent and understanding nature, for that the cause is not worse or base than the effect bringeth: But the mind of man is a nature endued with reason, and hath some cause: Therefore it hath his being from an understanding cause, which is God: Job 32.8. Psal. 94.97. Acts 17.28. Surely there is a spirit in man, but the inspiration of the Almighty giveth understanding. Yet they say, The Lord shall not see, etc. We are also his generation. The Minor of the precedent Syllogism is thus proved likewise by reason: Whatsoever hath a beginning, is from another, because it must needs be from something, 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. The general rules and principles naturally engendered in the mind of man. The notions of general rules or principles born in us, and with us, such as are the difference between things honest and dishonest, numbering, understanding of consequences in discourse and reasoning, &c. cannot come by chance, or from a sensible nature common to us with brute beasts, but are necessarily inbred in us by some intelligent cause, which is God: 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. 2.15. The Gentiles show the effect of the law written in their hearts. Man is the image of God, etc. This principle of itself naturally inbred in man; That there is a God. The natural notion of this principle, There is a God. Principles are true, because they are divine wisdom, and because the contrary or opposite thereto being granted, nature is thereby destroyed. But, That there is a God, is a principle; First, Because every one hath private experience hereof in himself. Secondly, All wise men confess it. Thirdly, All nations consent in it: for no nation is so barbarous, but that it maintaineth some religion, and contendeth and striveth for the advancement thereof, and supposeth that there is some God: 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. The terrors of conscience in the wicked. The terrors of conscience which are stricken into the minds of the wicked after they have sinned, cannot be inflicted but by an intelligent Judge, which discerneth honest and dishonest things, detesteth those things which are dishonest, beholdeth the minds and hearts of men, and exerciseth judgement upon the minds: but in all the wicked is this torment: Isa. 66.24. & 57.21. Deut. 4.24. Rom. 2.15. Their worm shall not die, neither shall their fire be quenched. There is no peace, saith God, to the wicked. God is a consuming fire. They show the effects of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing. Against the beasts of the world, who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order. And hence is apparent the impudence 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 deceivableness 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, and privy acknowledgement both of this their blasphemy, as also of other misdeeds? Moreover, the sole and bare asseveration and 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; and 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 and 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, The ungodly is so proud, that he careth not for God: Psal. 10.4. & 14.1. & 53.2. neither is God in all his thoughts. The fool hath said in his heart, There is no God: that this hath not this meaning, as if the wicked were void of all knowledge 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 room of the true God; David himself doth sufficiently declare, whenas he describeth the same profaneness of the wicked in these words: For he hath said in his heart, Psalm. 10.12. Tush, God hath forgotten, he hideth away his face, and he will never see it. The punishments of the wicked: Which punishments are not to be imputed to the Magistrates severity and wisdom, for two causes. From the punishments of the wicked which they suffer besides the torments of conscience: for the events of all times constrained men to confess, that their sins are punished with grievous punishments in this life; and contrariwise, the lot and 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, and defending the good. And that this may not be ascribed to the wisdom or severity of Magistrates or other men, this withstandeth and hindereth: 1. For that it must needs be that this natural instinct, whereby men judge that offenders are justly punished, must proceed from some mind which is enemy to wickedness. 2. For that oftentimes by marvellous, and unexpected 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 white-liverdnesse of Magistrates are not punished by them, yet run into calamities, and have allotted unto them rueful ends. And when transgressions and sins increase too much by their impunity, whole nations and commonwealths, with horrible and manifest examples of God's wrath, perish, as the world in the deluge, Sodom by fire cast from heaven, Pharaoh in the red sea, the Jews and many flourishing kingdoms by most lamentable overthrows. That these things cannot come to pass by chance, neither any other way then by the judgement and power of him who is Lord of mankind and nature, both God's comminations and threaten, 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, The righteous shall rejoice when he seethe the vengeance, Psal. 58.9, 10. he shall wash his footsteps in the blood of the ungodly. Psalm 9.16. So that a man shall say, Verily there is a reward for the righteous; doubtless there is a God that judgeth the earth. The Lord is known to execute judgement. Now, albeit the wicked flourish often for a while, and the godly are oppressed; yet nevertheless examples, which are fewer in number, do not weaken the general rule unto which most event agree. But if it were so, that fewer of the wicked did suffer punishment; yet those self same examples, though but a few, would testify that God is, and 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 spiritual, and is the beginning and 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 le●ity 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 deferring of punishment, he inviteth the wicked to repentance; and by exercising the godly with chastisements 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. Commonweals wisely ordered. A body politic wisely ordered by good and wholesome laws, could not be deciphered unto men's understanding, but by some intelligent mind approving this kind of order: and because the devil with the whole rabble and rout of wicked ones pursue with deadly hatred these societies with their discipline, it must needs be God that hath thus long protected and defended it: Prov. 8.15. By me kings reign, and princes decree justice. Heroical and noble instinct of mind. Heroical instincts; that is, wisdom and excellent virtue in undertaking and achieving those works which surpass the common capacity of man's nature, such as is the felicity and happiness of noble artificers, and governor's, 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: All these give evidence, that there is some superior cause which stirreth up these motions and inclinations. Moses said of Joshua, The Lord himself will go before thee, Deut. 31.8. Ezra 1.1. Judas 14.19. he will be with thee. The Lord stirred up the spirit of Cyrus. The spirit of the Lord came upon him. Certain and evident fore-telling of events. Certain and clear significations of future events, which neither by humane sight or perceivablenesse, neither by natural causes or signs, could have been fore-known; as the prophecies of the deluge, of the posterity of Abraham, of the coming of the Messiah, etc. are necessarily known by his revelation alone, who hath both mankind, and the nature of all things so in his own power, that nothing can be done but through his motion. Now this is God only; as himself allegeth this as his work alone, for proof of his divinity against all forged and feigned gods, Show the things that are to come hereafter, that we may know that you are gods. Isa. 41.13. Ezek. 12.21. That thing which I have spoken shall be done, saith the Lord. The ends of all things. The ends and uses of things have not their being by chance, or from a nature brutish and only endued with sense, but from some nature which is wise and omnipotent, which is God alone. Now all things are most providently ordained to their ends, and those also certain. The constant order of efficient causes. The order of causes and effects is finite, and it cannot 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 other causes may depend: for in every finite order there is some beginning and principal. 2. Who, and what God is. We must acknowledge God to be such as himself hath manifested himself to be. WHen it is demanded, who is the true God: 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, but 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, and what he will be acknowledged and published by us to be, and that he is not acknowledged or worshipped of any but of them who think according to his word both of him and his will; neither is the true knowledge of him found elsewhere then 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 revealings, do not embrace and worship at all the true God, but another thing of their own framing in stead of the true God, according to these say: Ye worship that which ye know not: we worship that which we know; Joh. 4.22. & 5.23. for salvation is of the Jews. He that honoureth not the Son, the same honoureth not the Father which hath sent him. Galat. 4.8. But then when ye knew not God, ye did service unto them which by nature are not gods. Ye were at that time without Christ, Ephes. 4.12. and were aliens from from the commonwealth of Israel, and were strangers from the covenant of promise, and had no hope, and were without God in the world. Whom ye then ignorantly worship, him show I unto you. Acts. 17.23. 1 John 2 23. Whosoever denyeth the Son the same hath not the Father. But against these things seemeth that to be, which Paul saith; Rom. 1.19, 20. 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, 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, Acts 14.15. That God in former ages did not leave himself without witness, and that out of the whole nature of things: but chief by the mind of man and the difference of things honest and dishonest; and by the punishments of the 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 then by the word delivered to the Church; but by them notwithstanding who is the true God cannot be showed, Two causes why t●eglimsle of nature is not sufficient to show who is the true God 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 somethings 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 them, follow not the light and interpretation thereof drawn from the word of God delivered to the Church, when as even of these 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, and in show of words profess, they fare 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 when he addeth, Rom. 1.20, 21. That they are inexcusable, because that when they knew God, they glorified him not as God. The ●o●ce of nature concerning God neither to be rejected no contemned, other in lessened of sufficiency, 〈◊〉 ●●●-construing. Now albiet Philosophical wisdom cannot therefore show who is the true God, for that concerning the essence, nature, will, and works of God, so much as is necessary to be known it doth not teach, and is diversely 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 and dissolute, by the testimonies which their conscience and 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 consciences showing the imperfection thereof, have men stirred up to seek the true God in the Church, as it is said, that men were therefore placed in the theatre of the world, Acts 17.27. That they should seek the Lord, if so be they might have groved after him and found him. Hereof fee Damasken i●●. 〈◊〉 orth●●●id. Basil. ●o. 4. con●●unom. Rultice Diacon● c. 3. 〈◊〉. Acephal. 〈◊〉. these cap 1. ●. 〈…〉 a. cap. 5. 〈◊〉 Me●a●● 12. c. 7 〈…〉 som●●● Scip●oms. 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, and 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 way be described according to the measure which himself hath revealed of himself; and that so, that the description of him shall comprehend such attributes or properties, the persons, and principal works of the Deity, as by them the true God may with half an eye be discerned from idols. The description of God according to Philosophy. The description of God according to the ●u●es of Divinity. 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. But Divinity hath taught the Church of God a more full and ample description of him, which is in this sort: God is a spiritual essence, intelligent, eternal, infinite, other from all the creatures, incomprehensible, most perfect in itself immutable, and of an immense power, wisdom, and goodness, just, true, chaste, merciful, bountiful, most free, angry and wroth with sin: which essence is the eternal Father, who from everlasting begot the Son according to his own image: and the Son, who is the coeternal image of the Father: and 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, That the eternal Father, together with the Son, and the holy Ghost, hath created heaven and earth, and all creatures in them, and is always at hand with them, to preserve, guide, and govern them by his providence, and worketh all good things in all: and that in mankind made after his image, 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: and lastly, that he is the Judge of the just and unjust. In what the former descriptions differ. This Theological description of God which the Church delivereth, differeth from the Philosophical description, 1 In perfectness; because the Church in her description addeth many parts by nature unknown unto men, as of the Trinity, of Election, and of the gathering together of the Church by the Son, etc. 2 In the understanding and declaration of those parts which, being known by nature, are common to both: for the Theological description declareth them more certainly and fully. 3 In the effect or fruit; because by Philosophy or the light of nature, men are not able to be brought to the true knowledge of God: Two causes why men cannot by the light of nature attain unto the true knowledge of God. both 1. Because it is so maimed and false by men's corruption, that we can suck thence no true and sufficient notice of God: as also 2. Because when we know every part, parcel, and particle thereof, it doth not stir up our minds unto godliness: that is, the love and fear of God. The same Theological description teacheth us how the true God, which the Church worshippeth, differeth from the false counterfeit gods three ways: A threefold difference of the true God from false idols. 1. In attributes or properties. 2. In the persons. 3. In the works whereby the persons are revealed: for God hath declared himself by his works, that his nature is such as his attributes import: Moreover, How in conceiving of the whole nature of God, he that is instructed by the Spirit, goeth beyond him whom nature informeth. he showeth that there are three distinct persons in one essence of the Deity, sigh according to the works either of Creation, or Redemption, or Sanctification, he receiveth divers names and titles, and every person hath his proper appellation. God therefore differeth from idols, In attributes. Mercy. In his attributes; because they who are not of the Church, understand aright and fully not one property of God; they understand not what his mercy is, because his Son is unknown unto them, or at least the doctrine concerning him shamefully corrupted: they conceive not what his justice is, Justice. because the impious and wicked ones believe not that God is so grievously offended and angry with sin, that we stood in need of satisfaction for it, and redemption from thence by the death of his Son: neither what his wisdom is, Wisdom. because the chief part thereof is expounded in his word, which the Gentiles have not: neither what his truth is, because they are utterly ignorant of his promises: Truth. The like may be truly averred of all the rest. Contrariwise, the Church attributeth and ascribeth to God all truth, justice, goodness, mercy, loving affection and kindness towards men, which properties of God, other Sects are either utterly ignorant of, or, having a glimpse of them, they wholly corrupt and deface them. God differeth from idols, In persons. In persons; because Ethnics and other Sects either know not, or acknowledge not three persons in one divine essence: But the true Church acknowledgeth and maketh invocation to the Father, Son, and holy Ghost, one God consisting of three persons, according as he hath manifested himself in his word. In works. In works; because they which are without the Church do not wholly acknowledge or profess the works of Creation, and the government of all things; for they do not think all things to have been created of nothing by the word of God only: they deny that all generally, and each in particular, even the least, are administered powerfully by the omnipotency of God; but ascribe very many to chance, fortune, and humane wisdom: Much more are they 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. So then by these means God is discerned from idols, and the knowledge of God revealed to his Church in his word, is distinguished from that which Ethnics have derived from nature. 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 Jehovah, 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, and most excellent. 2. Insensible: For 1. experience teacheth this. 2. God is without sensible qualities, which are the objects of the senses: and 3. He is immense. The eyes perceive only things finite, and which are within a certain compass. 4. He is spiritual, because himself both liveth, and is the author of all life both corporal and spiritual. Object. 1. Against this opinion many places of Scripture have been heretofore by some alleged, 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 substance of God and Angels, How God & Angels appeared unto men. 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 ministry and service in instructing men of those things which seemed good unto them. And these were sometimes by imagination represented unto the interior senses of men; which also somewhere may, and somewhere cannot be gathered out of the circumstances of the histories: as the Angels appearing to Abrabam and 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 reacheth. that God is seen of no man, neither can be seen, and incomprehensible, and unchangeable: But those visible shapes were not always the same. Object. 2. To these they add that which is said, Gen. 32.30. Exod. 33.11. Deut 34.10. Deut 5.24. 2. Cot. 13.13. How God is said 〈◊〉 seen face 〈◊〉 ●ace. that God was seen of Jacob face to face, and of Moses, and of all the people, and that all of us shall see God face to face in the life to come. By which Metaphor or borrowed speech is signified a clear and conspicuous manifestation and knowledge of God, which is perceived, notwith the eyes of the body, but of the mind; either by means, as by the word, by his works, and outward tokens, and such as run into the senses, whence the mind may gather somewhat of God; or without means, by inward revelation. And albeit in the life to come shall be a farre more bright knowledge of God then now; yet to know God most perfectly is proper to God only, as it is said, Not that any man hath seen the Father, save he which is of God, 〈◊〉 c. 46. 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. Object. 3. They have alleged also those say wherein the parts of man's body are attributed to God. But these also are not properly, H●w the parts of 〈◊〉 ●odva●e attributed unto God. but by a Metaphor spoken of God, whereby is signified to us a power in God, working after an incomprehensible manner his works; a certain shadow whereof are those actions which men do by the ministry 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 and grace, or severity and anger: the heart, his love: the hands and arms, his power: the feet, his presence. Object. 4. They have affirmed also, because man was made according to the image of God, that therefore God hath an humane shape: The image of God in man doth not argue a bodily shape in God. Ephes 4.24. Not marking, that the image of God consisteth not in the shape and figure of the body, but in the mind, and integrity of nature, in wisdom, righteousness, and true holiness. As for Tertullian, whereas he reasoneth, that God is a body; that he speaketh improperly therein, and abuseth the word body, in stead of substance, not only Augustine witnesseth in his Epistle to Quod vult Deus; but this is also an argument and proof thereof, because he termeth also the souls and Angels oftentimes bodies. Wherefore let us know, that therefore we are taught the nature of God to 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. Two reasons why God is to be intelligent. Intelligent.) 1. Because he is the cause both of the mind of man, and of the notions shining in it, and also of that order which is in the nature of things and commonweals. 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; He that planted the ear, shall he not hear? Psal. 94.9. or he that made the eye, shall he not see? Now this we are to hold against those, who setting Nature in the place of God, imagine the world, and the variety and order of things in it to arise from the matter, and the inclination thereof to this 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 capability of the senses and mind to perceive to be the gift of God Eternal.) That is, such an eternity which can have neither beginning, The eternity of God without beginning or end. Psal. 30.2. nor any end of being agreeth to God alone, both nature showeth, forasmuch as he is the first cause of all things, and of infinite perfection and power; and the Scripture also recounteth: as, Before the mountains were brought forth, or ever the earth and the world were made, thou art God from everlasting, and world without end. But we are to observe, that not therefore only the eternity of God is so often inculcated in the Scriptures, that in regard hereof 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 and men, whereof shall be no end: Therefore we are given to understand, God eternal unto us. that God is eternal to 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: For this God is our God for ever and ever. And, Psal. 48.11. Psal. 111.9. He hath commanded his covenant for ever. Wherefore, being upheld with this consolation, let us neither refuse to suffer the short misery of this life, neither 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. God other and divers from all creatures Three adversaries against whom we are to uphold this doctrine; Other from all his creatures.) That God is other from all his creatures we must hold, Philosophers. Against Philosophers, 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, and tied to the bodies of the world, and 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. Manichees and Servetus. 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. Profaners of God. That all profane, unworthy, and idolatrous cogitation of God, whereby God may be made like to any creature, may be excluded: For, that the essence of God is fare other than the essence of all the creatures, both nature and the word of God showeth, when it teacheth that God is wise, and 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 and different from all things created, Because there can neither be, nor be imagined any similitude of a finite nature and an infinite. How all things are said to be of God. Therefore, 1. Whereas the Scripture saith, That all things are of God; 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, Rom. 11.36. 1 Cor. 8.6. Rom. 4.17. or proceeding from him, as the word and eternal spirit of God; but as created, that is, made of nothing: Who calleth those things that are not as if they were. 2. When as the soul of man is called celestial and divine: likewise, when it is said, We are the generation of God: Acts 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 and of the creation: The soul therefore is said to be celestial and divine, that is, adorned with celestial and divine powers and gifts, which although they be a certain shadow of the divine nature, yet are they created qualities. 3. Whereas the elect and saints are said to be of God, John 1.13. & 8 47. & 3.6. to be born of God and his Spirit, and the sons of God, and spiritual: 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. 4. When Paul also saith, that he which is joined unto the Lord is one spirit; 1 Cor. 6.17. 2 Pet. 1.4. and Peter, 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; and also, that there is begun in us, even now, a conformity with God, which shall be perfected in the life to come. 5. 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 humane, or of the humane into the divine: but an inseparable conjoining of two natures, retaining their properties distinct, into one person, and a glorifying of the humane nature, which indeed agreeth to a nature, ruler and governor of all things, but yet notwithstanding made and created. Two things we are to learn by the immensity & 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 the understanding, which reacheth but to finite things cannot perceive 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 and the same. Three reasons to show that the power and essence of God is every where, whole, one and the same. 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited. 2. Because the power of God is always every where; and 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 and 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 another 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, Jer. 23.24. and comprehendeth all things: Do not I fill the heaven and 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; and yet because there is but one and the same essence of the Father and the Son, both the Father was with the Son on earth, and the Son with the Father in heaven, as himself saith; The Father is with me: and, Joh. 16.32. & 3.13 & 14.10. the Son of man which is in heaven: and, 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, and at Pentecost, and 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 throughout 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 it is in the creatures, but also is their very substance, and 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 for 4. causes. 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 divers places, is apparent by these reasons; 1. Because it is impossible that any creature should be, or be made equal to the Creator, as 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, Jerem. 23.14. that he is he who filleth heaven and 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, John 3.13. yet he affirmeth himself to be in heaven. 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument; Lib. 1. cap. 1. as Dydimus in his Treatise of the holy Ghost: The holy Ghost himself, if he were one of the creatures, should have at least wise 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. How God is most perfect in himself. 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, as well 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 conduits, 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 to others: and except he had them of himself, he could not be the first head and fountain of all good things. Prov. 16.4. Object. 1. He is said to have made all things for himself. Ans. Not for the aiding or increasing of himself, How God is said to have made all things for 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. Object. 2. He useth the creatures in accomplishing his works. Answ. This he doth, not as constrained thereto by any necessity of impotency, but of his most free will and goodness, to show that he is able both ways, both without them, and 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 vouchsafe his creatures this great and free honour, as to make them the instruments of his bountifulness, and fellows, and disposers (as S. Paul speaketh) of his divine works. ● Cor. 4. ●. Object. 3. We are willed to perform, exhibit, and offer obedience, worship, honour, sacrifices to God, and to give him that which is his. Answ. 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: Psal. 50.8. Luke 17.10. as, I will take no bullock out of thy house, nor hee-goats out of thy folds. And, when ye have done all those things which are commanded you, say, We are unprofitable servants. 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, Two things signified by God's glory. 1. The foundation of glory, to wit, the attributes or virtues which are in God himself, and his divine works, 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; John 17.5. according as it is said, Glorify me, O Father, with the glory which I had with thee before the world was. 2. The agnizing and magnifying of the goodness and works of God, The gl●ty which 〈…〉 God is 〈◊〉 lable ●●r 〈◊〉 happiness, 〈◊〉 neither d●th, ●or can make God more happy. which is not in God, but in creatures endued with reason; and therefore may be made less 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 agnizing and magnifying of God, as also the whole conformity and agreement with him, is not his happiness and perfection, but the creatures. Object. 4. To whom is given that which is due unto him, to him something cometh thereby more than be had before: Unto God is yielded our obedience and worship, which is due unto him: Therefore somewhat cometh to him from us. Answ. The Major is true of that which is due of need or want, or which he needeth, Our obedience, through● due to God, yet bringeth 〈◊〉 increate to him. 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. 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 rejoiceth 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. God's rejoicing in out obedience & salvation is the cause thereof: but not our obedience and salvation the cause of his rejoicing. 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 God's approbation and rejoicing. Unchangeable.) When God pronounceth himself to be unchangeable, he showeth that he will be always such as he hath been from all eternity: Three things meant by God's unchangeableness. Five reasons of unchangeableness. so that, 1. Neither his essence, nor whatsoever is proper thereto can be augmented or diminished: 2. Neither his nature and will be changed: 3. Neither himself hath need to transport himself from place to place: This do Philosophers, induced thereto by reasons, confess: For, 1. 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 first mover and maker of all that is good in nature. Neither can he suffer change from any inward original beginning of change: For whatsoever is so moved or changed, that must needs have parts, whereof some must move, and 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, and 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. 2. Whatsoever is changed, that must needs be changed either to the worse or the better, or into a state equal to the former: It is impossible that God should be made worse; for he should so become of perfect, imperfect. And to be made better is also impossible; for so he should have been once imperfect: 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. 3. 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, and all things in God immense; therefore cannot any of them be either diminished or increased. 4. 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. 5. Seeing he is most wise, and therefore from everlasting hath most well purposed, decreed, and fore-seen all things; change of purpose and will cannot fall into him: And therefore God would have this in many places of holy Scripture inculcated unto us, that his nature and will is subject to no mutations, as being a thing most respecting his glory: God is not as man that he should lie, Numb. 23.19. nor as the son of man that he should repent. Hath he said it then, and shall he not do it? Hath he spoken, and shall he not accomplish it? The counsel of the Lord shall endure for ever, Psal. 33.11. and the thoughts of his heart from generation to generation. With whom is no variableness, James 1.17. neither shadow of change Object. 1. But God is said to repent. Ans. He is said to repent, Two reasons why God is said to repent, when yet he doth nothing which he decretd not from everlasting. 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, and this mercy toward; 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 from repentance; wherefore the name of repentance, as also the names of other humane 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: Two things means by the Scriptures attributing humane passions to God. 1. That it is not a feigned or dissembled, but an earnest, eternal, unchangeable nature all 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. 2. That he doth those things which men are wont to go, 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 things which he decreed and appointed from all eternity. Object. 2. The promises and threaten of God of ten-times are not fulfilled. Answ. The promises of God are always to be understood with an exception of the cross of the godly, God's promises & threatenings conditional, & with an exception. 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 threaten 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 threaten: 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 threaten 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. Repl. But these conditions are uncertain and changeable: Therefore the will of God is also changeable. Answ. 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. Ob. 3. He changeth many his precepts, and observances, and works, as the Mosaical laws and government. Ans. 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. Wherefore be it to us out of all controversy, that God is unchangeable: For, God's unchangeableness one of his special differences whereby he is distinguished from all creatures. Matt. 24.35. 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 diversely changed, and 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 arm and immutable, according as it is said, Heaven and earth shall pass, but my word shall not pass. It is an assurance unto us, that all things are governed by his providence. Hence we may 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 an his counsels were purposed from everlasting. And seeing God both forseeth all things unchangeably, 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 humane affairs, there is a 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 certain and unchangeable) by his everlasting counsel and decree certain and unchangeable. Isa. 14.27. Wherefore it is said, The Lord of hosts hath determined it, and who shall disannul it. It is a mean to Keep 〈◊〉 in our duty. The whole use, and force, and declaration of the promises, threaten, 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 on 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 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. It teacheth us to submit our will to Gods will. 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. It is the ground of the comfort of the godly in this life. The unchangeableness 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 tentations and dangers whatsoever, to eternal and everlasting life, according to that article of our faith, I believe life everlasting. Three things signifie● by God's omnipotency. Omnipotent.) When as Omnipotency is attributed to God, thereby is understood, 1. That whatsoever he will, or whatsoever, not impairing his nature and majesty, he is able to will, he is also able to perform. 2. That he is able to perform all those things without any difficulty and labour, even with his only beck and will. 3. That all the force and 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 and 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 and finite power: as are the creation and governing of all things the preservation of commonweals, the deluge. the delivery out of Egypt, and 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, Two differences between the doctrine of the Church and Philosophy in conceiving of God's omnipotency. and Philosophy concerning God's omnipotency: For, 1. 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 Yet a little while and I shall shake the heavens, and the earth, and the sea, Hagg. 2.7. and the dry land. 2. 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 world; yet are they not able to say, that all things were created of nothing by the word of God alone: and forasmuch as they are ignorant of the cause of sin and 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 God's will; but they attribute many things to chance, fortune, and humane 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 created or finite nature, or admit the same into himself; this doth not diminish or weaken, but rather augment and 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 and impaired is a token of imbecility and imperfection. God's exceeding wisdom, whereby both he knoweth all things perfectly, and is the fountain of all knowledge and understanding. Of exceeding and immense wisdom.) 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 we learn, 1. That God doth of himself, in one act or view, under stand and behold perpetually and most perfectly. in marvellous 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 all the works of all creatures, past, present, and to come; and all the causes and circumstances of all things. 2. That all Angels and men have no more knowledge of divine and humane matters than God doth work and maintain in their minds: for among other things, the most beautiful and sightly 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: Eccles. 3.11. Isa. 44.7. God hath made every thing beautiful in his time. Who is like me, that shall call, and shall declare it, and set it in order before me, since I appointed the ancient people? He taketh the wise in their craftiness: Job 5.13. and of these it concludeth, that the wisdom of God is immense and unconceivable; Psalm 147.5. Rom. 11.33. as, His wisdom is infinite. 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: 1. 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. 2. That men without this heavenly doctrine are altogether ignorant of the especial wisdom of God revealed in the Gospel, whereby he saveth the Church gathered from amongst mankind by the Son; as it is said I give thee thanks, O Father, because thou hast hid these things from the wise and men of understanding, Matth. 21.25. and hast opened them unto babes. Good. Six significations of the goodness of God in Scripture. Psalm 106.1. & 143.10.1 John 1.5. ) The goodness of God signifieth sometimes his bountifulness: as, Praise the Lord because he is good: sometimes all the virtues, and whatsoever is spoken of the nature of God: as, Let thy Spirit lead me through the right way. That which also is meant by the name of holiness or sanctity and light: So in this place by the name of goodness are understood, 1. 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 Angles 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. 2. 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. 3. 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 divers disputes of the Philosophers concerning the chiefest good, we learn in the Church, that God is the chiefest good. 4. 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. 5. His nature and will is a rule of that goodness and uprightness which is in the creatures: for so far forth things are, and are called good, as they agree with the will of God. 6. God is the only fountain of goodness, and the first cause of all good things: so shall all things have so much goodness as God doth create and maintain in them; Luke 18.9. and in this sense it is said, There is none good but God only, even so as he is most perfectly good, and the fountain of goodness. The righteousness of God both general and particular. Righteous.) The righteousness of God sometimes in Scripture signifieth that which is accounted righteousness before him, and whereby he maketh us righteous: and 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, and to be perfected in the life to come; James 1.20. as, The wrath of man doth not accomplish the righteousness of God. Or sometimes Evangelicall, which is the righteousness of Christ imputed to believers, of the free mercy of God: as, Rom. 3.21, 22, 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, Psal. 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) he is called just, 1. In respect of his general justice and righteousness, which is the order or nature of his divine understanding and will, whereby God willeth and approveth, doth himself, and worketh in others unchangeably and unspeakably such things as he hath commanded in his law: and neither willeth, 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, The righteous Lord loveth righteousness. 2. 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: and 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; Matth. 5.26. Thou shalt not departed thence until thou hast paid the utmost farthing: And cannot injure any creature, whatsoever he determineth of him, or doth unto him, because he oweth no man any thing; as it is said, Psal. 145.17. Acts 10.34. God is just in all his ways. God is no accepter of persons. 3. God's divine will is the chief and perfect rule, and only square 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 divine will. 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 creature: 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, When ye have done all, say, Luke 17.10. Rom. 11.35. Matth. 20.15. We are unprofitable servants. Who hath given unto him first, and he shall be recompensed? Is it not lawful for me to do as I will with mine own? Men not able without the doctrine of the Church to conceive aright of God's justice and. righteousness. 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, so that they doubt Whether all things be governed of God in a just and upright order: Thee causes which make men to conceive amiss of God's justice. 1. 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 deferreth the punishments of the wicked and the rewards of the good to another life; inviteth the ungodly by his mildness and lenity to repentance; proveth and confirmeth the godly by exercises and calamities; punisheth and chastiseth many for their sins who seem in men's judgements to be guiltless: It goeth therefore evil with the good, but not finally. Three causes of the afflictions of the godly. Now as he deferreth the punishment of the wicked, thereby to invite them to repentance: so he afflicteth the godly, 1. Because they yet retain many sins. 2. To prove and try them. 3. To confirm their faith in them. Object. But justice requireth, that never any good should be done to the wicked, who rather were presently to be punished. Answ. Except there be a reasonable and just cause why to defer their punishment. Repl. But yet no harm should ever be done to the good. Ans. Not to those who are perfectly good: But we in this life are not perfectly good. Repl. We are perfect in Christ. Ans. 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. 2. 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 sins, and passeth at his pleasure things from one to another, Exod. 12.35, 36. as the Egyptians goods to the Israelites; and yet these things to be forbidden us by his law: it seemeth unto them that God will, and 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 most agreeable to his law: for creatures are bound one to another, one to provide for another's safety whatsoever he can; but God is bound to none. 3. Some, when they hear that God doth not give alike and equally to men who are all 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. Repl. 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. Answ. 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, Luke 17.10. 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 to do well to the good, out of those words of Abraham, Gen. 18.23. 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 God's 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 injure any, though he destroyed him not offending; but because his mercy, and bountifulness, and truth doth admit this. These things are necessary to be ascribed of us to the justice of God, that the cogitation thereof may ascertain us of the punishment of the wicked, and of the deliverance of the godly from their injuries after this life; that so we may patiently bear whatsoever he will lay upon us, Dan. 9.7. as it is said, O Lord, righteousness belongeth unto thee, but unto us open shame. Six ways whereby we are taught the truth of God in Scripture. True.) God teacheth us in the Scripture to know his truth after this manner: 1. That his infinite wisdom suffereth none but most true and certain knowledge of all things to be in him: 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. 2. that he neither appointeth, Heb. 4.13. nor willeth, nor speaketh things repugnant and contradictory: The Son of God, 2 Cor. 1.19. Jesus Christ, who was preached among you by us, was not yea and nay, but in him it was yea. 3. That he feigneth nothing, nor deceiveth any man, but this is in truth and indeed his will which he openeth unto us: Rom. 3.4. Let God be true, and every man a liar. 4. That he never changeth his mind: My covenant will I not break, nor alter the thing that is gone out of my lips. Psal. 89.33, 34. 5. That it certainly cometh to pass: whatsoever God avoucheth shall come to pass; which experience also witnesseth, and many say of holy Scripture: Matt. 24.35. as, Heaven and earth shall pass, but my word shall not pass away. 6. 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 the holy Ghost is called, Joh. 14.17. & 15.26. & 16.13. Prov. 12.22. Matth, 24 51. The Spirit of truth, who should teach us all truth. The lying lips are an abomination unto the Lord: but they that deal truly are his delight. 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 truth consisteth: for it is said, Thy word is truth. John 17.17. Psal. 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 it is said, All the promises of God in him are yea, 2 Cor. 1.20. 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 foretell 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 come between; and what he promised, he meant with this condition, if they repent, and either persisted in godliness, Luke 24.28, 29. Ezek. 14.9. or needed not affliction and chastisement. Wherefore he would indeed have punished the Ninevites if they had persisted in their sins: And Christ was indeed departing, except his disciples had desired him to stay in the inn at Emaus. As for that which God saith, 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, How God is said to deceive a deceived Prophet. but that they are by him in just judgement delivered and given to be seduced by the devil; as God is said to have given a lying spirit into the mouths of all the Prophets of Achab. Repl. But yet God would that the false Prophet should tell a false tale. Ans. 1 King. 22.22. He would, but in divers respects, and to a divers end. God foretell 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 foretell victory to flatter him, the devil to destroy him, and to die. Why chastity is one of God's properties. Chaste.) 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, and 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; John 8.44. but the devil a liar and murderer from the beginning, and the father of lies. And as God, both by reason of the exceeding purity of his nature, Ephes. 5.23. Ezek. 16. Hos. 2. 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, will therefore have it accounted sacred and holy amongst men; and as in these respects he is the lover and author of chastity, and doth most severely detest and punish all uncleanness, both internal and 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, and 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 mankind, and to withdraw them from God. Therefore it is said, This is the will of God, even your sanctification, 1 Thess. 4.3, 4. and that you should abstain from fornication, that every one of you should know how to possess his vessel in holiness and honour. Arguments of the mercy of God in preserving his creatures. Merciful.) The mercy or favour and inclinable will of God to preserve his creature, and especially mankind, the Scripture proposeth unto us, opened by these degrees: 1. That he taketh delight in the salvation of all, but in the destruction of none: 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. 2. That he deferreth, mitigateth, Ezek. 33. 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 he is said to be slow to anger. Exod. 35.6. 3. That he debaseth himself to relieve our infirmity both by inward and outward supplies, as by his Spirit, word, oaths, sacraments and miracles. 4. 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. Repl. God shall wipe away all tears from their eyes. Rev. 7.17. & 21.4. Isa. 49.15. Though a woman should forget her child, yet will I not forget thee. 5. That he chose rather to bring to pass this our delivery, even by the incarnation and death of his only begotten Son, then that all mankind should perish. So God loved the world, John 3.16. that he gave his only begotten Son. 6. That he promiseth and performeth all these things of his own free goodness: I will show mercy to whom I will show mercy: Exod. 33.19. Isa. 43.25. and I will have compassion on whom I will have compassion. I, even I am he that putteth away thine iniquities for mine own sake, and will not remember thy sins. 7. That he doth these things towards sinners, who not only were unworthy of them, Rom. 5.10. but also who are his deadly enemies: When we were enemies we were reconciled unto God by the death of his Son. They also of the wiser sort, which are out of the Church, are compelled to attribute mercy unto God, because they see him so mercifully to spare sinners: ●am 3.22. whereupon Jeremy saith, It is the Lords mercy 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. Object. 1. Mercy is a kind of grief or sorrow: Therefore there is sorrow and grief in God. Answ. 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 unspeakable 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. Isa. 1.24. Prov. 1.26. Object. 2. God seemeth sometimes to rejoice in revengement. Ans. He rejoiceth not in the revengement or punishment, but in the executing of his own justice. Isa. 27.11. Object. 3. It seemeth in some places of Scripture, that God's mercy doth not extend itself unto the wicked. Ans. 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. Object. 4. But yet he saveth not all, whereas he is able to do it: Therefore he is not exceeding merciful, neither merciful towards all. Answ. 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. Object. 5. He doth not take mercy on any, or receive any into favour without the satisfaction of his Son: Therefore he doth it not freely. Answ. That which is concluded doth not follow, because God of his free grace giveth this satisfaction itself, and applieth it unto us: Now he giveth a thing freely, who giveth the price of a thing for which the thing itself is given. In what the boundtifulnesse of God is seen. Bountiful.) God is also called bountiful, 1. 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 chief towards his Church, to whom he hath opened himself and his will; 8. And in this his Church, towards 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. Object. No creature visible is subject to so many evils as man: Therefore he is not bountiful towards men. Answ. He is subject to these evils by an accident, that is, because of sin: but withal he is enriched above other creatures, with great blessings, even when he is out of the Church: but is most happy and blessed if he repent. For what cause God is said to be most free. Most free.) God also alone is most free, because he alone by nature is such, 1. 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 another. Wherefore whatsoever he willeth and doth, that he willeth and doth himself most freely, when, as much, and in what manner he will; and what he will, that is most good and just. But here chief is considered the freedom of will, or liberty from constraint; which is the power and ability whereby God, without any necessity, hath from everlasting decreed the whole order of creation, preservation, and 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, Whatsoever pleased the Lord, that did he in the heaven and earth, Psal. 135.6. in the sea, and in all the depth. It is not hard to the Lord to save with many or with few. 1 Sam, 14.6. Object. 1. That without which second causes, which work necessarily, cannot 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. Answ. The Major 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 pleased 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. Object. 2. God is unchangeably good: Therefore not freely good. Ans. 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. Object. 3. 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 square of rightness, therefore are all things good, because he willeth 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 willeth 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. Object. 4. Some places of Scripture seem to intimate, that the will of God may be sometimes hindered by his creatures: as, I desire not the death of the wicked. Ezek. 33.11. Mat. 23.37. How often would I have gathered thee, and thou wouldst not? Answ. These and the like places only show with what God is delighted, and to what he inviteth and calleth all: but not what by his mercy and 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 his creatures, we be neither secure in prosperity, nor in adversity do cast away hope and good endeavours. The anger of God against sin. Angry and wroth with sin.) Lastly, in the description of God's nature is put, That he is angry and wroth 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 and 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 threatneth 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 throughly moved by a right and saving knowledge thereof, gathered out of God's punishments and threaten, to conversion and the fear of God. But the greatness of it no man can fully conceive; according as it is said, Psal. 90.11. Who knoweth the power of thy wrath? An Admonition to the Reader. CHristian and courteous Reader, whereas in the conference of the two copies, I found in the former a large Paraphrase delivered by U●sinus on the description of God; and in the latter a brief Abstract thereof collected by David Pareus, I judged it meet to retain the Paraphrase for help of weaker understandings, and to adjoin the Abridgement for help of weaker memories. If on this advertisement thou advisedly peruse both the one and the other, I hope the fruit of both will be neither to thee nor me lost labour. A brief Epitome or Abridgement of the former large Explication of the description of God. GOd is an essence.) That is, a thing which hath his being from none but himself, and is preserved and sustained of none, but subsisteth by himself, and is the only cause unto all other things of their being: therefore called Jehovah, as if you would say, Being by himself and causing others to be. Spiritual.) Incorporeal, invisible, and to no sense of man perceivable. Likewise in that he liveth of and by himself, and quickeneth or giveth life to other things. Joh. 1.18. & 4.24. Acts 17.24, ●8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Object. 1. He oftentimes appeared. Ans. True, in a bodily form assumed for a time. Object. 2. He was seen face to face. Ans. That is, by the clear knowledge of the mind, and not with the bodily eyes. Object. 3. He hath the parts of a man's body. Ans. Indeed they are ascribed unto him after the manner of men. Object. 4. The bodily man is the image of God. Ans. Surely he is so in the essence of his soul, in the faculties and uprightness thereof, Ephes. 4. in wisdom, righteousness, and true holiness; not in the shape and figure of his body. Intelligent.) Witness hereof is the mind of man, and the notions shining therein, which all proceeded from God. Psal. 94.9. Now, He that planted the ear, shall he not hear? Eternal.) Having neither beginning nor end of being: Thou art God from everlasting, and world without end. Psal. 90.2. Other from the creatures.) Not Nature itself (as some dream) not the matter or form, not any part, but the sole efficient, and the only maker of all things: neither intermingled with any thing, but of a quite different, or other essence, and utterly unlike all things. 1 Cor. 8.6. Acts 17.29. Object. 1. All things are of God. Ans. I grant they are, by creation out of nothing. Object. 2. We are the generation of God. Ans. Yea verily, by a similitude of properties, John 1.13. and by creation. Object. 3. The Saints are born of God. Ans. Questionless, by regeneration through the holy Ghost. Object. 4. We are made partakers of the divine nature. Answ. Undoubtedly, by the dwelling of God in us, and by our conformity with him. Obj. 5. Christ is God and hath a divine body. Ans. To wit, by a personal union and glorification. Incomprehensible.) 1. In our cogitation, and the cogitation of any creature. 2. In the unmeasurableness of his essence. 3. By communication of the essence, which is in such sort the very substance of the three persons of the Divinity, that it remaineth in number one and the same. Most perfect in himself.) 1. Sole possessor of all blessedness. 2. And that in himself, and of himself. 3. with sufficiency to replenish all other things. Object. 1. The Lord hath made all things for himself. Prov. 16.4. Answ. Not to aid himself by them, but to communicate himself to them. Object. 2. He useth the creatures ministry in accomplishing many of his works. Answ. Not as needing, but honouring the creature. Object. 3. We yield him worship. Answ. It is our debt, his due, and the issue is our good and benefit alone. Object. 4. To whom is given that which is due unto him, to him something cometh thereby more than he had before. Answ. This assertion is false of that which is due by order of justice, and pertaineth to the felicity of the giver. Obj. 5. God rejoiceth in our obedience. Ans. He doth so; our obedience being an object not an efficient cause of his rejoicing. Unchangeable.) 1. In his essence. 2. In his will. 3. In place, because he is immense, and filleth all things. Object. 1. God repenteth him of things done. Ans. To repent, and such like humane affections are attributed to God by Anthropopathy, or after the manner of men. Object. 2. He promiseth and threatneth that which he performeth not at all. Ans. True; but a condition and exception is always understood. Object. 3. He dependeth on a changeable condition. Ans. To wit, changeable in respect of man's will, but not of God's decree and counsel. Object. 4. He changeth his precepts, observances and works. Ans. Namely, according to his everlasting decree. Omnipotent.) 1. He can do, and doth all things which he still. 2. And that at his beck, without difficulty. 3. As having all things in his own power. Object. Many things he cannot do. Ans. They are then the works of impotency and imperfection, as to lie, to die. Of exceeding wisdom.) 1. In beholding and understanding himself, and perceiving at once the whole order of his mind and nature, which he doth perpetually, and exceeding perfectly. 2. In being the cause of all knowledge in Angels and men. Of exceeding goodness.) 1. Because God's whole nature is such as is revealed in the Law and the Gospel. 2. Because he is the cause and rule of all good in his creatures. 3. Because he is the most supreme good. 4. Because he is the very essence of goodness. Just.) 1. In respect of his general justice and righteousness, whereby he willeth and worketh unchangeably such things as he hath commanded in his Law. 2. In respect of his particular justice, whereby he immutably dispenseth aright rewards and punishments. In that he is the rule of righteousness, and square of uprightness in his creatures. Object. 1. He doth good to the evil, and heapeth evils on the good. Answ. He doth; but not finally, but only for a time. Object. 2. He doth not punish the wicked out of hand. Answ. For he providently deferreth their punishments for special occasions best known to himself. Object. 3. No harm should ever be done to the good. Answ. Not to those which are perfectly good, which we in this life are not. Object. 4. He doth something contrary to his law. Answ. He abridgeth certainly something from his general will by his special will. Object. 5. He giveth to men of equal condition unequal rewards. Answ. Yet giveth he to each of them that which no way is their due. Repl. They are due by order of justice. Ans. God is bound unto no man. Repl. Promise is a debt. Ans. The promise of creatures, not of God the Creator. True.) 1. Because he hath the true and certain knowledge of all things. 2. Because he neither willeth, nor speaketh things repugnant or contrary. 3. Because he feigneth nothing, nor deceiveth any man. 4. Because he never changeth his mind. 5. Because he ratifieth his say by the events of things. 6. Because he enjoineth and prescribeth truth to be kept of all. Object. 1. He foretelleth that which he will not have done. Ans. He foretelleth that it shall come to pass, but conditionally. Object. 2. He deceiveth the Prophets. Answ. That is, Ezek. 14.9. he in his just judgement delivereth them up to the devil to be seduced. Chaste.) 1. By reason of the exceeding purity of his nature. 2. Because he is the lover and author of chastity. 3. Because he doth most severely detest and punish all uncleanness, both internal and external. 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy devils: 1 Thess. 4.3, 4. 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, etc. Levit. 18.24. Ye shall not defile yourselves in any of these things; for in all these the nations are defiled. Merciful.) 1. In that he will that all be saved. 2. For that he deferreth punishment, and inviteth all to repentance. 3. In that he applieth himself to our infirmity. 4. In that he delivereth the elect. 5. In that he gave his Son to die for them. 6. In that he promiseth and performeth all these things of his own free goodness. 7. In that he doth good unto the unworthy, and his very enemies. Object. 1. Mercy is a kind of grief or sorrow. Ans. It is so in men, but not in God. Ob. 2. He rejoiceth in revenge. Isa. 1.24. & 27.11. Ans. As far forth as it is an execution of his justice. Ob. 3. He denieth mercy to the wicked. Ans. to the unrepentant. Object. 4. He saveth not all when he may. Ans. To wit, that with his mercy he may declare his justice. Ob. 5. He receiveth none to mercy without satisfaction. Ans. No verily; but yet of his free mercy bestoweth his Son's satisfaction on us. Bountiful.) 1. Because he createth and governeth all things. 2. Because he doth good unto all. 3. Yea, to the wicked. 4. Of his free love towards all creatures. 5. But especially towards man. 6. And amongst men, chief to his Church. 7. And herein also towards his chosen, giving them eternal life and glory. Object. 1. He is angry. Ans. True, with the corruption of the creature, not with the creature itself, and the nature and substance thereof. Object. 2. He afflicteth men. Ans. Namely, the impenitent. Most free.) 1. Free from all fault, misery, bond, subjection, constraint. 2. In that he doth will and execute all things most freely and justly, when, as much, and in what manner he will. Object. 1. Second causes work necessarily, and yet work not without God. Ans. They work by a necessity of consequent, and only conditional. Object. 2. God is necessarily good. Ans. Questionless, but yet by a necessity of unchangeableness, not of constraint. Object. 3. What he hath once decreed, he necessarily willeth. Answ. He necessarily willeth it, because he will not alter his decree, not by constraint. Obj. 4. His will is not done sometimes; as, How often would I, and thou wouldst not? Matth. 23.37. Ans. He would, that is, in his will apparent to the conceit and judgement of man, not in his determinate secret counsel. Angry with sin.) Horribly detesting and punishing all sin with temporal and eternal pain. 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 and malice revolting from God's divine manifestations, and from the doctrine of our first fathers, have 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 the Creator; and therefore no more grievous sin then 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. And this is proved, 1. By testimonies of Scripture-Deut. 6.4. & 32.39 Isa. 44.6. 1 Cor. 8.4. Ephes. 4.5. 1 Tim. 2.5. first, by express testimonies of Scripture: Hear, O Israel, the Lord our God is Lord only. Behold now, for I am he, and there is no god with me. I am the first, and I am the last, and without me there is no God. We know that an idol is nothing in the world, and that there is no other God but one. One Lord, one faith, one God and Father of all. One God, one Mediator between God and man, which is the man Christ Jesus. The like proofs hereof may be read, Deut. 4.35. Psalm 18.31. Isa. 37.16. & 45.21. Hos. 13.4. Mal. 2.10. Mat. 12.32. Rom. 3.30. Gal. 3.20. 2. By arguments. Secondly, it is confirmed by reason and argument: 1. There is but one only God, whom the Church also worshippeth, who is manifested unto the world by infallible and undoubted testimonies From the manner of revealing himself. Isa. 44.7. Psal. 86.8. namely, such miracles, prophecies, and other works as cannot be done but by an omnipotent nature. Who is like me, that shall call that which is past, and shall declare it, and set it in order? etc. Among the gods there is none like unto thee, O Lord: there is not one that can do as thou dost. 2 . He who alone reigneth over all, and alone governeth all things; and therefore hath sole supreme sovereignty and majesty, can be but one: But the majesty of God only is supreme, From the nature and kind of his majesty. Isa. 42.8. 1 Tim. 1.17. Revel. 4.11. and so great, that no greater can either be, or be imagined: I am the Lord, this is my name, and my glory will I not give to another. Unto God only wise be honour, etc. Thou art worthy, O Lord, to receive glory, & honour, and power; for thou hast created all things. 3. That which hath greatest perfection can be but one; for he who hath the whole, From his degree of perfection. and all alone, is absolutely perfect: Now God is most perfect, seeing he is the cause of all that is good in nature: Therefore nothing is more absurd, then to imagine any thing to be God which is not most great, and most perfect: Lord, who is like unto thee? Psal. 89.7. 4. There is but one thing omnipotent; for were there many, they should have power to hinder one the other, and for this cause should become not omnipotent. From his omnipotency. By this argument the Monarchy of the world is in Daniel restrained unto one God, when it is said, Dan. 4.35. None can stay his hand, or resist his will. 5. If we suppose and put more gods, either each of them will be too weak to rule all, and so imperfect, and not worthy the name and title of divinity; More gods would be either unperfect, or superfluous. or one will suffice for the guiding of the whole world, and so the rest shall be idle, superfluous, and needless: But it is absurd to imagine God to be such a one as sufficeth not for the wielding and managing of all things; or such a one as is superfluous and idle: Wherefore there must needs be but one God, that he alone may suffice for all. 6. There can be but one infinite; for if there were more infinites, none should be present every where, and rule all: There can be but one infinite. Wherefore there cannot be more, but one only God, which is infinite. 7. There is but one first cause of all things: God is that first cause: Therefore he is but one. But one first cause. 8. There can be but one only chief good: For if besides that there were another chief good also, that should be either greater, or lesser, or equal to the former chief good: if greater, the former should not be chief, yet should it be God, which were contumelious against God: if lesser, it should not be chief, and so no God: if equal, than neither the one nor the other should be chief, or be God. The use of this Question is to teach us, that whereas God is but one; The use of this Question. therefore no other besides this one God is to be adored or worshipped: neither is any good to be expected from any other save only from him, and to him alone all thanks for all blessings are to be rendered. Obj. Many are called gods in Scripture: Psal. 82.6. 1 Cor. 8.5. Exod 4.16. & 7.1. 2 Cor. 4.4. I have said ye are gods. Many are, and are called gods in heaven and in earth: Moses is called the god of Aaron and Pharaoh: yea, the devil is said to be The god of this world. Ans. Two significations of the word God. There is an ambiguity and 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: Gods in the latter signification: or an imaginary and feigned god; such gods are many: Magistrates. 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 of their dignity and divine office which they bear in God's stead; as it is said, By me Kings reign: that is, Prov. 18.15. 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: he 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, by calling them gods, 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: according to the Scripture; Whosoever resisteth the power, Rom. 13.2. resisteth the ordinance of God. Angels. The Angels also are called gods, both for the dignity and excellency of their nature and gifts, power and wisdom, wherein they far surpass men: as also for the divine office and function which God exerciseth by them in this world, in defending the godly, and punishing the wicked: Psalm 8.6. Thou madest him little lower than the gods; that is, than the Angels: The Angels are ministering spirits. Heb. 1.14. The devil. The devil is called the god of this world, for his great potency and power which he hath over men and other creatures by the just judgement of God. Idols. Lastly, Many things are accounted gods in men's fancies and opinion, 2. Cor. 4.4. Eph. 2.2. & 6.12. and are so called by men, who worship the creatures as gods. So idols are termed gods by a figurative speech of imitation. Jer. 10.11. Phil. 3.19. Exod. 20.3. The gods that have not made the heavens and the earth, shall perish from the earth, and under these heavens. Whose god is their belly. Thou shalt have no other gods before me. But here the question is touching the true God, who is by nature God, and hath his being and his power not from any thing, but from himself, and by himself, and all other things are from him. Such a God is but one only. 4. What these names, Essence, Person, and Trinity signify, and how they differ. 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, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 self same Deity in number, and that whole and entire, is common to the three persons, and is the substance of the three persons; and therefore the three persons are that one God who created all things, not three Gods. What a Person is. 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 individual, and called individual. Living.) No inanimate thing which hath no life, as a stone. Understanding.) Not 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: But a person cannot be communicated. Not sustained in another.) Not the humane nature of Christ: for this though it be subsisting, individual understanding, incommunicable; yet is it no person, because it is personally sustained of the Word; that is, so, that it together with the Word, is the substance of one Christ, and, except it were subsisting in the Word, should not at all be. Neither part of another.) Not the soul of man, which though it be subsisting by itself, intelligent, and not sustained by another, yet is it no person, because, as long as it is contained in the body, it is part of man. What difference between Essence and Person. Hence appeareth the difference which is between the essence of God, and the persons of the divine essence. In the Church by the name of essence is understood that which God the eternal Father, and Son, and holy Ghost each of them are in themselves absolutely, and is common to the three. By the name of Person is signified 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. In a word, Essence is the very being of God; or the very eternal, and one only Deity: Person is 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. 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. God the Father is that Being, of himself, not from another. The Son also is the self same Being or Essence, not from himself, but from the Father. The Holy Ghost likewise is the self same divine Being which the Father is and the Son; not from himself, but from the Father and the Son. So then the Being or divine Essence of these three is one and the same in number: Justin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to ●ay, One being, but three manners of being. but to be, that is, to have this one divine Essence from himself, or to have it communicated unto him from another, whether from one, or from two, noteth, and is the manner of subsisting: which manner is threefold, each severally distinct; to wit, To be from himself. To be begotten of another. To proceed from others: whence arise the three Persons, which are signified by the name of the Trinity. The sum of the difference between these two, Essence, and Person, is: The essence is absolute and communicable; the person respective and incommunicable. This may be made more manifest by exemplifying in a man: It is one thing to be a man, another 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 his 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 & man communicate both their essences to another, but their man●r 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 another not his person, but his essence: yet is there an exceeding dissimilitude in the manner whereby the divine essence being infinite, and the humane being created and finite, is communicated to another; which dissimilitude is diligently to be observed: For, 1. In men, in the father and 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. 2. 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; but the Deity (or essence of God the Creator) is 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. Why the difference of Essence and Person is to be held. This difference of essence and person is therefore to be observed and held, lest, 1. The unity of the true God be distracted: or, 2. The distinction of the persons be taken away: or, 3. Another thing be understood by the name of Person than the truth of God's word declareth. Therefore these cautions are diligently to be regarded: Person in the Deity no mere Relation. That the word 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 day's 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 and 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. Person no separate thing from the essence. That the persons are not any thing separated from the essence which is common unto them; nor the essence is any fourth thing separate from the three persons; but each of them are the very self same whole essence of the Divinity: But the difference is 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. What reference essence hath unto person. 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 essence is not the general to the three persons, nor person a special to essence. But God is a more common name, because the essence of the Deity is common to the three persons, and therefore may be affirmed of each of them. But these names, Father, Son, and holy Ghost are more strict, because the persons are indeed distinct, and cannot be affirmed the one of the other. 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 and the same essence, nature, divinity, etc. Yet it cannot be well said, They are of one God: because there is no one of these persons but is whole and perfect 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, and 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 Omnipotents, 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 it is not at all the same, nor of the same kind. What the Trinity is. By the name of Trinity, are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting. Now Trinity and Triplicity, as also Trinall and Triple differ: That is said to be Triple which is comprehended 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 of subsisting. 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. 5. Whether these names are to be used in the Church. Heretics of ancient carped at these terms, because they occur not in Scripture: But we imitate aright the manner of speech which was usual in the ancient and purer Church, and by their authority and example retain these names: 1. Because, though they are not found extant in so many syllables, yet phrases and speeches of near affinity and likelihood, yea, and sometimes words and terms of the same signification which these are, are read in Scripture. For instance, that of the Lords own mouth, I am that I am. Again, I am hath sent me unto you. Again, Exod. 3. ●●. it cannot be denied but that the word Jehovah answereth to that we call essence. So the word Hypostasis is used to signify a Person in the Epistle to the Hebrews: Who being the engraved form of his person. Heb. 1.2. Neither doth the Church in any other sense call the persons the Trinity, then as John saith, that There are three which bear record in heaven, the Father, the Word, and the holy Ghost. 2. Because the course of interpretation requireth, that the words of Scripture be expounded to the learned by such words, as being more usual in other languages, or matters and doctrines, are more easy for them to understand, and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture. Otherwise, if no words were to be used but such as are extant in the Scriptures, all interpretation should be taken away. It is lawful therefore that the Church invent and use words and phrases of speech, whereby they may significantly express the sense of Scripture, and their own meaning. 3. Because the sleights and sophisms of Heretics (which for the most part they go about to cloak and cover with the words of the holy Scripture) are more easily espied and taken heed of, if the same things be expounded in divers words, and those especially short, perspicuous, and significant. For it cometh to pass, that by reason of the pithiness and plainness of these terms, Heretics are dismantled, and can no longer shroud their sinister constructions and apparent corruptions. Nevertheless, if there were a consent and agreement on the things, we should easily come to an agreement about the words; for we detest contention & brawling about words: Neither is the Church at controversy with other Gentiles and Heretics about bare terms, but of this main substantial doctrine, That the eternal Father, and the Son, and the holy Ghost are one God; and yet neither is the Father the Son, or the holy Ghost; nor the holy Ghost the Father, or the Son, etc. Now, were it not that Heretics cannot away with this doctrine, they would easily admit of the phrases of speech: But they therefore abandon the terms, because they abhor the things and doctrine intimated and signified by them. Hence we easily answer this their objection: Obj. Words not extant in Scripture are not to be used in the Church: But these names, namely, Essence, Person, and Trinity occur not in Scripture: therefore they may not be used in the Church. Ans. We expound the Major thus: That which is not in Scripture, neither concerning the bare words, nor concerning the sense, is be omitted: But the names themselves of Essence, Person, and Trinity, as concerning the things lively insinuated by them, are extant in Scripture, as hath been proved. Again, Terms not extant in Scripture are to be omitted, if by sparing them the substance of the things themselves be not endangered: But the drift and purpose of heretics is no other, but with the terms to abolish, or at least deprave the doctrine of the Church: Therefore they are to be retained to prevent their attempts. Repl. But they breed contentions. Answ. This happeneth by accident, by reason of contentious heretics. 6. How many persons there be of the Divinity or Godhead. Three persons are one God, and one God is three persons. IN one divine Essence are subsisting 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, and most perfect in himself. And these persons are consubstantial, 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, 1. By testimonies of Scripture, which are taken partly out of the old Testament, and partly out of the new. The old Testament yields us many testimonies: Gen. 1.2, 3. Exod. 3.2. The Spirit of the Lord moved upon the waters. Then God said, Let there be light. The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush. Acts 7.30. Steven calleth him, The Angel of the Lord, which is Christ the Son of God, even that Angel of the great counsel. The Spirit of the Lord God is upon me, Isa. 61.1. therefore hath he anointed me, he hath sent me to preach good tidings unto the poor, to bind up the broken hearted. Here 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 divers 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. The Comforter, which is the holy Ghost, John 14.26. John 15.27. whom the Father will send in my name. When the Comforter shall come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth of the Father. The grace of our Lord Jesus Christ, 2 Cor. 13.13. and the love of God, and the communion of the holy Ghost be with you all. In this saying of the Apostle, invocation is joined with an application and distinction of the three persons: By grace, he meaneth the benefits of Christ; by love, the acceptation whereby God, for his Son's sake, doth receive us into favour; by the communion of the holy Ghost, his gifts which are common unto the godly. There are three in heaven which bear record. God saved us by the washing of the new birth, 1 John 5.7. T●t. 3.5, 6. and by the renewing of the holy Ghost, which he shed on us abundantly through Jesus Christ our Saviour: Here he maketh three authors of our salvation. Ephes. 2.18. Gal. 4.6. Through him we have an entrance unto the Father by one Spirit. God hath sent forth the Spirit of his Son into our hearts: Therefore it is one Spirit which the Father and the Son sendeth. 2. 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 Jehovah, and the true God. In like manner those places wherein those things which are spoken of Jehovah in the old Testament, are in the new referred expressly and most plainly to the Son and the holy Ghost. 3. 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 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 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 born of him; and the holy Ghost of the Father and the Son, by proceeding from them. 4. Those places which give unto the three the same attributes or properties and perfections of the divine nature; namely, eternity, immensity, omnipotency, etc. 5. 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., 6. 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; and the Son another thing, and the holy Ghost another thing: for, to be another thing, betokeneth a diversity of essence: to be other, a divers manner of existing, or a distinction of persons: Now the three distinct persons have not a divers Deity, but one and the same in number. It followeth, that we should demonstrate of each several person of the Deity, that they are true Subsistents, against Samosatenus and Servetus: that they are distinct, against Arrius, Eunomius, and Macedonius: lastly, that they are of the same, and not of only like essence, against the same heretics. But of the person of the Father there is no controversy; and these scruples and doubts touching the persons of the Son and holy Ghost shall more conveniently hereafter in their proper place be cleared. 7. How the three persons of the Godhead are distinguished. HEre we are first to observe and consider, Attributes common to the whole three persons. What the Scripture attributeth as common to the whole three persons, Father, Son, and holy Ghost, which three are one God, and yet distinct in persons. Effects in the creature common to the three persons. What it ascribeth to each particular, as peculiar unto him, and how it distinguisheth and discerneth the persons. Common to the three persons are, 1. All the essential properties of God, all which we comprehend in the name of Deity: as eternity, infinity, omnipotency, wisdom, goodness, to have essence from himself, or to be God of himself: 2. All external actions and operations of the Divinity; that is, those effects which God exerciseth on his creatures, and in them, or by them; such as are, creation, preservation, the government of the world, the gathering together and tuition of his Church, etc. The three persons distinguished two ways. 1. By inward works. 2. By outward. Of the inward operations of the three persons. These persons are distinguished two ways: First, by their inward works. Secondly, by their outward works, or form of working without themselves. The inward works or actions of the Divinity are those which the persons have and exercise one towards another. The persons therefore are first distinguished between themselves by these inward operations or properties: For, The Father is, and existeth of himself, not from another. He begot the Son, and inspired the holy Ghost after an unspeakable manner. The Son hath his being from the Father, begotten of him from everlasting; that is, he hath the divine essence communicated unto him from the Father, in such sort, as no tongue can express: 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, in a manner which cannot be uttered. Testimonies hereof are frequent: In the beginning was the Word, Joh. 1.1, 14, 18. and the Word was with God, and God was the Word. We have seen his glory, as the glory of the only begotten Son of God. The only begotten Son which is in the bosom of his Father, he hath declared him. When the Comforter shall come, John 15.26. whom I will send unto you from the Father. The order of the persons in subsisting. The order therefore of the persons in subsisting is on this wise: The Father is the first person, and as it were the fountain of the Divinity of the Son and holy Ghost, because the Deity is communicated unto him of none; but he communicateth the Deity to the Son and holy Ghost. The Son the second Person, because the Deity is communicated unto him from the Father by an eternal generation. The holy Ghost the third person, because the Deity is communicated unto him from the Father and the Son by an everlasting inspiration: in which order they are reckoned up unto us in these Scriptures; Baptism all nations in the name of the Father, Mat. 28.19. and the Son, and the holy Ghost. There are three which bear record in heaven, the Father, the Word, and the holy Ghost; and these three are one. Yet is not the Father precedent in time before the Son and holy Ghost; nor the Son before the holy Ghost; but only in the order of existing or working: For no person of the Deity is former or later than another in time, dignity, or degree; but only in that order whereby they issue and proceed one of the other. For never was the Father without the Son, nor the Son without the holy Ghost, sigh the Divinity is unchangeable. So God from everlasting was subsistent in himself, and so he hath revealed himself in his word. Here heretics demand of us, What that eternal generation of the Son, Amb●. de side ad Grat. lib. 1. cap. 5. Aug. count. Max. Arian. l. 3. cap. 14. Damasc. orth. fid. lib. 1. cap. 10. How everlasting generation and proceeding differ. and proceeding of the holy Ghost meaneth, and how they differ between themselves. Which although we confess, (as in former times also the catholic and right believing fathers confessed of themselves) that it is not in man's ability to express perfectly the manner of this everlasting generation and proceeding, and of the natural distinction between them; yet we gather the very thing itself from out of Scripture: that Generation is a communicating of the divine essence, whereby only the second person of the Deity deriveth and taketh from the first person alone, as a Son from his Father, the same essence whole and entire which the Father hath, and retaineth the same: And, Proceeding also is a communicating 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 and retain. Now both of them differ from Creation, How generation & proceeding differ from creation. because To be created of God, is when something is made of nothing at the commandment and will of God: but To be conceived or begotten, and To proceed or issue out, is when some other person is begotten of the substance of him which begetteth; and is in unexplicable wise produced from all eternity out of his substance from whom the proceeding springeth; yet with this distinction, that the Son hath his subsistence from being born, the holy Ghost from proceeding. Thus we conceive the thing itself, That thus it is, as fare forth as God for his glory and our salvation hath thought meet to impart unto us so deep and hidden a mystery; although we cannot attain to the cause Why thus it is. Further, of that Question so long controversed between the Greek and Latin Churches, Whether the holy Ghost were truly said to proceed from the Father and the Son, and not from the Father alone; hereafter fit opportunity of handling the same will be offered us in the doctrine concerning the holy Ghost. Orthodoxal phrases to be observed, with their opposites to be avoided in this mystery. Here we are to note the usual proper phrases of Scripture, and the ancient Church, in this difference of the persons between themselves. It is truly said, God begat God: but not truly, God begat another God; or, begat himself. True it is, The Father begat another: It is not true, that he begat another thing, or, another God. True it is, The Son is that which the Father is: Untrue, The Son is he, or the same person which the Father is. True it is, The Son is begotten; The holy Ghost proceedeth from the Father: And, The Son is of, or from out of the Father; The holy Ghost is of, or from out of the Father and the Son: And, Whatsoever the Son hath, he hath it from the Father, and by eternal nativity or birth hath received it from the Father; Whatsoever the holy Ghost hath, he hath it from the Father and the Son, and receiveth it by proceeding: And, the Son and holy Ghost have a beginning in respect of their persons; and have their essence communicated unto them from some other: Untrue, They have a beginning in respect of their essence: Sunt essentiati. or, They are essenced, or have their essence produced from the Father; or, They have their essence produced from some other. It is truly said, The first person of the Deity begat the second of his own essence: The third person proceeded from the first and second: But not truly, The divine essence begat a divine essence: or, The person is begotten, or proceedeth of the essence. True it is to say, The divine essence is communicated: Untrue, The divine essence is born, or proceedeth: The reason is, because to be communicated is not the same as to be begotten, but stretcheth farther. For, not whatsoever is communicated to the begotten, is also begotten: but that is begotten, to which the substance of him that begetteth is communicated. 2. Of the outward operations of the three persons. Another difference of the persons ariseth out of the former, consisting of the order of their external operations which they exercise towards the creatures, and in them, and by them. For these actions, I grant, are wrought be the common will, power, and efficacy of the Father, Son, and holy Ghost: but yet that order still of the persons being kept which they have in their subsisting: The Father is the fountain, as of the persons, so of the operations of the Son and of the holy Ghost; and he doth all things not of any other, that is, no other working by him, no others will preventing his, no other imparting to him power or efficacy; but of himself, that is, as he subsisteth of himself: so he understandeth and worketh of himself. But the Son and holy Ghost do not work of themselves, but by themselves; that is, the Son worketh, the Fathers will going before: the holy Ghost worketh, the will going before both of the Father and the Son: The Father worketh by the Son and the holy Ghost, and sendeth them, but is not sent of them: the Son worketh by the holy Ghost, sendeth him from the Father into the hearts of the believers; but is not sent of him, but of the Father: The holy Ghost worketh, and is sent from both the Father and the Son, not from himself. All things were made (a) Joh. 1.3. Col. 1.16. Heb. 1.2. by him. The Son can do nothing (b) Joh. 5.19. of himself, save that he seethe the Father do. For whatsoever things he doth, the same things doth the Son also. I proceeded forth, and came (c) Joh. 8.42. John 14.26. John 5.26. from God, neither came I of myself, but he sent me. Whom the Father will send in my name. Whom I will send unto you from the Father. What the sending of the Son & holy Ghost meaneth. Now when the Son and holy Ghost are said to be sent, we may not understand this sending as if it were any local motion, or as if it were any change in God: but we must understand it of his everlasting will and decree of accomplishing aught by the Son and holy Ghost; and of the execution and manifestation of this his will by the working of the Son and holy Ghost: So saith the Son, that he was sent of the Father into the world; that he came down from heaven, and yet that he was in heaven whilst he remained on the earth. So the holy Ghost, though he were before in the Apostles, and dwelled in them; yet he is said to be sent unto them in the day of Pentecost. Both these persons therefore were sent into the world, not that thereby they became present somewhere where before they were not; but because the Son wrought in the world whatsoever was the will of the Father, and shown himself present and powerful according to his Father's good pleasure; as it is said, God sent forth his Son made of a woman. And because ye are sons, Gal. 4.46. God hath sent forth the Spirit of his Son into your hearts, which cryeth, Abba, Father. 8. Why it is necessary that this doctrine of the Trinity should be held and maintained in the Church. The doctrine of the Trinity to be taught in the Church. THis doctrine of the Trinity is to be learned and held in the Church, In respect of God's glory In respect of the glory of God, 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 agnized for such a one as he hath declared himself to be. In regard of our salvation. 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: For, No man hath seen God at any time: John 1.18. 1 John 2.23. the only begotten Son which is in the bosom of the Father, he hath declared him. Whosoever denyeth the Son, the same hath not the Father. Again, No man is freed and saved from sin and death without believing in the Mediator Christ; He is very God and eternal life: 1 John 5.20. But no man reposeth trust and confidence in the Son, when as yet he is not known unto him; Rom. 10.14. How shall they call on him in whom they have not believed? How shall they believe in him of whom they have not heard? 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; according to that saying of Scripture, Rom. 8.9. He that hath not the Spirit of Christ, the same is not his: But no man receiveth him whom he knoweth not: Therefore he who knoweth him not is not saved. That no man receiveth him whom he knoweth not, is proved by those words of Christ, The Spirit of truth the world cannot receive, because it seethe him not, Joh. 14.17. neither knoweth him. Except a man be born 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, and equal in perfections, honour, worship, and 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 unto 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 then 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. The objections of heretics against the doctrine of the Trinity. Look the general and special rules & solutions of sophisms forged against the Deity of the Son of God. 1. ONe essence is not three persons; because, that one should be three, implieth a contradiction: Jehovah is one essence: Therefore not three persons. Answ. The Major is true of a created and finite essence, which cannot be one, and the same, and whole substance of three persons: But it cometh short of truth when it is averred of the infinite, individual, and most simple essence of the Deity. Repl. A most simple essence cannot be the essence of three persons: The essence of God is (as you grant) a most simple essence: Therefore it cannot be three persons. Ans. This Major holdeth true in such an essence, part of which instituteth another person; or which is multiplied according to the number of the persons produced thence: but it faileth in such an essence as is the same, and whole entire in each person: For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons. Object. 2. Where there are three and one, there are four distinct things: But in God are three persons and one essence: Therefore there are four distinct things in God, which to grant is absurd. Answ. Where there are three and one really distinct, there are 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 divine essence) but they differ from it, and from one another, mutually only by order and manner of subsisting. Object. 3. It is Sabellius his heresy to entitle one substance with three names: The opinion of the Trinity giveth one substance three names: Therefore it is Sabellius his heresy. Ans. In this Syllogism are four terms, by reason of the ambiguity of the word Substance: for either the word Substance signifieth in the Major a person, and in the Minor an essence; or else one of the premises or propositions is false. Object. 4. He who is the whole Deity, besides him there is no other in whom the whole Deity likewise is: But the Father is the whole Deity: Therefore it is not in another. Ans. The Major is false; because the same Deity which is whole in the Father, is whole also in the Son, and whole in the holy Ghost, by reason of the infinity of the divine essence, whereof there is neither more nor less in each person, then in two, or the whole three. Object. 5. Where are distinct operations, at leastwise internal, there are also distinct essences: But the internal operations of the Father, Son, and holy Ghost are distinct: Therefore also their essences are distinct. Answ. The Major is true of persons which have a finite essence, but false of divine and infinite. Object. 6. The divine essence is incarnate: The three persons are the divine essence: Therefore the three persons are incarnate. Which conclusion being false, it followeth that some one of the premises was false. Ans. Here are mere particular propositions, and therefore nothing can be concluded: for the major speaketh not of the divine essence generally, nor can be expounded universally, because the divine essence was incarnate in the person only of the Son. Object. 7. Jehovah or true God is the Trinity: The Father is Jehovah: Therefore he is the Trinity; that is, the whole three persons. Answ. Here also the Major cannot be understood universally: for, not whatsoever is Jehovah is also the Trinity. So that of mere particulars nothing followeth. Object. 8. No abstract name signifieth a substance: Trinity is an abstract name: Therefore it signifieth no substance. But God is a substance: therefore the Trinity signifieth not God. Answ. The Major is merely false: For these words, Deity and Humanity are abstracts, and signify the substance and nature of God or man. OF GOD THE FATHER. Quest. 26. What believest thou when thou sayest, ON THE 9 SABBATH. I believe in God the Father Almighty, maker of heaven and earth? Ans. I believe the everlasting Father of our Lord Jesus Christ, who hath made of nothing heaven and earth, with all that are in them a Gen. chap. 1. Exod. 20.11. Job 33.4. & ch. 38. & ch. 39 Acts 4.24. & 14.15. Psal. 33.6. Isa. 45.7. , who likewise upholdeth and governeth the same by his eternal counsel and providence b Psa. 104.2, 3. & 115.3. Mat 1●. 29. Ephes. 1.11. H●b. 1.3. , to be my God, and my Father for Christ's sake c Joh. 1.12. Rom. 8.15. Gal. 4.5, 6, 7. Ephes. 1.5. : and therefore I do trust in him, and so rely on him, that I may not doubt but he will provide all things necessary both for my soul and body d Psalm 55.23. Matth 6.26. Luke 12.22. . And further, whatsoever evils he sendeth on me in this troublesome life, he will turn them to my safety e Rom. 8.28. , seeing both he is able to do it, as being God almighty f Rom. 10.12. & 8.38, 39 ; and willing to do it, as being a bountiful Father g Isa. 49.4. Matth. 6.32, 33. & 7.7, 8, 9, 10, 11. The Explication. I believe. One thing to believe God, another thing to believe in God. I Believe in God.) We are 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 faith; this declareth true faith or confidence: For to say, I believe God, (if we speak properly) is, I 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 wit, that he is a spiritual essence, almighty, etc. everlasting Father, Son▪ and holy Ghost. I believe in God, is, I believe that he is my God; that is, I am persuaded that whatsoever God is, and is said to be, he is all that, and referreth it all to my safety for his Son's sake; that is, to resolve that he is such a one towards me. In God.) The name of God is here taken essentially for God the Father, Son, In God. The word God in the Creed, is meant essentially to all three persons, not personally to one. The Father. Esa. 9.6. Why the first person of the Trinity is called Father. Ephes. 1.5, 6. and holy Ghost; because these words, I believe, with the particle in, are referred after the same manner and meaning to the whole three persons of the Deity: for it is as well said, I believe in the Son, and, I believe in the holy Ghost, as, I believe in the Father. The Father.) When the name of the Father is opposed to the Son, it is taken personally, and signifieth the first person of the God head, as here in the Creed: bu● when it is referred to the creatures, it is understood essentially, and signifieth the whole divine nature, as in the Lord's prayer, Our Father which art in heaven. In this sense the Son is expressly called of Isaiah. The everlasting Father. Now the first person is called the Father, 1. In respect of Christ his only begotten and natural Son. 2. In respect of all the creatures, as he is Creator and preserver of them all. 3. In respect of the elect; whom he hath adopted to be his sons, and hath made accepted in his beloved. Wherefore God is our Father in respect both of our creation, adoption, and regeneration. To believe therefore in God the Father, is to believe in that God, who is the Father of our Lord Jesus Christ; and to believe that ●e is my Father, that is, hath a fatherly affection towards me for Christ's sake, in whom he hath adopted me to be his son. Briefly, and in a word, it is to believe, 1. That he is the Father of our Lord Jesus Christ. 2. That he is my Father for Christ's sake. Object. I believe in God the Father: Therefore the Son and the holy Ghost are not God, b●●●he Father only is God. Ans. This kind of reasoning Logicians call a fallacy of composition and division, that is, either a misjoining or disjoining of words in any clause or sentence not to be joined or disjoined: for the word God is so to be joined with the Father, that it be not separated from the Son and holy Ghost; for a comma point should be inferred after these words, in God, on this wise: I believe in God, the Father, etc. This is proved, 1. Because the name of God here in the Creed is put essentially, and compriseth all the three persons, which by apposition, or for farther explication, are placed in order in the Creed: as, I believe in God, the Father: and in Jesus Christ, his only begotten Son: I believe in the holy Ghost: For, I believe in one true God, who is the Father, the Son, and the holy Ghost: yet so, that neither the Father is the Son, nor the holy Ghost is either the Father or the Son. 2. We expressly profess that we believe in the Son and holy Ghost, no less then in God the Father: But we may not 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. 3. Most of the Greek copies read, I believe in one God, to wit, Father, Son, and holy Ghost. 4. 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 this Father only is omnipotent and Creator of heaven and earth; which the whole Scripture cryeth 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: but in no case is it put, as if thereby were intimated that the Father only is called God. Almighty.) To believe in God almighty, Almighty. is to believe in such a one, 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 both can will direct all things to my safety. Obj. God cannot lie, die, make that which is once done, undone, etc. Therefore he is not omnipotent. Ans. God can do all things, which to do argueth any power or ability: But to lie, to die, etc. is no sign or part of omnipoteny, but of infirmity and want of power. Now defects are in creatures not in God; wherefore they are contrary to the nature of God. By inverting the reason therefore, I thus conclude, God is not able to will or to do that which argueth impotency, and is against his nature: Therefore he is omnipotent. Maker of heaven and earth. Maker of heaven and earth.) To believe in the Creator, is to believe, 1. That he is Creator of all things. 2. That he sustaineth and governeth by his providence those things which he hath created. 3. That he hath created myself also to his own glory, and to the obtaining at length of my salvation; and that I may be a vessel of mercy, he bringeth me to that salvation by his special providence, wherewith he embraceth his chosen. 4. That he hath created all other things for us, to serve for the salvation of his Church, to the praise of his glory. More briefly thus: I believe in God the Creator; that is, I believe that God hath created me to celebrate and serve him: and all other things to serve for my safety: 1 Cor. 3.22, 23. All things are yours, and you are Christ's, and Christ is Gods: as if he should say, All things are created for us, and we for God. OF THE CREATION OF THE WORLD. Two sorts of God's works. 1. General. 2. Special. God's general works are the works. 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, Of creation. Of Creation (the works whereof are read in Genesis to have been accomplished in six days, and are by daily increase furthered and multiplied in the world.) Of preservation. Of preservation, whereby God still sustaineth the heavens and the earth, and the things that in them are, that they fall not to ruin and decay. Of administration. 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 the creation is annexed the place concerning God's Providence. God's special works are the works, 1. Of reparation. 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, 2. Of perfection. whereby he bringeth all things to their certain appointed end: especially, he perfectly delivereth and glorifieth his Church. Here we are to treat of the work of Creation, or, the Creation of the world: and the principal Questions of Creation are these; 1. Whether the world was created of God. 2. How it was created. 3. For what cause it was created. 1. Whether the world was created of God. Five significations of the word world. FIrst the words and terms are to be understood: The name of the world is diversely used in the Scripture: 1. It signifieth the universal frame of all things, namely, heaven and earth, and all things which are in them, visible and invisible, besides God himself: The world was made by him. John 1.10. 2. Worldly concupiscence. 3. All mankind. 4. The wicked, or those that are not regenerate in the world. 5. The elect: That the world might believe. John 17.9, 21. John 3.16. So God loved the world. Here we consider it in the first sense. To create signifieth three things. 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 it is taken in this place. 3. The continuating of creation, or creation continued; which is the providence of God. The creation of the world proved: 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, By testimonies of Scripture. By testimonies of holy Scripture, as by the whole history of the creation set down by Moses. Likewise, Psal. 33.6, 9 Psal. 104. & 113. & 124. & 136. & 146. Isa. 44. Acts 4.17. out of other testimonies of Scripture very many: By the word of the Lord were the heavens made, and all the host of them by the breath of his mouth. 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 this purpose did the Lord himself propose unto Job his marvellous and incomprehensible works, conspicuous in heaven and earth, Job 38. & 39 and other things also created by him, to declare his justice, power, and providence. 2. By reasons. Furthermore, besides testimonies of Scripture, almost innumerable, it is confirmed also by firm and true reasons, that the world was created of God; such as these following; 1. The originals and beginnings of nations and people show it, which could not be feigned of Moses, when as some remembrance and memorial of them was then extant amongst many; which yet in process of time perished. 2. The novelty and lateness of all other histories, compared with the antiquity and ancientness of the sacred story. 3. The age of man decreasing: which showeth that there mass greater strength in nature at the first, and that not without some first cause it hath decreased hitherto. 4. The certain course and race of times, even from the beginning of the world unto the exhibiting of the Messiah. 5. The constitution and founding of commonweals. 6. The order of things instituted in nature: which must needs have been produced and framed by some intelligent mind, far superior to all things. 7. The excellency of the mind of men and Angels. These intelligent minds have a beginning: Therefore they have it from some intelligent cause. 8. The principles or general rules and natural notions ingenerated in our minds. 9 The trembling of conscience in the wicked. 10. The ends of all things profitably and wisely ordained: therefore by some cause understanding and ordaining them. 11. 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. 3 Natural reasons. Thirdly, besides these reasons, it may be enforced by philosophical arguments drawn out of the bosom of nature, That the world was created; and, that it was created of God, although by them we are not able to demonstrate the time when it was created: For, 1. There is no infinite process in nature of causes and effects; for if so, nature should never attain unto her end, even the producing of effects: Therefore this world had a beginning. 2. The noblest and excellentest of all effects is the world: Therefore it proceedeth from the noblest and excellentest cause, which is God. How the creation is unknown to Philosophers. Other questions; as, Whether the world was created from everlasting, or in time: that is, Whether it be an effect of equal perpetuity with his cause, and so coeternal; or, Whether it once so began to be, that before it had no being. Again, Whether, if sometimes it were not, yet it was necessary that it should be created: And, Whether it shall endure for ever: And if it endure, Whether it shall remain the same, or it is to be changed. These and such like questions cannot be decided by Philosophy: The reason is, because all these things depend upon the mere will of God, the first mover of all things, who doth nothing of necessity, but with most absolute freedom. Now this his will is not known to any creature, but to whomsoever God himself revealeth it: Therefore it is not manifested to heathenish Philosophers, but declared to the Church alone: for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause. It followeth indeed, that there is some cause of those effects: but it followeth not, that those effects were produced of that cause either at this, or that time, or from all eternity; because a free agent may either act, or suspend his action at his pleasure. The whole demonstration hereof is thus brought in form: No effect depending only of such a cause as worketh freely or contingently, can be demonstrated by that cause: But the creation of the world is such an effect: Therefore the creation of the world cannot be demonstrated by the will of God, the first mover of all things, that it either was made from everlasting, or in some beginning of time. Arguments of Philosophers against the creation of the world. Now, whatsoever arguments are brought of Philosophers against the creation of the world, it is easy to perceive that these 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. Object. 1. It is absurd (say the Philosophers) to imagine that God is idle. Ans. Nay rather, it is absurd to term him idle who administereth and ruleth the world. Repl. This I grant; but he could not govern the world, when as yet the world was not: Therefore the world not being created, God not idle, before the creating of the world, but contemplating his own wisdom. Ephes. 1.4. he was idle. Ans. The consequence of this argument is denied: 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 in Christ before the foundation of the world to everlasting life; he decreed to produce and create the world in time; and provided and prepared hell for curious seekers and searchers into the hidden and secret counsels of God; as Augustine prettily answered a certain African, demanding of him, what God did before the creating of the world. He made hell (saith he) for curious men, which rush and break into his secrets. Object. 2. They collect arguments also whereby to prove, That the 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, and is also denied of us;) or hath been made such by some generation and motion: But there is no motion or change, except there be something 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 and mutations. Ans. There is an untruth, and an unsufficient enumeration in the Major; 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, Motion goeth before any movable thing which is generated, but not before that which is created. but not which is created. Object. 3. 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; and so there shall be no mutation which may be said to be the first. There went not any motion before the beginning of motion in nature, but only the creting will of God. Answ. The Major is true of the mutation and intercourse of things now begun after the creation, but not of the original of those mutations and changes which we now see in the world: for the let and stay of them was in the will of God only; which is not taken away; but being the same, and standing immovable from everlasting to everlasting, beginneth and effecteth the beginnings, and ends, and mutations, or motions of things, and also quietness or cessation, and a continuance in the same state, most freely, and without any mutation or change of himself. Seeing then this his divine will alone beginneth the motion and 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 motion before the original and beginning of the motions and mutations of nature. For God will from everlasting to everlasting, that all should then begin to have their moving, mutation, and being when this beginning was made. There is therefore an ambiguity in the word quietness: Two significations of the word quietness in Philosophy. for we grant the Major, as concerning that quietness which signifieth a privation in the subject: that is taken away by reentry of motion: but the Major 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 and any motion, beginneth motion. Object. 4. If time be eternal, than motion is also eternal; for time is the measure of motion, 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, and the beginning of that which followeth: Therefore also motion is from everlasting. Time, as it is taken for the measure of motion, is not eternal. Answ. 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 Major is true; but if it be taken for the during of any thing, the Major 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 fain 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. Object. 5. Whatsoever hath a beginning hath also an ending: The celestial bodies have no ending: Therefore they had no beginning. Answ. The Major is to be distinguished. Whatsoever hath a beginning naturally, by motion or alteration of a pre-existen subject, hath an ending also, and is corrupted, to wit, naturally, by motion: Heaven is not corrupted naturally, but by the power of God. 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 it is corruptible by the absolute power of God, working without any motion: for the omnipotency of the Creator is able most freely either to preserve 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. Object. 6. God is eternal. Lib. 1. de Coelo cap. 9 Heaven is the palace and seat of God: Therefore heaven is eternal. Ans. It doth not follow: for first, there are four terms in this Syllogism. For God is one thing, Two causes why God is chief said to be in heaven. 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 all things. 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, Ubiquitaries reply in Aristotle's behalf, on this manner; The blessedness of God is not without God, but is God himself. Heaven is the blessedness of God, not any place: Heaven is the place of the blessedness of the elect: but not God himself, or blessedness. Therefore heaven is God himself. Ans. 1. Not only Aristotle, but the sacred Scripture also doth every where 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 then on earth. Heaven, saith God himself, is my seat, Isa. 66.1. 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 uncreate 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 Major proposition speaketh of an uncreated 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 o● perfection of God, but of the creature. Object. 7. 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. Answ. 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 creatures are relatives, not mutually, 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: Of God the Father by the Son and holy Ghost. John 1.3. Genes. 1.2. Job 33.4. THe world was created of God the Father, by the Son and the holy Ghost. Of the Son it is said, All things were made by the Word: of the holy Ghost, The Spirit of God moved upon the waters. The Spirit of God hath made me. Most freely without constraint. God created the world and all things therein most freely, without any constraint, not by any absolute necessity, but by necessity of consequence, 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 creatures, and sustaining of things: neither if he had not at all created the world, or did annihilate it being created, and bring it to nothing, were he therefore less good, or less happy. Without motion. God made the world with his beck only, word, or will, without labour, wearisomeness, 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: Isa 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, and without labour, is the highest and chiefest manner of working. For there are five kinds of operations and agents. Five sorts of Agents. Natural. A natural agent. Agents with an appetite, as brute beasts. That which worketh with an appetite. Men and Devils working with reason but corruptly. Men and devils. The blessed Angels working with reason also, but not corruptly, and ever directed by a higher power. Angels. God working most perfectly, & directed by none but by himself. God: which three latter sorts are voluntary agents. The first therefore is of 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, 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 and actions of brute beasts. But these also are subject to the rule and direction of God, Angels, and 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 and force given them of God. The third is of men and devils, who also work according to the quality of their nature, namely, by reason, and by deliberation, and freely, but corruptly. The fourth is of good spirits, which we call Angels, who likewise as men, work by reason and will, but not corruptly: yet notwithstanding, both of them, both men and Angels, though they work according to their nature freely, 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 disposing 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. He spoke, and it was done; he commanded, Psal. 33.69. and it was created. Who quickeneth the dead, and calleth those things which be not, Rom. 4.17. as though they were. The world was created of nothing. God created all things of nothing, not of a pre-existent or fore-being matter: nor of the essence of God, nor 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. Object. That which is produced out of some pre-existent thing, is not created: 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: All things created of nothing, either immediately or mediately. Therefore creation is not a production of a thing out of nothing. Ans. The Major 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, and out of it afterwards 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 called, is a production of a thing out of nothing. Object. 2. Of nothing is made nothing. Ans. 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. Therefore that principle of the Philosophers, Of nothing is made nothing, is to be understood, not of God, but of men, nor of the first creation or extraordinary working of God; but of that order which is instituted in nature now created. 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. All things of the world created most wisely, and very good. Gen 1 31. Amos 3.6. God created all things most wisely, very good, that is, every thing in their kind and degree perfect: 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 an evil which the Lord hath not done. Answ. 1. God at the first creation made all things good: the evil both of crime or offence, and of pain and punishment ensued upon man's disobedience. 2. Death and 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, and doth purge out that sin in the godly by chastisements. Wherefore, after the fall of man, God was the author of pains and punishments, because he is the Judge of the world, and because they are in a respect good: but sin he doth not cause, but only permit. The world created in a certain time. Syrac. 18.1. 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 Syrach) 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 cause why God created not all in one moment, Four causes why God created not all things in a 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 would, and that without natural causes, while he yields light to the world, maketh the earth fruitful, bringeth plants out of it, even before the Sun and Moon were made. 3. He would this way show his goodness and providence, whereby he cherisheth his creatures, and provideth for them not yet born, 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 order and course of creation hold us not in an idle, but diligent consideration of his works: which also by the consecration of a Sabbath, he hath consecrated to all mankind. 7. Lastly, God created the world not from everlasting, but at a certain and definite time, and even in the beginning of times. In the beginning God created the heaven and the earth, etc. namely, after the common account (this present year of Christ, Genes. 1.1. 1601.) 5564 years since. For, from the creation of the world to the nativity of Christ, According to Melancthons' supputation, are 3963 years. Luther's supputation, are 3960 years. Their supputation of Geneva, are 3943 years. The supputation of Beroaldus, are 3929 years. Therefore the world hath continued, According to Melancthon, 5564 years. Luther, 5561 years. Them of Geneva, 5544 years. Beroaldus, 5520 years. The 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, shall be apparent, that at the utmost God created not the world before these 5564 years past; and therefore it was not from everlasting, but had his beginning. 3. For what cause God created the world. THe ends of the creation of all things are some general, The ends of the creation of the world. some special and subordinate. The glory of God. The first and chief end is the glory and praise of God, for which cause men and Angels were principally created: for he would have his goodness, wisdom, omnipotency, justice (which his properties he showeth in the creation of all things) be known and magnified of us: The Lord made all things for himself. Prov. 16.4. Psal. 103.22. Rom. 11.36. Praise the Lord, all ye his works. Of him, and through him, and for him are all things. The knowledge of God. The manifesting, knowledge, and contemplation of his divine wisdom and goodness, shining in the very creation of things: For, that he might be celebrated and magnified for his works, he was to create those things which should know him, and should praise and magnify him, being known and manifested unto them in his works. And to this purpose created he natures both endued with reason, and without reason, that there might be both those which should praise him, and the matter of his praise: The heavens declare the glory of God, Psal. 19.1. and the firmament showeth the works of his hands. His providence. The administration and governing of the world: For therefore he created the world, that he might by his providence ever govern, rule, preserve it, and so might perpetually show forth his marvellous works which he hath done from the beginning of the world, and now doth, and will do; but chief that he might administer the Church and congregation of elect Angels and men: Isa. 40.26. Lift up your eyes on high, and behold who hath created these things. This third end is subordinate, and serveth for the second end. That he might gather a Church. To gather an everlasting Church of Angels and men, who should agnize and magnify the Creator. That all things might serve for man. That all other things might serve for the safety both of soul and body of man, as also for the life, necessity, and delight of men; but especially, that they might profit the elect, each thing in their due place, and might be to them as ministers and instruments whereby God, blessing and increasing them, might be lauded and praised of them: Subdue the earth, Genes. 1.28. and rule over the fish of the sea, and over the foul of the heaven, and over every beast that moveth upon the earth. Thou hast made him to have dominion over the works of thine hands: Psalm 8.6. thou hast put all things under his feet. Whether the world, or life, or death, or things present, 1 Cor. 3.22. or to come; All are yours. Only man he created for himself; the rest for man, that they might serve man, and by man might serve God: Wherefore, when we place creatures in the room of God, we cast 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. For by him were all things made. Col. 1.16, 18, 19 And he is the head of the body of the Church: for it pleased the Father that in him should all 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, 1 Cor. 4.6. into their first state again: For God that commanded the light to shine out of darkness, is he which hath shined in our hearts, to give the light of knowledge of the glory of God in the face of Jesus Christ. 5. That we may not refer the original of corruption to God, but know that it was purchased by the fault of devils and men: John 8.44. The devil is a liar and a murderer from the beginning: and when he speaketh a lie, Rom. 5.12. he speaketh of his own. By one man sin entered into the world, and death by sin. 6. That knowing God, as in the creating, so also in the maintaining and governing of all things, not to be tied to second causes, and to the order by him 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, Rom. 4.17. in respect of second causes, seem impossible: 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 wanted 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 madest him to have dominion over the works of thine hands. 8. That we knowing God (inasmuch as of nothing, and through his mere goodness he created all things) to owe nothing to any: but all his creatures to owe themselves and all that they have to him their Creator; should confess that to be most just whatsoever he shall do concerning us, Jerem. 45.4, 5. and all his creatures: 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. 11.36. 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, Acts 17.26, 27. and in the world to come. 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, and the bounds of their habitation, that they should seek the Lord, if so be they might have groped 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 and 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: 1. What description is set down in the Scripture of good Angels. 2. What description is delivered of bad Angels. 1. What good Angels are. ANgels, both good and bad, as holy Scripture records, are spirits: 1. Angel's spirits or incorporeal substances. Luke 24.39. Coloss. 1.16. Heb. 1.14. 1 King. 22.21. The Angels themselves are not seen, but the bodies or shapes which they take. by which name here a spiritual person is understood; that is, a substance incorporeal, invisible, individual, living, understanding, incommunicable, not sustained in another, neither part of another: as, A spirit hath not flesh and bones. All which are in heaven and in earth, things visible and invisible. They are all ministering spirits. There came forth a spirit, and stood before the Lord. 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 then now; and now adays also not seldom appear bad Angels: this 1. doth not prove their nature to be visible or corporeal. 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, Gen. 3.1. & 18.4. Exod. 3.2. 2 King. 2.11. & 6.17. The error of the Sadducees. Acts 23.8. Act. 7.53. whose feet Abraham washed: A flame in the bush appearing to Moses: A pillar of cloud and fire in the desert: Horses and chariots of fire. And further, this very thing refuteth the opinion of the Sadducees, Who said, that 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 wand'ring 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, Gal. 3.19. Mat. 25.31. & 24.26. & 18.10. Luke 2 10. & 15.10. 1 Pet. 1.12. Mat. 22.30. Heb. 1.4. Psal. 34.7. John 8.44. Job 1.6. Mat. 8.28, 31. & 25.41. by whom the Law was delivered in mount Sinai. They shall come with Christ when he shall judge the quick and the dead. They know not the day of judgement. They always behold the face of the Father which is in heaven. They rejoice for the salvation of men. The elect shall be like unto them. Christ is made more excellent than the Angels. They defend the elect. But the evil Angels did not abide in the truth. They appear amongst the children of God. They invade and possess the bodies of men and beasts. They shall be punished with everlasting torments. Angels are also finite, that is, of a limited essence or nature, and endued with a certain measure of strength and wisdom: For, although spirits are not circumscribed in a certain compass of place, 2. Angels finite, both in nature and in properties. 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 immenseness 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, Luke 1. Act. 10. & 12. & Dan. 10. 3. They were created. Psalm 148. Coloss. 1.16. They were created by God of nothing in the very beginning of the world. Praise ye him, all ye his Angels, praise him all his army. For he commanded, and they were created. 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. Moses made mention of the Angels in general, though not in particular. Job 2.6. & 38.7. Wherefore, albeit by Moses there is no mention made, 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, when as 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. How the Angels are called the children of God. And whereas they are called The children of God, it is not to be understood of any co-eternity 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. 4. They were created in holiness. They were created all good and holy; that is, in their creation 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. Gen. 1.31. Psalm 103.20 And of the good Angels it is said, Ye his Angels that excel in strength, and do his commandments, in obeying the voice of his word. Their Angels always behold the face of my Father which is in heaven. Mat. 18.10. & 22.30. Luke 9.25. Esa. 6.2. The elect shall be in the resurrection as the Angels of God in heaven. They are called holy: Likewise, 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, He abode not in the truth. The Angels which kept not their first estate, John 8.44. Judas 6. but left their own habitation, etc. 5. And confirmed therein. Now, as these former (to be spirits, infinite, 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. 1 Tim. 5.2. Wherefore they are called elect Angels, they are said always to behold the face of the Father. Mat. 18.10. & 22.30. Of those who are elected to everlasting life, it is said, that they shall be like Angels. And this perseverance in their state they have, Job 4.18. not by the peculiar excellency and virtue of their nature; as it is said, 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. All things consist in him. It hath pleased the Father to gather together in one all things, Col. 1.17. Ephes. 1.10. both which are in heaven, and which are in earth, in Christ. The good Angels were both created & confirmed, 1. Everlastingly to know and magnify God for his goodness and bounty towards them and mankind: 6. To worship and magnify God. Praise the Lord all ye his hosts. Psal. 103.21. Isa. 6.3. Luke 2 13. 7. To be the ministers of God for the saving of the chosen. They cry: Holy, holy, holy, the Lord of hosts, the whole earth is full of his glory: And they laud and praise God for the manifestation of the Messiah. 2. To be the ministers of God for the accomplishment 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: Ps. 34.7. & 91.11. John 5.4. They serve also for the wicked. The Angel of the Lord pitcheth round about them that fear him, and delivereth them. He shall give his Angels charge over thee to keep thee in all thy ways. Now, although the wicked also and reprobate are defended by the Angels, and receive other benefits not seldom at the hands of God; (as 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 farther 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 and delivery of the chosen, for whose sakes God oftentimes, like as he punisheth the wicked, They are the ministers of the elect by Christ. so also he enricheth them with his benefits. The ministry 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 ministry of Angels to safeguard and defend his: Ephes. 1.10. Psal. 97.7. Heb. 1.4. Matt. 23.49. Heb. 12.22. That he might gather together in one all things, which are in heaven and in earth, in Christ. Let all the Angels of God worship him. He shall send his Angels. 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. Jacob saw a ladder which reached from earth to heaven, on which the Lord stood, and the Angels went up and down by it: Gen. 28. ●2. which signifieth God and man the Mediator. Ye shall see heaven open, John 1.51. and the Angels of God ascending and descending upon the Son of man. Why God useth the ministry of Angels, being able to ●r●ng what he will to pass without them. Now, God doth many things by Angels, and sometimes by many together, which he could as well do either 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 of doubting of the providence, safeguard and presence of God; as it is manifest by the example of Elisha's servant, 2 King. 6. 1●. and by those consolations and encouragements which promise unto the Church the aid of Angels: Partly to show his power also over his Angels, who useth their labour and ministry at his pleasure. Why the Angels are called, 1. Powers. 2 Thes. 1.7. 2. Principalities. Ephes. 1.21. Col. 1.16. 3. The host of the Lord, and the host of heaven. Psalm 103.21. & 148.2. 1 King. 22.19. Rev. 19.14. 4. Cherubins. Hereof 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 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, 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 hests and commandments of God, and do each their own parts and duty: Whereupon we pray, Let thy will be done in earth as it is in heaven. They are also called gods; 5. Gods. Psalm 8.5. Hebr. 2.7. What is meant by the names Gabriel, Raphael, and Michael. Dan. 10.13. & 12.2 Judas 9 Rev. 12.7. because the nature and Majesty of God shineth in their strength, virtues, functions, and marvellous works. Which is also signified both by the name of Gabriel, that is, the strength of God; and 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, is given to the Son of God, 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. 2. 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, and that free, and 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 an horrible hatred of God and men; and that they may despite God, force men to sin, and by force and flights attempt to cast all down headlong into destruction. God spared not the Angels that had sinned, 2 Pet. 2.4. but cast them down into hell, and delivered them into chains of darkness, Judas 6. to be kept unto damnation. 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. Ye are of your father the Devil, and the lusts of your father ye will do. John 8. 4●. 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 13.25. Satan entered into Judas. Satan filled Ananias his heart, that he should lie unto the holy Ghost, Acts 5.8. Ephes 2.2. and keep away part of the price of the possession. 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 Thes. 2.9. The devil's appellations with their reasons. 1. The wicked. 1 Joh. 3.12. Ephes. 6.16. It is said of Antichrist; Whose coming is by the working of Satan, with all power, and signs, and lying wonders, and in all deceivableness 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: Cain, which was of the wicked. That ye may quench all the fiery darts of the wicked. And every where in the Scripture he is called Satanas, that is, 2. Satanas. 1 Chro. 21.1. the adversary of God and men: 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, 3. Devil. and is a slanderer of men, as in Paradise, 4. Serpent. and Job 1. & 2. And the Dragon that 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: 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, 5. Accuser. Rev. 12.10. 6. Destroyer. Rev. 5.11. 7. The god and prince of this world. 2 Cor. 4.4. Joh. 12.31. & 14.30. & 16.11. which accuseth them before our God day and night. And he is called Abaddon and Apollyon, that is, destroying. He is also called The god of this world, blinding the eyes of unbelievers; and the prince of the world, 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 Kings 22. 1 Cor. 10. John 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 and god of the world, then is granted him of God; as appeareth by the first and second Chapters of the story of Job, Matth. 31.22. and by the invasion of the swine. Neither is the creation of the wicked, but the corrupting and enforcing 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 revolting from God, and seducing men, corrupted both himself and men. The evil spirits are unchangeably evil, and damned. And, although of their own proper and free will they rush and bend themselves against God, yet by the just judgement of God they are so forsaken and abjected of him, that they are without all change or alteration unrecallably evil, and subject to everlasting torments. Wherefore Judas saith, Judas ver. 6. Mat. 15.41. that they are reserved by God in everlasting chains under darkness. And Christ, 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. 2 Pet. 2.4. Judas ver. 6. Matt. 8.29. Therefore these spirits are said to be reserved unto damnation, and the judgement of the great day. And elsewhere also they themselves complain, that Christ came to torment them before their time. The causes why God permitted them to fall. Furthermore, God permitteth them to fall into this wickedness, 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. Mat. 25.41. 1 Sam. 16.14, 23. Psal. 78.9. For, fire is said to be prepared for them from everlasting. The evil spirit of God came upon Saul, and vexed him. He cast upon the Egyptians the fierceness of his anger, indignation and wrath, and vexation by the sending out of evil Angels. But, Job 1.12. Job is delivered to be afflicted of Satan for the trial of his constancy: Satan hath desired to winnow you as wheat. Luke 22.31. 1 Thess. 2.17. 2. Cor. 12.7. We would have come unto you, but Satan hindered us. 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. 2 Thess. 3.5. Lest the tempter had tempted you in any sort, and that our labour had been in vain. And Christ himself is tempted of Satan: Mat. 4.3, 6, 9 and therefore verily he is called the tempter, for that he soliciteth and inciteth men to sin, and to revolt from God, both by offering outward occasion of sins, as also by stirring up the cogitations and inward motions of the will and heart. ON THE 10. SABBATH. Quest. 27. What is the Providence of God? Answ. The almighty power of God every where present a Isa. 29.15, 16. Jer. 23.23, 24. Ezek. 8.12. Act. 17.25, 27. , whereby he doth, as it were with his hand, uphold and govern heaven and earth, with all the creatures therein b Heb. 1.3. : So that those things which grow in the earth, as likewise rain and drought, fruitfulness and barrenness c Jer. 5.24. Acts 14.17. , meat and drink d Acts 14.17. , health and sickness e John 9.3. , riches and poverty f Pro 22.2. , in a word, all things come not rashly or by chance, but by his fatherly counsel and will g Pro. 16.33. Matth. 10.29. . The Explication. The reason of the connexion of the two places of Creation, and Providence. Providence and creation one and the same thing, but divers in consideration. THe doctrine which treateth of God's providence is joined with the place which treateth of the creation; because the providence, that is, the preservation and government of things created, doth not differ from the 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 continuated and perpetuated. For we may not imagine that the creation of the world is like to the building of a ship, which the Shipwright, as soon as he hath finished it, committeth to the government of some Pilot: but we must hold this as a grounded truth, that as nothing had ever been, except God had created them; so neither could they retain and keep their being, neither their force of working, neither the very operation itself or motion, no, not the space of one moment or minute of time, 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 Jehovah, God is called Jehovah, 1. For giving: 2. For maintaining the being of his creatures. not only because he once gave to every thing, both small and great, their being; but also because he maintaineth it in all, and moveth them so, as that he not only seethe what is done in all things, but also causeth and inclineth them to do that 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. We cannot therefore have a full and perfect knowledge of the creation, except we join with it the doctrine of providence. Touching providence these three things are principally questioned: 1. Whether there be any Providence. 2. What Providence is. 3. Why the knowledge thereof is necessary. THe two former of these are discussed here under this twenty seventh Question of the Catechism: the third is resolved in the twenty eighth Question immediately following. 1. Whether there be any providence of God. Philosopher's errors concerning God's providence. COncerning this point of doctrine, three divers erroneous opinions are found amongst Philosophers. 1. The Epicures will have either no providence at all, or only of those things which are, and are done in the lower parts of the world. 2. The Stoics have devised in stead 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: which necessity they called destiny. 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 of God in all things, but not a will decreeing, causing, and ruling all things. The opinion of the Church touching providence. 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. There are two sorts of arguments and proofs▪ whereby is confirmed, Two proofs of providence. that there is a providence of God; Testimony of Scripure, and force of argument. Scripture. Testimonies of Scripture are these: He giveth to all life, and breath▪ and all things. Acts 17.25, 28. In him we live, and move, and have our being. Are not two sparrows sold for a farthing, Mat. 10.29, 30. and one of them shall not fall to the ground without your Father? Yea, Ephes. 1.11. and all the hairs of your head are numbered. God worketh all things after the counsel of his own will. Like to these are found infinite testimonies in the Scripture, by which both Gods universal and particular providence are established: for there is almost no point of heavenly doctrine which is more diligently inculcated and urged in the old Testament, than the doctrine of God's providence. So in Jeremy, God reasoneth from the general to the particular; that is, from the rule itself to the example: The general is, Chap. 27.5, 6. 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. Reason. The arguments whereby the Providence is avouched are of two sorts; whereof one demonstrateth the thing that is in question, à posteriori, that is, from the works or effects of God: the other à priori, that is, 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 obvious 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, then 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 of God for proof of his Providence. 1. Order. THe order which is in the nature of things, that is, the most apt disposing of all the parts, and 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: for where there is order, there is necessarily a cause ordaining and disposing the same. Psal. 89. & 10. & 135. & 147. & 148. Now this order proceedeth not from a mere sensible nature neither cometh it by chance or fortune: but contrarily 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. The mind. The mind and understanding which is in Angles and men. Man, which 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, He that planted the ear, shall he not hear? Psal. 94.9. Or he that form the eye; shall he not see? The natural knowledge of the law. The natural notions or principles ingraffed in our minds, or the law of nature, or the difference between things honest and dishonest. He that hath ingraved in the minds of men the rule of directing their life, he will have men to live according to that rule, and thereafter respecteth and governeth their life, actions, and events. But God hath ingraved 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: As many as have sinned without the law, shall perish also without the law: Rom. 2.12, 13, 14, 15. 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 shall be justified, etc.) Plant. captiv. Hom. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And Plautus saith, There is verily a God who both heareth and seethe what we do. And Homer, God hath an upright eye. The terrors of conscience. The terrors and torments of conscience in the wicked, which generally ensue upon sin committed by them. These fears cannot be stricken into any without some intelligent and understanding nature, which beholdeth and respecteth all humane affairs, especially seeing the wicked cannot escape: Therefore there is some revenger of sins and wickedness, who is God, and who inflicteth those horrors, Rom 1.18. & 2.15. and also who knoweth and regardeth all things, even the secrets of men: 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. Rewards and punishments. 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 with his providence: But God yields 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 governeth the whole world by his providence. The righteous shall rejoice when he seethe the vengeance: Psal. 58.9, 10. & 94 10. 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. He that nurtureth the heathen, shall not he punish? Like unto this is the heathen Poet's Axiom; Such things as a man doth, such an end and fruit thereof surpriseth him. The maintenance and preservation of commonweals. The order and preservation of commonweals. He that ordereth and settleth the Empires and States of the whole world, preserveth and maintaineth them against the power, hatred, sleights, furies of devils, tyrants, and wicked men (which are far moe in number then the good, and wish rather the suppression, than the maintenance of laws,) 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 and Kingdoms doth always continue: Therefore God governeth all things by his providence. By me King's reign, and Princes decree justice. Prov. 8.15. Dan. 4.14. That living men may know, that the most High hath power over the kingdom of men, and giveth it to whomsoever he will, and appointeth over it the most abject among men. And Tully saith in a certain Oration, Pro Rabir. commonweals are governed far more by the aid and assistance of God, then by man's reason and counsel. Heroical instincts. The virtues and singular gifts, or heroical instincts, and the excellency of Artificers, which God bestoweth for the universal good and preservation of man's society. And these things are far greater, then that they can proceed from a thing merely sensible, without understanding; and more excellent, then 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 humane affairs: The Lord stirred up the spirit of Cyrus. Esdras 1.1. Isa. 3.2. Dan. 2.21. The Lord taketh away the strong man, and the man of war, the judge, and the prophets. He giveth wisdom to the wise, and understanding to those that understand. Foretelling of things to come. The prediction and signification of events, or of things to come, and the excecution or accomplishment thereof. He that of himself doth fore-shew 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 fore-shew things to come: Therefore he doth not only foresee them, but also causeth them, either by his own proper effecting them or permitting them to be effected by others; and therefore governeth humane affairs: ●m 23.19. De Divinat. Hath he said, and shall he not do it? And Tully saith, Are there gods, and do they not signify or foretell things? The ends or final causes of all things. 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 ends: Therefore it is God, who by his wisdom and power, as he destineth all things to their ends, so also doth bring them thereunto: Matth. 4.4. Man liveth not by bread only, but by every word that proceedeth out of the mouth of God. Reasons drawn from the properties or nature of God. 1. Because there is a God. 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, then be created without him) and they who deny providence, deny God to be God, and take away all religion. From his omnipotency. He is omnipotent, 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. From his infinite wisdom. It is the property of a wise governor 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. From his exceeding justice. God is most just, and Judge of the world: Therefore he, in ruling the world, giveth rewards unto the good, and inflicteth punishments upon the wicked. From his perfect goodness. God is most good: But that which is most good is most communicable: Therefore as God of his infinite goodness created the world, to the end he might communicate himself unto it; so by the same his goodness doth he preserve, administer, and rule the world created. Because he is the author of all good. Every positive thing, and all good is from God, as the first cause and chief good; and not only substances, but all their motions and actions are a certain positive thing, and good: Therefore all motions also have God their first cause, and are done by his will. Because he is the maker and disposer of the means which bring to every end. He that willeth the end or consequent of any event, willeth also the mean or event which goeth before: But God willeth the ends of all things which are done: Therefore he willeth also all precedent events, either simply and absolutely, or in some sort and respect. Because he is the first cause. God is the first cause of all things: Therefore all things depend on him. From his unchangeable foreknowledge of all things. An unchangeable prescience or foreknowledge dependeth of an unchangeable cause: 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. The sum of all is this: God is almighty, most wise, most just, and most good: Therefore he ordained and created nothing without some especial end and purpose, neither ceaseth he to guide and direct his works unto those ends for which he hath appointed them, neither suffereth he those things to be wrought by chance, which he hath made and ordained to the manifestation of his glory: These things hast thou done, and I held my tongue; Psa. 50 21. & 77.9 and thou thoughtest wickedly, that I am even such a one as thyself, etc. Hath God forgotten to be gracious? My counsel shall stand, and I will do whatsoever I will. Isa. 46. 10. 2. What the Providence of God is. PRescience or foreknowledge, and providence and predestination differ each from other; Prescience is the knowledge of God whereby he foresaw from all eternity, not only what himself would do, but also what other his creatures by his permission would also do: as namely, that they would sin. Providence and predestination, although they both concern the things which God himself would work and accomplish, yet herein they vary, in that providence extendeth itself unto all the works and creatures of God; but predestination properly respecteth reasonable creatures: For, What predestination is. Predestination is the most wise, eternal, and unchangeable decree of God, whereby he deputed and destined every man, before he was created, to his certain use and end; as hereafter in its due place shall be more copiously declared. But providence is the eternal, most free, unchangeable, What providence is. most just, wise, and good counsel of God whereby he worketh all good things whatsoever are found in all creatures, 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. 1. Counsel. Psal. 33.11. Isa. 46.10. Heb. 6 17. Isa. 14.26. & 19.17. & 28.29. Jerem. 32.19. & 50.45. Acts 2.23. Ephes. 1.11. The explication and confirmation of each part of this definition severally. Counsel.) The providence of God is called in Scripture the counsel of God: The counsel of the Lord shall endure for ever. My counsel shall stand. God willing to show the stableness of his counsel. Out of these testimonies it is clear and apparent, that we are to understand by the name of providence not only the bare science or knowledge of things present and to come, but also the decree and effectual will of God: for the name of counsel comprehendeth both; to wit, An understanding, or prescience and fore knowledge of things to come, or to be done, and of the causes for which they are, Two parts of God's providence. 1. His knowledge. 2. His decree. 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 not the bare foreseeing or fore knowledge, but the foreknowledge together with the will of God: even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which we translate providence, signifieth with the Greeks both a knowledge and a care of things. 2. Eternal. Eternal.) Because seeing neither the ignorance of any thing, nor increase of knowledge, or change of wil● falleth into God, it is certain that he knew and decreed all things from everlasting: The Lord hath possessed me in the beginning of his way. Prov. 8.22. Isa. 40.10. Ephes. 1.4. 1 Cor. 2.7. Which declare the last things from the beginning, and from old the things that were not done. He hath chosen us in Christ before the foundation of the world. We speak the wisdom of God which he had determined before the world. 3. Most free. 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 things otherwise then he decreed to do them by his counsel: Psal. 115.3. Jer. 18.6. He doth whatsoever he will. As the clay is in the potter's hand, so are you in mine hand. 4. Unchangeable, 1 Sam. 15.29. Malac. 3.6. Unchangeable.) Because neither error of counsel, 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 will everlastingly, and at length bring to pass. The Strength of Israel will not lie nor repent. I am the Lord, I change not. So Numb. 33.10. Job 23.13. Psal. 33.13. Prov. 19.21. Isa. 14.24, 25, 26, 27. & 46.10. Ezek. 12.28. James 1.17. Rom. 11.29. Heb. 6.17. 5. Most wise. Job 12.13. Most wise.) This is showed both by the wonderful course of things and events in the world, and by the Scripture itself: With him is wisdom and strength, he hath counsel and understanding. Rom. 11.33. O the depth of the wisdom and knowledge of God So 1 Sam. 16.7. 1 King. 8.39. 1 Chro. 28.9. Psal. 33.11. Job 36.23. Psal. 33.15. & 139.1, 2, 3, 4, 5, 6. & 147.5. Prov. 8.30. 6. Most just. Most just.) Because the will of God is the only fountain and the chief rule of justice, and is manifested and declared in the law. Whatsoever therefore God will, or hath decreed, or doth work, it is simply and in itself just, whether we know, or not know the manner, 2 Chron 17.2. how it is just: There is no iniquity with the Lord our God, neither respect of persons. So Nehem. 9.33. Job 9.2. Psalm. 36.7. & 119.137. Daniel 9.7, 14. 7. Effectual in working. Whereby God worketh.) This is added, that we may know the counsel of God not to be idle, but effectual and forcible in working: For God not only once created things, and 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, John 5 17. according as Christ speaketh, My Father worketh hitherto, and I work. No creature, whether great or small, can either be, or move, or do, or suffer any thing, Acts 17.28. except God effectually preserve, move, and govern it. In him we live, and move, and 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 contrarily, his power and action is his very eternal and unchangeable will: 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 chosen in this life, and perfecteth it in the life to come: 1 Tim. 4.10. Rom. 8.14. Psal. 33.16. The immediate working of God. God is the Saviour of all men, especially of those that believe. As many as are led by the Spirit of God, they are the sons of God. The eyes of the Lord are over the righteous. Another division there is of Gods working, whereby it is divided into immediate 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 (inasmuch as they cannot be wrought by the power of any creature;) and the Scripture witnesseth: Psal. 136.4. Exod. 8.19. God's mediate working. Deut. 8.3. Isa. 38.21. Syrac. 38.1. as, Which only doth great wonders. This is the finger of God. 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▪ and driveth away diseases by medicines. 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 and himself: Luke 16.26. They have Moses and the Prophets, let them hear them. Moreover, The mediate working or action of God is done sometimes by good, His mediate working sometimes by good means, sometimes by bad. sometimes by vicious and sinful instruments, as well natural as voluntary: Yet so, that the work of God in them, and by them, is always most good, most just, and most holy: For the goodness of God's works depends 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 chastisements 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: Gen. 37 28. Num 23.8. Deut. 13.3. 1 Sam. 16.14. 2 Sam 15.12. & 16.12. So God sendeth Joseph into Egypt by his wicked brethren, and the Midianites: blesseth Israel by Balaam: tempteth the people by false prophets: vexeth Saul by Satan: punisheth David by Absalon, and by the curses of Shemei: Solomon by rebellious Jeroboam: Roboam, by the traitorous people of Israel: trieth Job by Satan, and the Chaldees: 1 King. 11.31. & 22.15. Job 1. & 2. 1 Chron. 6.15. carrieth away into captivity Judah and Jerusalem by the hand of Nabuchadnezzar. All good things done by the will of God. He worketh all good things.) Even in all creatures, 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, are inflicted by God the most just and righteous Judge of the world. All these, sigh they are either things created of God, or something ordained by him, and agreeing with his divine law and justice, they must needs partake both of the nature of good, and proceed from their efficient, and by his providence continue and be directed. God permitteth evil things. 9 He permitteth also evil things to be done.) 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 and meaning is, If this nation, Jerem. 18.8. 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, The evil of punishment is a moral good, and is done by God for three causes. being the execution of the law, and declaration of God's justice, is indeed naturally 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 and efficient thereof: 1. Because he is the first cause and 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, and they are the execution or declaration of God's justice: Therefore God is the author of punishments. 2. Because it is the part of a Judge to punish sin: and because God is Judge of the world, and 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, and 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, There is no evil (to wit, Amos 3.6. of punishment) in the city which the Lord hath not done. I the Lord make peace, and create evil. Isa. 45.7. 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 the destruction be evil in respect of the creature who suffereth it, yet it is good in respect of the law and order of divine justice exacting it, and in respect of God most justly inflicting it, and executing as it were the proper and peculiar work of the Judge of the world. Object. 1. God made not death. Answ. True, not before sin, Wisd. 1.13. when he created all things. Object. 2. Thy destruction is of thyself, Israel. Ans. True, Hos. 13.9. as concerning the desert; but as concerning the effecting or inflicting of their punishments, it is from God. Object. 3. He will not death. Ans. Ezek. 18.13. & 33.11. God will, and will not death. He will not death with a desire of destroying, 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 willeth it, and worketh it, and delighteth in it, as it is the punishment of sin, and the execution of his justice, Isa. 1.24. Psalm 2.4. Prov. 1.26. or the delivery of his Church, or a chastisement, or trial, or martyrdom, or ransom. Obj. 4. He will that all men shall be saved. 1 Tim. 2.2, 4. 2 Pet. 3.9. Ans. All men, that is, all sorts of men: For out of all sorts of men he chooseth his chosen. Now, Evil of crime, as it is such, God doth only permit, and not will. James 1.13. Of evil of crime or offence, there is another consideration: For, These, as they are sins, or evils of crime, are not considered as good. And Saint 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 and purpose, neither alloweth, nor worketh, nor furthereth, but only suffereth or permitteth them to be done of devils and men; that is, doth not hinder them from being done, when yet he could hinder them: partly to show in punishing them his justice, and partly to show in pardoning them his mercy: Gal. 3.22. Rom. 9.17. The Scripture hath concluded all under sin, etc. 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 and rightness, and the action itself, which devils and men sinning do against the law and will of God, he notwithstanding by his general providence and efficacy willeth and moveth; but to such an end as doth best agree with his nature, law, justice and 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; Gen. 20.6. & 31.7. Judg. 3.1. Psam 105.14. Acts 14.16. as, Therefore suffered I thee not to touch her. God suffered him not to hurt me. He suffered no man to do them wrong. These now are the nations which the Lord left, that he might prove Israel by them. Who in times past suffered all the Gentiles to walk in their own ways. But yet we must expound it aright out of the Scriptures, lest we detract from God a great part of the government of the world, and humance affairs: For God neither willeth, nor willeth not sins simply; but in some respect he willeth, and in some respect he willeth not, but only permitteth them. Which, that it may the better be understood, Sin is always both in a good subject, and to a good end directed by God. we must know, that in every sin or evil of crime are two things; namely, The material, or subject, and the formal; that is, the corruption itself, or defect of rightness, sticking and inherent in the subject. The subject is a thing positive, or a thing in nature, as an inclination, action; and therefore doth it partake of the nature of good, and 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 had 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 but under some show and apparency that it had of good; neither should it have a subject wherein to be, and so should destroy itself. But albeit evil is always joined with good, Sin always is to be discerned from 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: lest either God thereby be made the cause of sin, or the greatest part of the government of the world and humane affairs be taken from him. In sin God effectually willeth, Hereby may we understand, How far forth God willeth sin, and how he willeth not, but permitteth it. The subject or matter. He willeth therefore sins, As concerning their matter, that is, the actions themselves of men sinning, motions and inclinations to objects; as they are only such, God willeth, worketh, and directeth them: for both they partake of the nature of good; and if God simply would them not, they should not at all be done. The ends. As concerning the ends whereunto God destineth those actions which are sins; that is, he willeth the actions of sinners, as they are the punishments of the wicked, or chastisements, 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) willeth, 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. 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 & trial of the creature, or the punishment of sin. And this withdrawing once being put, the inclinations, motions, and actions of the creature cannot but err and swerve from the law of God, and be sins. Now as the inclinations, The corruption of the action or inclination, God will not, but permitteth. motions, and actions of sinners are sins, that is, are repugnant to order and nature, and swerve from the law of God, because they are done without the knowledge of God's will, & purpose of obeying him: so God neither willeth, 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 & 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 affection or working of God: but it is of efficacy, and working, as concerning the motion and actions of the creature sinning, which God effectually willeth, and moveth as also concerning the withdrawing of his grace, and the ends whereunto he destineth, directeth, and bringeth the actions of them that sin. Three causes why God is said to permit sin. God then is said to permit sin, 1. Because his will, whereby 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 or 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 worketh by his creature, and in respect of God most just) the sin of the creature may concur, by the coming whereof, that action in respect of the creature, 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 creature sinning, himself doth execute the most just decree of his own will. For such is the liberty, wisdom, goodness, and power of God, that no less by vicious, than by good instruments, he mo●t well, justly, and holily worketh what he will. 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 the wicked men is made good, for that God doth well use it. For God doing in all things what he will, willeth always, & doth that which is right. The creature worketh together with God working well, if God correct him. 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. When as therefore God doth move the creature only by a general working, and not by a special, the creature doth necessarily, though yet freely, swerve and defect from rightness, God himself notwithstanding working holily, and accomplishing by his creature the just & good work of his will and providence. God correcteth whom he will. 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, I will have merry on whom I will have mercy: O man, Exod. 33.19. Rom. 9.15.20. & 11.35 who art thou that pleadest against God? Hath not the Potter power of the clay? 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. Is it not lawful for me to do as I will with mine own? Math 20.15. What permission 15. Permission therefore is the withdrawing of the grace of God, whereby God, when he executeth the decrees of his will by reasonable creatures, 1. Either doth not open his will, whereby he would have that work done, to the creatures. 2. 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 willeth, moveth, and moderateth the motions & actions even of men sinning, as they are actions and punishments both of them and others: 2. But sin itself he neither willeth, 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, Permission of sin confirmed by sundry places of Scripture, according as it was before described. Psal. 5.4. is confirmed by many places of Scripture: For first, that God neither, willeth, nor worketh sins, as they are sins, is confessed by all the godly, and all such as are of found 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, I am 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: Joseph saith, Gen. 45.8. That he was sent of God into Egypt. We learn, Exod. 7. & 10. & 11. Deut. 2. Jos. 11. Judg. 3. & 4. that the indurating & hardening of Pharaoh & other enemies of the Israelites, was wrought by the Lord, and that to this end, thereby to punish his enemies, and to show forth his glory. 2 Sam. 12.11. & 16.10. & 24.1. Job 12.25. Psal. 119.10. Esay 20.6. & 63.17. Lam. 3.37. Jer. 48.10. Acts 2.23. & 4.28. Rom. 11.8. & 13.23. These & 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 Pharaohs will and others, whereby they opposed themselves against Israel. For, 1. 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 dismissing 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 it. 2. 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, & 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 to God's commandment, neither do it to that end, as thereby to obey God. Further, that God doth in such sort permit sin, Permission is the withdrawing of God's grace. 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, Rom. 14.23. Deut. 13.1, 2, 3. these say of Scripture witness: Whatsoever is not of faith, is sin. 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. 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, Deut. 29.2, 4. 1 Sam. 24.14. and eyes to see, and ears to hear, unto this day. Wickedness proceedeth from the wicked, All things present, past, and to come, are done by God. but mine hand shall not be upon thee. 9 And directeth all things both evil and good.) All things, I say, whatsoever are passed since the beginning of the world, or are now present, or are to come throughout all eternity. Remember the former things of old: for I am God, Esay 46.5. and there is none other God, and there is nothing like me. To his glory. To his glory.) That is, to the manifesting and magnifying of his divine justice, power, wisdom, truth, mercy, and goodness. To the safety of his chosen. And to the safety of his chosen.) That is, to the life, joy, wisdom, righteousness, glory, & everlasting felicity of his Church. And that to these ends (even to the glory of God, & safety of his chosen) 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 them is beheld the glory of God, and his fatherly care towards his Church. The heavens declare the glory of God, and the firmament showeth his handy work. Psal. 19.1. Esay 48.9. Rom 8.28. John 9 3. Exod. 9.16. Rom. 9.17, 22, 23. Eze. 16.61, 62, 63. Galat. 3. For my name's sake will I defer my wrath. We know that all things work together for the best, unto them that love God. Neither hath this man sinned, nor his parents, but that the works of God should be showed in him. God useth also sin or corruption itself (which yet himself worketh not, but sufferreth 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 humilty, and an imploring of God's grace, and thankfulness for our delivery from sin and death. The Lord hath made all things for his own sake, Pro. 16.4. even the wicked but not wickedness) for the day of evil. The degrees of God's providence, whereby he tendereth the whole world, and especially mankind, his chosen. We are further to consider the degrees of God's providence. 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 an 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, whereout ariseth a Question greatly to be considered: which is, Whether God's providence extendeth itself to all things. Ans. Yea. The providence of God is the governing & guiding of every particular thing. 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 evident by this definition. But whereas this doctrine is either unknown unto many, or contradicted by many, it requireth a more ample declaration, and sounder confirmation out of Scripture. That all things therefore, whether small or great, are ordered by God's providence, is confirmed both by very many testimonies of Scripture, and also by reasons drawn from the nature of God. Testimony of Scripture for God's providence. 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 prove, that each particular thing is ruled and guided by God. The former of these testify and intimate Gods universal providence; the latter avouch and ratify his special providence. Now the particular testimonies concern either the creatures, or the events which daily befall the creatures: And the creatures which they concern are either unreasonable, whether living, or without life; or reasonable and voluntary agents, working either well or ill. The events also which they respect, are either contingent, or casual, or necessary. For the things which happen in the world are either casual, and depending on chance, in respect of us, who descry not their true causes: or contingent, in regard of their causes, which work but with contingency: or necessary, by reason of their causes working necessarily in nature. Now to God nothing is casual or contingent but all things are necessary; although this necessity have a divers manner in respect of good and evil action. A brief Table of things subject unto Gods divine Providence. The whole world is governed by God's providence; and in the whole world 1. All things universally and generally: which Providence is called universal, or General Providence. 2. Each particular thing specially: which kind of Providence is termed Special or Particular Providence: And by this are directed in special, 1. Every singular creature 1. Unreasonable, of which sort, some are 1. Living. 2. Without life. 2. Reasonable, such as are 1. Angels, 1. Good, working freely and willingly good. 2. Evil, working freely and willingly evil. 2. Men, 1. Good, working freely and willingly good. 2. Evil, working freely and willingly evil. 2. Every singular event, 1. Casual, 1. Good. 2. Evil. 2. Contingent, 1. Good. 2. Evil. 3. Necessary, 1. Good. 2. Evil. Now to all these heads, as it were, and principles, add we some such testimonies as are most clear and famous: for there are infinite. God's general providence confirmed. Ephes. 1.11. Acts 17.25. Num. 23.19. Nehem. 9.6. Esay 45.7. Wisd. 18.1. The universal and general providence of God is witnessed by these: He worketh all things after the counsel of his own will. He giveth to all life and breath, and all things. Hath he said, and shall he not do it? and hath he spoken, and shall he not accomplish it? 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. I form the light, and create darkness: I make peace, and create evil; I the Lord do all these things. Wisdom reacheth from one end to another mightily, and comely doth she order all things. God's particular providence over creatures renewed with reason. Goe 45.8. & 50.20. Exod. 4.11. Jos. 11.6. & 21.45. 2 Sam. 16.10. 1 Kings 22.20. Pro. 21.1. & 19.14 & 22.14. Esay 10.5. Lament. 2.37. Dan. 4.32. Of the special providence of God over reasonable creatures, the history of Joseph yields us notable testimonies. Ye sent me not hither, but God. When ye thought evil against me, God disposed it to good. Likewise the indurating and hardening of Pharaoh, Exod. 3.4, 7, 8, 9, 10, 14. Who hath given the mouth to man, or who hath made the dumb, or the deaf, or him that seethe? Have not I the Lord? Therefore go now, and I will be with thy mouth. The Lord said unto Josuah, Be not afraid for them, for to morrow about this time I will deliver them all slain before Israel. There failed nothing of all the good things which the Lord had said unto the house of Israel, but all came to pass. The Lord hath bidden him curse David. Who shall entice Ahab, that he may go and fall at Ramoth Gilead? and so forth: Thou shalt entice, and shalt also prevail. The King's heart is in the hand of the Lord: he turneth it whither-soever it pleaseth him. A prudent wife cometh of the Lord. The mouth of strange women is as a deep pit. He with whom the Lord is angry, shall fall therein. Likewise the Lord calleth the King of the Assyrians the rod of his fury. Who is he then that saith, and it cometh to pass, and the Lord commandeth it not? According to his will he worketh in the army of heaven, and in the inhabitants of the earth, and none can stay his hand, nor say unto him, What dost thou? Herod and Pontius Pilate, Acts 4.27. 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. His providence over creatures void of reason. Psal. 34.20. Job 37. Psa. 104. & 134.7. Gen. 8.1. Psal. 147.8, 9 Mat. 6.20, 30. Of his providence in creatures, which are without reason, whether they be living or not living, testimonies are extant every where in the Sacred Scriptures. The Lord keepeth all the just man's bones. Likewise, He bringeth up the clouds from the ends of the earth, and maketh the lightnings with the rain, he draweth forth the wind out of his treasures. God remembered Noah, and made a wind to pass upon the earth. Which giveth to beasts their food, and to the young Ravens that cry. Your heavenly Father feedeth the fowls of the air. If God so cloth the grass of the field, shall he not do much more unto you? 4. Of the providence of God governing things contingent, fortu●ing, and casual, these places of Scripture speak: If a man hath not laid wait, 2. His providence over things casual & fortuning, Exod. 21.11. Mat. 10.21, 30 Jo● 1.21. Prov. 16.33. Josua 7. but God hath offered him into his hand, than I will appoint thee a place whither he shall flee. Are not two Sparrows sold for a farthing, and one of them shall not fall to the ground without your Father? Yea and all the hairs of your head are numbered. The Lord hath given, and the Lord hath taken it, blessed be the Lords Name. The lot is cast into the lap, but the whole disposition thereof is of the Lord. Thus God openeth the theft of Achan by lot. God's providence in necessary events. John 19.36. Exod 12.46. Luke. 24.46. Mark 18.7. Mat. 24. 2●. John 10. 2●. Two necessities depending on God's decree. Job 37.5, 6, 9, 10. Job 38.27, 28, 32. Psal. 104.13, 14, 15. Of God's providence in necessary events, if their necessity depend on the decree of God revealed in his word, we have these evidences: These things were done, that the Scripture should be fulfilled, Not a bone of him shall be broken. Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day. It must needs be that offences shall come. If it were possible, they should deceive the very Elect. My sheep shall never perish, neither shall any pluck them out of mine hand. If their necessity depend on the order settled by God in nature, that i●, on natural causes working by a natural necessity, we have also these proofs thereof: God thundereth marvellously with his voice: he saith to the snow, Be thou upon the earth; likewise to the small rain, and to the 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. He causeth the bud of the herb to spring forth by rain: he begetteth the dew, the frost, the ice: he bringeth forth Mazzaroth in their time, he guideth Arcturus, he guideth the motions of heaven, and effectually worketh by them in these lower regions. He watereth the mountains from his chambers, and the earth is filled with the fruit of thy works. He causeth the grass to grow for the cattles, and herb for the use of man, that he ma● bring forth bread out of the earth, and wine that maketh glad the heart of man, and oil to make the face to shine, and bread that strengtheneth man's heart. He appointed the Moon for certain seasons: the Sun knoweth his going down. Thou makest darkness, and it is night. To those testimonies of Scripture which ratify Gods providence in such necessary events, as depend on his decree revealed in his word, those places also may be added, which confirm the resurrection and raising again from the dead of those bodies, which we carry about with us in this life: as, Who shall change our vile body, that it may be fashioned like unto his glorious body, Genes. 3. Job 10. according to the working whereby he is able even to subdue all things unto himself. This corruptible must put on incorruption, and this moral must put on immortality. For seeing we see the substance of our bodies to be so many ways changed and scattered after death, when as they are moldred into dust; it followeth therefore necessarily, that there is a providence of God, which taketh a most straight and exact care even of the smallest dust, whereby the substance of out bodies so often altered and dissipated into infinite forms and parts, is again in such wise to be recollected, gathered together, and reduced to their first mass and 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 and 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, 1. 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 and 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, and such as conceive aright of the immeasurable wisdom of God, deny, that God hath most good reason 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 foretell, or hath not by the special testimony of his word shown to be done by his will, are no less to be thought to depend upon his secret government, than those things which he hath by plain words expressed, that himself either would do hereafter, or before had done. 2. We see the Scripture itself not only to attribute the particular events of all, both specials and generals, unto God's providence; but further to transfer and apply the same to all the specials and generals, which it speaketh of singular and particular examples. Wherefore the Scripture will have the same also to be understood of all individuals and singulars. For, Gen. 8.1. Psal. 135.7. John 9.3. Exod. 4.11. 2 Sam. 17.14. Psal 53. 1 Kings 174. Mat. 10.29. As God brought the wind upon the earth; so doth he bring the wind out of his treasures: As he would that he, of whom it is spoken, should be borne blind: so doth he make the deaf and the dumb, him that seethe, and the blind: As he destroyeth the counsel of Achitophel; so he frustrateth the counsels of the Gentiles: As he commanded the Ravens to feed Elias; 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 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. 3. 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. Ezek. 12.25. The things 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 that 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 thigns 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. And God willeth 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, and punisheth. That appeareth especially out of those testimonies, which are 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 himself worketh in reasonable creatures: but evil things he permitteth in respect of other things that are good. The reasons and arguments to prove things to be done by the providence of God. The reasons, whereby is demonstrated, 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. God's omnipotency. Nothing can be done without his will who is omnipotent: Therefore nothing can be done, God simply not willing it, because he is omnipotent. Wherefore whatsoever is done in the world, that must needs be done, God willing it either simply, as God simply willeth good things; or after a sort, as he in some sort willeth even those things which are evil. His wisdom 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, Isa. 40 2●. and hath in his power all things. Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgement is passed over of my God? 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. God willeth the ends of all things. He that willeth the end or consequent of any thing or event, he willeth also the means or antecedent of that event, whereby the end is come unto: But GOD willeth the ends of all things, and events, whether good or bad: Therefore he willeth 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 Major is manifest. The Minor is thus proved: God will 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. Prov. 16.4. The Lord hath made all things 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. God is the first cause. 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 the 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. The unchangeableness of God. foreknowledge. What God unchangeably foreknoweth, he also unchangeably willeth from everlasting: But God from everlasting foreknoweth unchangeably all things, even those things 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 Major is thus proved: All certain and unchangeable prescience or foreknowledge, dependeth on an unchangeable cause: But there is no unchangeable cause besides Gods will: for all second causes are in themselves changeable; and might not have 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 willeth 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 fore-known of him. The sum is, Gods will and decree is the cause both of the event, and of the foreseeing or knowing 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. Hath he said it, Mum, 23, 19 and shall he not do it? And hath he spoken, and shall he not accomplish it? God the cause of all good, as it is good. All natural good things are from God, as the first cause: But all the faculties, motions, actions of all things, 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 effecter, and are wrought by God's providence. In him, we live, Acts 17.28. 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, or are governed by the providence of God: But whatsoever things are under the Sun, are confused, 1 Cor. 14.3. Eccles. 1.4. because all are vanity: Therefore they are not ruled and governed by divine providence. Answ. The Confusions, as they are such, are not from God as efficient of them, but directing them. Major 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 Sun, that is, humane 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 confusion of the world 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 the 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, shall be an evident testimony of God's wisdom and 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 and 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 Major, 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 Major diversely faulty. For, 1. Be it that it be granted, that things disordered, if they be simply such, are not, or are not ruled of God: There is order even in disordered things. yet cannot this be granted of them, if both confusion and order in divers respects be found in them. 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 consusion, which themselves had 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 and determined nothing with more wonderful order and wisdom, than the death of his Son for our sins. All humane 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 punishment. For, 1. All our things, God not illightning, correcting, and directing us by his Spirit, are evil, and displeasing God. 2. They obtain not their expected and hoped events, or those at leastwise not firm and stable, neither such, wherein sound and felicity and blessedness doth consist. 3. 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 humane 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 working all that is good, even those things which lie hid in things disordered and confuse. Moreover, The evils which just men suffer, and the good which the unjust enjoy, seem disordered in 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. Repl. 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. Answ. 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, The wicked are not ruled of God so manifestly as the godly; & they withstand Gods revealed will, but not his secret wil by his holy Spirit 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 & 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. According to his will he worketh in the army of heaven, Dan. 4 3●. and in the inhabitants of the earth, and none can stay his hand, nor say unto him, What dost thou? The King's heart is in the hand of the Lord, as the rivers of waters: Prov. 21.1. he turneth it whither soever it pleaseth him. God moveth, inclineth, Gen. 45.5, 7. and ruleth the wicked will of joseph's brethren in such wise, as not to kill Joseph, but freely to sell him to the Ismaelites, that by this means he might transport the family of Jacob into Egypt, nourish, & multiply them, and being oppressed by long servitude and bondage, gloriously deliver them. 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, hired soldiers, Esay 10.5. doing service to God: whom yet their own ambition, cruelty and covetousness carried, to take weapons against the Jews. Likewise, in Scripture God is said to infatuate and 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 noise of the falling of a leaf: to rule the swords of the wickedwith his hand, to obdurate and harden their hearts. By these and the like it is manifest, that even the deliberations, counsels, and 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. OBject. 1. 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, and by force of consequent, the opinion of universal providence maketh God the author of sin. Ans. There is a fallacy of the accident in the Minor proposition. Actions are sins, Actions are no sins in themselves, but by an accident. 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, and 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 would have wrought that self same punishment, which he inflicted justly on the Jews by the Assyrians sinning, by an instrument not sinning: and the Assyrian, if it had pleased God to correct his will, might gave been notwithstanding the instrument of God's wrath, and yet good, how great soever severity he had exercised toward the Jews: As when God by his good Angels 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 willeth and worketh those actions, which are sins by the fault of the creature. The sum of all cometh to this: The 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, Unless the vessel be pure, Horat. lib. epist. 2. 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 horseman, 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 willeth and worketh the going of the lame horse: Therefore he willeth 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 effecter thereof. Both which reasons are alike sophistical and false. Many things in respect of the creatures are sins in themselves. Repl. 1. 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. Ans. 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 creatures, as they are committed of them against the law of God known unto them, either by general or special commandment, or 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 and rightness in the creatures. Wherefore, if those motions and actions accord to the will of God, they are in themselves good and pleasing to God: but those actions which disagree from his will, are in themselves sins, which God abhorreth and punisheth. Whatseever is not of faith, is sin: that is, Rom. 14.23. whatsoever resteth not on the certain commandment of God, neither is done to that end, no action evil in itself, in respect of God. as thereby to obey the known will 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 he oweth nothing to any man, he cannot to any man be injurious. Wherefore to spoil another against the law and commandment of God, is sin in itself, and theft. But God commanding, by an especial commandment, the Israelites to spoil the Egyptians, it was not theft, but a work good in itself, both in respect of God, exod, 12. ● by this means punishing the unjustice of the Egyptians: as also of the Israelites doing it to this end, that they might obey therein the special will and commandment of God: which if they had done without this commandment, they had committed theft. Repl. 2. He that willeth and worketh an action, which is in itself sin, willeth and worketh sins: God willeth those things which are sins in themselves in respect of man's will, but not in respect of his will. God willeth those actions, which in themselves are horrible sins; as are the heinous offences of Absalon, the lying of the Prophets, the cruelty of the Assyrians making waste of Jury: Therefore God willeth and worketh sin. Answ. The Major is true of one, who worketh an action which is sin, and disagreeth from the law of God in respect of his will, 1 Kin. 22.23. Esav 10. who worketh it; and is not true of others: but the Assyrians actions, and of others finning, 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 he would it not in the same sort that they. But that this answer, as also the former, may be the better understood, & may be with greater certainty opposed against the like sophisms, which humane 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 and the same work or action, A rail to be observed of good and evil causes, of one and the same effect. or effect in subject or matter, is in consideration, manner, and form made most divers, 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: and a good cause is in itself a cause of good; by an accident a cause, of an evil and bad effect, or vice, which is inherent and remaining in the effect, by reason of a bad and vicious cause, concurring in the producing of that effect: and contrary, a bad and 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, and most just: seeing both himself is most good, and hath no scope or ends of his counsels and works, but such as are most good, always agreeing with his nature and Law: namely, his glory, and the safety and salvation of his chosen. But the creatures action is then good, when both themselves are good, and 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 specials being moved by the cogitation of his 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 and evil creature, must needs be good, in respect of God; and 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; and the Assyrians executed: yet in consideration and respect, it was not the same, but most divers. For, in respect of God, purposing by this means to punish the sins of the Jews, it was the power 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 whole rapacity and hatred against the law of God, it was wicked robbery, the proper work of the Assyrians (as it is expressly showed, Esay 10.7.) 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, and 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: Satha● and the Chaldeans, spoiling and vexing him, for to fulfil their own lusts, and to destroy him, do wickedly. Wherefore it is a most true rule: The end maketh the kind of action either the same or divers. God doth not will or work sin itself, but only permitteth it. Repl. 3. That which cannot be done, God simply not willing it, is done, God willing it: But sin, as it is sin, cannot 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. Ans. The consequence of this argument is to be denied: because the Major 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 Major 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, and that he will not inhibit it, although he dislike and punish it. Sinthen is said to be done, God willing it; not as if he doth intent, 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 and 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. not to bereave, but to be bereave of God's knowledge is sin Repl. 4. The privation or bereaving of the knowledge of God's will, and of rightness, is from God, as worker and effecter thereof. This privation is sin. Therefore sin is from God as efficient thereof. Ans. There are four terms in this Syllogisrne: For, privation in the Major is taken actively, to derive, 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 laws: either because it is the most just punishment of sin, or because God oweth nothing to any creature, & therefore cannot be injurious to any, or an accepter of persons, whatsoever he doth determine of his creature. In the Minor privation is taken passively, & 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, & 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. Briefly privation cometh from God, as it is a punishment; and cometh not of God, as it is sin, and repugnancy in the creatures against the Law of God. To rule sin is not to work them. Obj. 2. 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. Ans. 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, and are ruled of him. For he will the actions: but the pravity and naughtiness of the action, which is from men, he will not. Moreover, God through his great goodness ruleth and 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. Obj. 3. Of those things which are done by God's providence, God himself is author and efficient. But all evils, even of crime and offence, are done by the providence of God. Therefore God is author of all that is evil. Ans. The Major is to be distinguished: Those things which are done by God's providence, that is, God's providence working them, or are done as 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 〈◊〉 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 evils of crime, or sins as they are such, have not a respect & consideration of good in them, as evils of punishments have. Therefore God did not decree or will to work them, but he decreed to permit them, and not to hinder them from being done by others, and from concurring in actions with the holy and sacred work of God, partly to exercise his justice in punishing some, and partly to declare his mercy in forgiving others. The third Sophism, of contradictory Wills. He that in his secret will will that to be done which he forbiddeth in his law, hath in him contradictory & flat repugnant wills: But God in his secret will will that to be done which he forbiddeth in his law, as robberies, spoils, rapes, murders: Therefore he hath contradictory wills. Ans. I. We grant the whole argument, if therein be meant these evil actions in such sort as they are committed against the Law by the creatures, and so become sins. For in this sense God neither willeth them, nor alloweth of them, but only as they are certain motions, and punishments of sin. Answ. 2. The Major 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 divers 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 willeth not, neither alloweth or 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 divers 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 willeth as a punishment, which his justice of right did require: he willeth it not, but condemneth, and afterwards most grievously revengeth it in the Assyrians, in as much, as it was not the execution of God's wrath, but a fulfilling of their own wrath and lusts against his law. So God willeth, that all should obey his word and be saved: 1. In respect of his love towards all: for he is delighted with the death of no man. God willeth the obedience of all, as concerning his commanding it unto all: but not as concerning his secret working of it in whom he will. 2. In respect of his commandment, and inviting of all to repentance. But he will not that all be converted and 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. Repl. If God willeth one thing in signification, or by his commandment, and willeth effectually, or by his efficacy and working, another; he shall be changeable and a dissembler. Answ. This doth not thereof follow. God no dissembler. For even when he willeth 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 all. 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, and 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 contingently and freely. But all things are done by the unchangeable decree, or counsel, or providence of God: Therefore nothing is done contingently and freely. Answ. The Major is either particular, and so concludeth nothing, or being generally understood, is most false. For, An effect which is the same in subject and matter, is changeable and unchangeable, necessary and contingent, in respect not of the same cause, but of divers, of which together it is produced and doth depend, and whereof some are changeable, some unchangeable. In respect therefore of the 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 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 accomp●isheth 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 changeably good, as concerning their nature: but they are unchangeably 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, Herod, Pilate, the Soldiers delivered and crucified Christ freely, Acts 5.28. and with great willingness and pleasure, and yet they did whatsoever the hand and counsel of God had determined before to be done. Object. 2. 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 is therefore done contingently, neither by Fortune nor 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, and the difference between the opinion of the Stoics and Christians. Necessarily is that which cannot be otherwise than it is. The difference between necessary and contingent things. Contingent is that, 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 unchangeably, 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 impossible, in respect of the nature of the cause or subject whereof it is affirmed: as are the essential and personal properties of God: to wit, God is, God liveth, God is just, wise, etc. God is the eternal Father, Son, and 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: Thinkest thou that I cannot now pray to my Father, and he will give me moe than twelve legions of Angels? Mat. 26.53. How then should the Scripture be fulfilled? Likewise, Those things are called 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 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 Joshua, and returning backwards in the days of Ezechias: the fire, burning bodies within the reach thereof, which are capable of burning; and 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 divers 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. 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 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 agents, whose motions have effects, neither proper to them, neither always happening, and that without any manifest cause directing it: as if a tile falling from an house, kill one that passeth by. Fate or destiny. The difference between the Stoics & the Church's doctrine concerning God's providence. By the name of Fate or Destiny, sometimes is understood the decree and 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 and 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 causes can work otherwise than doth 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 wisdom, not only sounder Philosophy, but the Church also rejecteth and condemneth, and doth openly profess her dissenting from the Stoics: 1. Because the Stoics tie God to second causes, as if it should be necessary for him 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 their chief and most free Governor and Lord; and therefore are subject and tied to his will and pleasure. 2. The Stoics were of opinion, that neither God, n●r second causes, can do any thing of their own nature otherwise than they do. The Church affirmeth, that not only second causes are made and ordained by God, some to bring forth certain and definite effects, some variable and contrary; but God himself also could from everlasting either not have decreed, or have decreed and 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: and that he hath so decreed them, and doth so work them, not because he could not do otherwise; but because it so pleased him, as it is said: Our God is in heaven, he doth whatsoever he will. With God shall nothing be impossible: that is, which is not against his nature, Psal. 115.3. Luke 1.37. 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 God's providence, to be necessary: yet this necessity is not a Stoical fate and destiny; because the Church detendeth against the Stoics, both liberty in God governing things at his pleasure, and a changeableness in second causes; and 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, lest any should suspect her to maintain with the Stoics an absolute necessity of all things. Secondly, necessity of consequence or supposition, doth not take away contingency. If removing Stoicism, yet notwithstanding the necessity of all things, and the abolishing of contingency, fortune, and chance, be objected: we make answer to the Major by distinguishing the words. For those things, which are done by the providence and 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 and absolute necessity, but by that of supposition or consequence. And necessity of consequence doth not at all take away contingency. The reason of this is: Because the same effect may have causes, whereof some may produce it by an order changeable, some by an unchangeable order; and therefore in respect of some it is contingent, and in respect of some, necessary. For as the originals or causes of contingency in things, are that liberty which is in the will of God, and Angels, and Men, and the mutable nature of the matter of the elements, together with the 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; and also the nature of things created, which is framed and ordained of God to certain effects, and yet subject to the most free will and government of God, either according, or besides, or contrary to this order which himself hath made. In respect therefore of second causes, some things are necessary, which are done by causes always working after one sort; as the motion of the Sun, the burning of any matter put into the fire, if it be capable of burning: some things are contingent, which have causes working contingently, that is, apt and fit to produce, or to forbear producing divers and 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 or 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 or the decree and 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 and shadows. If therefore by contingency they mean the changeableness of effects, What contingency is denied. which they have by the natures of second causes, or by the power and liberty of God, it doth not follow that things are contingent, because of that necessity which they have by the providence of God. For, this doth not take away, but preserveth rather the nature, order and manner of working in second causes ordained by God. But if by contingency they 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 and effects of creatures, whether they are to be termed necessary or contingent, that some verily are more rightly and properly called contingent, than necessary, though both contingent and necessary, are wrought by divine providence. For they are rather to be called such as they are of their own nature, and by the nature of their nearest causes, than as they are in respect of God's providence, which is a cause more removed, and farther off. And nothing is more either certain or manifest, than that, according to the nature of second causes, some things should be changeable, some unchangeable: yet by the power of God, though all things in the creatures may be changed, they are made notwithstanding unchangeable, because of the certainty of his decree and divine providence. So likewise we answer concerning fortune and chance. What fortune and chance is denied. For if by these names be understood such causes or events by accident, as have no cause which is proper and by 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 and 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, and in respect of our judgement, whereby we attain not to the proper, and 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 God's providence cometh to pass by his most accurate and unchangeable counsel and decree: according to those say. Mat. 10.29. Pro. 16.33. One Sparrow shall not fall on the ground without your Father. And, The lot is cast into the lap, etc. The fifth Sophism of the inutility or unprofitableness of means. God is effectual in working by means which himself hath freely ordained. THat which shall be unchangeably and necessarily by the will and providence of God, in vain to the furthering or hindering of that are means applied; as the use of the ministry, the magistrates, laws, exhortations, promises, threaten, punishments, prayer, our study and endeavours: But all things are done by the decree of God unchangeably, neither can they which work by the providence of God work otherwise then they do: Therefore all those means are vain and fruitless. Answ. It is not necessary that the first and principal cause being put, the second and instrumental cause should be removed and taken away. In vain are second causes and 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 and conversion, some to bridle and keep under means, and some to leave excuseless, and hath for that cause commanded us to use them; they are not in vain used and applied: yea, when there cometh no profit by these, yet they profit to this, that they leave the wicked without excuse. As therefore the Sun doth not in vain daily rise and set, neither are the fields in vain sowed and watered with the rain, neither bodies in vain with food refreshed; though God createth light and darkness, bringeth forth the corn out of the earth, and is the life and length of our days; so neither are men in vain taught, or do study to conform their life unto doctrine, though all available actions and events proceed only from God: for God from everlasting decreed, as the ends, so the means also, and prescribed them unto us, whereby it seemed good to him to bring us unto them. Wherefore, we using those means, do well, Three causes why we must use means. 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 on us or others, yet our conscience accuseth us of open and grievous sin. Wherefore we must use means, 1. 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. 2. That we may obtain those blessings decreed for us according to his promise, and that to our salvation. 3. That we may retain a good conscience in using the means, although the expected events do not always follow, either in ourselves or others. The sixth Sophism of the merit of good and 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. Answ. This argument is handled by Aristotle in his Ethics: Lib. 3. cap 5. No good work of the creature meriteth reward. But the answer thereto is easy. First, The Major 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; Rom. 4.1. 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 indebteth us to him. Wherefore in the godly, 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: Evil works merit punishment justly. for although men forsaken of God cannot but sin; yet the necessity of finning 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 and 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 giveth us, Ibid. when as he showeth, That men are deservedly reprehended and punished for vices, either of mind or body, though they cannot 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. Last of all, Certain places of Scripture wrested against God's providence. John 8.44. James 1.13. Syrac. 15.20. they wrist also certain places of Scripture, by false interpretations, against God's universal providence: As, When the devil speaketh a lie, than he speaketh of his own. God tempteth not man. 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 s●n: 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 tryeth and openeth the hypocrisy or constancy of men in true religion. Acts 5.3. 2 Cor. 4.4. Satan filled the heart of Ananias. The god of this world hath blinded the hearts of unbelievers. In these and the like say also is discerned the work of the Devil unjustly blinding men, to destroy them; and of God justly blinding them by the Devil, Acts 5.38. Isa. 31. to punish them. If this counsel be of men, it will come to nought. Woe be 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 not, and attain not unto: but not in respect of the ends which God doth respect and 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 swerve from the known will of God; but not as they are the execution of Gods either secret or known will. 2 Cor. 9.9. 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 then, Thou shalt not muzzle the mouth of the ox that treadeth out the corn, were 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 and 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 humane sense and judgement suggesteth this unto us. Levit. 20 5. And, God is said to set his face against the wicked, to cut them off. Quest. 28. What doth this knowledge of the Creation and Providence of God profit us? Answ. That in adversity we may be patiented a Rom. 5.3. James 1.3. Job 1.21, 22. Psal. 39.10. , and thankful in prosperity b D●●●. 8. 1●. 1 Thess. 5.18. , and have hereafter our chiefest hope reposed in God our most faithful Father c Psal. 55. 2●. Rom. 5.4. , being sure that there is nothing which may withdraw us from his love d Rom. 8.38, ●9. , forasmuch as all creatures are so in his power, that without his will they are not able not only to do any thing, but not so much as once to move e Job 1.12. & 2.6. Prov. 21.1. Acts 17.25. . The Explication. The causes why this doctrine is to be known. THis doctrine of God's providence is necessary to be known: The glory of God. For the glory of God; for he will have us to ascribe to him most great liberty, goodness, wisdom, power and justice: and this he will have us to acknowledge and profess against the dreams and dote of Epicures, Manichees, and Stoics. But if the providence of God in moving and guiding all things, even the least, both good and bad, be denied, these also his properties are denied; and if these be denied, God is not worshipped and magnified of us, but denied. Our own comfort & salvation. 1. Patience in adversity. For our own comfort and 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 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 to 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: Thankfulness for God's blessings. 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 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 benefits, and to be thankful both in word and mind unto him. 2. Justice, to remunerate and recompense. Or, Thankfulness consisteth, 1. In acknowledging of the benefit. 2. In celebrating it. 3. In remunerating it. 3. Confidence of future blessings. 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, and is able, and 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 henceforward be profitable for our safety, and 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 and saving us is unchangeable, and far above the forces of all his enemies. Exercise of godliness. The desire and study of godliness, prayers and labours: because, although God 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. Briefly, the ends of the doctrine of providence are, 1. The glory of God. 2. Our patience in adversity. 3. Our thankfulness in prosperity. 4. Our hope of things to come. 5. Prayer for the obtaining of our hope. All the grounds of religion shaken in pieces, if the providence of God be denied. By this it appeareth, That all the grounds and foundations of godliness or religion are pulled a sunder, 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 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 God the Son, the Redeemer. ON THE 11. SABBATH. Quest. 29. Why is the Son of God called Jesus, that is, a Saviour? Ans. Because he saveth us from all our sins a Mat. 1.21. Heb. 7.25. : neither ought any safety to be sought for from any other, nor can elsewhere be found b Acts 4.12. Job 15.4. 1 Tim. 2.5. Isa. 43.11. 1 Job. 5.11. . The Explication. IN this second part of the Apostolic Creed, is treated of the Mediator. The doctrine concerning the Mediator consisteth of two parts: 1. Of the person of the Mediator. 2. 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, born of the virgin Mary. His office is summarily expounded in the same two articles, but particularly in those which follow, even the third part of the Creed, wherein is treated 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 for us his benefits, 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, in applying his merited blessings and benefits unto us by his Spirit, these articles speak: The third day he risen again from the dead, he ascended into heaven, sitteth on the right hand of God the Father almighty: The seventh article touching his coming pertaineth to the consummation of his glorification, when God shall be all in all: From thence shall he come to judge the quick and the dead. The great wisdom & order in disposing the articles of our Creed. 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, applieth to us by his Spirit. Christ's office and his benefits differ. 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 those things for us by his obedience, and to bestow them on us, by his own power and efficacy. And in Jesus.) That is, I believe in Jesus Christ. We must repeat the words, I believe; because as we believe in God the Father, so we also believe in the Son of God: John 14.1, 11. John 10.30. John 6.29. John 3.36. John 5.23. Ye believe in God, believe also in me. Believe me that I am in the Father, and the Father in me. I and my Father are one. This is the work of God, that ye believe in him whom he hath sent. He that believeth in the Son hath everlasting life. That all men should honour the Son as they honour the Father. This is a certain and invincible argument of the Deity of the Son: for faith is a worship due only to God. OF THE NAME, JESUS. But that it may be the better 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 saveth or delivereth. 3. How he saveth. 4. Whom he saveth. 1. What the name Jesus signifieth. THe question touching the name Jesus, concerneth not so much the Etymology and peculiar sense which this name importeth, but especially respecteth the office of the Son of God therein employed. The word Jesus (in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 1.21. and in Hebrew Jehoscuah or Jescuah) signifieth a Saviour and Author of safety: which Name God himself gave unto the Mediator 0166 0 in the new testament. This true Etymon or original signification of this word is assigned by the Angel, saying: For he shall save his people from their sins. Luke 1.31. The Son of God therefore is called Jesus, in respect of his office, by an excellency: 1. In that he is our Mediator, who saveth and delivereth from the evils both of crime and punishment. 2. And that alone. 3. Yea, and most perfectly: whether we respect the number of these evils, he delivereth us from them all; or the degrees of them, he hath utterly annihilated the greatest, yea, and smallest portion of them. And the salvation which he tendereth unto us, is righteousness, and life everlasting. Jesus is our Saviour. This is gathered out of his very name, because he hath not a bare title without the thing itself, but farther therewith performeth and executeth the office of a Mediator. Object. Many others were called by the Name Jesus, and were Saviour's of their People; as for example, Josuah the Captain of Israel, and divers other: Therefore from this name it is not necessarily argued and enforced, that Christ only is our Saviour. Answ. Others had this name, because they were typical Saviour's, prefiguring and resembling this true Saviour. Repl. Yea, but the Parents of Josuah, when they gave their young Infant this name, could not so much as suspect that by him should come the delivery of the people of Israel: Answ. What then? yet GOD knew, and thereupon so directed their wills, that they should call him Josuah. Now there is a great difference between those other, and this our Jesus. Differences between the true Jesus our Savivor; and others of the same name. 1. Others had this name imposed on them by the will of men; this our Jesus had his name given him by an Angel. 2. Others were but types and shadows, this was the true prefigured Jesus. 3. God by them bestowed only corporal and temporal benefits upon his people 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. 4. they were only instruments and ministers, by whom Christ gave safety, and benefits temporal to the people; Christ is the author of all good things both temporal and eternal, and these he by his own efficacy bestoweth on whom he will. Thus the Son of God is called Jesus by an excellency above others, being the true Saviour: 1. Because he exempteth and freeth us from all evils of crime and pain. 2. Because he alone worketh this freedom and delivery. That the Son of God only is that Saviour, is showed by the places of Scripture following: There is no salvation in any other. 2. Jesus alone is our Saviour. Acts 4.12. John 3.18. 1 John 5.11. 1 Tim. 2.5. Esa. 43.11, 25. Rom. 5.19. How the whole three persons are said to be Saviour's. For among men there is given no other name under heaven whereby we must be saved. He that believeth not in the Son is condemned already, because he believeth not in the name of the only begotten Son of God. God hath given unto us eternal life, and this life is in his Son. There is one God, and one Mediator between God and man, which is the man Christ Jesus. I am the Lord, and besides me there is no Saviour. I am he that putteth away thine iniquities for mine own sake. By the obedience of one shall many be made righteous. Object. The Father and the holy Ghost also are our Saviour's: Therefore not the Son alone. Ans. 1. It is a fallacy, affirming that to be simply and wholly so, which is but in some respect only so. True it is, they all save mankind: but the difference is in the manner of their saving. For, The Father by sending the Son. The Father saveth, as the fountain of our delivery; because he sendeth his Son into flesh, by him to deliver us: but the Father himself is not sent. The holy Ghost by being sent of the Son. The holy Ghost saveth, as an immediate effector or worker of regeneration, sent from the Father by the Son into the hearts of the chosen. The Son only by meant and efficacy. The Son saveth b● his merit and efficacy, and thus becometh sole Mediator, paying the ransom, giving the holy Ghost, regenerating and raising us up unto life eternal. Wherefore this efficacy and 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. The particle alone executes all creatures from being Saviour's. 1. Cor. 2.11. Ans. 2. 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 word of salvation, not the Father and the holy Ghost, but the creatures only are excluded. For no creature delivereth from sin and death. So 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. 2. From what evils he saveth or delivereth. HE delivereth us from all evils both of crime, and pain, most fully and perfectly. From the evil of crime, for so the Angel testifieth. He shall save his people from their sins. The blood of Jesus Christ cleanseth us from all sin; that is, that it may not be imputed unto us, Mat. 1.21. 1 John 1.7. 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. I give unto them eternal life. This salvation then, which this our Saviour Jesus Christ bringeth us, is righteousness and life everlasting. Seventy weeks, are determined to finish the wickedness, and to seal up the sins, and to reconcile the inquity, and to bring in everlasting righteousness. Dan 9.24. 1 Cor. 1.30. He is made unto us wisdom, righteousness, sanctification, and redemption. 3. How he saveth. Christ saveth us, 1. By his merit. HE saveth us after two sorts; by his merit, and by his efficacy. 1. He saveth us by his merit or satisfaction; because by his obedience, passion, death, and intercession, he hath merited for us remission of sin, reconciliation with God, the holy Ghost, salvation, and life everlasting. Testimonies hereof are these; If any man sin, we have an advocate with the Father, 1 John 2.2. Jesus Christ the just. And he is the reconciliation for our sins and not for ours only, but also for the sins of the whole world: that is, for the sins of all sorts of men, of what soever age, place, or degree. The blood of Jesus Christ the Son of God purgeth us from all sin. 1 John 17. Rom 3.25. Whom God hath set forth to be are conciliation through faith in his blood, to declare his righteousensse by the forgiveness of sins. By the obedience of one, many shall be made righteous. He was wounded for our transgressions, Rom. 5.19. Esa. 53.5. he was broken for our iniquities; the chastisement of our peace was upon him, and with his stripes 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 us the iniquity of us all. 2 Cor. 5.2. Gal. 3.13. He hath made him to be sin for us, which knew no sin, that we should be made the righteneousnesse of God in him. Christ hath redeemed us from the curse of the law, when he was made a curse for us, that the blessing of Abraham might come on the Gentiles through Christ Jesus, Galat. 4.4. Galat. 3.13. that we might receive the promise of the Spirit through faith. God sent forth his Son made of a woman, and made under the Law (that is, made an execration or curse; For we are delivered not from the obedience, but from the curse of the Law,) that he might redeem them that 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 consciences from dead works, to serve the living God? By the which will we are sanctified, even by the offering of the body of Jesus Christ once offered. By these and very many the like places of Scripture, it is manifest that for 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. By his efficacy and powerful working. Christ saveth us by his efficacy, power, and operation; because he not only obtaineth, by his meriting for us, remission of sins, and that life which we had lost; but also applieth effectually unto us, by virtue of his Spirit through faith, the whole benefit of our redemption. For what benefits he merited by his death, he doth not retain them unto himself, but bestoweth them on us. For salvation and life everlasting (which himself had before) he purchased, not for himself, but for us, as being our Mediator. Therefore he revealeth unto us his Father's will, instituteth and maintaineth the ministry of his word, whereby he giveth the holy Ghost, by whom he worketh in us both faith, whereby we, applying Christ's merit unto ourselves, may be assured of our justification in the sight of God through the force thereof; and also conversion, or the desire and love of new obedience. So by his word and spirit he gathereth his Church, he bestoweth and heapeth on in all blessings necessary for this life, defendeth and preserveth it in this life against the force of Devils and the world, and against all corporal and spiritual assaults of all enemies, even to the end; so that not one of those which are converted, perisheth finally: at length, their bodies being raised in the last day from the dead, he fully delivers the Church from all sin and evil, advancing it unto everlasting life and glory, & casting the enemies thereof into perpetual pain and torment. To comprise the whole in a word, his efficacy by his word and spirit regenerateth us in this life, The efficacy of Christ's merit performeth three things unto us. 1. Our regeneration. Mat. 18.17. and preserveth or sustaineth us being regenerate, lest we fall away, & in the end raiseth us unto life eternal. Of his revealing himself unto us, and regenerating us, speak these places; No man knoweth the Son but the Father: neither knoweth any man the Father but the Son, and he to whom the Son will reveal him No man hath seen God at any time: John 1.18. the only begotten Son, which is in the bosom of the Father, he hath declared him. Mat. 3.11. John 15 26. Ephes. 4.8, 10, 11. 1. John. 3.8. He that cometh after me, will baptise you with the holy Ghost, and with fire. I will send unto you from the Father the Spirit of truth. When he ascended up on high he gave gifts unto men. He ascended up on high, that he might fill all things. For this purpose appeared the Son of God, 2. Our perseverance therein. John 14.1. Mat. 28.20. John 14.18, 23. that he might lose the works of the Devil. Of his raising us from death, these Scriptures make evident mention: I will raise him up in the last day. No man shall take my sheep out of mine hands. I give unto them eternal life, and they shall never perish. 3. Our Resurrection from death. Joh. 6.54. & 10.28 1 Cor. 15.28. Ephes. 5.27. When all things shall he subdued unto him, he shall make unto himself a glorious Church in the sight of God, which he gathereth from the beginning of the world unto the end. Hereby we may understand, that the giving of the holy Ghost is a part of our salvation or delivery by Christ Jesus our Mediator. For the holy Ghost is he by who Christ effectually performeth this, which he, being our Intercessor with his Father, hath promised his Father in our 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 stablisheth 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 needs be abolished: which that he might together with death destroy, Christ was sent of his Father into the world. Christ is our most perfect Saviour. Christ saveth us from all evils whether of crime or punishment, by his merit and efficacy▪ fully and most perfectly, inchoating and beginning our salvation in this life, but consummating and finishing it in the life to come. Which is proved first, In that his merit is most perfect, and that for two causes before expressed; 1. The worthiness of the person, because he that suffered it, is God: (for, Acts 20.28. God hath purchased the Church with his own blood. Christ through the eternal Spirit offered himself. Whence also it is 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.) 2. The greviousnesse of the punishments which he sustained for us. Again, in that he in most perfect and absolute manner applieth and imparteth salvation unto us. Col. 2.10. Ye are complete in him, that is, ye have all things appertaining to everlasting blessedness, ye for Christ's sake are become the perfect and blessed sons of God. Col. 1.19. For it pleased the Father, that in him should all fullness dwell. The blood of Jesus Christ the Son of God, cleanseth us from all sin, Now there is no condemnation to them that are in Christ Jesus. John 1.7. Rom. 1.8. Heb. 7.24, 25. But this man, because he endureth for ever, hath an everlasting Priesthood: Wherefore he is able also perfectly to save them that come unto God by him. 4. Whom he saveth. He saveth all and only the Elect and Believers, which have been, are, or shall be, even from the beginning, 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. For he hath decreed to gather and reserve a Church unto himself in this life, but with this condition, that it apprehend that benefit, and be thankful for the same. God so loved the world, John 3.16. that he hath given his only begotten Son, that whosoever believeth in him should not perish, John. 17.20. but have everlasting life. I pray not for these alone; but for them also which shall believe in me through their word, that they all may be one. I am the living bread which came down from heaven: John 6.51. Ephes. 1.4, 12. if any man eat of this bread, he shall live forever. 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. A brief sum of all that hath been said in four questions. The sum of all that hath been hitherto dilated and enlarged, may in brief be thus concluded: Quest. 1. Who is he that saveth us? Ans. The Son of God is our Jesus, that is to say, our Saviour. Quest. 2. Whom saveth he? Ans. His people, to wit, all and only the Elect which are given him of his Father. Quest. 3. From what evils delivereth he his Elect? Ans. From all sin, and the punishments of sin. Quest. 4. By what means? Ans. Two manner of ways: by his merit, and by his efficacy; and both these ways he most perfectly delivereth his chosen. The true meaning of the Article. Now then, what mean the words of this Article, I believe in Jesus? 1. I believe that there is some Saviour of mankind. 2. I believe that this person Jesus, born of the Virgin Mary, is that Saviour, of whom the Father pronounced from heaven, This is my beloved Son, Mat. 17.5. John 5.23. in whom I am well pleased: Hear him: whom God will have worshipped and honoured of us. He that honoureth not the Son, the same honoureth not the Father, which hath sent him. 3. I believe that this Jesus by his merit and efficacy freeth us from all evils both of crime and penalty, beginning in us this freedom in this life, and finishing it in the life to come. 4. I believe that this Jesus is not only the Saviour of other his Elect, but my only perfect Saviour also, working in me here in this world the beginnings of salvation, and perfecting the same at length in the world to come. Quest. 30. Do they then believe in the only Saviour Jesus, who seek for happiness and safety of the Saints, or of themselves, or elsewhere? Ans. No: For although in word they boast themselves of him as their Saviour, yet indeed they deny the only Saviour Jesus. a 1. Com. 13.30▪ 31. Gal. 5.4. 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 are required unto salvation. b Heb. 12.2. Esay 9.6. Col. 1.19.20. & 2.10. 1. john 1.17. The Explication. THis question is moved to convict such as glory in the name of Jesus, and in the mean space seek for salvation, either wholly, or in part, without this Jesus: as, in the merits of Saints, in Pope's indulgences and pardons, in their own Satisfactions, Works, Fast, Prayers, Almsdeeds, etc. of which crew are the Papists, Jesuits, and such like hypocrites of our times. The question therefore is, Whether these do believe in the only Saviour Jesus, or no? It is answered, that they believe not; but whatsoever they vaunt in their words and speeches, yet indeed they deny him. The collection of the whole answer is concluded in this Syllogism, drawn from the description of an only and perfect Saviour: Whosoever is a perfect and only Saviour, he bestoweth salvation not jointly with others, nor in part only, but full, entire, and whole: But this Jesus, the son of Mary, is that Saviour, which is the only and perfect Saviour; whereof demonstration hath been made in the former question: Wherefore he bestoweth salvation neither jointly with others, neither part thereof only, but he alone performeth the whole, most absolutely; and by a consequent, they who join Intercessors with Jesus, or crave and expect any part of salvation elsewhere, do indeed deny the only Saviour Jesus. We may also frame it on this manner: They who seek for salvation in any other than in Christ, whether in Saints, or in themselves, etc. believe not in Jesus, as in their only Saviour: But Papists and Jesuits, labouring to establish meritorious works of their own, or of Saints, seek for salvation in some other besides Christ Jesus: Therefore they believe not in Jesus, as in their only Saviour. The Minor of the Syllogism is granted by them, and is a point of their doctrine. The Major is clear out of the description of a perfect Saviour, set down in the Major of the former Syllogism. Object. 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 intercession of Saints be joined unto his intercession. Answ. There is an ambiguity, both in the word Prayer, and in the word Intercession. God will, that one pray and make intercession for another; 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, willeth, 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 merits; for his own worthiness he is heard, and obtaineth what he 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. ON THE 12. SABBATH. Quest. 31. Why is he called Christ, that is, Anointed? Answ. Because he was ordained of the Father, and anointed of the holy Ghost, a Psal. 45.8. Heb. 1.9. Esay 61.1. Luke 4.18. the chief Prophet and Doctor, b Deut. 8.15. Acts 3.22 & 7.37. Esay 55.4. who hath opened unto us the secret counsel, and all the will of his Father concerning our Redemption: c John 1.18. & 15.15. and the high Priest, d Psal. 110.4. who with that one only sacrifice of his body hath redeemed us. e Heb. 9.12, 14, 28. & 10.12, 14. and doth continually make intercession to his Father for us: f Rom. 5.9, 10. & 8.34. Heb. 9.24. 1 Joh. 2.1. and a King, who ruleth us by his word and spirit, and defendeth and maintaineth that salvation which he hath purchased for us. g Psal. 2.6. Zach. 9.9. Matth. 21.5. & 28.18. Luk. 1 33. Joh. 10.28. Revel. 10. & 12. & 16. The Explication. What is signified by the name of Christ. THe name of Jesus doth rather summarily than expressly note the office of the Mediator: 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 metonymically 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. Object. But it may be that Christ was anointed but to one of these functions only. Ans. 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, born of the Virgin Mary, is that Saviour and Christ, promised in the Old Testament. Furthermore, concerning the office of the Mediator, as it is designed by his 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. Anointing in the Old Testament was a Ceremony, whereby, according to God's ordinance, Prophets, Priests, and Kings were anointed, either with some special, or 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 subministred the gifts of the holy Ghost necessary for the discharging of it, as knowledge, wisdom, strength, fortitude, industry, authority, and such others. 3. It signifieth 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. We are unto God the sweet savour of Christ in them that are saved. 2 Cor. 2.15. ● Cor. 15. 5●. The analogy or proportion between the sign and the thing signified. Your labour is not in vain in the Lord. Further, the out ward 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 or fit to do their duty, and besides, to send forth a sweet savour: 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 anncinting of Jesus Christ is, 1. The ordaining of the Son of God to the office of the chief Prophet, Priest, and King of the Church. 2. The special communicating of the gifts of the holy Ghost necessary for his office. 3. God's approbation and prospering of this office. The Lord would break him, Esay 53.10. and make him subject to infirmities: when he shall make his soul an offering for sin, be shall see his seed, and shall prolong his days, and the will of the Lord shall prosper in hid hand: He shall see of the travel of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall 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, Two causes why Jesus was also called Christ, that is, Anointed. is called Messiah, or Christ, or Anointed: 1. Because he was appointed of his Father from everlasting, the Mediator, that is, the chief Prophet, Priest, and 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. & 6.38. I came not of myself, etc. I came down from heaven, not to do mine own will, Heb. 5.5. but his will which hath sent me. Christ took not to himself this honour to be made the High Priest; but he that said unto him, Thou art my Son, this day begat I thee, etc. The Lord swore, Psal. 11.4. Heb. 13.8. Rev. 13.8. 1 Cor. 1.30. thou art a Priest for ever, after the order of Melchisedeck. Jesus Christ yesterday, and to day, the same is also for ever. The Lamb slain from the beginning of the world. Christ is made of God unto us, wisdom, and righteousness, and sanctification, and redemption. So he is 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 of the government of the whole world, and for the directing thereof to the safety and salvation of his Church. God giveth him not the spirit by measure. Wherefore God, John 3.34. Heb. 2.9. Esay 61.1. thy God, hath anointed thee with the oil of gladness above thy fellows. 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 them to the Mediatorship. For he is Mediator according to both natures, who was always present with his Church, Christ is anointed in respect of his humanity, not of his Godhead: in respect whereof he is annointer even before the flesh was born: But as his anointing designeth the communicating of the gifts of the holy Ghost, so his humane 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 and filleth with gifts and graces both his own humanity, which his Godhead doth personally inhabit, as also the Elect and chosen. Wherefore one and the same Christ, in respect of his divers natures, is both anointed and annointer, as raiser, and raised. For the Father anointeth with the holy Ghost, but by the Lord: So that Irenaeus saith prettily, Lib. 3. cap. 20. That by the name of anointing was comprised and understood the three persons of the Godhead; The annointer, the Father: the anointed, the Son: and the anointing, which is the holy Ghost. Ob. But it is nowhere read, Christ anointed spiritually. that Christ was anointed. Ans. 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, Wherefore God, thy God, hath anointed thee with the oil of gladness above thy fellows. Psal. 45.8. Heb. 1.9. Esay 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: 1. That Christ hath his name not from the ceremonial anointing, Christ hath his name, not from the ceremonial anointing, but from the thing thereby signified. but from the thing itself, which was thereby signified: because he is that chief and high Prophet, 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 High Priest, Prophet, and King, Jesus. 2. That there is a great difference between this Jesus Anointed, and the Anointed of the Old Testament. Three differences between Christ anointed, and the anointed of the Old Testament. For, 1. They were only certain types, and shadows of this only chief and true Christ, that is, of this King, Prophet, and Priest. Wherefore necessary was it, that they should yield and give place to him being once exhibited. For the thing itself being come and exhibited, the types cease. 2. The anointing, that is, the communicating of the gifts of the holy Ghost in the typical Anointed, was imperfect and weak. But in Jesus Christ it is perfect and exceeding great. For in him dwelleth the fullness of the Godhead personally, so that he is both the Anointed, Colos. 2.9. and Annointer. 3. He only hath received all the gifts of the holy Ghost, and those many ways more excellent than they are found in all the Angels and Men: because he had them in the highest, both number and degree. Of his fullness have all we received. John 1.16. 1 Cor. 12.11. Ephes. 4.7. 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, and some greater gifts than some; much less were they able by their own power and virtue to work the same in others. Object. God cannot be anointed. Christ is God: Therefore he could not be anointed, no not with the prefigured or signified oil. Answ. In some respect we grant this whole reason. Why God cannot be said to be anointed. For Christ, as touching his Godhead, cannot be anointed with the gifts of the holy Ghost: 1. Because not one jot of the gifts of the holy Ghost can be added to the Godhead, because of the exceeding perfection thereof. 2. 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 hast, cannot be given unto thee. Repl. According to which nature Christ is anointed, according to the same he is a Mediator, that is, the Prophet, Priest, and King of the Church. But according to his humane 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 humane nature only he received these gifts: Therefore according to that only he is anointed. Answ. The Major of the former reason is made of a bad and faulty Definition; because the Definition is of too strait and narrow a Compass: For, to be anointed, is not only to receive the gifts: In what sense Christ may be said to be anointed according to his Godhead. 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 Major, 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, and 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 a Mediator also according to his Godhead. Christ Mediator according to both natures. Christ therefore is a Mediator, that is, the Prophet, Priest, 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 and performed together, the properties of both natures being as it were communicated. Wherefore, that we err not here, nor conceive amiss, Two rules to be observed. these two rules are to be observed: 1. 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: As, God is angry, God suffereth, God dieth, to wit, according to his humanity. Again, The man Christ is omnipotent, everlasting, present, namely, as concerning his Deity. This is called the communicating of the properties, and is a certain kind of Synecdoche. 2. 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, or faculties and operations, both of the divine and of the humane nature are required: so that each performeth his proper function with communion of the other. 2. What is Christ's Prophetical function. HAving examined in the former question what Christ's Anointing may import and signify, it remaineth that we prosecute in brief his threefold office, or the three parts of the office of the Mediatorship, whereunto Christ is anointed. Where were are to observe the Definitions of a Prophet, Priest, and King: which are deduced out of the several functions which each of these executed from all antiquity. The word Prophet, cometh from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The signification of the name, Prophet. which signifies 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, Two kinds of Prophets. Two kinds of ministerial Prophets. What the Prophets of the Old Testament were. 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. 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 corruptions; that they should recount and illustrate the promise of the Messiah to come, and his kingdom and benefits, or 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, and administer, and order many counsels and offices, public 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 Patriarches, both one with another, Four testimonies of t●e truth of the doctrine delivered by the Prophets of the Old Testament. 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, throughly persuading and convincing men's minds concerning the truth of Prophetical doctrine. Such Prophets were Adam, Seth, Noah, Abraham, Isaac, Jacob, Joseph, and others, and afterwards Moses, and they who succeeded him among the people of Israel. A Prophet of the New Testament specially so called is a person immediately called of God, What a Prophet of the New Testament is. Acts 11.28 & ●1. 11. Acts 21.4. 1 Cor. 14 4, 5, 29. who, by divine instinct, and through special revelation of the holy Ghost, doth certainly foresee and fore-shew things to come: As were the Apostles, and Agabus, and the Disciples, telling Paul through the spirit, that he should not go up to Jerusalem, etc. A Prophet of the New Testament, l●●g n●rall, is c●lled a●y, 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 ●h●●hurch. So is this word used, 1 Corinth. This function and gift of prophesying, that is, of expounding and 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 it is but temporary, and for a time. Christ a prophet from the beginning of the Church 〈◊〉 all c●●●●ty The great and chief Prophet, which is Christ, 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 ministry▪ to teach by the Word and Sacraments, the holy Ghost working together with him and lastly in the fl●●h to preach the Gospel, and to make known in his flesh by his doctrine and works, that he is the Some, consubstantial, and of the same substance with the Father, and auth●●● of the Evangelike doctrine, giving by it the holy Ghost, and kindling faith in the hearts of men sending Apostles, and gathering unto himself a Church ●●t of mank●●de, of which he may be heard, invocated and worshipped: Wherefore the Pro●●● call function of Christ is, There pa●●●●● C●●st, 〈…〉 1. To open and declare unto Angels and men, God and his 〈◊〉, which could not be known but by the Son, and by special revelar●● 〈◊〉. The ●●m, which is in the bosom of the Father, he hath declared him. The things th●▪ have heard of the Father, M●●● 〈◊〉 5 〈◊〉 1●. & 6 10. those speak I to the world: Likewise to refine and pu●●●● the Law, and worship of God from corruptions. 2. To institute or ordain, and to maintain the ministry of the Gospel, to raise up and to send Prophets, Apostles, and other ministers of the Church, to bestow on them the gift of prophesy, and to furnish them with gifts necessary to their ministry He (that is, 〈…〉 11. Christ) hath given some Apostles▪ some Prophets, and some Doctors, etc. Therefore said the ●●s●ome of God I will send them Prophets and Apostles, etc. I will give you a munch ●●a wisdom, where against all your adversary's shall not be able to speak, nor resist. So the spirit of Christ is said to have spoken by the Prophets. 3. To be through his ministry effectual in the hearts of the heaters; that is, to teach us within our hearts by his spirit, to lighten our minds, to move our hearts to believe and obey the Gospel. He shall baptise you with the holy Ghost, and with fire. Then opened he their understanding, Mat. 3 11. 〈◊〉 24. 4●. 2 phew 5 ●0. ●●●ke 10.9. 〈◊〉 ●●. 14. & 2●. 5. that they might understand the Scriptures. Christ gave himself for the Church, that he might sanctify it, and cleanse it by the washing of water through the word. They went forth and preached every where, and the Lord wrought with them, and confirmed the word with signs that followed The Lord opened the heart of Lydia, that thee attended unto the things which Paul spoke. The Lord gave testimony unto the word of his grace. Briefly, the parts of Christ's prophetical office are these three: 1. To reveal his Fathers will. 2. To ordain a Ministry. 3. To teach the hearts of men, or to be effectual by his ministry. And these three things Christ doth and did perform even from the beginning of the Church, and will perform to the end of the world, and that by his own authority, power, and efficacy: and therefore Christ is called the Word, Why Christ is called 〈…〉 not only in respect of the Father, of whom in cogitation beholding himself, and considering the image of himself not vanishing, but sub●sting, 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. Seven differences between Christ & other Prophets. By these things which have been now spoken, is also understood, what difference there is between Christ, and other Prophets both of the Old and New Testament: and why he is the chief Prophet and Doctor. The difference and eminence consisteth in his nature and office. Christ 〈…〉 Christ is the very Son of God, and God and Lord of all, and doth immediately utter the word of the Father, and is the Ambassador and Mediator sent of the Father. Other Prophets are only men, and his servants, called, and sent by him. Christ author of the doctrine: they preachers only of it. John 1.16. Christ is author and revealer of the doctrine; and therefore the prince of all Prophets: Others are signifiers 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. John 1.18. Of his fullness have we all received, that is, all the Elect, even from the beginning of the world unto the end. No man hath seen God at any time: the only begotten Son, which is in the bosom of the Father, he hath declared him. Christ's gifts infinite: theirs finite. His prophetical wisdom is infinite, and perfect, and therefore in all gifts he excelleth others, even according to his humanity. Christ giveth gifts and receiveth not, they receive and give not. John 10.14. This Prophet Christ appointeth the ministry, sendeth and ordaineth Prophets and Apostles, he giveth the holy Ghost, and gifts necessary for the Prophets, Apostles, and all Ministers of the word, to the performing of their duty. He shall receive of mine, and shall show it unto you. He shall lead you into all truth. Christ principally moveth men's hearts: they instrumentally. Christ himself is not only the author of the doctrine, and erecter and maintainer of the external ministry, but also, by his own and other Prophet's voice and outward ministry, 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. Christ's doctrine full and clear: theirs dark & defective. The doctrine of Christ, which being made man, he uttered by his own and by his Apostles mouths, is much more clear and full, than the doctrine of Moses, and the Prophets of the Old Testament. Christ is authorised by himself: they by Christ. Christ therefore hath authority of himself; others from him: if Christ speak we must believe him of himself: others, because Christ speaketh in them. These things are expressly proved by these places of holy Writ: At sundry times, and in divers manners God spoke in the old time so our Fathers by the Prophets: in these last days he hath spoken unto us by his Son. Heb 1.1. & 3.3. John 10.14. Mat. 17.3. Luke 10.16. This man is counted worthy of more glory than Moses; inasmuch as he that buildeth the house, hath more honour than the house. The spirit of truth, which I will send you, shall receive of mine, and shall show it unto you. This is my beloved Son in whom I am well pleased, hear him. He that heareth you heareth me: and he that despiseth you, despiseth me: and he that despiseth me, despiseth him that sent me. 3. What Christ's Priesthood is. A Priest, in general, is a person ordained by God to offer for himself and others, oblations and sacrifices: to pray for others, and to instruct. A Priest in general. Under prayer is comprehended blessing, which is to wish them good from God. There is one Priest which is signifying or typical, another signified. Atypicall Priest. 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; of whom one was the Highpriest the rest inferior Priests▪ and these three properties which we have reckoned, were common to the Highpriest with the other inferior Priests. But some things the Highpriest had proper and peculiar to himself: 1. That he alone entered into the Tabernacle, called the Holiest of all, The High-Priests prerogatives under the Law. or Sanctuary, and that but once every year, 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 Common wealth, 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, and 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 the levitical Priests were a type of Christ; yet the most notable type was the Highpriest, for that he in more things represented Christ out very true, celestial, and perpetual Highpriest. Obj. 1. But it was the Prophet's office to teach: Therefore the Priests differed nothing from the Prophets. Ans. 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, Three differences between the priests and Prophets in the Old Testament. but accidental: Because, 1. The Priests were ordained mediately by men out of one certain Tribe, namely, the levitical; but God immediately, and by himself 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 raised extraordinarily 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 err 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 & the Prophets, which they learned, not from God immediately, but mediately by men. 4. They might err in doctrine & counsel, and did err often, when they departed from the law, and were reprehended 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 High Priest is the Son of God, immediately ordained by ●od the Father himself, Christ the true and prefigured Highpriest. and anointed by the holy Ghost, to reveal unto us the secret will of God, and his counsel towards us, and by assuming humane nature, 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. 1. To teach men both outwardl., speaking to their ears by his voice, and the voice of his Ministers; and inwardly, speaking to their hearts by the efficacy of his Spirit. 2. To offer himself a sacrifice and ransom, full, sufficient, and acceptable unto God for the sins of the world. Christ's intercession. 3. To make continual intercession for us unto the Father. For this intercession is proper unto the Son 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; 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: and 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, and will to save us, and of his Father's continual beholding and 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 and 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. Christ's applying of his merit unto us. 4. To apply his sacrifice unto all those, for whom he prayeth. And he applieth it: 1. 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. 2. When himself also, for the same sacrifice sake, John 17.19. doth receive us into favour. Father, for their sakes sanctify I myself. 3. When 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. Four differences between Christ & other Priests. Hereby also it is clear, in what other Priests differ from Christ. 1. These teach only by their outward voice, 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. 4. What is Christ's kingdom. A King in general. A King is a person ordained by God, 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, and to defend his subjects against their enemies, having no superior Governor above him. The King of Kings, Christ, 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, Christ a King of Kings, 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. His name is called the word of God. Rev. 19.12, 16. Christ's kingdom. And he hath upon his garment and upon his thigh a name written, The King of Kings, and Lord of Lords. Wherefore Christ's royal office is, 1. 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 well with us under this King, it is not enough, if he outwardly teach us, what he would have us, his subjects to perform; unless also by his Spirit he move our hearts and cause us to be obedient to his commandment. 2. 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 powerful hand he is ever present with us, but furnisheth us also with those weapons, wherewith ourselves also may constantly and happily ●nter the combat, against our most mighty foes, and utterly vanquish and discomfit them. This sacred harness and warlike furniture is described Eph. 6.13. 3. To make his Church partaker of the blessings of his kingdom, and to adorn her, raised up from the dead, with everlasting glory and bliss. 4. To overcome and rule his enemies by his might and power, and at length to thrust them down, being fully 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 restament, 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 unto us. Now then, let us see what is our Prophetical, Priestly, and Royal office. Quest. 32. But why art thou called a Christian? Ans. Because through faith I am a member of Jesus Christ, a Acts 11.26. and partaker his anointing; b 1 Cor. 6.5. that both I may confess his name, c Act. 2.17. 1 John 2.27. and present myself unto him a lively sacrifice of thankfulness, d Mat. 10.32. Rom. 10.10. and also may in this life fight against sin and Satan with a free and good conscience, e Rom. 12.10. 2 Pet. 2.5, 9 Rev. 1.6. and 4 8, 10. Rom. 6.12, 13. Gal. 5.16, 17. Ephes. 6.11. 1 Tim. 1.18, 19 1 Pet. 2.11. and afterward enjoy an everlasting kingdom with Christ over all creatures. f Mat. 25.34. 2 Tim. 2.12. The Explication. IN this thirty second Question we are instructed concerning the inunction, or anointing of the faithful, namely, Of the communion of the faithful or Christians, with Christ. whence they are called Christians or Anointed; and, what is the duty of Christians, and what their comfort; whereof this name doth advertise them. Here then is discoursed the common place, concerning the communion of Christ the head of 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 testifieth, Acts 11.26. Who is called a Christian. that the name of Christians first began to be used in Antioch, in the Apostles time, when as before time they had been termed by the names of Brethren and Disciples. The name Christian is derived from Christ: and in general he is called a Christian, who is a disciple of Christ, and followeth his doctrine of life: and who, being inserted into Christ, hath communion and fellowship with him. There are two sorts of Christians: some seeming or counterfeit, and outward, but not true, that is, hypocrites: others seeming and true. For not every seeming Christian, that is, who is in outward corversation a Christian, is an hypocrite: seeing it is required of us; Mat. 5.16. James. 2.18. Mac. 7.23. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Show me thy faith by thy works: but every hypocrite is a seeming Christian, to whom it shall one day be said, I never knew you. Seeming and falsehearted Christians. They are called seeming, but not true Christians, who being baptised, profess in word and life, or outward conversation, the doctrine and faith of Christ, and are in the company of nose which are called, but are not partakers of Christ's benefits, being destitute of true faith and conversion. Therefore they are not the true and lively members of the Church. Mat. 20.16. & 7.22. Seeming and truehearted Christians. Many are called, but few chosen. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven. 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, lead a life worthy of true Christians. Furthermore, of Hypocrites we are not her 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 question than is, Why we are called Christians? The causes hereof are two. 1. Because by faith we are made the members of Christ. 2. Because by it we are made partakers of his anointing: that is, we are called Christians for the communication made unto us of Christ's person, What it is to be Christ's members. office and dignity. To be the members 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 imperfect, to be acceptable unto God for the righteousness of Christ, which is imputed unto us. Of this our communion with Christ these say make mention; We being many, are one body in Christ. Rom. 12.5. 1 Cor. 6.15, 17. Ephes. 4.15. Know ye not that your bodies are the members of Christ? He that is joined unto the Lord, is one spirit. In all things grow up into him which is the head, that is, The similitude of man a body to declare our union with Christ. Christ. Now the similitude of the head and members of the same body, is most fit and appliable to declare that most strait and indissoluble conjunction of us with Christ. For, 1. As all the members of the body are knit to one and the same head, and consequently to one another, by sinews and fleshly ligaments: And as in the head are engendered all vital spirits, who are the next or ready instruments of sense and motion; as also all the outward and inward senses are seated in the head, and thence only from them the whole body, and each member thereof doth draw life; not from one another, I say, but from the head only, so long as they remain united to their head, and among themselves: so Christ is that one & quickening head, from whom his spirit is dispersed into all the members, and not from one member into another; and by whom all the elect, who are the living members of the Church, being united by the holy Ghost received through faith, are 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. I will send unto you from the Father, John 15.26. the Comforter, the Spirit of truth. 2. As in man's body are divers 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 divers gifts and functions, and yet but one spirit; by the benefit whereof each member may do his function. 3. 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. Wherefore the Pope of Rome lieth, when he avoucheth himself to be the head of the Church. Christ is our Head in three respects. Christ is our head in three respects: 1. In respect of his perfection: because he is both God and man: and in gifts, as touching his humane nature excelleth all creatures. In him dwelleth all the fullness of the God head bodily, etc. He alone giveth the holy Ghost. This is he, who baptizeth with the holy Ghost. 2. In dignity, or order: glory, Col. 1.9, 10 Mat. 3.11. majesty, power, authority, which in his humane nature glorified, he now openly showeth forth and declareth. For as God created all things by him: Heb. 1.2. & 3.6. so he hath made him heir of all things, and the ruler of his house. 3. In respect of his office: For he is the redeemer and sanctifier of his Church, he is over every member of the Church, he ●●leth, 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: 1. Because by faith and the holy Ghost we are joined unto him, We are in three respects Christ's members. and also are knit together amongst ourselves, as the members to the head, and one with another. And this conjunction of the members of this body amongst themselves, is no less requisite and behooveful, 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. Ephes. 3.17. That Christ may dwell in your hearts by faith. 2. Because we are quickened and guided of him; and 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. If a man abide not in me, he is cast forth as a branch, and withereth. John 5.6. 3. Because as in man's body are divers faculties and functions of the members: so are the gifts and functions divers of the members of Christ in the Church: And as all the actions of the parts of the body are 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. As we have many members in one body, and all members have not one office: so we being many, are one body in Christ. Rom. 11.4. 1 Cor. 12.7. The manifestation of the Spirit is given to profit withal. Whereas then now we understand what it is to be member of Christ, and how we are his members; it will the more clearly appear, What anointing & participation of anointing is. What it is to be partaker of Christ's anointing. what it is to be partaker of Christ's anointing. Anointing signifieth a bestowing of gifts: and participation of anointing importeth a communion of Christ's gifts and office: or, anointing is a participation of all Christ's benefits, and consisteth in the participation of Christ's Kingdom, Priesthood, and Prophetical office. To be partaker then of Christ's anointing, is, 1. to be partaker of the holy Ghost and his gifts: For the holy Ghost is not idle in us, but worketh the same in us which he doth in Christ; albeit Christ alone hath more gifts than we all: and those graces and gifts in Christ are far more excellent in degree. 2. That Christ should communicate unto us his Prophetical, Priestly, and Royal function. 2. What is the Prophetical function of Christians, that is, in what sense they are, and are called Prophets. CHrist maketh us partakers of his Prophetical honour or office, not only in this, that himself prophesieth unto us, Christians are Prophets in knowledge and confession. Acts. 2.17. Mat. 10.32. that is, effectually instructeth us by his Word and Spirit, but also because he willeth and bringeth to pass, that we may also prophesy, by professing and celebrating God: According as it is said, I will pour out of my Spirit upon all flesh, and your sons and your daughters shall prophesy. 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 will. 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 ours, is, 2 Differences of Christ's Prophetical function with ours. 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 poured into the hearts of men: we have him by gift; He, being but one, hath all the gifts of the holy Ghost, and those in the most excellent degree: all we have but only some, and those fare 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 cares, neither pierceth it unto the heart. 3. What is the Priesthood of Christians. What our Priesthood is, and the parts of it. THe office of a Priest is to teach, to pray, and to sacrifice: Wherefore our Priesthood is, 1. To teach and instruct others; that is, to declare and show unto others the true knowledge of God. And thou, when thou art converted, strengthen thy brethren. Luke 22.32. 2. To invocate on God being known aright of us. 3. To perform unto God the duties of thankfulness, to render him his due worship, even all outward and inward obedience: or, to offer up unto God all our life time sacrifices of thanksgiving acceptable unto him, What our sacrifices of thanksgiving are. and sanctified by the sacrifice of Christ: namely, to offer up unto him, 1. Ourselves: by mortifying the old man in us, and by giving our members as weapons of righteousness unto God. Rom. 6.13. 2. Our prayers: Let us therefore by him offer the sacrifice of praise always to God, that is, the fruit of the lips, which confess his name. Heb. 13.15. 3. Our almsdeeds: Thy prayer is heard and thine alms are had in remembrance in the sight of God. 4. Our confession of the Gospel: Grace is given me of God that I should be the Minister of Jesus Christ towards the Gentiles, Acts 13.31. ministering the Gospel of God, that the offering up of the Gentiles might be acceptable. 5. Our cheerful under going and suffering of the cross, Rom. 15.15, 16. that is, all calamities, persecution, contempt, banishments, and even death itself for the confession of the truth, and the glory of God. Phil. 2.17. 2 Tim. 4.6. Col. 1.24. Though I be offered. up upon the sacrifice and service of your faith, I am glad. I am now ready to be offered Now 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. This Priesthood Christ communicateth unto us: 1. When by the efficacy of his spirit he works in us these forenamed sacrifices of thanksgiving, How Christ maketh us Priests. which we offer unto God. 2. When by his merit and intercession unto his Father, he causeth our sacrifices, albeit unperfect and stained with our sins, to be notwithstanding pleasing and acceptable unto God. Our sacrifices different from Christ's sacrifice three wates. Now our sacrifices differ, as well as the sacrifices of the old Priests, from Christ's sacrifice. 1. 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 besides, were only typical. But no sacrifices of the New Testament are typical, but either eucharistical and of thankfulness, as are ours: or propitiatory, as is the obedience of Christ ot●●, 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. 2. The sacrifices of Christ are both perfect: ours unperfect, and defiled with many sins. 3. The sacrifice of Christ pleaseth God for itself, and for the worthiness that is perfect 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 & over rule both their enemies and all creatures. John 16.33. Rev. 3.21. Luke 22.30. Our royal office, 1 John 5.4. 1 Tim. 1.18. 2 Tim. 2.12. Mat. 25.34. We are partakers of Christ's kingdom, 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 co heirs. 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. Be of good comfort, I have overcome the world. To him that overcometh will I grant to sit with me in my throne; That ye may sit on seats, and judge the twelve tribes of Israel. Our royal office therefore is, 1. That by the virtue of Christ's spirit (who hath restored unto us our lost royal 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. 2. 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. Our kingdom. 1 Cor. 3.21. Fight a good fight, having faith and a good conscience. If we suffer, we shall also reign with him. Inherit ye the kingdom prepared for you from the foundations of the world. Briefly, our kingdom is, 1. That in Christ we are Lords over all creatures. All things are yours. 1 John 5.4. 2. That we overcome our enemies by faith in Christ. Who hath given us victory. This is the victory that overcometh the world even our faith. Four Difference between Christ's kingdom & ours. There is notwithstanding a difference between the kingdom of Christ, and ours, For, 1. 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, heir of all things. We are, by and for him, Heb. 3.6. & 1.2. the adopted sons of God. 2. He alone by full right is King over all 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 the Angels, and the Church; but only over other creatures, which are compelled to serve us, we are Lords: heaven, earth, and all things shall serve us; we shall be adorned with glory, majesty, and no common excellency of gifts, but with the highest prerogative over all wicked men and devils, whom we shall judge, subscribing, and yielding our consents to the Sovereign judgement of Christ in condemning and destroying them. Ye shall sit upon twelve seats, Mat. 19.28. judging the twelve tribes of Israel. 3. He conquereth his enemies, by his own power; we, in him, and by him, that is, by his grace and assistance. Be of good comfort, I have overcome the world. John 16.33. 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, I baptise you with water, Mat. 3.10. 1 Cor. 3 5. but he that cometh after me, he shall baptise you with the holy Ghost, and with fire. Who is Paul then? and who is Apollo's? but the ministers, etc. The sum of all is: In the old testament were Prophets, Priests, and Kings▪ typical: What it is to believe in Christ. Christ is those three in signification, and in truth; we by participation from him: Wherefore great is the use of this doctrine, 1. Unto consolation: For, to believe in Christ, is not only to know, that Jesus is the anointed, that is, the chief Prophet, Priest, and Kings but to be persuaded, that he is such also unto me, and that I, being engrafted into him by faith, as a member into the head, am daily sustained, governed, and quickened by him; and that he 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. This is the unspeakable advancement and dignity of Christians. 2. Unto exhortation: For whereas we are all Prophets and Doctors appointed by God, therefore we are to confess and celebrate his name: whereas we are all Priests, it is our duty to offer up ourselves unto him as a lively sacrifice of praise and thankfulness: whereas we are all Kings, it behooveth us to fight and war manfully against sin, the world and the Devil, that at length we may bear rule over all our enemies, being adorned with everlasting bliss and glory. ON THE 13. SABBATH. Quest. 33. For what cause is Christ called the only begotten Son of God, when we also are the sons of God? Ans. Because Christ alone is the coeternal and natural Son of the eternal Father, a joh. 1.14. H●bt. 1.1, 2. John 3.16. 1 Joh. 4.9. Rom. 8.32. and we are but sons adopted of the Father by grace for his sake. b Rom. 8.16. John 1.12. Gal. 4.6. Ephes. 1.5, 6. The Explication. UNder this question, the Common place touching the Godhead of the Son is contained. Out of the words of the question an objection may be thus collected; He which is the only begotten Son, hath no brethren: but Christ hath brethren, for even we also are the Sons of God: Therefort he is not the only begotten Son of God. Answ. For answer hereunto, we must put a distinction and difference between Christ's and our manner of being Sons. Christ is the only begotten Son, the natural, and proper Son of God: We are the sons of God, adopted of the Father by grace through Christ. For further evidence in illustrating this point, we are to explain in brief who are called sons, and how many ways this name is used; and, this being done, to examine who are, and are called the sons of God. All sons are either born sons, or adopted sons. Divers sorts of sons. Sons that are borne sons, are they who begin at one and the same time both to be, and to be sons; and these are either sons borne of Parents; or sons borne by grace. Sons borne of Parents, are properly called natural sons; to whom the essence and nature of their Parents is communicated; and that either in part, or wholly. In part the essence and nature of the Parents of whom we are borne is communicated unto us men. Wholly the divine essence is communicated of the Father unto Christ, as touching his Godhead. As than we are the natural sons of our Parents: so Christ according to his divine nature is the natural and only Son of God, of the same essence and nature with the Father, of whose substance he was, after a manner altogether ineffable, John 5.26. begotten from everlasting. 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 liveth, and whereby he quickeneth all creatures; which life is that one and eternal Deity, creatresse and defendresse of all things. Sons by grace, are they who at one and the same time began to be, and to be sons of God: but, that they are sons, this they have either by grace of Creation, or by grace of Conception by the holy Ghost, and of the Union with the Word. The sons of God by grace of Creation, are Angels, and Adam before the fall; because God created them, that he might account them for his sons, and they again acknowledge and magnify him as their bountiful and benign Father. These indeed are unproperly called sons borne by grace: but yet such they are, in as much as they began both to be, and to be sons. The Son of God by grace of conception by the holy Ghost, and of union with the Word, is Jesus Christ only, according to his humane nature: because as touching this he was the Son of God by grace, even presently from that very moment, when hebegan to be born man: and that therefore, because, by the virtue of the holy Ghost, he alone was born of the substance of the Virgin, pure from all stain or corruption, and so was personally united with the Word. Adopted sons are they, who begin not at the same time to be, and to be sons: but sometimes were, when yet they were not adopted, or sometimes were not sons, or had their being ere they were such sons, and were made sons only by the law and will of the Adopter, who endoweth them with the right and title of sons, so that with him they are in the same place, as if they had been born of him. After this sort, that is, by adoption, Adam after his fall, and all the elect regenerate are the sons of God; being adopted for the natural Son's sake, Christ Jesus. But before they were adopted, they were the sons of wrath. How Christ is the only begotten Son of God. Out of this distinction of sons, it is clear both how we are the sons of God, namely, by adoption; and how Christ is the only begotten Son of God, to wit, two ways: 1. According to his Divinity, because, as touching this nature, he alone was from everlasting begotten of the substance of his Father: We have seen his glory, John 1.14. as the glory of the only begotten Son of the Father. 2. According to his humanity in some sort, (though unproperly) because even according to this also he was born after such a manner, as never was any other besides him, to wit, of an unspotted Virgin, by the power and virtue of the holy Ghost. Christ is farther called the first begotten, 1. According to his Godhead▪ both in respect of time, and of worthiness: because he, before all, How he is the first begotten. 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. 2. According to his humanity, 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 is 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 firstborn: For after the decease of his father, the firstborn 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 & function: Gen. 27.29. & 37▪ 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. 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. Col. 1.15, 18. Who is the image of the invisible God, the firstborn of every creature. He is the beginning and the firstborn of the dead, that in all things he might have the preeminence. How he is Gods own Son. Rom. 8.32. Christ is also called Gods own Son, because he was begotten and not adopted of God. Who spared not his own Son. Here also we must observe the right forms of speech to be used in Christ's and our filiation, son-hood, or estate of sons. How he is the natural Son of God. Christ according to his divinity is called Gods natural Son, because he is begotten from everlasting of the essence of the Father. According to his humanity he is not called Gods natural Son, but God's Son by grace▪ by grace, I say, not of adoption, but of conception by the holy Ghost, & of union with the Word. The reason why, according to his humanity, he is not God's natural Son, is, because, according to his humanity, he is not begotten of the essence of the Father. The reason why, according to his humanity, he is not God's adopted Son, is, because he was not made a son of no son, but in the same moment wherein he began to be, began also to be a son. The Angels are called the natural sons of God; but by grace of creation, as man also was before his fall. The regenerate in this life are sons by grace, not of creation, but of adoption. Grace therefore in respect of adoption, is as a general in respect of a special: For there are three degrees or kinds of grace, to wit, grace of creation, grace of conception by the holy Ghost and Union with the Word, and grace of adoption. A type or figure of the sons of God. The sons of God are 1. Borne 1. Of parents: which sort of sons are properly natural, to whom the essence of parents is communicated. 1. In whole, as the divine essence of the Father is wholly communicated to Christ according to his Divinity. 2. In part, as the essence of our parents is communicated unto us only in part. 2. By grace of 1. Creation, as 1. Angels. 2. Adam before his fall. 2. Conception, by the holy Ghost, and union with the word, as Christ according to his humane nature. 2. Adopted of 1. God, as Adam after his fall. All the elect regenerate. 2. Men, etc. Another type. Of the sons of God 1. One is Natural, to wit, the Word of the eternal Father. 2. All the rest are by grace of 1. Creation, as Angels, and Adam before his fall. 2. Conception by the holy Ghost, and union with the word, as Christ according to his humanity. 3. Adoption, as Adam after his fall, & all the elect regenerate. Out of this distinction of sons, the answer to this objection before proposed is more clear. Object. 1. He that hath brethren, is not the only begotten. Christ hath brethren: Therefore he is not the only begotten. Ans. The Major is to be distinguished. 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: that is, not begotten of the substance of God the Father, but only adopted of God the Father through grace. Our fraternity and brotherhood with Christ. Repl. How then are we the brethren of Christ? Ans. Our fraternity and brotherhood with Christ consisteth in these four things: 1. In the likeness and similitude of our humane nature: For he is true man, procreated of the blood of Adam, the common father of us all. 2. In his brotherly love towards us. 3. In our conformity and correspondence with Christ, which consisteth in perfect righteousness and blessedness. 4. In the consummation and accomplishment of his benefits. Object. 2. 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 because he alone was conceived of the holy Ghost, and borne of a Virgin: Therefore Christ is called the only begotten according to his humanity also, in respect of this temporal and miraculous generation of the Virgin, and not in respect of any eternal generation of his Father according to his Divinity. Ans. The Major 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, Why Christ according to his manhood cannot properly be called the only begotten. not as concerning his nature, but only in respect of the manner: For, according to his humanity, he is consubstantial with us, that is, he is true man, having a humane nature, the same altogether with ours in kind: the difference is only in the singular and miraculous manner of his conception, and nativity of the Virgin: Wherefore although in respect of this generation also of his Manhood, he is only begotten; yet in Scripture, and in the Creed he is properly called the only begotten Son of God, according to his divine nature, not according to his humanity: For ac-according to his humane nature he hath brethren of the same generation and nature: but according to his divine nature he hath no brethren, but alone was from everlasting borne of the essence of the Father. Of no other is it said, that, The Father hath given unto him to have life in himself: and that, John 5.26. Col. 2.9. John 1.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In him dwelleth the fullness of the Godhead bodily: Therefore he is expressly called the only begotten of the Father, not of his Mother. And the very word only begotten properly respecteth the nature and essence itself, not the peculiar manner of his miraculous conception: and it signifieth one that is begotten alone, and not one begotten after a singular manner alone. Object. 3. 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. Ans. The Major of this reason, albeit it may be granted according to civil constitutions, yet it is false in divinity, because it compriseth not a sufficient enumeration of the sons of God: For there are sons of God by grace, as the Angels, Job 1.6. which yet are not adopted sons. Thus is Christ according to his humanity the Son of God, even by grace without adoption, as appeareth out of that distinction of sons before delivered. The meaning of the Article, I believe in Jesus the only begotten Son. Now what is meant, when we say, I believe in Jesus, the only begotten Son of God? Ans. The meaning is, 1. I believe that Jesus is the only begotten Son of God, that is, the natural and proper Son, not having any brethren, begotten of the substance of the Father from everlasting, very God of very God. But this sufficeth not. For the Devils also believe this, and tremble: Therefore hereunto is to be added, 2. I believe that for me, that is, for my salvation, he is the only begotten Son of God: or, I believe that he is therefore the natural Son, that he may make me a son by adoption, and may communicate to me and to all the elect the dignity, and right of the sons of God; as it is said, We have seen his glory as the glory of the only begotten Son of the Father. John 1.14, 12. Mat. 1.17. Ephes. 1.6. As many as received him to them he gave power to be the sons of God. This is my beloved Son, in whom I am well pleased. God with the glory of his grace hath made us accepted in his beloved. Of the Deity or Godhead of Christ. WHereas this doctrine, concerning the only begotten Son of God, is a foundation of our salvation, and 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 the 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. Four things are principally controversed touching the Godhead of the Son. 1. Whether the Son of God, or the Word be a Subsistent, or Hypostasis, or person in the flesh, and before the taking of flesh. That is, whether in Christ man, there be, besides 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. 2. Whether he be a person truly distinct from the Father and the holy Ghost. 3. Whether he be equal unto the Father. 4. Whether he be consubstantial, that is, of one and the same substance and essence with the Father. We have therefore four principal conclusions to be proved in their order against several Heretics. 1. That Christ borne of the Virgin, besides his soul & body, is a subsistent or person. 2. That he is a distinct person from the Father and the holy Ghost. 3. That he is equal to both. 4. That he is of the same essence with both. 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: 1. When the testimonies of Scripture are gathered according to the order of the books of the Bible. 2. 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 and 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 later 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 subsistent in the flesh both of the Virgin, and before the flesh. THis Conclusion is to be proved and maintained against both ancient and modern, or late upstart Heretics: ancient, as Ebion, Cerinthus, Samosatenus, Photinus; modern, as Servetus, and others. The orders or sorts of arguments which confirm this Conclusion may be either eight or nine in number. To the first Class belong those testimonies of Scripture, 2 Class. which expressly teach and distinguish two natares in Christ, and in which the Word is described that he was made man, that he was manifested in the flesh, John 1.14. Heb. 2.16. 1 Tim. 3.16. 1 John 4.3. John 3.13. & 18.37. Heb. 2.14. John 5.58. and assumed or took flesh, etc. The Word was made flesh: He took the seed of Abraham. God was manifested in the flesh. Every spirit that confesseth not that Christ is come in the flesh, is not of God. No man ascendeth up to heaven, but he that descended from heaven, the Son of man, which is in heaven. For this cause am I born, and for this cause came I into the world. Forasmach as the children were partakers of flesh and blood, he also himself likewise took part with them. Before Abraham was, I am: Therefore it is one nature which appeared in the flesh, took flesh came down from heaven, and coming into this world, was made partaker of flesh and blood, and was before Abraham: and another nature which was assumed or taken, into which the former came, and in which it appeared: For the assumer and the assumed are not all one. The Word took flesh. Whereas then the Word took humane nature, he must needs be other from it, who both was before the flesh taken, and was not converted or changed into it, but hath a subsistence divers and distinct from the flesh which was assumed. The argument is thus framed: The assumer is before that which is assumed: But of the Word it is said, that he assumed or taken flesh that he was made flesh: Therefore the Son, the Word, was before the flesh he assumed. The Major is manifest: The Minor is proved out of the fore-alledged authorities. Hitherto also belong all those testimonies, which oppose in Christ his divine nature, which did assume, to his humane nature or flesh, Rom. ●. 3. & 9.5. which was assumed; and distinguish that from this: as, His Son, made of the seed of David, according to the flesh. Of the Father's 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. Who being in the form of God, took on him the form of a servant: Phil. 2.6. Wherefore the form of God in Christ is one thing, namely, his divinity most perfect: and the form of a servant another thing, even of his humanity weak, base, and servile. Christ is called the Son and Lord of David: Therefore there be divers natures in him. Mat. 22.44. 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, John 1.18. who is called the only begotten Son. Object. 1. The Word, in John, doth not signify any person, which was subsisting before the flesh borne of the Virgin: That John meaneth by the Word, a person subsisting before the flesh. but only that visible Preacher or Teacher Jesus, who was made flesh, that is, was a man mortal, weak, miserable, and abject. Answ. This is a notorious, manifest, and impudent corrupting of this place: For it is easy for any man to show out of the very narration of John, that the Word signifies an Hypostasis, or person, which was existing before Jesus born 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 life and light: Therefore he is a person existing before all things. 5. Which lighteneth 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 borne of the Virgin. 6. Who being in the world, and not known. 7. Yet came unto his own. 8. Being made flesh, that is, assuming and taking humane nature of the Virgin Mary: For, that these words, The Word was made flesh, have this meaning, The Word was made flesh, by taking flesh, not by any conversion into flesh. 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 humane nature, other places of Scripture do demonstrate: He was partaker of the flesh he took the seed of Abraham. God Was manifested in the flesh. The Word therefore assumed and taken flesh, Heb. 2.14. 1 Tim. 3.16. but was not converted into flesh: that is, the divine nature was distinct from the flesh taken and assumed. Moreover, that Christ, man, was such a teacher, The Word was a Teacher from the beginning of the World. John 1.9, 18. & 6.51. who not only in the time of his flesh, but also before that was born, 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 lighteneth every man. No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him. I am the living bread, which came down from heaven, and giveth life unto the world. Christ went by the Spirit in the days of Noah, and preached unto the spirits that are in prison, 1 Pet. 3.19. which were in time passed disobedient. Object. 2. 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, besides 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, instead of this, Thou art a Scholar, should say, In thee is a Scholar. Answ. 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, 1. Proved by testimonies. is no corruption, but the very voice, mind meaning, and interpretation of the Scripture. In him, that is, in Christ Jesus; dwelleth all the fullness of the God head, that is, Col. 2.9. 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 God head, and was shadowed and figured by the Mosaical tabernacle. Christ saith of himself, Destroy this temple: John 2.19, 21. Herald 9 11. & 10.20. and the Author of the Epistle to the Hebrews mentioneth the Tabernacle of the humane nature; and calleth the flesh a veil, to wit, of the Godhead: He suffered in the flesh. The Word was made flesh and came unto his own: Rom. 1.3. Therefore there must be in the flesh another nature. Again, Made of the seed of David according to the flesh: Phil. 2.6. and declared mightily to be the Son of God, touching the spirit of Sanctification. Again, Being in the form of God, and equal with God, he took on him the form of a servant. Esay 5.14. & 9.6. & 25.6, 7, 8. etc. Jer. 23.6. By him all things were made and do consist, both visible and invisible: he giveth the holy Ghost, lighteneth every man that cometh into the world: he alone knoweth the Father, and he to whom he revealeth him, etc. 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 repugnancy of those properties which are attributed to the same Christ, 2. By contrary properties 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 born of the Virgin, and before all worlds, by reason of the eternal Godhead of the Word dwelling in his Majesty personally. To the second Class or order of Reasons, are referred those testimonies, 2 Class. Christ the proper Son of God. which show Christ to be the proper or natural Son of God, because he was begotten of the substance of his Father, and not adopted. The argument or proof is this: the natural or proper Son of God, is of necessity partaker of the divine nature of essence, or sub stance. But Christ, man, is the proper Son of God: Therefore there is in Christ, besides his humane 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. The Major 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. John 5.17 18. The place is necessarily to ●e understood, and so was taken of the Jews, of a natural son. The Minor is proved by these testimonies of holy Scripture: 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 therefore gather, 1. 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 slain him, 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 a blasphemy and treason against the Majesty of God: for than they should have condemned themselves of the same crime; John 8.41. because they say unto Christ, We have one Father, which is God. 2. 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 humane 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: (or we are otherwise also of God, being renewed by his spirit.) 32. And. Who spared not his own Son. Object. 1. It is not found any where in Scripture, 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, Christ the natural & coeternal Son of God, which is expressed in Scripture. according to which he should be the eternal Son of God. Ans. 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 his Son, 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 natural 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 had the same whole and entire, because he is indivisible: Wherefore the man Christ is the same eternal God with the Father, by reason of the Deity, Christ is the proper Son of God by nature, not by grace. which he hath simply alone, and the same with the Father; for there are two eternals: he is also the natural and co eternal Son of the Father, because he is another from the Father, as touching his person. Rom. 8.32. Repl. 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. Answ. This is a corruption of the place before cited out of Paul. For Paul 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. Repl. 2. The word (saith Servetus) was indeed always in God; but it was not the Son, but in respect of the filiation or son hood, 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 relucency, or reflexed shining in God, that is, that visible image or shape, which appeared unto the Fathers in the Old Testament, and 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. Answ. 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, and the light of men etc. The Word therefore was (and that before Jesus born 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. So that the Father should either have been without the Son, or the Father should have been the same person with the Son, which is the heresy first broached by Sabellius. Object. 2. He who is not named in the Scripture, before the taking of flesh, the Son of God, was not the Son of God before his nativity of the Virgin: Wherefore he was not the Son of God before. Answ. 1. We deny the Major; 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 Son of the Father, Joh. 1.13 & 5.17. 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 his name. Ans. 2. The Minor is not true: Christ named in the Scripture the Son of God before he took flesh For however 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 another manner than other sons. His name shall be called Immanuel. Esay 7.14. & 9.6. He shall call his name wonderful, Counsellor, The mighty God, The everlasting Father. This is the name whereby they shall call him, The Lord our righteousness. The Lord hath said unto me, Jerem. 23.6. Thou art my Son: this day have I begotten thee. Again, Kiss the Son. I will be his Father, Psal. 2.7, 12. 2. Sam. 7.14. and he shall be my Son. Wherefore long before was he signified to be the Son of God, who afterwards was to be man. Object. 3. If the divine nature of Christ was, without his humane nature, the Son of God, there shall be made three sons, namely, his Divinity, his Humanity, and whole Christ consisting of both natures. Christ but one Son, though consisting of two natures. Wherefore there was not any Son before Jesus was borne. Ans. 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 and the same person, or one Son, having in him two natures. Object. 4. If the God head 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. Ans. 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. Object. 5. The humanity by itself is not the Son: Therefore neither the Divinity by itself is the Son. Answ. 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 assumed. But the humanity was neither before the assumption, neither, being assumed, 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 knit to the flesh, is the same Son: as touching itself, it is the Son of God by nature; but as touching the assumed nature or humanity, the natural son of man, and the Son of God by grace or personal Union. To the third Class of arguments also belong those say: which teach the man Christ to be the only begotten Son of God. 3. Class. Christ the only begotten Son of God. John 3.16. & 1.14. So God loved the world, that he gave his only begotten Son 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 humane nature, Heb. 2.14. vers. 16.17. hath brethren. Forasmuch as the children were partakers of 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, and they which are sanctified, are all of one; that is, of the same nature humane: 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. Obj. The man, Jesus, is called the only begotten, because he only was begotten of the Virgin by the holy Ghost. It is a misconstruing and corrupt interpretation of the word: For, 1. 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 is 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 world, took flesh, etc. He is called the only begotten Son of the Father. John 1.14.18 1 John 4.9. 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: then 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, Prov. 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, Mat. 1.18, 25. that Jesus, who is called Christ, was borne of Mary. 4. The only begotten is opposed to Angels and 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 third 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. 4. Class. Christ the Son of God. To the fourth Class belong those testimonies of Scripture, which attribute the name of Son of God manifestly to the other nature also in Christ, which subsisted by itself before and besides the flesh assumed, and did work all things. And, seeing Servetus and others are here in an uproar, as it were, and fight for this, that only the man Jesus, born of the Virgin, but not God, or the Godhead, is called the Son in Scriptures, and that therefore before Jesus was born, 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 humane nature only, but also to the divine. The argument therefore is this: That which, subsisting before the flesh born of Mary, created the world, 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 world, 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, born of Mary, hath another nature besides his humane nature, in respect whereof Christ, even before his humane nature was, truly existed, and is called the Son of God. The Major 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, Col. 1.16. Heb. 1.1, 2. & 2.10. by whom God spoke unto us in the last days, etc. But the flesh or humanity of Christ is not before all things, is not Creatresse, but created in the last times, John 5.19. doth not uphold or sustain all things with its 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, God sent not his Son into the world to condemn it: John 3.17. 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. John 5.21. The Son quickeneth whom he will. No man knoweth the Father, but the Son, Mat. 11.27. 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 Mary, 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, 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, Joh 3.13, 17, 19, 31. & 16.28. 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, and therefore another nature from the flesh: For God is one thing, 1 Tim. 3.16. who is manifested; and the flesh another thing, wherein he is manifested. The Son of God is he that was manifested in the flesh: 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: 1 John 3.5. Therefore the Son of 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 besides 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 assumed, and before it. 5. Class. The Word is a person before Jesus borne of the Virgin: and he is the Son. To the fifth Class belong those places of Scripture, which affirm Christ, man, to be the Word incarnate: The argument is this: The Word is a person, which both existed before Jesus was born, and now dwelleth personally in the flesh taken of the Virgin. But that Word is the Son: Therefore the Son is a person besides, and before the assumption of flesh. The Major is proved: 1. Because those things are attributed unto the Word, which only agree 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, John 1. 1 John 1. & 5. Rev. 19 he was author of 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 others to be the sons of God, by his own authority and power: he doth assume and take flesh, and is therein manifested, seen, handled, converseth, and dwelleth amongst men. The Minor is proved: John 14.18, 34. Rev. 2.18. 1. Because the Word is called the only begotten Son of God. 2. 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 born 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 Ursinus some years since noted and 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 wrest 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. The argument of John's Gospel. And seeing the knowledge of Christ consisteth in his person and office, 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. In the beginning was. These words of the holy Evangelist they corrupt and deprave, who raise again Samosatenus his blasphemies from the pit of hell, expounding this beginning of the beginning of the Gospel's preaching, done by Christ. But contrary, Saint John and the Church, even from the Apostles and their Scholar's time, do understand that beginning of the world, wherein Moses recounteth all things to have been first created by God: Gen. 1. For John saith, that the world was made by him: and further, that even then in the beginning he was God, and that the true God Creator, which is only one, and was in the beginning of the world. Repl. 1. Beginning doth not signify eternity: Therefore ye deprave it, who so expound it. Answ. 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; as 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. Repl. 2. Beginning often signifieth the beginning of the Gospel's preaching. Ye were with me from the beginning. I said not to you from the beginning. Ans. 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: I am α and ω, Rev. 1. ●. the beginning and the end, the first and the last. The Word.) The corrupters say; The man 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 and his will: but yet in respect of his divinity, not of his humanity. The reasons hereof are, 1. Because his humanity was not from the beginning of the world. 2. Because this word was made flesh, that is, took on him humane 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. No man hath known the Father, but the Son, and he, to whom the Son will reveal him. No man hath seen God at any time: the Son which is in the bosom of the Father, he hath declared him. Repl. 1. It is said, Now God hath spoken unto us by his Son. Heb. 1.1. Ans. That is, by his Son made man. Repl. 2. He is not said any where in the old Testament to have spoken. Ans. Yes, By the Angel of the Lord, who also himself is lord Esay 6.9. Likewise, The Lord appeared speaking: whom Saint John affirmeth to have been Christ. John 12.40. Repl. 3. The Word is said to have been palpable, visible, and so forth. Answ. That is, 1 John 1. by reason of the flesh which he took. Repl. 4. But he is not where said to be invisible. John 1.5, 10. Ans. 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 14.21. Mat. 28.20. I and the Father will come unto him. And in the same place, I will not leave you comfortless, I will come unto you. I am with you always unto the end of the world: that is, invisibly, as in the Father. And if they will deny him to be with us, because he is not seen, they shall also exclude the Father. Repl. 5. He is with us in power and virtue; not in essence. Ans. This objection were rather to be hissed out, than to be refuted, Jer. 10.17. because he hath not an infinite power and virtue, who hath a finite essence. The gods that have not made the heavens and the earth, shall perish from the earth: how much more then, 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. They say, that this Doctor and Teacher, the man Jesus, was known of God alone, and not men, but he was the Messiah. Answ. 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 copartner 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 world 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 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 divers 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 where in 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 gods, 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. Answ. 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 divers 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, John 5.23. as they honour the Father. Now that Saint John understandeth a Son, not a made, created and inferior God to the Father, and a divers 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, S. 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, and by itself, light itself, and the original of light in others. 4. This Word giveth power to be the sons of God. John 1.12. 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. 6. John Baptist saith, that he baptiseth with the holy Ghost: And Christ himself often saith, that he will send the holy Ghost from the Father. John 1.33. 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, Esay 40.3. Joh. 1.23. & 3.28. Luke 3.4, 8. John 5.13. 7. John Baptist is called the forerunner of Christ, who should prepare his way: But he prepareth the way of the Lord. 8. Christ himself 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, 1 John 5.20. Rom. 9.5. Act. 20.28. Herald 1.8, 10. & 3.3. and the Lord. This is the true God and eternal life. Who is God over all blessed for ever, Amen. God hath purchased his. Church with his own blood. The sceptre of thy kingdom, is a sceptre of righteousness. Thou, Lord, in the beginning hast established the earth, and the heavens are the works of thine hands. Christ is counted worthy of more glory, than Moses, inasmuch 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 humane nature is finite: The Godhead is after another sort communicated unto Christ, than unto creatures. Therefore he is God in respect of another nature. 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 called god, and all Magistrates. Luke 1.32. 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. But he is the proper Son, to whom the substance of the Father is communicated: As the Father hath life in himself, John 5.26. so likewise hath he given to the Son to have life in himself: Therefore the Son also is God of himself, living, and the fountain of life. Wherefore this communicating of the Deity, maketh him equal with God, and the same God with the Father: So far off is it from proving the contrary. Repl. 1. Power was given to him, John 5.27. being man: Therefore it was not given him by eternal generation. Ans. It was given to the Word by generation, to man by union of the Word. Repl. 2. It was given him after his resurrection. Ans. Then was given him the full authority and liberty of using that power, which he had always. All things mad by the Word. All things were made by it, 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. Answ. 1. We grant this point, (not the whole interpretation, but only this point, of the creation) and if this were the sense, yet hereof would it also follow, That Christ were very God, and by nature God: The second creation also, which is regeneration, proveth Christ God. 1 Cor. 3.6, 9 Heb. 3.4, 6. Eph. 1.33. & 4.8, 10. 1. Because to work the first and second creation by his own nature, power, and operation, is the proper work of one and the same very God. God gave the increase. So then is neither he that planteth any thing, neither he that watereth, but God that giveth the increase. Ye are God's husbandry, and God's building. He that hath built all things is God. And Christ worketh this new creation, not as an instrument, but by his own proper virtue. Which is his body, even the fullness of him that filleth all in all things. He ascended up on high, he gave gifts unto men, he ascended fare above all heavens, that he might fill all things. He gave some Apostles, and some Prophets: By whom all the body receiveth increase. I give unto them eternal life. He sanctifieth the Church, John 10. 2●. Eph. 5. 2●. and cleanseth it by the washing of water through the word. 2. 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 and effector of this creation sendeth: Therefore he is very God and Lord. 3. 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. By whom all the body receiveth increase. Eph. 4. 1●. Esay 9 ●. The everlasting Father, author, preserver, propagator, and amplifier of his Church through all ages of the world. The Ruler that should come forth out of Bethlehem, Mieah 3.2. was given from everlasting to he the Head and Saviour of the Church. He shall be peace, even before he came out of Bethlehem, and the Saviour of his Church against the Assyrians and all her enemies. Gen. 3.83. The seed of the woman shall break the Serpent's head. This victory and conquest over the Devil, began even from the beginning of the world▪ David acknowledgeth the Messiah also to be his Lord, a Priest, and a King, not only that was to come in the flesh, Psal. 110. ●. 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▪ working, and preserving the elect. There is one God, and 〈◊〉 Mediator between God and man, 1 Tim. 2.5. which is the man Christ Jesus▪ Therefore this man is the Mediator of all from the very beginning: he is the Mediator, obtaining, and giving the blessings, which he hath obtained, unto all. I give unto ●h●m eternal life. John 10.38. Ephes. 1.22. 1 Pet. 1.11. & 3▪ He hath appointed him over all things, to be the head to the Church. The Spirit of Christ in the Prophets. By the Spirit he went and preached unto the spirits that now are in Prison, Eph. ●. 2● which were in time passed disobedient. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. 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. He is made the builder of the house, whereof Moses also was a part. Heb. 3.3. & 13. ●● Jesus Christ yesterday and to day, and the same for ever. Ans. 2. We deny their interpretaion: For S. John there speaketh of the first creation. Which we show: 1. Because he speaketh of the second afterwards. As many as received him, to them he gave power to be the sonne● of God. Of his fullness have we all received. Grace and truth ●ame 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. 2. Because he saith, the world was made by him. Repl. The world here is taken for the Church. Ans. No: For he addeth, And the world knew him not: The same world which was made by him, knew him not: Therefore he meaneth the wicked, whether elect, or reprobate. 3. Other places demonstrate the same, My Father worketh hitherto, John 5.17. and I work: Wherefore both of them from the beginning of the world, Ibid. v. 19.20. work the works of both creations. Whatsoever things the Father doth, the same things doth the Son also. 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 will: But the Father was from the very beginning the giver of corporal and spiritual life. By him were all things created, which are in heaven, and which are on earth, things visible and invisible, whether they be thrones, Co● 1.16, 17. 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. Repl. 1. All these speak of the instauration of the Church. Ans. No: Because that comprehendeth also the Angels. Repl. 2. The Angels also were restored by Christ, and joined to their head. Ans. But the new creation is called a restoring from sins and death, to righteousness and life: this agreeth not to the Angels. Repl. 3. By whom also he made the worlds. Heb. 1.2. The worlds, that is, the new Church. Ans. 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 further, 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 and Preserver of all things. Thou, Lord, in the beginning hast established the earth, and the heavens are the work of thine hands. Repl. 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. Answ. This is an impudent 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 and immediately of his person; secondarily, and mediately of the Father. Repl. 1. If he made all things, than the Father made them not by him. John 5. ●9. Ans. Both he made them, and they were made by him. Whatsoever things the Father doth, the same doth the Son also: And yet the Father doth them by him. Repl. 2. The Creator cannot be compared with the creatures: But Christ is there compared with the Angels: Therefore creation of things is not attributed unto Christ. Answ. He is not compared with the creatures in any proportion, but without proportion. This, the place itself of the Psalm proveth: The heavens shall perish, but thou dost remanine. Repl. 3. If he were Creator and equal with the Father, he could not sit at his right hand. Ans. We may invert this, and say 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 and earth. Who being in the form of God, Phil. 2.6. Esay 45.23. Rom. 14.11. Esay 41.12 Rev. 1.18. & 22.23. thought it no robbery to be equal with God. Thus saith the Lord that created heaven, Every knee shall bow unto me: This is said of Christ. Again, 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 applieth unto himself. In it was life, and the life was the light of men.) We interpret, that the Son of God is by himself the life, In the Word was 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 5.26. 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 and 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 it without him: Therefore, either no man was quickened before he was born of Mary (which were absurd) or, he was the quickener and giver of life from the beginning: Even as John 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 deserveth this life for men: For, that life is in him, signifieth that he is, John 5.21. & 10.26. by his efficacy and effectual working, the quickener and reviver, as himself expoundeth it, and the adversaries themselves confess. So are we also to understand his illightning 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, Mat. 11.27. John 1.18. No man hath seen God at any time: the Son hath declared him. The light shineth in darkness. And the light shined in the darkness, and the darkness comprehended it not.) We interpret it, That this word, even from the beginning, hath both by natural light, and by the voice of heavenly doctrine, shown 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. Ans. 1. If so, then should he not have been the true light, that is, the author of light and the knowledge of God, but only a minister thereof, as was John Baptist: but the Evangelist in this respect maketh John Baptist divers from Christ. 2. He should not have been the illuminator of all men: which yet themselves are feign to confess. Christ himself saith of himself, and Saint 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, and the world was made by him: and the world knew him not.) We, as touching the time hereof, say, He was in the world. 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, shown God unto men, but is not known of men. They construe it of the time of his preaching, when he was not heard, but despised and persecuted. Ans. 1. S. John teacheth the plain contrary: He was (saith he) the life and light of all men: and again, He lighteth every man that cometh into the world: 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 and 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 not known of it; then lastly, He came unto his own, that is, unto the Jews, being born 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. I was daily his delight, rejoicing always before him: Prov. 8.30. 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 and preached unto the spirits, which were, in times passed, disobedient, that now are in prison. He came unto his own. He came unto his own, and his own received him not.) Here John beginneth to speak of his coming into the flesh, which he took of the Jews, unto whom he was promised; and of his ministry among the Jews: and of their contempt towards him. They sound 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 to his own, and was not received: because, although he was not 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 born of Mary, and from thence forward. The Godhead of the Son. But as many as received him, to them he gave power to be the sons of God, even to them that believe in his name.) Here is a triple proof of his divinity. 1. None can give power to be the sons of God by his own power and 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. 2. He that maketh others the sons of God, must regenerate them by the spirit of God, and make them partakers of the Father's nature. This none doth or can do but God himself: Therefore Christ is by nature God. 3. He gave this power to them that believe in his name. But faith must not rest on any creature, but on God only: Therefore Christ is no creature, but the eternal God. And the Word was made flesh.) Saint John declareth the manner how that Word came unto his own: The Word was made flesh. namely, 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 man, not by any change, but by taking the humane nature unto his Godhead. They construe it, That this Doctor or Teacher was (not, was made) a man weak, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and 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 was 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. 1. Because it was showed before, that the Word signifieth a subsistence or person, which was from the beginning of the world. 2. 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 sense or meaning. He took the seed of Abraham. He took part of their flesh and blood. He took on him the form of a servant, when as he was before in the form of God. Heb. 2.16.14. Phil. 2.7. 2 Cor. 8.9. 1 Tim. 3.16. 1 John 4.23. He being rich, for your sakes became poor. God is manifested in the flesh, Jesus Christ is come in the flesh. There is one thing therefore in Christ, which came in the flesh; and another thing, which was the flesh itself, wherein that came. Repl. The place Hebr. 2. meaneth his delivering of us. Ans. First, the words which go before: Secondly, the sense showeth, that he speaketh not there of any qualities, but of the very humane 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 & 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. The glory of the only begotten. 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 shown 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 Ministry. Now thus fare they agree and confess the same. But when we say further: This glory testifieth him to be the only begotten Son of ●od, that is, the Son of God by nature, begotten of the substance of the Father, w●● is also himself the very tr●● eternal God, Maker of all things: here they shake hands with us and descent: 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: 1. 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 and 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. 2. Because, for that which he is here said the only begotten, he is otherwhere said to be the proper Son of God: And he is the proper Son, who is of the substance of his Father: he that is of another substance, is no proper Son. John 5.18. Rom. 8.32. 3. He is said to be such a Son of the Lord, as who is also himself the Lord: which as it is manifest by other places of both Testaments, so it is said of John Baptist, 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, Mat. 3.3. Luke 1.35, 6●. whose hearts John Baptist shall turn unto him, and should go before his face. And of Zachary he is called the most High, whose Prophet and Forerunner John Baptist should be, whose way he should prepare, and unto whose people he should give knowledge of salvation. NOw let us return unto those Orders and Classes of arguments and reasons, whereby we prove the eternal subsistence of Christ. 6. Class. The wisdom of God is a subsistent or person: and Christ is that wisdom. Prov. 8.22. Unto the sixth Class are referred those testimonies, which testify Christ to be the wisdom of God. The argument is this: The wisdom of God is eternal, and subsisting before Jesus was borne. But the Son is that wisdom of God: Therefare the Son is eternal and subsisting before Jesus born of the Virgin. The Major 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, etc. 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 in understanding, is nothing else, than to be a son: For, although it be truth, there is made an exhortation there to the study of heavenly doctrine: yet notwithstanding the name of Wisdom to be doubly 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: Therefore said the Wisdom of God, I will send them Prophets and Apostles. Luke 11.49. 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, Wisd. 7. & 8. & 9 & 10. which elsewhere are attributed to the Word, and are more at large declared in the book of Wisdom. To the seventh Class belong those Scriptures, which speak of the office of the Mediator. The argument is this: The Mediator, 7. Class. without whose merit and present efficacy, there could be no friendship or amity joined between God and sinful men, 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 and men, that is, Believers: Therefore either he or some other was Mediator of that Church: there was no other but he only, 1 Tim. 2.5. because there is but one Mediator between God and man, the man Christ Jesus. 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, or sacrifice, to appease and pacify the Father, but also to confer and bestow all the benefits which he obtaineth by his power and efficacy upon believers, to make the will of God known to men, to institute a ministry, to collect, gather, Matth. 11.17. and preserve the Church, and that wholly. No man hath known the Father, but the Son, and he to whom the Son will reveal him: Therefore neither did Adam know God but by the Son, and by a consequent the Son existed at that time. Hitherto are referred the testimonies, not only which speak of Christ's merit to come, Ephes. 1.22. & 2.20. but of his efficacy also and power: He hath made all things subject under his feet, and hath appointed him over all things, to be the head of the Church. Ye are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief cornerstone. Christ therefore is the foundation, head, upholder, and governor of the Church: and therefore also he was before the Church was. I am the way, the truth, John 14.6. & 10.28. & 1.4, 9 and the life. I give unto them eternal life. In it was life, and the life was the light of men. That was the true light, which lighteneth every man that cometh into the World. Through him we have both an entrance unto the Father by one spirit. Ephes. 2.11. & 4.11. 1. Pet. 1.11. He gave some to be Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers. 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 ministry, collect, govern and save his Church; wherefore he is the builder: which seeing it is apparent, that he hath done from the beginning of the Church's birth, John 6.39. it is not to be doubted of, that he hath always been subsisting. 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 eight Class are those places referred, 8. Class. The Angel spoken of in the Old Testament, was Christ the Son of God. Chap. 3.1. in which both the name and property of Jehovah 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 Malachy hath a notable testimony: 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 Major 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 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 flesh his temple, to which he saith he will come. Flesh called the temple of God. 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 people. For he sufficiently showeth who that Lord is, namely, not the Father, but the Son. I the Lord who sent 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: Unto the Son he saith, O God, thy throne is for ever and ever. Christ Jesus is the Apostle and High Priest, Psal. 45.6. Heb. 1.8. & 3.3. & 13.8. Two reasons pro●ing that that Angel was Christ. the builder, heir, and Lord of his Church. Jesus Christ yesterday, and to day, and the same is also for ever. The argument therefore is this: The Messenger, or the 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, 1. 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. Exod. 3. & 4. Gen. 32.28, 30. & 48.15, 16. But these properties of the Son are attributed to this Messenger or Angel, as author and effecter. 2. The Apostle Paul teacheth Christ to have been present with the people of Israel in the Desert, and to have been tempted and provoked by them: 1 Cor. 10.1. Therefore the Messenger or Angel, God, and Christ, are one and the same person. 9 Class. The divine nature in Christ both was before the flesh, and is the Son of God. In the ninth Class 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 Major of this argument is confirmed by the reasons already alleged: For, 1. God is manifested in the flesh, which he took. 2. Christ is the proper or natural Son of God, and not man only. 3. Christ is the Word. 4. Christ is the Wisdom subsisting. 5. Christ is the Mediator. 6. Christ is that Messenger or Angel sent of old unto his Church. 7. In Christ is not any created Godhead, but that eternal Deity, which alone is true God: For unto Christ not only the name, Rom. ●. 5. 1 Tim. 3.16. 2 John 5.2. Esay 9.6. Jerem. 23.6. 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: And the attributing and giving unto him of the properties of the true God, yields 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, cannot 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 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 humane 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. Christ the Son of God, is a person really distinct from the Father and the holy Ghost. We are to hold, that the Word is a person distinct from the Father, against Noetus and Sabellius, and their Sectaries, who would have the same to be the person of the Father, and the Son, and the holy Ghost, which in respect of divers functions and actions, is now called the Father, now the Son, now the holy Ghost: And therefore were they called Patripassians. Also against Servetus, who confounded the Son 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 & Son in respect of himself. None is the same person with him, whose son he is, nor 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. Christ another from the Father. John 5.32, 37. & 9.16. & 5.19. & 14.16. Christ expressly calleth himself another from the Father and the holy Ghost: There is another that beareth witness of me, namely, the Father, in the same Chapter. My doctrine is not mine, but his that sent me. The Son can do nothing of himself, save that he seethe the Father do. I will pray the Father, and he shall give you another Comforter. Three persons expressed in Scripture. 1 John 5.7. Gen. 1.26. Joh. 10.30. & 14.26. & 15.26. The Scripture doth plainly affirm, that the Father, the Son, and the holy Ghost are three: There are three which bear witness in the heaven, the Father, the Word, and the Spirit, and these three are one. Let us make man in our image: he doth not say, I will make; but, Let us make. I and my Father are one: he doth not say, am, but are. The Comforter, which is the holy Ghost, whom the Father will send in my Name, he shall teach you all things. 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. Teach all Nations, baptising them in the Name of the Father, the Son, and the holy Ghost. The holy Ghost descended in the shape of a Dove, the Son was baptised in Jordan, and the Father's voice was heard from heaven: Mat. 28.19. Mat. 3.17. This is my beloved Son in whom I am well pleased. The properties of the persons are distinct & divers. The attributes of properties of the persons, namely, 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. Mat. 11. ●9. The Son not of himself, but of the Father by the holy Ghost; the holy Ghost of the Father, and of the Son. 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, As the Father knoweth me, 〈◊〉 14.13. 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, or created of the Father before other things, as Arius, Eunomius, Samosatenus, Servetus, and others the like Heretics imagined; but is by nature true and eternal God, and equal unto the Father in Godhead, and in all essential perfections of the Godhead, is confirmed, 〈…〉 16. ●●. C●● 2.9. By testimonies of Scripture: We are in him that is true, that is, in his Son Jesus Christ. The same is very God, and eternal life. All things that the Father hath are mine. In him dwelleth all the fullness of the Godhead bodily As the Father hath life in himself, so hath he given unto the Son also to have life in himself. Jo●●3 ●. Ph●●. ●● Who being in the form of God, thought it no robbery to be equal with God. 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 〈…〉 God 〈…〉. 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 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. He hath the same properties of the Godhead. The Scripture giveth the same properties and perfections of divine nature unto the Son, which it doth unto the Father: as namely, eternity, omnipotency, immensity, omniscience, the searching of the heart and reins. He is eternal: Prov. 8.25. John 1.1. John 3.13. Eph 3.17. For, Before the mountains were settled, and before the hills, was I begotten. In the beginning was the Word. He is immense or unmeasurable: No man ascendeth up to heaven, but he that hath descended from heaven, the Son of man which is in heaven. That Christ may dwell in your hearts by faith. He is omnipotent: Whatsoever things the Father doth, John 5.19. Phil. 3.21. Heb. 1.3. the same things doth the Son also. According to the working, whereby he is able to subdue all things unto himself. Bearing up all things by his mighty word. He is omniscient, or of infinite wisdom, knowing all things: His name shall be called Counsellor. Esay 9.6. Mat. 11.27. No man knoweth the Son, but the Father: neither knoweth any man the Father, but the Son, etc. He is the searcher of hearts: But Jesus did not commit himself unto them, John 2.24, 25. because he knew them all. And had no need that any should testify of man: for he knew what was in man. Now we know that thou knowest all things. He is the sanctifier of his Church: John 16.30. Eph. 5.25, 26. Christ loved the Church, and gave himself for it; That he might sanctify it, and cleanse it by the washing of water through the word. He is unchangeable: Heaven and earth shall pass, but my word shall not pass. He is truth itself, and the fountain of truth: Mat. 24.38. John 0781 0 8.14. John 14.6. Eph. 5.2. Though I bear record of myself, yet my record is true. I am the Way, the Truth, and the Life. He is of unspeakable mercy: Even as Christ hath loved us, and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God. He is angry against sin, John 3.16. Rev. 6.16, 17. and taketh vengeance thereof; yea of hidden sins: He that believeth not the Son, shall not see life, but the wrath of God abideth on him. Fall on us, and hid us from the presence of him that sitteth on the Throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who can stand? The Son therefore is God by nature, and equal to the Father. 4 The Scripture in like sort attributeth all Divine operations to the Son, as it doth unto the Father: And it communicateth unto him, 1. All general effects and works common to the whole three persons; as that he is Creator: John 1.3. Heb. 1.3. By him were all things made. Likewise, that he is the preserver and governor of all things: Bearing up all things by his mighty word. 2. It appropriateth unto him certain special offices and functions, appertaining to the safety of his Church; as that he sendeth Prophets, Apostles, and other Ministers of the Church: As the Father sent me, so send I you. John 20 21. Ephes. 4.11. He therefore gave some to be Apostles, some Prophets, some Evangelists, and some Pastors and Teachers. That he furnisheth his Ministers with necessary gifts and graces: I will give you a mouth and wisdom, where against all your adversaries shall not be able to speak, John 1.18. nor resist. That he revealeth unto us his spiritual doctrine: The only begotten Son, which is in the bosom of the Father, he hath declared him unto us. That he confirmeth this doctrine by miracles: And they went forth, and preached every where: Mark 16.20. 1 Cor. 11.23. Mat. 28.19. Rev. 22.16. John 16.14. John 10.14, 16. And the Lord wrought with them, and confirmed the word with signs that followed. That he instituted Sacraments: I have received of the Lord that which I also have delivered unto you. Baptism them in the name of the Father, the Son, and the holy Ghost. That he revealeth things to come. I Jesus have sent mine Angel to testify unto you these things in the Church. He shall receive of mine, and shall show it unto you. That he gathereth the Church: I am the good Shepherd, and know mine, and am known of mine. Other sheep I have also, which are not of this fold: them also must I bring, and they shall hear my voice, and there shall be one sheep-fold, and one Shepherd. That he inlightneth the understanding and hearts of men: No man knoweth the Father but the Son, and he to whom the Son will reveal him. Mat. 11.27. Luke 24.45. John 1.33. Titus 2.14. John 15.5. Gal. 2.20. Mat. 11.28. John 14.27. Then opened he their understanding, that they might understand the Scriptures. That he governeth the actions and lives of the godly: Without me ye can do nothing. Thus I live, yet not I now, but Christ liveth in me. That he ministereth comfort in temptations: Come unto me all ye that are weary and laden, and I will ease you. Peace I leave with you: my peace I give unto you. That he strengtheneth and defendeth us against the temptations of Satan, and preserveth those that turn unto him by a true faith, John 16.33. John 10.28. John 14.14. 2 Cor. 12.8. even unto the end: Be of good cheer, I have overcome the world. My sheep shall not perish for ever, and no man shall take them out of mine hand. That he heareth those that pray unto him: If ye shall ask any thing in my name, I will do it. I besought the Lord thrice, and he answered me; My grace is sufficient for thee. That he forgiveth sins, justifieth, and adopteth unto us to be the sons of God: Esay 53.11. Mat. 9.6. By his knowledge my righteous servant shall justify many. That ye may know that the Son of man hath power to remit sins on the earth. As many as received him, John 1.12. John 10.28. 1 John 5.20. Acts 10.42. Acts 17.31. to them he gave power to be the sons of God. That he giveth life everlasting: I give unto them eternal life. This same is very God, and eternal life. That he judgeth the world: It is he that is ordained of God a Judge of quick and dead. Because he hath appointed a day, in the which he will judge the world in righteousness, by that man whom he hath appointed. These divine works attributed unto the Son, differ so from the divine properties which are attributed unto him, as effects from their causes: so that than his properties work them. 5. The equality of honour and worship dependeth of the equality of essence, properties, Esay 42.8. He hath equal honour given him. and works. 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, 1. By testimonies, Psal. 97. Heb. 1.6. Rev 5.13. John 5.23. John 14.1. Psal. 45.7. He●. 1.8. Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels, and the whole Church. Let all the Angels of God worship him. That all should honour the Son, as they honour the Father: Faith and hope are due unto him: Ye believe in God, believe also in me. 2. He is called God absolutely and simply, as is the Father. 3. 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 of God, and Bridegroom 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 Son's 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 to 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 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. Object. 1. 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. The Son hath all thing, from the Father, not by grace, but by nature. Ans. The Major holdeth, and is true of such an 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 cannot but have them, it cannot 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 cannot but communicate unto him all things which himself hath belonging to his divine Majesty. John 5.26. John 17. ●0. As the Father hath life in himself, so likewise hath he given to the Son to have life in himself. All mine are thine, and thine are mine. Therefore he is equal unto the Father in all things. Obj. 2. He that doth whatsoever he doth by the will of another interposed and going before, is inferior unto him. The Son willeth and doth all things by the will of his Father going before: Therefore he is not equal unto the Father in virtue, The Son doth all things with the content of the Father, in like manner, as the Father. dignity, and essence, Ans. The Son doth all things▪ his Father's will going before, not in time and nature, but in order of persons; so that he willeth or doth nothing, which the Father also willeth not and doth: and whatsoever the Father willeth and doth, the same also the Son willeth and doth likewise, that is, with equal authority and power: Wherefore, the society and order of the divine operations doth not take away, but doth most of all settle and establish the equality of the Father and the Son, as also of the holy Ghost. THE FOURTH CONCLUSION. The Word is consubstantial with the Father. THese three former Conclusions 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 consubstantial 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. They grant that the Son is like-substantiall, that is, of like essence and nature with the Father, which ●●●●deed true; but this is not enough: For the words Consubstantial, and Like-substantiall, differ: For, like-substantiall signifieth more persons, and like essences; as, three men are like-substantiall: For they are both three persons, and three essences of like nature; that is, agree in humane nature. But consubstantial signifieth one essence and more persons. Thus in the Godhead is not like-substantiall, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because there are not three Gods; but consubstantial, because there are three persons of one and the same divine essence: For there is but one Jehovah, that is, one divine essence, which is the same, and is wholly in every of the three persons, and therefore every of them are that one God: besides which essence, whatsoever is, it is a creature, not God. The Father indeed is one person, and the Son another person, but the Father is not one God and the Son another. John saith, There are three which bear record in heaven: but they are three persons, not three Gods, which bear this record. We therefore hold against Arrius, that Christ was not only like-substantiall, but also consubstantial with the Father; that is, hath the same individual divine essence with the Father. The Latin Church turneth the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consubstantial, taking substance for essence: It is therefore the same that coessential, that is, of one and the same essence. The arguments which show the Father and the Son to be of one & the same essence, are these: 1 Jehovah * Deut. 6.4. The English translations retain not the word jehovah; but use The Lord instead thereof, which is the signification of Jehovah: and therefore in effect all one. Jerem. 23.6. Esay 25.9. Hag. 2.9. Zach. 2.8. Malac. 3.1. is but one essence, or one God: But the eternal Father, and the Son coeternal with the Father, are that Jehovah: Therefore these two are one essence, and one God. The Minor is proved, 1. By those places of Scripture, which call the Son Jehovah; This is the name, whereby they shall call him, Jehovah, (or the Lord) our righteousness. The expected God and Saviour is called Jehovah: But the Messiah is the expected God and Saviour, who in the same sense is called, The Desire of all Nations: Therefore the Messiah is that Jehovah, whereof the Prophet speaketh. The Deliverer of the Church sent from Jehovah, which is the Messiah only, is called Jehovah. He is called Jehovah, whose forerunner was John Baptist: But John Baptist was the forerunner of the Messiah, or the Son of God, Christ: He therefore is called Jehovah. Hitherto belong all the places, in which are given to the Angel or Messenger of Jehovah, both the name of Jehovah, and the divine properties and honours: But that Angel was the Son of God, not the Father: Therefore the Son is Jehovah. Again, the Minor is also hereof manifest, Joel 2.31. Psal. 68.18. & Eph. 4.8. Psal. 95.9. & 1 Cor. 10.9. Psal. 97.7. & Heb. 1.6. & Psal. 102.6. & Heb. 1.10. Esay 8.14 & 28.16. & Luke 2.34. & Rom. 9.33. Esay 41.4. & Rev. 1.17. & 21.6. for that, what things in the Old Testament are spoken of Jehovah, those in the New are referred unto Christ: as, He that ascended on High, and gave gifts, is Jehovah: and the same is Christ. Jehovah was tempted in the desert, and the same is Christ. He that is to be worshipped, and is Creator of all things, is Jehovah: and the same is Christ. The stone of offence, The first and the last is Jehovah: and the same is Christ. Lastly, the same is proved by those testimonies, which attribute things that are proper to Jehovah, unto Christ also, as author and effecter, 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, and honour, as hath been before declared. This same is very God and eternal life. Christ which is God over all, blessed for ever: 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 divers essence, or compound: whether he be of a part, or of the whole essence of them, of whom he proceedeth. But one and the same is the Spirit of the Father and the Son, proceeding of both, proper unto both, and by him both work effectually. Gal. 46. 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, and 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 commmunicated 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. Certain general heads of those reasons, wherewith Heretics, both old and new, oppugn this 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: with Rules, whereby answer may be easily and sound made unto their objections. 1. THe Heretics build on most false principles and grounds; such as this is: If the Father begot one of his substance, he could also have begotten moe, and the Son also might beget another, 1. Rule. or more sons. 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: An infinite person cannot beget an infinite person. 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: 2. 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 humane nature in Christ, they infer the inequality and diversity of his Godhead. As, Christ suffered, died, etc. Therefore he is not God. The Rule whereby we answer to this, 3. R●el. is: Those things which are proper to the humane 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. 4. Rule. 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 humane nature assumed. Where then Christ saith, that his Father is greater than he, it is meant in respect of his humane nature, and in respect of his office of the Mediatorship. 5. They exclude and shut out the Son and 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 of his own power, but only is the instrument, whereby God the Father doth them. The Rule and Answer hereto is; 5. Rule. 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. 6. They detract those things from the Son and the holy Ghost, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.26. whereby the Divinity in the person of the Father is discerned from creatures or false gods. To which, this Rule answereth: 6 Rule. 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 persons of the Godhead, but creatures and feigned gods, unto whom the true God, either in one, or in more persons, is opposed. John 10.25. 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. That they may know thee to be the only very God: Mat. 24.26. John 17.3. here the Son is not excluded from true Deity, but Idols and false gods, to which God the Father is opposed. 7. They wrist the phrase of Scripture to another sense: as, 1 Cor. 15.24. 7. Rule. The Son shall deliver up the Kingdom to the Father. 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 up 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 forgo it. The Son doth nothing; to wit, nothing of himself, or without the precedent will of his Father: yet he doth something by himself from his Father. 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 and committed unto him, the same he must meeds 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. That is said of the person in the concrete, which is proper only to one nature, but not otherwise than in respect of that nature, unto which it is proper. 5. 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 as well 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 the 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, than it is 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. 6. God absolutely named in the Scripture, is never meant, but of very God himself. 7. 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. 8. 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 the Son, the first person of the Godhead is understood, which is the Father. 9 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. 10. 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: and it meaneth them altogether, when it opposeth the true God to creatures or false gods, or considereth them absolutely, according to his own nature. 11. That which began at some certain time to be manifested, may not thence be concluded never to have been before. 12. 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. 13. 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 humane understanding, the will of God is made known, by revelation: But his Godhead doth by itself, and of his own nature, know and behold from everlasting most perfectly the Fathers will. 14. The external operations of the three persons, if they were distinct, they should make verily distinct essences: because one working, and another ceasing there should be divers essences: but the internal operations, because they are the communicating of one and the same whole essence, make not a diversity, but an unity of essence. 15. When God is called the Father of Christ, and the faithful, it doth not hereof follow, that he is after the same manner their Father and his. 16. The Father was never without the Son, nor the Father and the Son without the Spirit, inasmuch as the Godhead can neither be augmented, nor lessened, not changed. 17. It followeth not, that whosoevers person is from another, his essence also is from another. 18. As often as in Scripture one person of the Deity is opposed to creatures, or feigned gods, and is distinguished from them, the other persons are not excluded from the Deity, but the creatures only, between whom and the true God comparison is made. This we must also observe in all exclusive and superlative speeches. The principal arguments against the Divinity of the Son and the holy Ghost, together with the answers 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 God head. Ans. The Major is true of an essence created and finite: that cannot, 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 eternal operations of the Father, the Son, and the holy Ghost are distinct: Therefore they have also distinct essences. Answ. The Major of this reason is true of persons having a finite essence: but being understood of the divine person, it is false, if it be meant of those internal operations, whereof the Minor speaketh. Wherefore, inverting the Major, we return it bacl upon the adversaries themselves: Whereas the internal operations, namely the generation of the Son, and the proceeding of the holy Ghost, are the communicating of the Father's essence whole and the same in number; it must needs be, that there is not a divers 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. Answ. 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 and the same in number with the Father from everlasting; and that is void of all beginning and original, and existeth necessarily, from no other but of itself. His go forth have been from the beginning, and from everlasting. Now glorify me, thou Father, Micah 5.2. John 17.5. with thine own self, with the glory which I had with thee before the world was. Repl. But he who hath his original of person from another, is not Jehovah: But the Son and the holy Ghost have their original of person from the Father: Therefore they are not Jehovah. Answ. The Major is a false ground: For the Scripture doth plainly teach both of them, namely, both the Son and holy Ghost, to be Jehovah. As the Father hath life in himself; so hath he given likewise to the Son to have life in himself: John 5.26. and yet the Scripture wu hall 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. Father, keep them, that they may be one, as we are one: Therefore, John 17.11, 21. the Son is one with the Father in conjunction of wills only, and not in unity of essence. Answ. 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 and 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 and among themselves, in will only, or conformity, or conjunction of minds. The Father and the Son are one both in will, and furthermore in unity of essence. I and the Father are one. John 10.30. & 14.10. Heb. 1.3. I am in the Father, and the Father is in me. Who is the ingraved form of his Father's substance. Wherefore if a wider and more ample conjunction be put, a straighter 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. Ans. We deny the Major: because the same Godhead which is in the Father, is whole also in the Son and the holy Ghost. For by reason of the immensity and undividablenesse thereof, that is communicated of the Father, even the same entire and whole both to the Son and 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. Answ. Of mere particulars, nothing can follow or be concluded. The Major 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. Answ. Of mere particulars there followeth nothing. The Major 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 Mediator between God and man is not God himself: But the Son is the Mediator between God and man: Therefore he is not God. Answ. The Major is apparently false, because by the same reason it might be argued, that the Mediator between God and men, is not man. Repl. The Major is thus proved: God cannot be less than himself, or inferior to himself: But the Mediator with God is less and inferior unto God: Therefore he is not God. Ans. The Minor is true only in respect of Christ's office, in which sense Christ is inferior unto God, not in respect of his essence and nature: according to the fourth Rule; The inequality of office doth not infer inequality of nature or persons. Repl. 2. The Son is Mediator with Jehovah: But the Son is Jehovah: Therefore Jehovah is Mediator with himself. Ans. Nothing followeth of mere particulars: For the Son is not Mediator with all that is Jehovah, but with the Father. Rep. 3. Therefore the Father only is pacified towards us: and, by a consequent, he alone is the true God, not the Son, or the holy Ghost: For he is the true God, who is pacified by the Mediator. Answ. 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 and 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. Rep. 4. Whom the Son pacifieth, with him he is Mediator: But the Son pacifieth not only the Father, but himself also: Therefore he is Mediator with himself; which to grant were absurd. Answ. First, we answer to the Major: that the Son is properly said to be Mediator with him whom he so pacifieth with his satisfaction, that the decree and purpose of atonement may seem to have originally issued from him. Now this is the Father alone: Therefore in this sense the Son is not Mediator with himself, but with the Father alone. Secondly, we answer to the Minor: That it is not absurd to say, that the Son is Mediator to, or with himself: For it is no inconvenience, that he should manage both functions, namely, of God admitting the reconciliation; and of the Mediator, making the reconciliation, each in a divers respect. The former of these, by virtue of his divine nature; the later, by reason of his office of the Mediatorship. 9 Christ doth 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 with the Father: or, he is not equal and consubstantial with the Father. Answ. He discerneth and distinguiseth 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, 1. As touching his humanity, in nature and office. 2. 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) life eternal, John 17.3. that they know thee to be the only very God: Therefore the Son and the holy Ghost are not very God. Ans. 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. 2. There is a fallacy of severing and dividing clauses of mutual coherence and necessary connexion: For it followeth in the Text: And whom thou hast sent, Jesus Christ: Therefore, herein also consisteth life eternal, that Jesus Christ, sent of the Father, be likewise known to be very God: as it is said; The same is very God and life everlasting. 1 John 5.20. 3. 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. Repl. But this argument followeth: Maximilian is Emperor: Therefore 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. Jehovah, or the true God is the Trinity. The Father is Jehovah: Therefore the Father is the Trinity, that is, all three persons. Ans. Mere particular propositions conclude nothing. And, if the Major be expounded generally, after this manner: Whatsoever is Jehovah, is the Trinity, it is false: for that which is Jehovah, may be some one person of the Trinity. The Syllogism therefore is faulty, because Jehovah is not taken in the same signification in both the premises: For the name Jehovah in the Major is taken absolutely and essentially for the three persons (for one and the same Jehovah 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 Jehovah of himself. Repl. Jehovah is one in number: Therefore it is always taken in Scripture after the same manner. Ans. Jehovah is one in number of essence, not of persons. 12. Where are three and one, there are four: But in God are three and one, to wit, three persons and one essence: Therefore there are four in God. Ans. The Major 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, as they differ from their essence only in their manner of subsisting or of 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 humane 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. Ans. The Minor is false: John 3.16. & 5.18. Rom 8.32. John 5.17, 19 John 1.18. Heb. 2.16. John 3.13, 17. John 1.14. For Christ is called the only begotten and proper Son of the Father, and equal with the Father. The Father hath created all things by the Son. The Son from the very beginning worketh all things likewise, which the Father doth. The Son revealed the Father's will, of receiving mankind into favour, unto the Church, before his flesh was borne. The Son was sent into the world, descended from heaven, and took flesh. But the Word, which is God, is the only begotten and proper Son of God, and took flesh. And not the humane, but the divine nature of Christ is Creatresse, 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. These Objections we may compare with those that are before set down in the Common place, concerning the Trinity of the persons: For, with whatsoever Sophisms the Trinity itself and divinc essence is impugned, with the selfsame also is each Person assaulted: and contrariwise, with whatsoever Sophisms one person is impugned, with the same the whole essence of the Deity is assailed. Besides, some objections were there only proposed, which are here more fully assoiled. You may read more of this point, Vol. 1. Ursin. from page 115. to page 125. Quest. 34. Wherefore callest thou him Our Lord? Ans. Because he, redeeming and ransoming, both our body and soul from sins, not with gold nor silver, but with his precious blood, and delivering us from all the power of the Devil, hath set us free to serve him. a 1 Pet. 1.18, 19 & 2.9. 1. Cor. 6.20. 1. Tim. 2.6. John 10.28. The Explication. Here 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 Christ is called Lord. TO be a Lord, is, to have right and power granted by Law, either divine or humane, 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: 1. Because he hath dominion over all things, and over us also: and hath care of all things, and of us especially; that is, ruleth, preserveth, and keepeth us as his own, to eternal life and glory, as being bought with his precious blood. None of them is lost, John 17.12. John 10 28. whom thou gavest me. None shall pluck them out of my hand. 2. Because all things are subject unto him, and we are bound to serve him both in body and soul, that he may be glorified by us. Ye are bought with a price, therefore glorify God in your body and in your spirit, Cor. 6.20. for they are Gods. Quest. To which nature then is the name of the Lord to be referred? Ans. To both: like as also the names of Priest, Christ is out Lord according to both his natures. King, and Prophet. For, the names of the office, benefits, dignity, and bountifulness of Christ towards us, are affirmed of his whole person, not by communication of properties (as the names of his natures and properties are) but properly in regard of both natures: For both natures of Christ will and work our redemption: For the humane nature of Christ is made the price of our redemption, by dying for us: 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 humane nature being privy thereunto, and most earnestly willing it. 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 person of Christ, even as he is man, is Lord over all Angels and men. 2. For what cause, and how many ways he is our Lord. CHrist is Lord, Christ our Lord, 1. By right of creation. John 16.15. By right of creation and government. Of this rule and dominion it is said, All things that the Father hath are mine: For by him, and 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 and wicked men, albeit not altogether after the same manner to us, and to all the wicked and devils: For, 1. He created us to eternal life: but them to destruction. 2. The dominion which Christ hath over the wicked and Devils, consisteth in the right of requiring and commanding, of exercising his power, and bridling his enemies: that is, he hath right and 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 if it were his will, to bring them to naught, as the history of the possessed man in the Gospel testifieth: And he permitteth them, Mark 5.20. 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 worketh in our heart's faith and obedience, that we may do things acceptable unto him, and so fenceth us against all the remptations of the Devil, and the flesh, that we may never fall from him: Therefore he is our Lord after a far other sort, than of the Devils and the reprobates. By right of redemption. 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 unto the end: and being raised from the dead, he fully enfreeth and delivereth us from all sin and misery, and endoweth us with eternal bliss and glory. The manner of our redemption is most precious, sigh it is a thing of greater moment to redeem us with his blood, than with money: Therefore he hath the greatest right of possession in us. And seeing he hath delivered and freed us, it is manifest that we were servants: and truly so we were, and are by nature servants and bondslaves 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 Servando, that is, saved or preserved. Servi, or servants, were first so named by the Romans, from servando, which is in signification preserved; because, when in 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. Object. If we be redeemed from the power of the Devil, than 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. Ans. From whose power we are redeemed, as having been supreme Lord over us, and holding rightly his dominion over us; unto him the price and ransom is due: But the Devil is no supreme Lord, but the executioner of the supreme Lord, which is God, who alone hath, and holdeth by right dominion over us. The Devil indeed hath enthralled us unto himself by the just judgement of God for our sin, and took us by force, and invaded us though we were another's right and possession: But Christ, that stronger armed man, satisfying for our sins, broke the power of the Devil, and enfranchised us, being freed from the yoke of his tyranny: Wherefore, in respect of God, Christ redeemed us; for unto him he hath paid the price: But he hath delivered us, We are said to be redeemed in respect of God, we are delivered in respect of the Devil. 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 any more right or power over us: And this Christ's Dominion 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. By right of preservation. In respect of our preservation, Christ is our Lord, because he defendeth us unto the end, and keepeth and safe-guardeth us to eternal life: not only by defending our bodies from enemies, but our souls also from sins: For our preservation must be understood not only of our first freedom from the power of the Devil, but also of the continual guarding of us, and the consummation of all his benefits. 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, Joh. 17.22. & 10.28. & 6.37. and defendeth their bodies only. In respect of God's ordinance. 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: For Christ is not in this respect only our Lord, in that he saved us: that is, delivered us from our enemies, and of enemies made us the sons of God: but also because the Father gave us unto him, manifested unto us, to be our Prince, King, and Head, Feb. 1.2. John 6.17. & 7.5. Acts 5.31. Ephes. 1.22. and hath made him heir of all. He hath made him heir of all things. All that the Father giveth me shall come to me. Thine they were, and thou gavest them me. Him hath God lift up with his right hand, to be a Prince and Saviour, to give repentance to Israel, and forgiveness of sins. God hath made all things subject under his feet, and hath appointed him over all things to be the head of the Church. Now whereas he is our Lord after a far more excellent manner than others: we also are far more bound to his allegiance and obedience: For he is so our Lord, that he doth indeed with us what he will, and hath full right and power over us: but yet he useth that his power to our salvation only: For we receive daily of this Lord, moe, and by infinite parts more excellent benefits, than do any other throughout the whole world: And therefore we ought always to acknowledge the dominion and power, TWO parts of our acknowledging Christ's dominion over us. which Christ hath over us. Which acknowledging of his dominion is, 1. A profession of so great a benefit of Christ, as, that he hath vouchsafed to be our Lord, and to set free us his enemies into this so fruitful and glorious a liberty. 2. A confession of our bond and 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. What is then the meaning of this article, I believe in Christ our Lord? Ans. Three divers speeches are here to be observed: The meaning of the Article, I believe in Christ our Lord. 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, or 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 throughly persuaded, that by him we are wholly freed and delivered from all evil, and are defended and safeguarded against all our enemies: and this is it, which we especially aught to believe. When as therefore we say, that we believe in our Lord, we believe, 1. That the Son of God Christ is Creator of all things, and therefore hath power over, and is Lord of all creatures. John 16.5 All things that the Father hath are mine. 2. But especially of his Church, which being purchased with his own 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 Diven, 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: and lastly, that he useth and will use his dominion and power, which he hath, as over all other creatures, so over me, unto my salvation, and his own glory. ON THE 14. SABBATH. Quest. 35. What believest thou when thou sayest, He was conceived by the holy Ghost, and born of the Virgin Mary? Ans. That the Son of God, who is, a John 5.20. Joh. 1.1. & 17.3. Rom. 1.3. Col. 1.15. and continueth true and everlasting God, b Rom. 9.5. took the very nature of man, of the flesh and blood of the Virgin Mary, c Gal. 4.4. Luk. 1.31, 42, 43. by the working of the holy Ghost, d Matth. 1.20. Luke 1.35. that withal he might be the true seed of David, e Rom●n. 1.3. Psal. 132.11. 2 Sam. 7.12, Luke 1.32. Acts 2.30. like unto his brethren in all things, f Philip. 2.7. Heb. 2.14, 17. sin excepted. g Heb. 4.15. The Explication. The adversaries against whom this doctrine of Christ's taking flesh of the Virgin is maintained. THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretics, who denied, and now deny that the flesh of Christ was taken out of the substance of the Virgin: For the Eutychians argue thus: Christ was conceived by the holy Ghost: Therefore the flesh of Christ was produced out of the substance of the Divinity, or out of the essence of the holy Ghost, and by this means the divine nature was changed into the humane. The particle by, in the Article conceived, etc. implieth not a material, but an efficient cause. Ans. The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech: For the terms, by the holy Ghost, or of the holy Ghost, do not signify unto us a material, but an efficient cause; so that the flesh of Christ proceedeth not out of the essence of the holy Ghost, as out of the matter whereof it was made; but the whole man Jesus Christ was conceived in the Virgin's womb by the virtue and working of the holy Ghost, as appeareth out of the words of the Angel: The holy Ghost shall come upon thee, Luke 1.35. and the power of the most High shall over-shaddow thee. Christ is called the seed of Abraham, the son of David: Therefore he took his flesh of these Fathers, not of the holy Ghost. And as we are born of God, because he made us, not that we are of his substance: So Christ was conceived by the holy Ghost, that is, he was conceived by the virtue and operation of the holy Ghost, not that he was conceived of the substance of the holy Ghost. Object. If in this article, He was conceived of the holy Ghost, the particle Of imply not a material cause; then, in like sort, the Article which followeth, Born of the Virgin Mary, the same particle Of cannot imply a material cause; and so Christ cannot be said to have taken his flesh of the Virgin. Ans. The case is not alike in both of these: but in this latter Article it must needs signify a material cause. The reason is, because it was necessary that Christ should come of the seed of David: But when it is said, Three reasons why the particle ex, signifying by or of, though in the Article, Born of etc. it import a material cause, yet it doth not so in the Article, Conceived of etc. Three things to be observed in the Conception He was conceived of the holy Ghost, the particle Of intimateth no material cause. The reasons are, 1. Because if this were true, it could not be true which followeth, that Christ was born of the Virgin Mary. 2. Because God is not changeable, and therefore the Deity is not changed into flesh. 3. Because the Word took flesh, and was not changed into flesh. What then doth Christ's conception of the holy Ghost signify and import? Three things thereby are signified: The forming of Christ's flesh. Luke 1.35. That the mass of his humane nature was created, or form in the womb of the Virgin miraculously, and besides the order of things disposed of God in nature, by the immediate working and operation of the holy Ghost, without the seed and substance of man. The power of the most High shall thee. Object. But we are also made of God. Answ. We are made of God mediately, Christ immediately. The sanctifying of Christ's flesh. That the holy Ghost did the same moment, and by the same operation, cleanse this mass, and, from the very point of the conception, sanctify it in the mother's womb: that is, (sigh it became not the Word, Four causes of this sanctifying. the Son of God, to assume unto himself a nature polluted with sin) he therefore caused, that original sin should not issue into it: and that for these causes; 1. That he might be a pure sacrifice, and a sufficient ransom for our redemption. He hath made him to be sin for us which knew no sin, 2 Cor. 5.11. that we should be made the righteousness of God in him. 2. 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: He●. 2, 11. & 7, 16. For he that sanctifieth, and they that are sanctified, are all of one. Such an High Priest it became us to have, which is holy, harmless, undefiled, separate from sinners. 3. It was not agreeable unto the Word, the eternal Son of God, to unite personally unto him humane nature, being stained and defiled, wherein he dwelleth as in his own Temple: For, God is a consuming fire. 4. That we might know that whatsoever this Son speaketh, Deut. 4. 2●. 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. Object. But he was borne of a mother, which was a sinner: Why then should not Christ have sin? Answ. The holy Ghost doth best know how to sever sin from man's nature: For sin is not the nature of man, but came else-whence, even from the Devil. Marry therefore was a sinner: but the 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 uniting of his flesh to his God head. The third thing which is sanctified, in that Christ is said to be conceived by the holy Ghost, is the union of the humane 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. The sense and meaning then of this Article, Which was conceived by the holy Ghost, is, The full meaning of the Article, conceived by the holy Ghost. 1. That the holy Ghost was the immediate author of the miraculous conception of the flesh of Christ. 2. That he separated all uncleanness and contagion of original sin from this conceived offspring. 3. That he united, in the very moment of the conception, the flesh with the Word in a personal union. It is added further in the Creed, that he was born of the Virgin Mary; that is, of the Virgin's substance: Five causes why Christ was born: of the Virgin Mary namely, that we might know him to ●e, and that chief for these causes: True man. That the truth of the humane nature, assumed by the Son of God, might hereby be signified unto us: to wit, that he was conceived by the power of the holy Ghost, and born true man of the substance of Mary his Mother; that is, Though the flesh of Christ were miraculously conceived, yet it was taken and born of the Virgin. T●●● seed of David. That we might know Christ our Mediator to be the true seed of David, that is, to be true man and our brother, who hath humane 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 very self same mass of Adam, whereof both they and we are. The Messiah. That it may certainly appear unto us, that this Jesus born of the Virgin, is that Messiah promised unto the Fathers: Behold a Virgin shall conceive, Esay 7.14. Gen. 3.15. and bear a Son. The seed of the woman shall break the head of the Serpent: For it was foretell by the Prophets, that the Messiah, the Redeemer of mankind, should be borne of the stock of David, and that by a miraculous conception and 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. Without sin. That this Christ's birth of a Virgin might be a testimony that he is pure and without sin, sanctified in the womb of the Virgin, by the virtue of the holy Ghost. A sign of our new birth. John 1.13. That we might know the Analogy which is between Christ's nativity and the regeneration of the faithful: For Christ's birth of the Virgin is a sign of our spiritual regeneration, which is not of blood, nor of the will of the flesh, nor of the will of man, but of God. Quest. 36. What profit takest thou by Christ's holy conception and nativity? Ans. That he is our Mediator, a Herald 7.26, 27. and doth cover with his innocency and perfect holiness my sins, in which I was conceived, that they may not come in the sight of God. b 1 Pet. 1.18, 19 1 Pet. 3.18. 1 Cor. 1.30. Rom. 8.3, 4. Esay 53.11. Psal. 32.1. The Explication. Two benefits of Christ's conception and nativity. TWO benefits we reap from Christ's conception and nativity. Confirmation of faith. A confirmation of our faith, that he is the true Mediator. Consolation. A consolation, that we through this Mediator are justified before God. The reason hereof is: because he cannot be a Mediator between God and men, who is not himself man, who is not righteous, who is not united with the Word, that is, who is not by nature true God and true man, and of sufficiency and ability to bestow on us his salvation purchased for us. For such an High Priest it became us to have, which is holy, harmless, underfiled, separate from sinners, and made higher than the heavens. What is the meaning then of this Article, I believe in Jesus Christ, Heb. 7.26. which was conceived by the holy Ghost, borne of the Virgin Mary? The meaning of the Article, I believe in Jesus Christ, conceived by the holy Ghost, borne of the Virgin Mary. The meaning thereof is, 1. I believe that this natural Son of God, conceived and born after this manner, was made true man after a marvellous 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 be sanctified from his mother's womb, by the holy Ghost. 2. I believe farther, that he, being true God and true man, but one Christ, was holy from his mother's womb, to redeem and sanctify me, (which he could not do, unless sanctification and union were in him) and that I, for his Son's sake so conceived and borne, have the right of the adoption of the sons of God. THE COMMON PLACE OF THE TWO NATURES IN CHRIST. NExt after the 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, and their personal union; wherein these questions following are more copiously to be discussed. 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. THat there are two natures in Christ, this one reason shows 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. Vigil. Vigil. lib. 4. One nature doth not receive in itself a thing contrary and divers. But in one and the same Christ are, and are affirmed of him properties divers and contrary, divine and humane, finite, infinite, passable, impassable, and such like: Therefore there must needs be divers natures in him, humane and divine. And that the very divine nature, Creatresse of all things, is in Christ, hath been already proved. It remaineth that we show, a true humane nature to be in him, and that such as ours is, and perfect, consisting of a body, and a reasonable soul, of which, Christ true man, and of our kind and nature. as of essential parts, is made a third substance, to wit, this particular humanity, which the Word, having taken once into the unity of the person, doth never lay away again. Which we are to hold against Heretics both old and new, Marcionites and Swenkfieldians; 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, instead of true flesh, the likeness, semblance, and apparency of a man's body. Others acknowledge indeed, that he hath a true body, but not an humane soul, the room whereof is supplied by the Word united unto the body. Against these and the like errors, The truth of Christ's humane nature is proved: the sentence and doctrine of the Church is confirmed By plain places of Scripture, which testify, Christ, Mary's By Scripture. Luke 1.31. Son, to have been made like unto us in all things, that is, in essence, in properties, in infirmities, sin only excepted. Lo, thou shalt conceive in thy womb, and 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 nor 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 and substance. He that sanctifieth, and they which are sanctified, are all of one: Hebr. 2.11, 14, 15, 16. wherefore he is not ashamed to call them brethren. And a little after: For as much as the children were partakers of 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 humane nature of the same kind wholly with ours: Hereof he is called, The fruit of Mary's womb, Luke 1.42. & 2▪ 7. Gal. 4.4. & 3.16. Rom. 1.3. & 9.5. Luke 3. The first begotten Son of Mary, Made of a woman, The seed of Abraham, Made of the seed of David, Borne of the Jews concerning the flesh, The Son of Abraham, of David, and the Son of man. And also his pedigree and stock, concerning the flesh, is deduced unto Adam: Therefore he was begotten of the substance of his mother, and issued from the same seed of Adam, from which we did. Christ proveth himself to be a true man, and not a spirit, by this, that a spirit hath no flesh and bones, as he hath, and retaineth, even after his resurrection. Apollinaris the Heretic said, Luke 24.39. The error of Apollinaris refuted 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, Mat. 26.38. Luke 2.52. John 10.18. My soul is very heavy, even unto the death. He is said to have increased in wisdom, and stature, and in favour with God and men: and, to lay down his soul, and take it again. But, to increase in wisdom, and, To be heavy and sad, do neither agree unto a body, which is a reasonless thing: neither unto the Godhead, which is not obnoxious to changes and passions. Hitherto belongeth also that, Father, Luke 23.46. into thine hands I commend my spirit. And when he had thus said, he gave up the ghost. This cannot be said of Christ's Godhead: For, that being immense and 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 and his Godhead, a true humane soul, which did truly suffer and abide in Christ these changes, and the like. By divine promises and prophecies. Gen. 3.15. Esay 7.14. Matth. 1.1. Luke 1.42. Rom. 1.3. 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 the 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 Mary, and to have taken true flesh. By his office of Mediatorship. The office of the Mediator confirmeth the same. The sin of men, in respect of God's truth and justice, could not be punished in any other nature, than in a humane 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 humane 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 ingraffed into his mass and flesh, as members into their head, or branches into their Vine. 1 Cor. 15.21. John 15.6. For since by man came death, by man came also the resurrection of the dead. 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 other side might be flesh and bones of his flesh and bones, by the same spirit dwelling in us. Ephes. 5.30. John. 5.56. Ephes. 4.12, 16. Rom. 8.11. We are members of his body, of his flesh, and of his bones. 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. Object. 1. The flesh of Adam (that is, humane 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. Answ. The Major 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 nature of man's flesh, but an accident only thereof Sin is not of the essence and nature of humane flesh (for that was created pure of God) but sin came otherwise, by the defection and 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 humane flesh pure of nothing, he 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 pu●e and holy. There is no new or strange thing therefore, if the omnipotent Lord hath taken humane substance, without the accident sin, into the unity of his person. Wherefore this their argument shall be rather thus inverted: The flesh of Adam is true flesh. Christ's flesh is the flesh of Adam: and therefore Christ's flesh is true flesh, and, by a consequent, Christ is true man. See the explication of the 35 Question of the Catechism. Object. 2. 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. Answ. There is a fallacy in the divers understanding of the particle of: For that in the Major signifies 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 flesh begotten, but because in miraculous sort he form in the Virgin's womb of her substance the body of Christ, so that it should not be contaminated or polluted with original sin. Object. 3. In God are not two natures. Christ is God: Therefore there are not two natures in him. Ans. Mere particulars do in force nothing. For if the Major be taken universally, it is false: Whosoever is God, in him are not two natures: this general proposition is false. The Major therefore is true, as touching God the Father, and God the holy Ghost, but not as touching God the Son incarnate. Repl. 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 to his divine nature. Answ. Nothing can be added to God by way of perfection, that is, whereby his essence may be changed and perfected: but by way of copulation or union. Now, in that God the Word joined the humane 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. Repl. 2. Humane nature cannot come unto him, 1 Tim. 6. ●●. who dwelleth in the light that none can come unto. Answ. This is true, if so God of special grace doth not assume and take it unto him. Repl. 3. But it is ignominious for God to be a creature. Christ-man, is God. Answ. 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 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 moe. 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 humane, is truly designed by the concrete terms or voices of both natures. For it is requisite that one and the same should be Mediator both by merit, and by power or efficacy. But they who make two persons, make also two Christ's with Martion and Nestorius, See Iren. Lib. 3. cap. 17. advers. haeret. The one a man passive and crucified, the other God, not crucified, and only assisting the man Christ by his grace. Object. 1. 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. Answ. We deny that part of the Minor, to wit, That the body and humane soul do, as in other men, so also in Christ, concur to make a created person of the humane nature, and divers from the person increate and eternal of the Word. For albeit the humane nature in Christ, compounded of a body and 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 of subsistence: For, 1. 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 humane 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 this flesh, and this soul should be brought to nothing: Therefore Christ's humane nature hath not any subsistence, or person proper unto itself. 2. 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. Repl. 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. Answ. That which is part only of a person (that is, is so a part, that besides of itself it is no person) is no person: or, that which is a part of a person, is not a person; true, it is not that person, whose part it is. Thus the Major 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 a humane 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 humane person, but a person most simple and immortal, as are the Angels; because it subsisteth our of the body by itself, neither is a part of another: So may it be said of the Word, if it be construed aright, and 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 God head, truly subsisting before the flesh was that is, the only begotten Son of God. For this self fame person existing in itself from everlasting, and remaining for ever most simple and uncompound, is, by the assuming of man's 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 humane nature may be called as it were, the parts of whole Christ, and are so called also of many of the ancient Fathers, which were sound in faith; not that the flesh assumed did add any part to the subsistence of the Word: or, as if of the persons of the Word and the humane nature, as being imperfect parts, were made another perfect person of a certain third essence; consubstantial with neither of those two 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 humane, suffering no commixtion, confusion, or mutation: that is, The person of the Mediator is said to be constituted of two natures, divine and humane, as it were of parts, because these 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 later Divines, and also by the Schoolmen, are used well, and without danger, these phrases and speeches: Christ's person is compounded: The two natures 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, or 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 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 humane nature, doth constitute, or make the substance of one Christ. Of the Word and the flesh assumed, 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 that one person or subsistence, which is, perfect and whole, proper to the Word from everlasting by nature; and is, whole, made in time the person of humanity also now assumed and destitute of the proper personality thereof: and this 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 individually in the two natures. Wherefore, seeing the thing itself is clear, and agreed upon among them who are of right judgement, and sound in faith, we are not odiously to jar about words; especially, sigh that concerning these supernatural things, no words of humane speech can be found, which may 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, and 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 person of the Word, or personally. Object. 2. God and man are two persons. Christ is God and man: Therefore there are two persons in him. Answ. The Major is true, if we understand it of God and man, as they are not united. But Christ is God and man by Union. In this therefore there is a fallacy of misjoining some words, and does joining others. For in the Major God and man are taken dis-junctively, or, both apart: but in the Minor con-junctively, or, both together. Repl. The Word united to itself a body and soul: Therefore a person. Answ. True it is, he united them to himself, but this he did by a personal union: not that this body and soul should as a person subsist apart, or by themselves, but that they might subsist in his person. Repl. 2. If he united the essential parts of a person, he also united a person. But he united the essential parts of a person: Therefore also a person. Answ. The Major is true only of such parts, as subsist by themselves: but Christ's body and soul had not subsisted at all, not do subsist now, save in this union of the Word with them. Repl. 3. That which subsisteth not by itself, is more imperfect than that which subsisteth by itself. Christ his humanity doth not subsist by itself. Therefore Christ's humanity is more imperfect than ours. Answ. 1. If that which subsisteth by itself be opposed to this, To be 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 subsisteth not by itself, but in particular men. Wherefore, for further answer, we say, that the Major 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, subsisteth not by itself, but united with the body: neither yet is it therefore to be thought more imperfect, 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, constitute 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 fare 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. Object. Revel. 1.18. 3. 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. Ans. The Major 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 to be 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 it 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 it is to be united in nature. Twofold union 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 & 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 humane 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, Union in properties. 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 humane 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 fireth 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 it 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 or knitting of them together, as 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, Why the union of the flesh with the Word cannot be essential. made in the nature, or any essential property of the God head, is showed by these reasons: 1. Of the Godhead and flesh assumed, 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. 2. If the Union of the flesh with the word were essential, it would follow, that the humanity, once assumed and taken, was equalled with the Godhead in essential properties, & so by a consequent, to be made of the same nature and essence with the Word. So Vigilius showeth, Lib 4., The ancient heresies into which they fall, who maintain an Essential Union. 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 Swenckfield, 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 their confusion, or (as themselves call it with their Master Swenckfield) 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 person, 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 humane nature unto it, make the same 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 graft hath his subsisting in a tree of another nature or kind. The same is the subsistence both of the sprig ingraffed, & of the tree sustaining the sprig: that is, they are one and the same individual tree; yet have they, and so do reaine 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. Object. The humane 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 humane nature: Therefore not the divine nature itself of the Word. Answ. 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 to, 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 to, 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 Word, not in nature, or in essential properties; 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 it is 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 assumed 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 sixth Toletan Council, Concil. Tolet. 6. cap. 1. in these words: in these words: The Son only took the humanity in singularity of person, not in the unity of divine nature; that is, in that which is proper unto the person, not which is common to the Trinity. And Rusticus in his Dialogue 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, and in that he is in 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 and 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, (viz. 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 infer, 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, lest 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 overthrew 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 passion, and sufferings, and a creature: the only cause is the unity of person subsisting in two natures perfect, whole, and really distinct, divine & humane. 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, and are affirmed of him all the attributes and properties, both divine and humane, but after a divers 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 and accompany it, without which the nature cannot 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 the elements, consisting of skin, blood, flesh, bones, veins and sinews, having a certain and definite greatness figure, proportion, and collocation, or locablenesse of parts: and therefore to be circumscribed in one place, to be solid, visible, palpable, and such like. These Christ retaineth for ever, because without these, nothing can be a humane nature. The accidental properties of the humanity are those infirmities which ensued upon sin: which infirmities, Christ, together with the humane 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 persons 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. And therefore one and the same man is living and corporeal according to divers 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 and 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 humane nature, but according to the divine. For the sense and meaning of these speeches is: The person which is God, Creator of all things, omnipotent, by reason of the Godhead; the self same 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. Object. 1. The whole person of Christ is really omnipotent, everywhere, eternal, etc. The humanity and the Godhead are the whole person of Christ: Therefore both are really omnipotent, every where, eternal, etc. Answ. This argument the Ubiquitaries, who most of all ground upon it, and often use it, have borrowed from Swenkfieldians, who commonly in their books reason thus: Whole Christ is the natural and 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, ascendeth 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 Ubiquitaries collection be lawful also and sound, this doubtless of the Swenkfieldians, is lawful also and sound: but if the Swenkfieldians 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 which opinions take clean away the nature of the humanity, and trans-form it into the Godhead: but the latter doth further make two persons in Christ of the same nature. They are also Sophistical: because, whether the person of Christ be considered in itself, as it was a person being but one and perfect, and 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 nature, 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 and 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; yet 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 madman, or an Epicure, will therefore say, that the soul also is mortal, or doth go, eat, or 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 and dead, yet not his Godhead, nor his soul. This is well and learnedly declared and explicated by Damascene, 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, L●●. 3. Cap. 7. but also man. And Whole Christ is the 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 and enforcing of their conclusion on these premises to be necessary; the Major proposition must be expounded after this sort: The person is God, creator, omnipotent, every where whole, that is, as concerning all that, which it is, or in which it doth subsist, or which doth belong unto it. But the Major taken in this sense, is false, and 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 and 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. Rep. The divinity is one person in all places, but especially with the Church. The divinity is but half Christ: therefore only half Christ is present with the Church. Answ. 1. There is an ambiguity and 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 the other, that is, his Godhead, is present with us, and all things, in his proper substance, in all places, and at all times. But they, by half Christ, understand, craftily and sophistically, the one nature separated from the other: as if the Godhead were made to be with us bare and naked, and not incarnate. But in this sense the Minor is false, and the Ubiquitaries own invention. For the same Word, by reason of the immensnesse, and infinity of his essence, is whole every where, without his manhood; yet so, that he withal is, and 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, and double signification in the word Presence: For the presence, whereby Christ is present with his Church is not of one kind. Wherefore, if the Major be understood of the presence of his substance in all places, and of his being amongst us, and all other things, it is true: For the substance or essence of the Godhead only, and not of the manhood too, is immense, and 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 and operations. The humanity therefore of Christ is present with all the elect, in what soever 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, 1 John 1.7. into his favour. The blood of Jesus Christ his Son, purgeth us from all sin; that is, both by his merit, and the efficacy or virtue of his merit. 2. By the efficacy also of his humane will: because Christ, according to his humanity also, earnestly both would and will, that we be of God received into favour, quickened, and glorified through that his one only sacrifice. Thou art a Priest for ever: and also whatsoever he will, Psal. 110.4. Heb. 5.6. yea with his humane 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: John 6.63. Rom. 8.11. It is the spirit that quickeneth the flesh profiteth nothing. 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 humane nature; that being engrafted into his humane mass, they may be quickened, as branches live fastened to the Vine, and 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, Eph. 3.17. Rom. 8.9. Ephes. 5.30. and dwelling in us his members. That Christ may dwell in your hearts by faith. If any man hath not the spirit of Christ, the same is not his. We are members of his body, of his flesh, and of his bones: And they twain shall be one flesh: This is a great secret, etc. Object. 2. 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, and omnipotent, and present every where. Ans. This very same reason is among the principal arguments whereby the Swenkfieldians endeavour to frame, after Eutiches' manner, a Majesty, and deifying of the flesh of Christ: but both these, and the Ubiquitaries are deceived, and deceive by the ambiguity and divers taking of the word, adored. That is omnipotent and omniscient which is adored; that is, which is adored in respect of itself, or for itself. The humane 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 omnipotency also of his flesh. For the reason doth not follow, from the honour of the person, to the properties of the natures. Repl. That which is adored by reason of another, is also really omnipotent, and 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 omniscient, and omnipotent, by reason of the Godhead. Ans. The Major 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 and 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 he took in the form of a servant. So then, albeit the adoration of Christ, God and man, doth presuppose in him omnipotency, omniscience, presence every where, and the searching of hearts and reins: yet is it not of necessity that the humane nature also, which by reason of the Godhead, united to it in the same person, is adored, should be really omnipotent, omniscient, and every where. For the adoration of Christ, is the honour and worship which agreeth, and is yielded one and the same to whole Christ, man and God, keeping notwithstanding the differences in natures, of the properties, and operations, whereon Christ's office and honour doth depend. For, to adore and worship Christ, is, by the agnizing and knowledge of his person and office, to crave of him with a true trust and confidence, that those blessings which he hath promerited and promised, he will, as our Mediator, perform and give to us, according to the proper will and operation of each nature. This adoration consisteth of divers parts, compriseth both natures; and keepeth their properties and operations, though united, yet still distinct; and craveth, that whole Christ in performing his promised benefits, will work those things by his Godhead, which are proper to his Godhead, and by his flesh, those things which are proper to his flesh. For his benefits are no otherwise to be craved and asked of him, than as himself will, and doth perform them to us: and 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 and hearing our necessities and complaints. This agnizing, and this honour is proper to God, and agreeth, and is yielded to Christ-man, in respect of his Godhead only, and not of his humanity. For in one act, or view unchangeable, to behold, know, and understand, from everlasting of himself, all things past, present, and to come; but chief the needs, wants, necessities, and desires of his whole Church. Again, to send the holy Ghost into the hearts of all the elect and chosen, who have been even since the beginning of the world, and by his spirit, to teach them within, to justify, regenerate, comfort them, and to give to them eternal life; these, I say, are not proper to flesh created and finite, but to a nature infinite, omnipotent, and 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, and Christ by reason of his Godhead, doth behold and do all things, and is adored of us: yet, his humanity also doth behold, understand, and hear our necessities, desires, complaints, and prayers; yet after another sort, that is, not of itself, but by the God head, revealing and showing our desires to the humane understanding, which is united to it. And further, it performeth those things which we crave, both by the efficacy of his merit, and by intercession made incessantly to the Father for us, whereby he willeth, and obtaineth of his Father all blessings for us: and 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, and to profess the same both in words, gestures, and actions, is the honour which is due, and is exhibited by us to his humanity by reason of the Godhead united thereto: yet so, that this veneration of his humanity is not separated from the honour which agreeth to Christ, according to his Godhead. For, with one and the same particular and individual invocation and worship we speak to, and honour whole Christ, God and man, according to the properties of both natures, which he retaineth, and will have also now in his glory, and for ever to be attributed to him unitely, but yet distinctly; that is, As the person and office of the Mediator, so the adoration or worship is compound, having parts, whereof some agree to the Godhead, some to the flesh: and as in the office, so also in the honour of the person, the properties and 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 Redemptresse by reason of the flesh assumed: Therefore it is always subject to sufferings, and mortal, did suffer, and was dead: So there is no necessity in this Ubiquitary argument: Christ's humanity is adored by reason of his Godhead: Therefore the same is also really omniscient, omnipotent, and after the same manner to be adored, as is the Godhead. The reason is, because of the fellowship or conjunction of office and honour in the person, the same properties and operations in natures are wrongly and heretically inferred. The sum of all is: That Christ's 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 and other like properties is the Godhead only invocated) but because it doth truly know, understand, hear our necessities, cogitations, desires, prayers, the divine intelligence and understanding, which is united to it, revealing and opening them unto it: and also because what we crave at 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 and 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 Senecdoche, 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 humane 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 difference 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 the 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 apart, 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 divers 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 and work together in the office and benefits of the Mediator, and neither without other: yet doth not therefore one work the same which the other doth: But each worketh, according to his property and force of working, only that which is proper to each nature, and not that also which belongeth unto the other. As neither the soul doth that which is proper to the body, neither the body that which is proper unto the soul, each doing their proper function. So likewise the humanity accomplisheth not that which is proper to the Godhead, nor the Godhead that which is proper to the manhood: but the same Christ executeth and performeth one and the same office and 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, and not according to others, that which belongeth to the flesh. For the properties and 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, and from the honour which, in respect of the office, is due unto the person: likewise, one effect, or act The antropall, (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 divers operations, proper to each nature, which are wrought jointly, and belong to the same person, which is Christ, God and man, that is, both are wrought of one person according to divers causes and originals of working, or according to divers natures, but not by one and the same nature. By these grounds it is easy to dissolve and assoil most of the sophisms and cavils, with which at this time both the Swenckfieldians, and Ubiquitaries are wont to gloze and blanche that their real communicating of essential properties in natures, and their Eutychian deifying of Christ's flesh, and to thrust the same upon the simple for the true majesty of Christ himself. For thus they reason: The office and 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 hum●●●y, 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 and prayers, give the holy Ghost, and work by him in the hearts of the chosen, faith and conversion: and to conclude, in respect of these things, the humanity itself also is for itself adorable, and 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 and honour of the person, to the properties and 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 and 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 Theantropall, that is, of God and man. The reason is, Because of redemption, quickening, adoration, and the like, which are the functions, benefits, and worship of the whole person, there are more and divers manners and parts, which will agree really to one and the same person, but not to one and the same nature, but some to the Godhead only, some only to the manhood. Wherefore this Major 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 and 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, may be showed at large: but now let these few suffice: 1. 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 in one person: Therefore the communicating of the properties was made in the person, not in the nature; 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 is truly and really as God eternal, so omnipotent also, and , 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. 2. That which is proper to one, cannot be common to more; that is, cannot exist or be found together in other subjects also of divers natures. For, To be proper, and, To be common, are contradictory, and therefore in farthest repugnancy. 3. There cannot be made one omnipotency, and one omnipotent operation to be 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 to the flesh, is the Godhead itself. 4. If Christ's humanity, in the office of the Mediator, doth itself really and 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 assumed shall do more, and more shall be due and yielded unto it, than unto the Word, which assumed and took it. 5. If the flesh, because it is said to be quickening, is 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. 6. 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, and of the communicating of the properties, had at Tubing, in the year 1582. 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, Creatresse of all things: that is, God himself, blessed for ever, and so by consequent, the divine person. For an essence intelligent, subsisting by itself, and 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 God head made into the humane 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, 1. The very union of the humanity with the Word, in such sort, as it, being created and finite, doth, together with all the essential properties thereof, subsist, not in a created person of the same humane 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, and is called truly man: and contrary, man (but not the manhood) is, and is called truly eternal God. No dignity and eminency can be imagined greater than this, neither doth it agree to any, but to the flesh of Christ only. 2. It is the excellency of gifts. For, these Christ's humanity received without measure; that is, all whatsoever, and most great, and most perfect, that may fall into a created and finite nature. 3. The office of the Mediator: to the performing whereof, the united, but yet distinct, properties and operations of both natures do necessarily concur. 4. The honour and worship, which, by reason of the Mediatorship, agreeth, and is given to whole Christ according to both 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: 1. 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. 2. 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 and 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. 3. 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 his cause: but only in respect of order: Because, indeed, the humane nature was first to subsist and be, before it were enriched with gifts: and it subsisted 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 Word. 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) man, and withal true God, hath been declared of us before in the Common-place of the Mediator. For the work of our Redemption could not have been compassed and finished by the Mediator, without the concurrence of divers natures and operations in the same person. For albeit he suffered, and died in the flesh; yet his passion and suffering could not have that force and efficacy to redeem, justify, and 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. This confession in 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 humane flesh. Whole God and whole man. Whole God also with his body, but not according to his body God; whole man also with his Godhead, but not according to his Godhead 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 increate 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, on 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: and divers 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 and flesh, how then, seeing the Word is , is not the flesh also found ? 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 insomuch 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 with the Word; whereas one nature receiveth not any contrary or divers thing in itself: and it is a thing divers and far unlike to be circumscribed in place, and to be : and seeing the Word is , and the flesh is not ; it is apparent, that one and the same Christ is of both natures, and is as touching the nature of his Godhead, but is not 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 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 then 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. ON THE 15. SABBATH. Quest. 37. What believest thou when thou sayest, He suffered? Answ. That he, all the time of his life which he led in the earth, but especially at the end thereof, sustained the wrath of God both in body and soul, against the sin of all mankind, a Esay 53.4. 1 Pet. 2.24. & 3.18. 1 Tim. 2.6. that he might by his passion, as the only propitiatory sacrifice, b Esay 53.10. Ephes. 5.2. 1 Cor. 5.5. 1 John 2.2. Rom. 3.15. Heb. 9.28. & 10 14. deliver our body and soul from everlasting damnation, c Gal. 3.13. Colos. 1.13. Heb. 9.12. 1 Pet. 1.18, 19 and purchase unto us the favour of God, righteousness, and everlasting life. d Rom. 3.25. 2 Cor. 5.21. John 3.16. & 9.51. Heb. 9.15. & 10.19. The Explication. NOw have we in few words expounded those Articles of the 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 humane 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 marvellous manner of the Virgin's substance: The course of order requireth, that now consequently we expound and declare those Articles which treat of the office of Christ: and first of all of his Humiliation, or humbling, which is the former part of Christ's office, whereunto belong these Articles; He suffered under Pontius Pilate, was crucified, dead, and buried: He descended into hell. After we have expounded these, we will come unto the rest of the Articles, which speak of his Glorification; which is the other part of Christ's office. The Passion of Christ doth follow next his Conception and Nativity: Two causes why Christ's passion followeth his nativity immediately in the Creed. The fruits to be gathered out of the story of Christ's life. 1. Because in his Passion and Death consisteth our salvation. 2. Because his whole life was a continual passion, suffering, and calamity. Yet notwithstanding, many things may, and aught to be profitably observed out of the story of the whole race of his life on earth, set down by the Evangelists. For that doth show, 1. 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. Hither belong those things, which are especially to be considered in Christ's Passion: 1. The history itself of Christ's Passion agreeing with God's sacred Oracles and Prophecies. 2. The causes or fruits of Christ's Passion. 3. His example, that we are also to enter into eternal life & heavenly glory, by suffering death, as did Christ. But, for fuller explication, these four Questions touching Christ's Passion are to be considered: 1. What is understood by the name of Passion, or what Christ suffered. 2. Whether he suffered according to both natures. 3. What was the impellent cause of Christ's Passion. 4. What the final causes or ends and fruits thereof. 1. What is meant by the name of Passion, or what Christ suffered. BY the name of Passion is understood the whole humiliation, or the obedience of Christ's whole humiliation, all the miseries, infirmities, torments, ignominies, pains, and griefs, unto all which Christ for our sakes was subject and obnoxious, as well in soul, as in body, from the point of his nativity, until the hour of his death and resurrection. For the chief part of his pains and dolours, were the torments in his soul, wherein he felt the ire and wrath of God against the sin of mankind. But principally by the name Passion is signified the last part of his humiliation, even the last act of his life, Mat. 26.38. & 27 46. Esay 53.4, 6, 10. Christ's sufferings. wherein he suffered extreme torments of soul and body for our fins. My soul is very heavy, even unto the death. My God, my God, why hast thou forsaken me? Surely he hath carried our sorrows. The Lord hath laid upon him the iniquities of us all. The Lord would break him, and make him subject to infirmities. What then did Christ suffer? He suffered, 1. A privation and want of incomparable happiness, joy and all other heavenly blessings, which he should have enjoyed. 2. All the infirmities of man's nature, sin only excepted: he hungered, thirsted, Mat. 8.17. John 4.7. & 19.28 Hebr. 4.15. was weary, was stricken with sadness and griete, etc. 3. Extreme need and poverty: The son of man hath not whereon to lay his head. 4. For infinite injuries, contumelies, slanders, layings in wait for him, backbitings, reproaches, blasphemies, annihilating, Luke 9 58. Mat. 12.24. and contempt: I am a worm, and not a man. He hath neither form nor beauty: when we shall see him, there shall be no form that we should desire him. Psal. 22 7. Esay 53.4. 5. The temptations of the Devil: He was in all things tempted in like sort, yet without sin. 6. The death of the body; and that, reproachful and contumelious, even the death of the Cross, 7. The most grievous torments of soul: that is, Hebr. 4.15. he found the sense and feeling of the wrath of God against the sins of all mankind to be laid upon him. Hereof it was, that he cried with a loud voice; My God, my God, why hast thou forsaken me? as if he should say; Why dost thou not drive and put away from me such torments? Mat. 27.46. We see then, what, and how great things Christ hath suffered for us. Quest. But whereas the divine nature was united to the humane, how could it be that the humane nature should be so broken and weakened, that he should break forth into such out cries: especially seeing other Martyrs have been much more stout and courageous in their torments? Why Christ was more weakened is his Passion, than other Martyrs in theirs. Ans. The cause hereof was the diversity of the punishment which Christ endured, from that which other Martyrs abide. Saint Laurence lying on the grid-iron, felt not God's dreadful wrath against his own sins, and the sins of mankind (the whole punishment whereof was laid on the Son of God, as Esay saith, Christ was stricken, and humbled for our iniquities) Saint Laurence, I say, then felt not God angry and striking, but reconciled and appeased with him & gracious and favourable towards him: neither sustained he (as Christ sustained) the horrors of death and hell; but had great comfort in that he suffered for the confession of the Gospel, and was assured of remission of his sins by, and for the Son of God, on whom God laid them, as it is said: Behold the Lamb of God, which taketh away the sins of the world. John 1.29. Hence is it that S. Laurence may seem to have been more stout and courageous in his martyrdom, than Christ in his Passion. And hereof it was that the humane nature of Christ, though united to the Godhead, did sweat blood in the Garden, & broke into that outcry: My God my God, why hast thou forsaken me? Mat 27.46, not that there was any separation of the natures, but because the humanity was for a time forsaken of the Divinity, Lib. 3. adverl. haetel. Three differences between Christ's Passion and men's sufferings. in as much as the Word (as Irenaeus speaketh) was at quiet, and assisted not, nor delivered the afflicted manhood, until a sufficient Passion was finished and fulfilled. Christ's Passion therefore differeth from the torments of other men, 1. In the very form: for Christ felt the whole wrath of God, both in his body, and in his soul; others not so. 2. In the impulsive cause: for Christ suffered not for his own sins, but for ours. 3. In the end: for Christ's Passion is the ransom and only propitiatory sacrifice for our sins; the sufferings of other men are no ransom, but either punishments, or trials, or witnessings of the truth. Object. 1. The order of God's justice, permitteth not that the innocent and righteous should suffer for the unrighteous. For it is the point of justice to punish the guilty offenders. But Christ was an innocent. Therefore Christ's Passion seemeth to overthrow God's justice. Ans. The righteous may not suffer for the unrighteous, unless these conditions concur in his Passion. 1. That of his own accord he offer himself to punishment. 2. That he so voluntarily offer himself to punishment, that he be able also to pay a sufficient ransom for the offenders, whose punishment he undergoeth. 3. That he be able to preserve himself from perishing therein, and able to recover thence. 4. That he effect in those for whom he satisfieth, that they offend no more hereafter. 5. That he be of the same nature which the offenders are, for whom he satisfieth. If such a satisfier be deputed, God's justice is no way impaired. For thus, both he that suffereth, and they for whom he suffereth are saved. Now Christ is such a satisfier. For Christ both performed all the forenamed conditions, and is not only a man of the same nature with us, but we in a nigher degree of conjunction with him are his very members. In regard whereof, his punishment becometh our punishment: and the Apostles every where teach, that we all suffered and died in Christ. For when the head is afflicted, all the members suffer with it. More of this argument shall be spoken hereafter in the Article of the remission of sins. In a word, these conditions must concur to this, that one should satisfy for another: 1. This satisfaction must be sufficient. 2. It must be voluntary. 3. It must content him to whom it is due. These all are found in Christ's satisfaction. Object. 2. Between the satisfaction and the crime there must be some proportion: But between one man's Passion, and the sins of infinite numbers of men there is no proportion: How then may the ransom of Christ alone answer for the sins of an infinite number of men? Answ It may, and that for these two causes: 1. For the dignity of the person suffering, because he is true God, and a pure and unspotted man. 2. For 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. It was the strangest miracle that ever happened, that the Son of God should cry on the Cross, Mat. 27.46. My God, my God, why hast thou forsaken me? Repl. God cannot die and suffer: Christ suffered and died: Therefore he is not God. Answ. God, that is, the person which is only God, cannot suffer, or is impassable, according to that whereby he is God. But Christ is not only God, but man withal. Or we may grant the whole reason: For Christ was not God according to that wherein he suffered and died, that is, his humanity. Repl. If Christ be not God according to that wherein he suffered, than it is false which is said; God hath purchased the Church with his own blood. Answ. 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 by his blood which he shed in his manhood. What the communicating of properties is. The communicating of the 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 something 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 contrariwise, 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 names, 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 the humane. Object. 3. There is no proportion between temporal punishment and eternal. Christ suffered only temporal pains and punishments: therefore he could not satisfy for eternal punishment. Answ. There is no proportion between temporal and eternal punishment, if they be considered as being both in the same subject: but in divers subjects there may be. The temporal punishment of the Son of God is of more value and worth, than the eternal punishment of the whole world, for divers causes heretofore alleged. Object. 4. If Christ satisfied perfectly for all, than all must be saved. But all are not saved. Therefore he satisfied not perfectly for all. Answ. Christ satisfied for all men, as concerning the application of his merit and satisfaction. True it is, that Christ fulfilled the Law two ways. 1. By his own righteousness. 2. By satisfying for our unrighteousness; and both these he performed most perfectly. But the satisfaction is made outs by our private application, which is twofold: the former is wrought by God, when he justifieth us for his Son's merit, and causeth us to cease from sin; the latter is effected by us through faith. For we then apply unto ourselves the merit of Christ, when by a true faith we are persuaded, that God remitteth our sins for his Son's sacrifice and satisfaction: and without this application, Christ's satisfaction availeth us nothing. Object. 5. There were also propitiatory sacrifices in Moses Law. Answ. There were no sacrifices which might properly be termed expiatory: but those that were, were shadows only of Christ's sacrifice, which only is propitiatory. Hebr, 10.4. 1 John 1.7. 1 John 2.2. For it is impossible that the blood of Bulls and Goats should take away sins. The blood of Jesus Christ cleanseth us from all sin. He is the propitiation for the sins of the whole world. 2. Whether Christ suffered according to both natures. CHrist suffered not according to both natures, neither according to his Godhead, but according to his humane nature only, both in body and soul. For his divine nature is immutable, impassable, immortal, and very life itself; which cannot die. Now, he so suffered according to his humanity, that by his death and passion he made satisfaction for infinite sins of men. And the divinity sustained and upheld the humanity in the griefs and pains thereof, and raised it again to life, when it had been dead. Christ was put to death concerning the flesh, but was quickened in the spirit. 1 Pet. 3.18. & 4.2. John 2.19. Rev. 1.18. John 10.18. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us unto God. Destroy this Temple, and I will raise it up again in three days. I was dead, and lo I am alive. I have power to lay down my life, and to take it up again. These testimonies prove that there was another nature in Christ besides his flesh, which other nature neither suffered nor died. Irenaeus saith: As Christ was man, that so he might be tempted: Lib. 3. cont. hares. so he was the Word, that so he might be glorified: The Word indeed and Deity so resting in him, that he might be tempted, crucified, and suffer death; and yet united to his humanity, that so he might overcome temptation, death, etc. Object. God purchased the Church with his own blood: therefore the Godhead suffered. Ans. It doth not follow: Acts 20.28. because an argument from the concrete (which is God) to the abstract (which is the God head) is of no consequence. Again, the kind of affirmation is altered. God is said to have died, by a figurative speech, which is Synecdoche (use 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 God head died, this affirmation admitteth no figure, seeing the subject in it is 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; as the argument doth not follow, A man is compounded of the clements, 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) So neither doth it follow; Christ-God died: therefore Christ's Godhead died: For, from the concrete to the abstract, the reason doth not follow. 3. The causes impellent, or motives of Christ's Passion. John 3.16. 1. THE love of God towards mankind. So God loved the world, that he gave his only begotten Son. 2. The mercy of God towards man fallen into sin. Of his mercy he saved us. Titus 3.5. 3. The will of God to revenge the injury of the 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. 4. The final causes or ends of the Passion. THE final causes and fruits of Christ's Passion are all one, save that they differ in divers respects. For in respect of Christ, who suffered, they are termed final causes: in respect of us, they are called fruits. The final causes or ends of his Passion are. 1. The manifesting of the love, goodness, mercy, righteousness of God, while he punisheth his Son for us. 2. That his Passion might be a sufficient ransom of our sins, or the redeeming of us. The chief final causes than are, The glory of God, and our salvation. To the former final cause belongeth the knowledge of the greatness of sin, that we may know how great an evil sin is, and what it deserveth. To the latter belongeth our justification, wherein all the benefits are comprehended, which Christ merited, by dying, and by his freeing himself from death. Hence know we that death is not now pernicious and hurtful to the godly, and therefore not to be feared. Quest. 38. For what cause should he suffer under Pilate as being his Judge? Answ. That he being innocent and condemned before a civil Judge, a John 18.38. Mat. 27.24. Luk. 23.14, 15. John 19.4. might deliver us from the severe judgement of God, which remained for all men. b Psal. 69 5. Esay 53.45. 2 Cor. 5.21. Gal. 3.13. The Explication. MEntion is made of Pilate in Christ's Passion: 1. Because Christ did receive from him a testimony of his innocency; that thereby we might know that he was pronounced innocent by the voice of the Judge himself. 2. That we might know that he, though innocent, was notwithstanding solemnly condemned. 3. That we might be advertised of the fulfilling of the prophecy: E●ck. ●1. 27. I will overturn, overturn, overturn it, and it shall be no more, until he come, Cor 49.10. whose right it is, and I will give it him. 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, Why Christ was to be solemnly condemned. of the taking away of the Sceptre from Judah, was one. Quest. But why was it requisite that Christ should suffer under a Judge; and be condemned by order of law? 1. That we might know that Christ was condemned of God himself also, and therefore that he satisfied God for us, that we might not be condemned in Gods severe judgement; even as he also suffered death for us, that we might be delivered from the power of death. For the head and governor of ordinary judgement is God himself. 2. That Christ might obtain a testimony of his innocency from that Judge, by whom he was condemned. 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, 1. To be examined, that his innocency might appear. 2. 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 so his unjust condemnation might be in stead of our most just condemnation, 3. To be put to death, both that the Prophecies might be fulfilled, and also that it might appear that both Jews and Gentiles did put Christ to death. What it is to believe in Christ which suffered under Pontius Pilate. Quest. Now, what is it to believe in Jesus Christ, which suffered under Pontius Pilate? Ans. To believe that Christ suffered, is so to believe, as to have an historical faith only of Christ's passion, and not to repose any confidence in him. To believe in Christ which suffered, is to believe not only that Christ suffered, but also to repose and place our trust and confidence in Christ's suffering and passion. Thus to believe, is, 1. To believe that Christ, from the very moment of his conception, sustained calamities and miseries of all sorts; but especially that at his last time of life he suffered all the most bitter torments both of body and soul, and felt the horrible and dreadful wrath of God to this end, to satisfy for the sins of the whole world, and to appease God's wrath against sin. 2. To believe that he suffered all these for my sake; that is, that by his passion he hath satisfied for my sins, hath merited for me remission of sins, the holy Ghost, and life everlasting. Quest. 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? Ans. There is more. For by this, I am assured that he took upon himself the curse which did lie on me. a Gal. 3.13. For the death of the Cross was accursed of God. b Deut. 21.23. The Explication. THe death of the Cross is an exaggeration or aggravation of Christ's punishment, and a confirmation of our faith. For if Christ be crucified, Four causes why God would that Christ should die the death of the Cross. then, 1. He took the curse; for this death was a type of the curse. 2. He bore it for us, seeing in himself he was just. Now, for these causes would God have his Son to suffer the punishment of so ignominious a death: 1. That we might know the curse due for our sins to have lain upon him. For the death of the Cross was cursed of God: Cursed is every one that hangeth on a tree. 2. That it might be an exasperating of the punishment, and so we much the more confirmed in a true faith, when we consider Christ, by this kind of punishment, to have taken upon him our guilt, and even our punishment also and curse, to free us from it. This Paul teacheth: Christ hath redeemed us from the curse of the Law, when he was made a curse for us: for it is written, Gal. 3.13 Cursed is every one that hangeth on a tree. 3. To stir us up to greater thankfulness, considering how detestable a thing sin is, to wit, so great, that it could not be expiated and satisfied for, but with the most bitter and most opprobrious and shameful death of the only begotten Son of God. 4. That the truth might answer according to the types and figures, and so we might know the types to be fulfilled in Christ. Ancient types of this death of Christ on the Cross. For the old sacrifices, which shadowed the sacrifice of Christ, were laid on the wood, and before their burning were lifted up on high by the Priest, thereby to signify that Christ should be exalted and lifted up on the Altar of the Cross, there to offer himself an holy sacrifice unto his Father for us. The same was shadowed in Isaac, who being laid on the wood, was to have been sacrificed of his Father. Lastly, the brazen serpent which Moses set up upon a pole in the wilderness, depainteth this kind of punishment. John 3.14. and 12.32. Christ himself interpreteth of himself this type of the brazen serpent: As Moses lift up the serpent in the wilderness, so must the Son of man be lift up. And I, if I were lift up from the earth, will draw all men unto me, The meaning of the Article, I believe in Christ crucified. What is it then To believe in Christ crucified? Ans. It is to believe that Christ was made obnoxious for my sake to God's curse, to redeem me from the same. ON THE 16. SABBATH. Quest. 40. Why was it necessary for Christ to humble himself unto death? Ans. Because the justice and truth of God a Gen. 2.17. could by no other means be satisfied for our sins, but by the very death of the Son of God. b Rom. 8.3, 4. Heb. 2.14, 15. Here we are to consider, 1. How Christ is said to have been dead. 2. Whether it was requisite and necessary that Christ should die. 3. For whom he died. 1. How Christ is said to have been dead. Martions' heresies. 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 ministry of the humane 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, but was not a man. Nestorius' separated the two natures in Christ; Nestorius' heresy. neither would have the Son of God, but man only to have died. Do not boast thou Jew (saith Nestorius') thou hast not crucified God, but man. The Ubiquitaries believe that the humanity of Christ, The Ubiquitaries. heresy. 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 every where, not only as touching his Godhead, but with his body too. This is it which they call the form of God. Phil. 2.6. Wherefore, against all these we affirm, and in the Creed believe, that Christ died truly and corporally, even by a true divulsion and separation of his soul from his body, 1. Christ died truly. and that a local separation; so that not only his soul and body were not together every where, but were not together in one place; the soul was not where the body was, Matth. 27.50. Mark 15.37. Luke 23.46. John 19.30. nor the body where the soul was. Then Jesus cried again with a loud voice, and yielded up the Ghost. Jesus cried with a loud voice, and gave up the Ghost. Father, into thy hands I commend my spirit. And when he had said these words, he gave up the Ghost. He bowed his head, and gave up the Ghost. Object. But as virtue, that is, his divinity, is said to have gone out of him; so also he gave up the Ghost. Answ. There is a dissimilitude in these: Because the divinity remaining united with the humane nature, yet did work abroad without it. The 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. But yet this is further to be added, 2. Christ died without breach of the union of his two natures. that although his soul was truly 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 divulsion of the soul and body. Object. Why then cried he, Matth. 27.46. My God, my God, why hast thou forsaken me? Answ. Because of his delay and deferring 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, Acts 20.28. 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 every where, because that which is every where, can never be separated: and yet in death, and in the grave the union of both natures remained and continued. 2. Whether it was requisite and necessary that Christ should die. IT was requisite and necessary that Christ, to make full satisfaction, not only should suffer, but also should die: 1. In respect of the justice of God, that so his justice might be satisfied, which required the death of men, by whom it was violated: For the hurting and offending of the greatest good, is to be expiated with the greatest punishment, or with the utmost destruction of nature; that is, with the death of the guilty condemned for sin, according to that, The wages of sin is death. Rom. 6.23. But Christ succeeded in our stead, and took on him our person, who had sinned, and had deserved death, not only eternal, but temporal also: For we deserved destruction, which is the dissolution of the soul from the body, whereon ensueth the dissolution of the body, as a house is said to be subverted and destroyed, when one part is separated from another. Now it was requisite that the 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. Object. 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. Ans. 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: Therefore it was necessary that Christ should die for us, and his soul be separated from his body. 2. In respect of God's 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, In the day that thou eatest thereof thou shalt die the death. Obj. But Adam did not presently die. Ans. Truly, he forthwith died not a bodily death, Gen. 2.17. howbeit he became mortal strait upon it, and by little and little he daily died, and even now already had he died spiritually eternal death, and now was dead; I heard (saith he) thy voice, and I was afraid, because I was naked. Gen. 3.20. 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 presently: For so had he perished for ever. Wherefore the Son offered a mitigation and lenifying, raised him up to a new life, that notwithstanding he should remain subject to the 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, He is brought as a sheep to the slaughter, and as a sheep before be shearer is dumb, Esay 53.7. so openeth he not his mouth: and by sacrifices, whereby God promiseth that Christ should die such a death, as should be an equivalent price for the sins of the whole world. This could not be the work of a mere creature, but of the Son of God only: and therefore it was requisite and necessary, that the Son of God should suffer so grievous a death for us. Ob. Then they do not satisfy God's justice, who are punished, because their punishment is endless and eternal. Ans. They satisfy by eternal punishment. Rep. So then might we also be delivered from the curse by ourselves. Ans. So then shall we never be delivered, but shall sustain punishment eternal, which is without end. 4. Christ also himself hath foretell, that it was necessary that he should die: Except I go away, John 9.7. the Comforter will not come unto you. John 13.8. If I wash thee not, thou shalt have no part with me. In this question therefore three memorable circumstances concur: 1. That it was necessary that God's justice should be satisfied. 2. That this satisfaction was to be made by death. 3. That it was to be accomplished by the death of the Son of God alone. Out of this which hath been said, we may draw these doctrines: 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 and favour bestowed upon us. 3. That all our sins, how many, how great, and how grievous soever they be, are expiated and done away by the death alone of Christ. 3. For whom Christ died: Or, whether he died for all. WE must answer this question by distinguishing the terms thereof, that so we may reconcile such Scriptures as carry a show of contrariety: For in some places Christ is said to have died for all, Testimonies of Scripture alleged on both sides. and for the whole world: as, Who is a reconciliation for our sins, and not for our sins only, but for the sins of the whole world. That by God's grace he might taste of death for all men. 1. That Christ died for all. 1 John 2.2. Heb. 2.9. 2 Cor. 5.1415. 1 Tim. 2.6. We thus judge, that if one be dead for all, then were all dead. And he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again. Who gave himself a ransom for all men. Contrariwise, in as many places Christ is said to have died, prayed, offered up himself, 2 That Christ died not for all, but for many. John 17.9. Mat. 20.28. Mat. 15.24. Mat. 1.21. Mat. 26.28. Heb. 9.28. Esay 53.11. Ephes. 5.25. etc. only for many, only for the elect, for his peculiar people, for his Church, for his sheep, etc. Not for the world, not for the unfaithful. I pray for them: I pray not for the world; but for them which thou hast given me, for they are thine: that is, for the elect alone. The Son of man came not to be served, but to serve, and to give his life for the ransom of many. I am not sent but unto the lost sheep of the house of Israel. He shall save his people from their sins. This is my blood of the New Testament, that is shed for many for the remission of sins. Christ was once offered to take away the sins of many. By his knowledge shall my righteous servant justify many: for he shall bear their iniquities. Christ loved the Church, and gave himself for it. A twofold reconciliation of such Scriptures as plead for All: 1. B restraining All, to all that believe. What shall we say then? Is Scripture disagreeable with Scripture? No verily. Howbeit it seemeth so, unless these general and particular Aphorisms be reconciled by some pithy and plausible distinction. The distinction and reconcilement of these places is twofold, either of which is true and sound. 1. Some interpret these general allegations, of the whole number of the faithful, or of all the believing: because the promises of the Gospel do properly appertain to all the faithful, and because the whole course of Scripture restraineth those promises to the believing. Whosoever believeth in him, John 3.16. Rom. 3.22. Acts 10.43. shall not perish. The righteousness of God by the faith of Jesus Christ, unto all, and upon all that believe. Through his name all that believe in him shall receive remission of sins. S. Ambrose expoundeth the general texts of Scripture on this wise: Lib. 1. cap. 3. de vocat. Gent. The people of God, saith he, have their fullness, and although a great number of men neglect or cast from them the grace of their Saviour, yet there is a certain special university of the elect and foreknown of God, severed and discerned from the generality of all, to this intent, that a whole world might seem to be saved out of a whole world; and all men might seem to be redeemed from out of all men. Thus is there no repugnancy, no contrariety between these Scriptures: For all true believers are those many, that peculiar people, that Church, those sheep, those chosen, which were given unto Christ, and for whom Christ gave himself. By the distinguishing between the sufficiency & efficacy of Christ's death. Others reconcile these Scriptures by a distinction of the sufficiency and efficacy of Christ's death: For certain wrangling Sophists there are, who admit not this restriction of these general promises to the faithful alone: that is, they deny that the letter of Scripture enforceth any such restriction: and for proof of their conceit, they quote and allege certain places, which seem to impart redemption and salvation not only to the faithful, but to Hypocrites also and Apostates: as that of Peter; Denying the Lord which hath bought them. And, Hath forgotten that he was purged from his old sins: 2 Pet. 2.12. 2 Pet. 1.9. all which Scriptures, it is manifest, are to be understood and interpreted either of the vain glorying of Hypocrites of their redemption and sanctification, or of the extent and sufficiency of Christ's satisfaction. Wherefore, that we be not forced to maintain frivolous contention, with such crabbed perverse disputers, touching the restriction of these general promises before specified; and for more sound and ample answer unto those places concerning the redemption of Hypocrites, some choose rather (and not unfitly as I suppose) to interpret those Scriptures in show contrary one to the other, partly of the sufficiency, and partly of the application and efficacy of Christ's death. They answer therefore that Christ died for all: And again, died not for all, in a divers respect. How Christ is said to have died for all men; and again not to have died for all men. 1. Christ died for all men absolutely and without exception, as touching the sufficiency of the price which he paid. 2. Christ died not for all men, but for the elect alone, and the faithful, as touching the application, participation, and efficacy of his merit and Passion. The reason of the former is, because Christ's ransom is of such weight and worth, that it may serve and be sufficient to purge and cleanse all the sins of all men; if at least all men would apprehend by faith this salve of sin. For it can no way be said that it is insufficient, lest this blasphemous inconvenience (which God forbidden) should follow: That some cause of the destruction of the wicked, resteth in the defect of the merit of the Mediator. The reason of the latter is, because all the elect and faithful, and they alone, do by faith apply unto themselves the merit of Christ's death, and by his application obtain the efficacy thereof, even their justification and salvation: according to that saying of Scripture; He which believeth in the Son hath life everlasting. The rest are excluded from this efficacy of Christ's death by their own infidelity, according as it followeth in the same place; He which believeth not, shall not see life, but the wrath of God abideth on him. Wherefore, John 3.36. whom the Scripture cancelleth from the participation of the efficacy of Christ's death, for them Christ cannot be said to have died with respect of the efficacy of his death, but in respect only of the sufficiency of his sacrifice: because the death of Christ is sufficient to save them, if they believed: but it saveth them not, because they believe not. If any demand what the will of Christ herein was, whether he had a will to die for all; he is answered by the same distinction. For as he died, so would he die. Whether Christ would die for all men. As therefore he died for all, in respect of the sufficiency of his ransom; but for the faithful alone, in regard of the efficacy of the same: so would he also die for all in general, as concerning the sufficiency of his merit; that is, he would in most sufficient manner demerit for all, by his death, grace, righteousness, and life everlasting; seeing he would that nothing should be wanting on his part, that there should be no defect in his merit, that so all the wicked and reprobate might perish without excuse: But for the elect alone he would die, as touching the efficacy of his merit; that is, he would not only sufficiently merit grace and salvation, but also effectually impart them on the elect alone; namely, he would give unto them faith and the holy Ghost, and accomplish or effect in them, that they should apply unto themselves by faith, the benefits of his death, and so obtain the fruits thereof. In this sense Christ is well said to have died in a different manner for the faithful and unfaithful. Neither hath this interpretation any inconvenience consequent thereon; but accordeth not only with Scripture, but even with very experience also: both which testify unto us, that the salve of sin and death is most sufficiently and plentifully offered in the Gospel unto all; but it is applied, and it cureth the faithful alone. The whole current of Scripture restraineth the efficacy of redemption to some particulars only, as to Christ's sheep, to the elect, and to the believing: whereas on the other side it apparently abandoneth and sequestreth from the grace of Christ the reprobate and unfaithful, as long as they remain such: What concord hath Christ with Belial? or what part hath the believer with the infidel? Again, 2 Cor. 6.15. Christ prayed for the Elect only and believing, and such as hereafter should believe on him: I pray not for the world, but for those whom thou hast given me. If Christ would not pray for the world, to wit, for the unfaithful, much less would he so die for them, John 27.9. as by his death to effect their salvation: For it is a less thing to pray for a man, than to die for him: and intercession and suffering of death, are the two individual or inseparable parts of Christ's sacrifice; of which if Christ deny the ungodly the one, who is he that dareth reach out unto them the other? Lastly, the sounder Fathers and Schoolmen do thus restrain these texts of Scriptures, The opinion of Fathers herein. Aug ad cap. ob. cap. 1 in joh. tract. 52. & serm. 137. de temp. Cyr. in joh. lib. 11 cap. 19 Prosp●r ad cap. Gallorum Lumb. lib. 3. dist. 22 Sum. de ve●it. Mat. 26. Quaffed. 7. and distinguish on them as we do: especially Augustine, Cyril, and Prosper. Lombard thus writeth; Christ offered up himself to God the Trinity for all men, as touching the sufficiency of the price paid: but for the elect alone, as touching the efficacy, because he wrought salvation only for the Predestinate. Thomas saith, The merit of Christ, as concerning the sufficiency thereof, equally belongeth unto all, but not concerning the efficacy which happeneth, partly by reason of freewill, and partly by reason of God's election, whereby the effects and fruits of Christ's merits are mercifully bestowed on some; and by the just judgement of God are withheld from others. This is the language of other Schoolmen also. Whence it is evident, that Christ so died for all, that notwithstanding the benefits of his death properly concern the faithful alone, to whom only they are available. Object. 1. The promise of the Gospel is universal, as appeareth, in that Christ saith, Come unto me all. And again, That every man might be saved; Also, That he might have mercy on all: Therefore it concerneth not the faithful alone. Ans. The promise indeed is universal, but in regard of the faithful and penitent. For to extend it unto filthy dogs and hogs, that is, to the reprobate, were open blasphemy. There is (saith Ambrose) a certain special university of the elect, and foreknown of God. severed and discerned from the generality of all. This manner of restraint is deduced out of the very letter of the promise: John 3.16. Rom. 322. That every one which believeth should not perish, but have everlasting life. The righteousness of God by the faith of Christ Jesus unto all, and upon all that believe. Come unto me all ye which labour and travel, and I will refresh you. He is rich unto all that call upon him. Whosoever shall call on the name of the Lord shall be saved. Mat. 11.28. Acts 2.21. Heb. 5.9. Mat. 7.6. He is made the author of salvation unto all that obey him. And out of the words of Christ. Give not that which is holy unto dogs, and cast not pearls before swine. Obj. 2. Christ died for all: Therefore his death appertaineth not to the faithful only. Answ. Christ died for all, as touching the merit and sufficiency of his ransom: for the faithful only, as touching the application and efficacy thereof: For, inasmuch as the death of Christ is imparted unto them, and profiteth them only, it is rightly said to appertain properly unto them alone, as before hath been proved at large. Quest. 41. To what end was he buried also? Ans. That thereby he might make manifest that he was dead indeed. a Act. 13.29. Mat. 27.59, 60 Luk. 23.52. The Explication. THE causes of Christ's burial are many: For, 1. He would be buried in testimony of his true death, that we might know that he was dead indeed: For the living are not buried, but the dead only. As then after his resurrection he offered himself to be seen, handled, etc. for evident proof of the truth of his body, raised from death: so after his death he offered his body to be felt, and buried, that men might know it to be a dead crops. 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, and wrapped in linen , etc. For these are good evidences of the truth of his death. We therefore by his burial are ascertained of his true death and by his death assured of our redemption: For our salvation consisteth in his death, the testimony whereof is his burial. 2. That the last part of his humiliation, whereby he did debase himself for our sakes, might be accomplished: For burial was a part of the punishment, curse, ●●n. 3.19. and ignominy which we had deserved: as it is said, To dust shalt thou return. A dead body is indeed void of sense and feeling; but yet notwithstanding ignominious it was for the body to be committed to the earth, as any other dead corpse. As then Christ's resurrection from the dead and death is a part of his glory: so his burial, that is, the debasing of his body to be in the same state with other dead carcases, is a part of that humiliation which he sustained for our sakes. 3. He would be buried, that we might not be afraid of the grave, but might know that our head Christ had sanctified our graves by his burial, that now they are no longer graves unto us, but chambers of quiet repose, until we be raised again unto life. 4. That it might be apparent or manifest, as concerning his resurrection, that he had truly overcome death in his body, that by his own power and vigour he had shaken off death from himself, and that his resurrection was not imaginary, but a resurrection of a reviving corpse. 5. That he might confirm in us an hope of the resurrection: to wit, that the time shall once come, when we after his example shall be buried, and by his power shall rise again; knowing that Christ our head hath laid open the way unto us by the grave and death, to celestial glory: and therefore shall we be raised out of the grave, though we die and give up the Ghost. 6. That we being spiritually dead, that is, to sin, might rest from sin. We are buried with Christ by baptism into his death, Rom. 6.4. 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. 7. That the truth might be answerable to the type of Ionas, and the prophecies might be fulfilled concerning the burial of the Messiah: Thou Psal. 16.10. Esay 53.9. shalt not leave my soul in hell. He made his grave with the wicked. Quest. 42. But since that Christ died for us, why must we also die? Answ. Our death is not a satisfaction for our sins, a Mar. 8.37. but the abolishing of sin, and our passage into life everlasting. b Phil. 1.32. John 8.24. Rom. 7.14. The Explication. HEre is answer made unto that 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. Answ. He, for whom another 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, What our temporal death is. is 1. An admonition of the remnants of sin in us. 2. An admonition of the greatness of sin. 3. A purging and cleansing of us: For by death are purged out the relics and remains of sin in us. 4 A translating into eternal life: For by corporal death is the passage of the faithful made into eternal life. Repl. 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 to be purged by little and little, that we might be exercised in prayer, and repentance in this life, until in another life we be perfectly discharged from the relics of sin. Quest. 43. What other commodities receive we by the sacrifice and death of Christ? Answ. That by the virtue of his death, our old man is crucified, slain, and buried together with him, a Rom. 6.6. that henceforth evil lusts and desires may not reign in us, b Rom. 6.6, 12. but we may offer ourselves unto him a sacrifice of thanksgiving. c Rom. 12.1. The Explication. THis Question concerneth the fruits and commodities of Christ's death Here also the end of Christ's death, and the fruits of the same, are all one thing (as we have before shown in his Passion) considered with divers respects. For those ends which Christ proposed unto himself in dying, they become fruits unto us in receiving and apprehending them. The fruit therefore and commodity of Christ's death is the whole work of our Redemption. Justification or remission of sins, 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. The blood of Jesus Christ purgeth us from all sin, 1 John 1.7. as well original as actual; as well of fact, or doing what we should not, as of omission, or not doing what we should. So then we are justified, that is, we are freed from the guilt as well of punishment as of crime, by the death of Christ. The cause of this effect is the death of Christ. The gift of the holy Ghost and regeneration. The gift of the holy Ghost, and, through his working, regeneration, and a new life: because Christ by his death hath not only obtained for us pardon of 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, and 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 and yield all thankfulness for so great a benefit. Christ is made unto us righteousness, wisdom, sanctification, and redemption. Ye are complete in him, 1 Cor. 1.30. Col. 2.9. which is the head of all principality, etc. The death of Christ is the impellent or motive cause in effectuating as well our justification, as our regeneration, in two respects. 1. In respect of God: because for the death of Christ God pardoneth us our sins, and giveth us the holy Ghost, and restoreth in us his image. Being justified in his blood. Rom. 5.9, 10, Gal. 4.6. Being reconciled to God, through the death of his Son. Because ye are sons. God hath sent forth the spirit of his Son into your hearts, which cryeth 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 impossible to be unthankful, or not endeavour to live to the praise and honour of his name, which is, to begin newness of life. The application of Christ's death, and the consideration thereof, will not suffer us to be ungrateful, but forceth us to love Christ again, and prove therein our thankfulness for so inestimable a benefit. No man therefore may imagine any remission of sins without regeneration: and he lieth unto himself and the world, who boasteth of Christ's death applied to himself, yet hath no desire to live godly and holily to the honour of Christ. 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 endeavouring 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 regenerate, are also justified. Object. The Apostle attributeth our regeneration to Christ's resurrection: why then is regeneration here attributed to his death? 1 Pet. 1.3. Answ. 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 applieth unto us regeneration, and giveth us the holy Ghost. Eternal life. Eternal life is also the fruit of Christ's death. God so loved the world, that he gave his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. John 3.16. 1 John. 5.12. God hath given unto us eternal life, and this life is in his Son. The meaning of the Article, I believe in Christ dead. Now what is it, To believe in Christ dead? Ans. It is to believe, that Christ hath not only suffered extreme torments for my sake, but also death itself, and hath by his death obtained for me remission of sins, and reconciliation with God, and 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. Quest. 44. Why is there added, He descended into hell? Ans. That in my greatest pains and most grievous tentations, I may support myself with the comfort, that my Lord Jesus Christ hath delivered me, by the unspeakable distresses, torments and terrors of his soul, into which he was plunged both before, a Psal. 18.5, 6. & 116.3. Mat. 26.36. & 27.46. Heb. 5.7. and then especially when he hanged on the Cross, from the straits and torments of hell. b Esay 53.5. The Explication. Two things are here to be handled: 1. The true sense and meaning of this Article. 2. The use. 1. What the true sense of this Article is, or what the descent of Christ into Hell signifieth. HEll in Scripture is taken three ways: For it signifieth, 1. The Grave. Three significations of hell in Scripture. Then ye shall bring my gray-head with sorrow unto hell. Thou wile not leave my soul in hell: neither wilt thou suffer thine holy One to see corruption. 2. The place of the damned: as in the story of the rich man and Lazarus. The Glutton being in hell in torments, Gen. 42.38. Psal. 16.10. lift up his eyes, and saw Abraham a fare off, and Lazarus in his bosom. If I lie down in hell, thou art there. 3. The pains of hell, that is, the terrors and torments of the soul and conscience. The pains of hell gate hold upon me. Luke 16.23. Psal. 139.8. The Lord bringeth down to hell, and raiseth up: that is, into exceeding pains and torments, out of which afterwards he again delivereth. Psal. 116.3. In this third sense it is taken in this Article: For it cannot be understood in the first sense, of the Grave. 1. Because it is said before, He was buried. If any say, Why he I is not here taken for the grave. 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, which here is clean contrary. For. To descend into hell, is more obscure than to be buried. 2. It is not likely in this so brief and succinct a Confession, that the same things should be twice spoken in other words. Neither can this place be understood of the place of the damned; Why hell is not here taken for the place of the damned. as is proved by this division: 1. 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 this is ) Nor as touching his body: (For that rested in the grave three days, as was prefigured by Ionas, the type of Christ, Because no part of Christ could be in hell. neither risen it from any other place, but from the grave.) Nor us touching his soul, 1. Because Scripture no where expresseth and mentioneth it. 2. Because Christ, dying on the Cross, Luke 23.46. & 23 4●. Christ's soul descended not locally. said of his soul: Father, into thy hands I commend my spirit: And to the Thief, This day shalt thou be with me in Paradise: Therefore the soul of Christ after his death, was in the hand of his Father, in Paradise, not in Hell. And that cavil little steadeth the Adversaries of this doctrine, that he might be also in the hand of his Father, that is, in his Father's protection, even in Hell: according to that, Psal. 139.8. If I lie down in Hell thou art there; that is, there also will God have care of me, and there also will he keep me, that I perish not; for one place interpreteth another: And he had said before unto the Thief, This day shalt thou be with me in Paradise, Luke 23.43. that is, in the place and state of the blessed, where both of us shall be free from these pains; that is, he speaketh of felicity and liberty, which is not in hell: for his meaning is, both of us, who now suffer, shall this day be in Paradise, a place of everlasting salvation or happiness, where, being delivered from all torments we shall enjoy most pleasant quiet and repose. But Paradise is neither hell, nor in hell, which is the place of torment. 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 not with the Thief, neither did Christ suffer, or was elivered as touching his Godhead, but as touching his soul. 2. If Christ did locally descend into hell. Because there was no cause why Christ should descend. Jo●● 39.30. he descended either to suffer, or to deliver the Fathers thence, as the Papists affirm. But he descended 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 1. Not to suffer. 1. Because he did this before in suffering for them on the earth. 2 2 Not to tree the Fathers out of the Limbo. Wisd. 3.1. Luke 16.26. 2. He did the same by his power, and efficacy of his Godhead, from the very beginning of the world, not by the descension of his soul or body into hell. The Fathers were not in Limbo; Therefore they could not be delivered thence: as it is said. The souls of the just are in the hand of God. 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 dying, is said to be carried by the Angels into Abraham's bosom, not into Limbus Patrum. Some think that Christ indeed descended not into hell either to suffer, 3 3. Not to triumph over Death and the Devil, and affright them. 1 Pet. 3.19. or to deliver the Fathers thence, but to show there the Devil and death his victory, and to strike a terror into them. But that Christ descended for this cause, is not where found extant in Scripture. They object unto us first that place of Peter: By the which he also went and preached unto the Spirits that are in prison, which were in time passed disobedient. Answ. Peter's meaning in this place is not as these men conjecture, but is on this wise: He saith, Christ went; that is, being sent from the beginning, of the Father, unto the Church: By his Spirit; that is, by his Godhead: To the Spirits that are now in prison; that is, in hell: He preached in time passed, When as yet they lived, and were disobedient; namely, before the Flood: For than he preached to the disobedient▪ when they were disobedient: But they were disobedient in the time of Noah: Therefore Christ preached by Noah, and by the Fathers, inviting the disobedient to repentance. Farther, if Peter here spoke of the descension into hell, yet this was not their opinion who pretend the broaching of it, but the Papists, who affirm and teach, that Christ preached in hell unto the Fathers, and delivered them. 1 Pet. 4.6. They bring another place of Peter: The Gospel was also preached unto the dead. Answ. 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. They wrist and misconstrue also a place of Paul: Ephes. 4.9. Christ descended into the lowest parts of the earth. Answ. Into the lowest parts of the earth, that is, into the earth, which is the lowest part of the world: For one part of the earth is not opposed unto another, but the earth is opposed unto heaven, and the humiliation of Christ is thereby signified. This interpretation is proved by the scope and drift of the Apostle, who maketh in that place an opposition of Christ's great glory, and his great humiliation. So on the other side, Christ ascended into the highest paris of heaven; that is, into heaven▪ into the highest part of the world. These places therefore make nothing for the descension of Christ into hell: and were it so, that these places, alleged 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, and is approved by many of the Fathers; so that we are not to contend maliciously with any therein: yet I leave it, because it is not grounded on any firm reasons, neither can be gained by witness of Scripture; and contrary reasons are at hand easy to be had: For, 1. After his death, when he had said, It is finished; the soul of Christ rested in the hands of his Father, into which he had commended it. And, 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 greater terror into the Devils, but that was by his death, whereby he disarmed and vanquished the Devil, Sin and death: and without doubt, the Devil perceived himself conquered by the death of Christ. Hell signifieth in this place the terrors and torments of the soul. What meaneth then this Christ's descension into hell? It signifieth, 1. Those extreme torments, straits and griefs which Christ suffered in his soul, namely, the wrath of God against sinners, and that such as the damned feel, partly in this life, and partly in the life to come. 2. The exceeding and extreme ignominy 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: Psal. 116.3. which is said of Christ in the person of David. There are other the like say whereby the same is proved: The Lord would break him, and make him subject to infirmities. Esay 53.10. Mat 26.31. My soul is very heavy, even unto the death. The same do those his vexations also show in the Garden, when he sweat blood: because, The Lord hath laid upon him the iniquities of us all: Luke 22.44. Esay 53.6. Therefore he crieth out; My God, my God, why hast thou forsaken me? The same is also proved by these reasons: 1. Christ was to redeem not only our bodies, but also our souls: Therefore he ought to suffer not only in body, but in soul also. 2. Christ was to deliver us from the pains and torments of hell: Therefore he of force must suffer them: which being so, he either suffered them before his death, or after death. The Papists themselves confess, that he suffered not after death: Therefore it must needs be, that he suffered them before death. But these pains he suffered not in the body, for the sufferings of the body were only external: Therefore he suffered those griefs in his soul. 3. It is very convenient, that the extremest and most grievous part of Christ's Passion (which was these dolours of mind) should not be passed over without mention in the Creed: But if the Article of Descension into hell concern them not, they should be left unmentioned; sigh that the former Articles treat only of the external sufferings of the body, which Christ suffered without him. There is no doubt therefore, but that by this Article the ghostly passions, or sufferings of his soul are signified. This is the true meaning of the Descension into hell; and we are to maintain and defend against the Papists, that which is certain; namely, that Christ so descended, as hath been proved in this discourse: Howbeit, if any man be able to maintain with sure grounds and proofs that Christ descended in any other sense, it is well: I cannot. Object. 1. See D. Tho. Bills. Bish. of Winchin his Tract. touching the redemption of mankind, Pag. 154. etc. John 19.30. The Articles of faith are to be understood properly, and without any trope or figure. Answ. 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, 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, into the place of the damned. Object. 2. The terrors and torments of the soul in Christ went before his burial. But the descension into hell followeth his burial: Therefore the descension into hell concerneth not those torments. Ans. The Minor of this Syllogism is faulty, in alleging that for a cause which is no cause: For in the Creed, the descension into hell followeth the burial, not that it was performed after the burial, but because it is an illustration of that which went before touching the Passion, Death and Burial, lest any thing should be detracted from them: as if it were said, He suffered not only in body, he died not only a bodily death, he was not only buried; but also suffered in soul the extremest vexations, and hellish dolours, such as all the reprobate shall suffer for ever. The chiefest therefore and weightiest part of Christ's passion followeth in good order: For the Creed proceedeth from the griefs of the body to the vexation and anguish of the mind; and from the visible Passion to the invisible, as it were from a less to a greater matter and circumstance. 2. The fruits and use of Christ's descension into hell. CHrist descended into hell: 1. That we might not descend thither, but rather that he might free us from the eternal pains and torments thereof. 2. That he might transport and carry us triumphantly with him into heaven. What it is to believe in Christ, who descended into hell. Wherefore, to believe in Christ, which descended into hell, is to believe, that Christ sustained for me in his soul infernal and hellish pains and torments, and 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. ON THE 17. SABBATH. Quest. 45. What doth the Resurrection of Christ profit us? Answ. First, by his Resurrection he vanquished death, that he might make us partakers of that righteousness which he had gotten us by his death. a Rom. 4.25. 1 Pet. 1.3. 1 Cor. 15.16. Again, we are now also stirred up by his power to a new life. b Rom. 6.4. Col. 3.1 etc. Eph. 1.3. & 2.5 Lastly, the Resurrection of our head Christ, is a pledge unto us of our glorious resurrection. c 1 Cor. 15.20, 21. The Explication. THus fare have we continued the Treatise of Christ's humiliation: It remaineth that we proceed unto his glorification, for which he risen the third day from the dead: For the humiliation of the Mediator was not to endure for ever; but it was enough that he suffered once and died: notwithstanding the efficacy and power thereof, in preserving and maintaining the blessings issuing and flowing thence with full stream, endureth for ever. Now in Christ's Resurrection two things are especially to be considered; the history, Two things to be considered in Christ's resurrection. and the fruit thereof. In the history we are to observe, Who risen. Who it was that rose from the dead; 1. The history, and therein. to wit, Christ, both God and man, in that body in which he died: For this the Word never put off. How he risen. The manner of his rising: which was, that he, who was verily dead, revived from death, recalling his soul to his body, and gloriously came forth of his Sepulchre on the third day, according to the Scriptures; and that both by his Fathers, and his own force and power, I say, not the power of his flesh, but of his Godhead: For he was raised of the Father by himself; because the Father worketh by the Son. The testimonies of his rising. The testimonies of his true resurrection. He shown himself openly to many women and Disciples; the Angels bare witness thereunto, 4. The fruits of Christ's resurrection. etc. The fruits of Christ's resurrection are expressed in these questions following. The chief questions of Christ's Resurrection are, 1. Whether Christ risen again. 2. How he risen. 3. For what cause he risen. 4. What are the fruits of his resurrection. 1. Whether Christ risen again. INsidels believe, that Christ died, but believe not that he risen from death. Nevertheless, that Christ risen 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 risen. THe manner of Christ's Resurrection is declared by these circumstances following: 1. Christ did rise truly and indeed, so that his soul did truly and indeed return unto his body, from which it was severed by death, Truly. and he did truly come forth even out of the grave also, in despite of the Watchmen, they being withal amazed and stricken therewith. 2. He risen the same person which he died: the same Jesus Christ, God and Man, according to the nature, wherein he suffered, namely, In his true body. according to his humane nature, even the true humane nature, and the same in essence and properties, and that not deified, but glorified, all infirmities thereof being done away. Behold my hands and my feet: for it is I 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, Luke 24.39. but that which had fallen. The same body therefore which fell, did rise again: which is the greatest comfort unto us: For 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, and who should restore the same unto us, and apply them to every one. Again, except Christ flesh had risen, neither should ours rise. 3. He rose by his own power; that is, he put death to flight, and shook it from himself, quickened his dead body, reunited it to his soul, By his own power. John 2.29. John 10.18. John 5.21. Rom. 4.24. & 8.11. and restored un to himself a blessed, heavenly and glorious life, and that by the might and power of his Godhead. Destroy this Temple, and in three days I will raise it up again. I have power to lay down my soul, and have power to take it up again: As the Father raiseth up the dead, and quickeneth them, so the Son quickeneth whom he will. Obj. But the Father raised him: For it is said, If the Spirit of him that raised up Jesus from the dead dwell in you, etc. Therefore he raised not himself. Ans. The Father raised the Son by the Son himself, not as by an instrument, but as by another person of the same essence and power with the Father, by which the person doth ordinarily work: The Son is raised▪ of the Father by himself, himself hath raised up himself by his Spirit: For, John 5.19. Whatsoever things the Father doth, the same things doth the Son also. 4 He risen the third day by his Fathers and his own power, The third day. 1. Because the Scriptures (in which are understood all the prophecies and types under the Law) do show, that Christ ought to rise the third day: as for example, we may instance in Ionas, who fore-shewed Christ. 2. Because his body was to rise, not being tainted with any corruption: and yet not forthwith the first day, that his death might undoubtedly be known; but the third day after his Passion on the Cross. The circumstance therefore of the third day, is inserted in the Creed, that the truth might be correspondent to the type, and we ascertained, that this Jesus is the Messiah promised to the Fathers, because he alone risen the third day. 3. For what cause Christ risen. CHrist rose, The glory of the Father and the Son. Rom. 1.4. John 17.1. For his Fathers and his own glory: Declared to be the Son of God by the resurrection from the dead. Father, glorify thy Son, that thy Son may also glorify thee: For the glory of the Son is the glory of the Father. Because of the prophecies. Psal. 16.10. Acts 2.27. In respect of the prophecies which were uttered of his death, and of his resurrection. Thou shalt not leave my soul in the grave, neither shalt thou suffer thine boly One to see corruption. When he shall make his soul an offering for sin, he shall see his seed, Esay 53.10. Mat. 12 39 and shall prolong his days. He shall see of the travel of his soul, and shall be satisfied. No sign shall be given unto it, save the sign of the Prophet Ionas: For as Ionas was three days, and 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. As yet they knew not the Scripture, Mat. 25.54. that he must rise again from the dead. In regard of these and other such prophecies, it was necessary, that Christ should die and rise again, that the Scriptures might be fulfilled. How then should the Scriptures be fulfilled, which say that it must be so? to wit, because of God's unchangeable decree revealed in the Scriptures: of which decree the Apostles in the Acts speak, Acts 4.27, 28. saying: Doubtless, against thine only Son Jesus, whom thou hast anointed, both Herod and Pontius Pilate, with the Gentiles, and the people of Israel, gathered themselves together, to do whatsoever thine hand and thy counsel had determined before to be done. Hither also belong Christ's own predictions hereof. Mat. 17 23. John 2.19. They shall kill the Son of Man, but the third day he shall rise again. I will raise up this Temple again. The worthiness of the person rising. Acts 2.14. John 3.35. For the worthiness and power of the person that risen: For, for this cause it was impossible, that Christ should be held of death, as Peter testifieth: and that, 1. Because Christ is the beloved and only begotten Son of God: The Father loveth the Son, and hath given all things into his hands. So God loved the world, that he gave his only begotten Son. etc. 2. Christ is true God, and authout of life: I am the resurrection, and life. John 5.26. ●1. &. 10.28. 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, so the Son quickeneth whom he will. I give unto them eternal life. It had been absurd then, that he should not be raised, but sleep in death, who giveth life to others. 3. Christ is righteous in himself, and, by dying, satisfied for our sins, which were imputed to him. Now where sin is not, there doth not death reign any more. With one offering hath he consecrated for ever them that are sanctified. Heb. 10.14. Rom. 5.10. In that he died, he died once to sin; but in that he liveth, he liveth to God. The office of the person. In respect of the office of the person who risen: which, had he remained in death, he could not have discharged: For, 1. The Mediator, who was true God and Man, should reign for ever: Thy throne, O God, is for ever and ever, the Sceptre of thy Kingdom is a Sceptre of righteousness. Psal. 45.7. 2 Sam. 7.13, 14. I will establish the throne of his Kingdom for ever: I will be his Father, and he shall be my Son. I have sworn once by my holiness, that I will not fail David. Psal. 83.34, 35, 36. Ez. 37.23, 24. His seed shall endure for ever: and his seat is like as the Sun before me. He shall stand fast for evermore as the Moon, and as the faithful witness in heaven. 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. The Kingdom and dominion, and the greatness of the kingdom under the whole heaven, Dan. 7 27. Esay 9.7. Luke 1.33. 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. The increase of his government and peace shall have none end. Of his kingdom shall be no end. It was therefore needful, that the humane nature, which was the seed of David, should be raised, that it might reign. 2. 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. Psal. 10.4. Rom. 8.34. Thou art a Priest for ever, according to the order of Melchisedech. 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. 3. Christ Jesus the Mediator, which is to be true Man, should be Mediator both by his merit, and 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: But he could not have bestowed them, had he remained in death; sigh than he should have had no being. And he who is not, or hath no being, worketh nothing. In him also the same benefits are therefore placed by the Godhead, that he should make us partakers of them. John 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 a 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 benefit 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) and by man to judge the world; 1 Cor. 15.21. 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; and that we of the other side, being ing●affed into him by a true faith, should always remain his members. John 15.4. Abide in me, and I in you. For in the seed of David is grounded our salvation. My servant David shall feed them for ever. Now, he had not continued our brother, Ezek. 34.23. neither ●ad we been his members, if his humane nature had continued in death. Which ●hing all the testimonies do confirm, which attribute an eternal kingdom unto ●he 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 hunane nature had continued in death. Ob. 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. Therefore it was not necessary that Christ for this cause should become man, and suffer death. Answ. 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 had not risen, and 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. Our salvation. Rom. 4, 25. He rose for our salvation: and that in three respects: 1. For our Justification. Our Lord Jesus Christ was delivered to death for our sins, and risen again for our Justification. Now, the resurrection of our Mediator was requisite for our justification: 1. Because, without the resurrection, his satisfaction had not been perfect, nor his punishment finite: and except his satisfaction had been perfect, and his punishment 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; Death is swallowed up into victory. O death, where is thy sting? O grave, Hos. 13.14. 1 Cor. 15.54. Mat. 27.42. where is thy victory? and so should confound his enemies, which cast in his teeth: He saved others, himself he cannot save. Again, Except Christ had overcome death, he could not have bestowed his benefits on us, which by his death he had merited for us; (but it belonged to the same party to merit and bestow the Mediators benefits on us, as hath been heretofore proved:) 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, and yet had remained in death this had been contrary to the justice of God. Wherefore Christ was to rise, as well for this end; that he might fully accomplish his satisfaction for us: as also for this; that we might know that he had fully accomplished it, and had promerited benefits for us: and finally to this purpose, 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 risen for our regeneration. For justification, or remission of sins sufficeth not, without the inchoation and beginning of a new life. 3. For the preservation or continuance of his benefits towards us, our raising again unto life, 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 humane nature, we may for ever be carried of it, 1 Cor. 15.21. and out of it draw life. By man came death, by man also came the resurrection of the dead. 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. What resurrection is. 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? THe questions are divers, Wherefore Christ risen: and, What fruits Christ's resurrection bringeth unto us. For, all the causes of Christ's resurrection are not fruits of his resurrection: and after a divers 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; to wit, in as much as it was necessary that he should rise from death to bestow them on us: and otherwise as fruits of the same; namely, in as much as by the power of his resurrection he bestoweth them on us. Furthermore, the fruit of Christ's resurrection is of two sorts: the one respecting Christ; Rom. 1.4. the other, us. For first (as the Apostle saith) He is declared by the resurrection to be the Son of God: even the only begotten and well-beloved Son of God, who is also God himself. For he revived by his own power, which is the property of God alone. John 1.4. & 5.26. In him was life. As the Father hath life in himself, so likewise hath he given to the Son to have life in himself. Again, Christ's humane nature also was by his resurrection adorned with heavenly gifts, immortality, and that glory which becometh the nature of the Son of God. God wrought according to the working of his mighty power in Christ, Eph. 1.20, 21, 22. when he raised him from the dead, and set him at his right hand in the heavenly places, fare above all principality, and power, and might, and domination, and every name that is named, not in this world only, but also in that which is to come. And hath made all things subject under his feet, and hath appointed him over all things, to be the head of his Church. 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 also 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; and by this means, the same are the benefits both of his death and resurrection, which are otherwise merited for us, than they are bestowed on us. For it was not necessary that the very act of meriting and deserving should dure all the time both of the old and 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 always those benefits on the Church, which he was once to merit. For this cannot 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. The fruits of Christ's resurrection are: 1. A testimony of his perfect satisfaction, and of the application of his benefits. 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 from the dead, We are confirmed and warranted, 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 never been let go: But he was let go and dismissed; therefore he paid the utmost farthing. In regard therefore of this his merit, we have remission of sins, and are justified before God. 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 merit and bestow gifts, and therefore should rise again. Whereas then he is risen, we are assured not only that he hath merited for us, but also that he is able, and doth bestow on us the fruit of his merit. 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. The giving of the holy Ghost. A fruit of Christ's resurrection is the gift of the holy Ghost, by whom Christ regenerateth us, and giveth us eternal life. It behoved him first to shake off death from himself, and afterwards from us: it behoved us to be engrafted into him, as into our head that from him the holy Ghost might be derived unto us. Wherefore, after his resurrection, he obtaineth the holy Ghost for us, and bestoweth it on us, and by the holy Ghost engraffeth us into himself, regenerateth and quickeneth us. 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, which was then to come. For the holy Ghost, by whose virtue and operation only we are regenerated, cannot be given but by the resurrection and ascension of Christ into heaven. The holy Ghost was not given, because that Jesus was not yet glorified. John 7.39. Our resurrection Five reasons hereof. The resurrection of our bodies is a fruit of Christ's resurrection: For Christ's resurrection is a pledge for our resurrection: 1. Because Christ is our head, and we his members. Now, it is expedient for the heads glory, 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, Rom. 6.23. 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 the blessings 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 alike, neither could he work in the head, and sleep in the members. Therefore seeing Christ hath raised himself up by his spirit from the dead, he will verily also raise us up. If the spirit of him that raised up Jesus from the dead, dwell in you: Rom. 8.11. he that raised up Christ from the dead, shall also quicken your mortal bodies, because that his Spirit dwelleth in you. 5. Because Christ is man, and our brother: for except he were man, we should have no hope of the resurrection of our flesh. For, 1 Cor 1●. 11. by man came the resurrection. Therefore, for his tender love and affection, he will not leave us in death, and so much the rather in regard of his power and glory. For, if he, being dead, raised himself, much more being alive shall he be able to raise us up: and if in the time of his humiliation he had power to raise himself, much more may he raise us out of the grave now he reigneth in glory a● the right hand of his Father. Object. 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. Answ. 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 divers causes. Object. 2. These are the benefits of his death: therefore not of his resurrection. Ans. They are of his death, as by it he deserved them: of his resurrection, 1. In respect of the manifestation of them; for by his resurrection he declared, that those benefis were purchased for us: For, by escaping from this punishment, he made plain proof of his full and perfect satisfaction for sin. 2. In respect of the application of them: Because, by his resurrection he applieth his benefits unto us. 2 Cor. ●. 9. He being rich, was made poor, and being poor, was made rich again, that he might enrich us. Object. 3. The effect is not before the cause. The cause of these benefis (which is his resurrection) was not before the first resurrection: therefore, neither the effect, that is, the benefits themselves. Answ. 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. Knowledge that Christ is the prophesied Mel●ias. By Christ's resurrection we know him to be the Messiah, as in whom the prophecies were fulfilled. Assurance that he is the Mediator. By it we are assured, that he now executeth the office of the Mediator, that he applieth unto us the benefit of redemption, that he preserveth us perpetually in that righteousness which he hath applied unto us, that he beginneth in us a new life. and so doth also assure and ascertain us of the consummation and accomplishment of eternal life; all which he could not do, except he had risen again. Affurance that he will always defend his Church. Seeing he now liveth, and reigneth for ever, we are certain that he will preserve and defend his Church. The consummation of all his benefits. 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 and glory. Col. 1.18. Rom. 8.17. He is the firstborn of the dead. We are the heirs of God, and heirs annexed with Christ. He shall conform, 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. John 14.3. I will come again, and receive you unto myself; that where I am, there may ye be also. The sum of the fruits of Christ's resurrection is, that seeing 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 copartners of the same his glory, felicity and everlasting life. The meaning of the Article, He risen again from the dead. Now, what is the meaning of this Article; I believe in Christ which risen again the third day from the dead? Answ. The meaning hereof is, that I believe, 1. That Christ did truly recall his soul into his dead body, and quickened it. 2. That he retained a true soul and true body; but both now glorified, and free from all our infirmities. 3. That he risen by his own virtue and power. 4. That he risen to this end, to make me a partaker of his righteousness, sanctification, and glorification, which he had purchased for us by his death. Quest. 46. How understand you that, He ascended into heaven? Answ. That Christ, his Disciples looking on, was taken up from the earth into heaven, a Acts 1.9. Mark 16.19. Luke 24. ●1. and yet still is there for our sakes, b Hebr. 9.24. & 4.14. Rom. 8.34. Col. 3.1. and will be, until he come again to judge the quick and the dead. c Acts 1.11. Mat. 24.30. The Explication. CHrists ascension into heaven, is a local, true, and visible translation and removing of Christ's body into that heaven, which is above 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. What Christ● alcension is. In this Article (as in the former touching the Resurrection) two things are to be considered: the history, and the fruit. In the history these circumstances are to be examined: 1. Who ascended: The same Christ which suffered and died. 2. According to what part of him: According to his humane nature. 3. Whither: Up into heaven, above these visible heavens. 4. By what means: By the power alone of his own Godhead. 5. To what end: Even to be our head and heavenly Bishop. 6. In what manner: Visibly, his Disciples beholding him, by a true and local elevation of his body out of earth into heaven. 7. When: The fortieth day after his Resurrection. 8. Where: In Bethany, at the mount of Olives. Of the fruits we shall have fit occasion to entreat in the forty and ninth Question of the Catechism. But all these nine Questions even now proposed, may be reduced unto these five immediately following. 1. Whither, or to what place Christ ascended. 2. How he ascended. 3. Wherefore he ascended. 4. What is the difference between Christ's ascension and ours. 5. What are the fruits of Christ's 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 to his Apostles, ascended, in their sight, into heaven. Heaven in Scripture signifieth, 1. The air: Behold the fowls of the heaven. 2. The skiey region, and celestial Spheres; When I behold thine heavens, What heaven signifieth. Mat. 6.26. Psal. 8.4. Ephes. 4 10. the works of thy fingers. He ascended fare above all heavens, namely, these visible heavens. 3. The place of the blessed, which is that space immense, most lightsome, glorious without, and above the whole world, and the visible heavens: 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, not that he is contained or circumscribed in any place, but because there doth his glory especially appear unto the blessed Angels and men. It is called in Scripture the new world, the new heaven, the heavenly Jerulem, Paradise, the bosom of Abraham. This heaven is not everywhere, but above, separate from earth and hell Between you and us there is a great gulf set, Luke 16.25. so that they which would go from hence to you cannot; neither can they come from thence to us. Heaven is my seat, and earth is my footstool. In this third signification is heaven here taken. Esay 66.1. Christ then ascended into heaven, that is, Acts 2.21. was carried up into the place of the blessed. The holy Ghost came from heaven in the day of Pentecost. 2 Kings 2.11. 2 Cor. 12. 2. Elias was taken up into heaven. Paul calleth it the third heaven. Into this heaven, namely, into the place of the blessed, Christ ascended, and now is there, and shall thence come again to judgement, as many most evident places of Scripture testify unto us, which that Devil, the subtle Sophist and deceiver, shall never be able to wrest or elude. While they beheld, he was taken up: for a cloud took him up out of their sight. Acts 1.9, 10, 11. And while they looked steadfast towards heaven, as he went, behold two men stood by them in white apparel: Which also said, Ye men of Galilee, why stand ye gazing into heaven? John 14.2. This Jesus which is taken up from you into heaven, shall so come, as ye have seen him go into heaven. In my Father's house are many dwelling places: that is, many houses, in which we may dwell and remain. I go to prepare a place for you. He was taken up into heaven. Luke 24. 5●. Mark● 16.19. Acts 7.56. He was taken up. I see the heavens open, and 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 and sharpness, beyond, and through all the visible heavens, Christ in the same humane nature, Colos. 3.1. Ephes. 4.10. in which he had been annihilated and humbled. Seek those things which are above, where Christ sitteth at the right hand of God. He ascended fare above all heavens. He is extred into heaven. Heb 4.14 & 7.26 & 9●4. Phil. 3.20. Made higher than the heavens. He is entered into very heaven, to appear now in the sight of God for us. Our conversation is in heaven, from whence also we look for the Saviour, even the Lord Jesus Christ. Object. But we converse on earth: Therefore heaven is in the earth. Answ. Our conversation is in heaven. 1. In respect of the hope and certainty we have thereof. 2. 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. In this heaven, that is, in the house of God and all the blessed, Christ ascended. God would therefore have us to know the place whereinto Christ ascended: 1. That it might be apparent that Christ is true Man, and that he vanished not away, but doth continue, Three causes why the place whither Christ ascended is made known unto us. 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, that so Idolatry might be avoided. 3. That we might know our dwelling place into which Christ will bring us, and in which we shall converse and dwell with Christ. 2. How Christ ascended into heaven. CHrist ascended into heaven, first, not simply, but in respect of his humane nature only: In respect of his humane nature only. and that the very same, which was borne of the Virgin, dead, buried, and which risen again. Object. 1. He that ever is in heaven, did not ascend into heaven, for than he should have been sometime out of heaven. But the Son of Man was ever in heaven: Therefore he is not ascended. Answ. 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: and 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. Cyprian saith; The Lord ascended into heaven, not where the Word of God before was not (sigh he was always in heaven abiding in the Father) but the Lord ascended thither, where the Word, being made flesh, sat not before. Object. 2. That which descended, did also ascend. His Divinity did descend: Therefore it did also ascend. Ans. The signification of descending is not here proper. His Divinity is said to have descended, that is, to have opened and manifested itself in place where before it had not. 2. He ascended locally or bodily, Locally. that is, truly going from one place to another. He translated his humane nature from a lower place, by a real and most proper translation, or removing into an higher place, even into heaven: which could not have been done, if he had been in body . That Christ did ascend locally, these places of Scripture convince. Mat. 26.11. John. 16.7.28. & 12.8 & 6.62. Acts 1.9. Colos. 3.1. Ye shall not have me always. If I go not away, the Comforter will not come unto you. What then, if ye should see the Son of Man ascend up, where he was before? While they beheld, he was taken up. He was taken up into heaven. Seek those things which are above, where Christ sits at the right hand of God. 3. Christ ascended visibly into heaven. Visibly. Acts 1.9. For his assumption and taking away from his Apostles▪ was conspicuous and apparent to the sight; 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. 4. He ascended by his proper power, that is, by the virtue of his Godhead: as also by the same he risen from the dead. By the power of his Godhead. This Jesus by the right hand of God hath been exalted 5. He ascended when he had conversed on the earth forty days after his resurrection: and that therefore, Acts 2.33. The fortieth day after his resurrection. 1. That he might assure men of his Resurrection: and of the truth of this flesh. To whom also he presented himself alive, after that he had suffered, by many infallible tokens. 2. That he might instruct his Disciples concerning his Kingdom, Two causes why he ascended not until 40. days. and recall into their minds that which he had spoken before, and farther add some other things: and so might ascertain not them only, but us also of his Resurrection and of the truth of his flesh, or humane nature. Acts 1.3. Forty days was he seen of them, speaking of those things which appertain to the Kingdom. 6. He so ascended, that he returns not before the day of Judgement. He shall so come, as ye have seen him go into heaven. Whom the heavens must contain, till, etc. Acts 1. Object. 1. Beyond heaven there is no place: The Ubiquitaries objections. Therefore the ascension into heaven is no local translation. Ans. Beyond heaven there is no natural place, such as Aristotle defineth to be a superficial extremity of a body containing, and yielding to a body contained: but there is a supernatural or heavenly place: which, what manner of thing it is, cannot here be learned by discourse of man's wit and reason, but only by a celestial view and beholding, which the Angels already enjoy, and we shall one day have in heaven. Sufficient it is for us, that we, leaving to search curiously, what it is, now know and believe that such a place there is, according to these testimonies of Scripture: 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: And, Wither I go, ye know. Father, John 14.2, ●, 4. John 17.24, Colos. 3.1. I will that where I am, they which thou hast given me, be with me. Seek those things which are above, where Christ sitteth at the right-hand of God. These and the like testimonies do teach us, that the heaven whereinto Christ ascended, and which is above these visible heavens, is truly a place. For the particles, Above, Wither, and Where, do express a place: This kind of place Aristotle neither knew, nor believed, seeing he knew not the Scriptures. Repl. Yet at least (say the Ubiquitaries) Christ was translated out of a place into that which is not a place; whence we thus conclude: That which is not in any place, is : Christ is not in any place, Non locum. because he ascended above and beyond the visible heavens, beyond which there is not any place: Therefore Christ is . Answ. 1. We deny the Major, that the same is which is not in any place. For the highest or farthest heaven is not in any place, neither yet is it . 2. The Minor is true of a natural place; which is defined to be the superficial extremity of a body so compassing and containing any thing within it, as itself also is compassed and contained within another. We grant, Christ is translated thither where is no place, to wit, natural; and Christ is now in no place, that is, no natural place. But these assertions are false, if we speak of a supernatural place, which doth contain, but is not itself contained; and such a supernatural place is beyond the visible heavens, and in it Christ now is according to the Scriptures. 3. Their supposition, or ground, whereon they build their argument, is in every part denied by us. That Christ was taken or translated out of a place, we have many main proofs; whether he were translated into a place, or that which is no place, it skilleth not: This followeth, Therefore he changed place. So then Christ's humane nature is finite, and doth change place; and therefore is not . For, To be , and to change place, are contradictory. And therefore also his Godhead, which alone is infinite, eternal, and , 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 . Christ's body changeth place: Therefore that is not . They grant the Major of this Syllogism to be true, taking the words after one manner; but here they contend, that the words are taken after a divers manner: As, that Christ's body is , that is, after a 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 divers 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 it is made a mere Tautology, or speaking of the same thing, and 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 also these manners, which they feign and imagine in the Major proposition, are altogether the same with the things which are affirmed: that is, the same in them is affirmed of the same, and 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 , as touching the manner of majesty, not as touching the manor of a natural body, is nothing else even by their own judgement, than Christ's body to be according to the manner of immensity, or infinity; and not to be according to the manner of finiteness. Now verily 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 , and, To change place, or, Not to be : 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 , or immense, according to the manner of immensity or majesty, and not to be , 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. Object. 2. 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. Answ. We answer, first to the Major: Opposites are to be expounded after the same manner; except such manner of explication be disagreeing from the Articles of faith, and from other places of Scripture: But this Article the Scripture itself understandeth of a local ascension, Acts 1.11. He shall so come, as ye have seen him go into heaven: howsoever it understand that other of a spiritual, as we have heretofore proved. And that thus we understand both these Articles, the Analogy of faith requireth. 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 Major; 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 construed of any equalling of his manhood with his Godhead, all the other Articles, concerning the true humanity of Christ, shall be utterly overthrown. a Mat. 23.20. Quest. 47. Is not Christ with us then until the end of the world, as he hath promised? Ans. Christ is true God, and true man: and so according to his manhood, he is not now on earth: b Hebr. 8.4. Matth. 26.11. John 16.28. John 17.11. Acts 3.21. but, according to his Godhead, his majesty, his grace, and Spirit, he is at no time from us. c John 14.18. Matth. 28.20. The Explication. THis Question is a prevention of an objection of the Ubiquitaries, who argue thus: Object. But Christ promised, that he would be with us until the end of the world: Therefore he did not so ascend into heaven, but that he is now also on earth, and that in his humane nature. Answ. They infer more in their conclusion then the premises enforce. Christ is with us in that spiritual union, whereby we his members are joined to him our head. And further, he speaketh of the presence 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; I and my Father will come unto him, and will dwell with him: this he speaketh, John 14.23 as touching his God head, which was, and is in heaven, and by which, as the Father is with us, so he is: 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, What the personal union of two natures in Christ is. that he abideth with us in respect of that personal union, which is the secret and wonderful indissoluble uniting and knitting of the two most divers natures of Christ, divine and humane, into one person, so that these two natures, being in such wise linked and 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. Saint Augustine's Explication is on this manner: That which Christ saith Lo, Tract. 50. in Johan. I am with you always unto the end of the world, is fulfilled according to his Majesty, Providence, and unspeakable Goodness: But as concerning that flesh which the Word took, and after which he was borne of the Virgin, taken by the Jews, crucified on the Cross, taken down from the Cross, wrapped in linen clothes, laid in the Sepulchre, manifested in the resurrection; as concerning it, ye shall not have him always with you. Why so? Because, as concerning the presence of his body, he conversed forty days with his Disciples; and they accompanying him to see him, not to follow him, he ascended into heaven, and is no longer here. For, He is there; sitting at the right hand of God: and, He is here; for the presence of his Majesty hath not left us. Again, according to the presence of Christ's majesty, we have Christ always: according to the presence of his flesh, it was truly said unto the Disciples; Ye shall not have me always. For the Church enjoyed him a few days, as concerning the presence of his flesh; now it layeth hold on him by faith, but seethe him not with corporal eyes. Christ therefore is present with us, 1. By his spirit and Godhead. Five manners of Christ's presence. 2. As touching our faith and confidence, wherewith we behold him. 3. In mutual dilection and love, because he loveth us, and we him, so that he doth not forget us. 4. In respect of his union with humane 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. 5. In respect of that hope, which we have of our consummation; that is, that certain hope which we have of coming unto him. Quest. 48. Are not by this means the two natures in Christ pulled asunder, if his humanity be not wheresoever his divinity is? Answ. No: For, seeing his divinity is incomprehensible, and present; a Jer. 23.24. Acts 7.49. it followeth necessarily, that the same is without the bounds of his humane nature, which he took to him, b John 3.13. Col. 2.9. John 3.13. John 21.15. Matth. 28.6 and yet it is nevertheless in it, and abideth personally united to it. The Explication. THis Question is another argument and instance of the Ubiquitaries. For thus they argue: Object. In Christ's person the two natures are joined in an unseparable union: Therefore, wheresoever Christ's Godhead is, there also must his humanity needs be. Answ. These two natures remain in such sort joined and united, that their property remaineth distinct, and neither is turned into other: which would fall out, if each nature were infinite and . Repl. Those two natures, whereof one is not where is the other, are sundered, neither remain personally 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. Answ. The Major is true, being understood of two equal natures; that is, either both finite, or both infinite; but false of unequal natures; that is, of those whereof one is finite, and another infinite. For the finite nature cannot 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 humane nature, which is finite, is but in one place: but his divine nature, which is infinite, is both in Christ's humane nature, and without it, and even . Repl. There must notwithstanding be made a separation in another part, where the humane nature is not, though there be no separation where it is. Answ. Not at all: Because the Godhead is whole, and the same in the humane nature, and without it. Gregory Nazianzen saith: The Word is in his Temple, and is , but after a special manner in his Temple. Repl. If Christ's humane 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, is either in substance and essence, or in properties: but not in substance; because the whole Godhead dwelleth as well in the Saints, as in Christ: Therefore in properties. Answ. 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 and complete. There is wanting a third difference, whereby Christ is distinguished from all Saints, namely, the secret personal union of both natures, which is in Christ, not in the Saints. For in Christ dwelleth the fullness of the God head bodily; so that Christ-man is God, and Christ-God is man: and thus the God head dwelleth not in the Saints. Repl. It is said, God hath given him a name above every name. Ans. 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. Three pestilent weeds growing in the Ubiquitaries garden. 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. For as the Godhead▪ so are the properties thereof given. By these three objections it appeareth, that the Ubiquitaries (of whom these things are brought) fall into foul errors. Nestorianisme Into the error of Nestorius, because they sunder the united natures in Christ, whilst, instead of the union of the natures, they substitute the exequation and equalling, or the operation and working of one by the other. For two things, two spirits, and two natures may be equalled, or mutually work one by another without personal union. juty chianisme. Into the error of Eutyches, because they confound the same natures. Artianisine. They disarm us of those weapons, wherewith we should fight against Arians 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 humane nature with his divine. 3. Wherefore Christ ascended into heaven. CHrist ascended, first, for his own and his Father's glory. For his Fathers and his own glory. Ephes. 4.10. Phil. 29.10, 11. For, He was to have a celestial Kingdom: Therefore he might not abide in earth. He that descended, is even the same that ascended fare above all heavens, that he might fill all things. Wherefore God hath also highly exalted him; that at the name of Jesus every knee should bow, and that every tongue should confess, that Jesus Christ is the Lord, unto the glory of God the Father. 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. For our sakes. He ascended in respect of us, and that for four causes: To make intercession for us. Rom. 8.3, 4. That he might gloriously make intercession for us. Christ is at the right hand of God, and maketh intercession for us. Now, he maketh intercession for us: 1. By the worth of his sacrifice already offered: which is so great, that the Father in regard thereof aught to receive us into favour. 2. By his own will, whereby he uncessantly desireth, that the Father should receive us into favour at the view and remembrance as it were of the sacrifice performed by him in his body. 3. By the consent of the Father, approving this will and desire of the Son, accepting the value of his sacrifice as a ransom for our sins, and together with his Son, receiving us into favour. On this wise doth Christ by his intercession apply unto us the benefits and merits of his death. To this application, was required his whole glorification, the parts whereof are his Resurrection, Ascension, and Session at the right hand of the Father. Object. He made intercession for us also on earth. Answ. This intercession was made, in respect of the intercession to come. For of that condition he made intercession before, that, having accomplished his sacrifice upon earth, he should present himself for ever a Mediator in the celestial Sanctuary. That we might also ascend. John 14.2, 3. That we might also ascend, and might be assured of our ascension. 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. Christ ascended: Therefore shall we also ascend. The consequence is good, because he is the head, and we the members: also he is the first-begotten amongst many brethren. That he might send the holy Ghost. John 16.7. That he might send the holy Ghost, and by him gather, comfort, and defend his Church from the Devil, unto the world's end. If I go not away, the Comforter will not come unto you. Which (holy Ghost) he shed on us abundantly through Jesus Christ our Saviour. Object. 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. Answ. He had given him indeed before, but not in such plentiful manner, as in the days of Pentecost. 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 humane 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, John 7.39. the wonderful and plentiful sending of the holy Ghost, because Christ was not as yet glorified. Except I go away, the Comforter shall not come unto you. John 16 7. This was the cause why the sending of the holy Ghost was deferred until the ascension. 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 Christ's ascension and ours. CHrists ascension and ours agree, 1. In that it is to the same place. They agree. For we shall ascend into the same place whither he ascended. 2. In that also it is to be glorified. Father, I will that they, which thou hast given me, be with me, even where I am, that they may behold my glory. But they differ, John 17.24. They differ. 1. Because Christ ascended by his own power and virtue: we not by our own, but by his. 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. I go to prepare you a place. I will that they which thou hast given me, be with me, John 3.13. John 14.2. & 17.24. 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 a participation: not in the same degree and dignity with him. To him that overcometh, will I grant to sit with me in my throne, even as I overcame, Revel. 3.11. 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 humane 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. ON THE 18. SABBATH. Quest. 49. What fruit doth the ascension of Christ into heaven bring us? Answ. First, that he maketh intercession to his Father in heaven for us a 1 John 2.1. Rom. 8.34. . 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 lift up his members unto him b John 14.2. & 17.24. & 20.7. Ephes. 2.6. . Thirdly, that he sendeth us his Spirit instead of a pledge between him and us c John 14.16. & 16 7. Acts 2.33. 2 Cor. 1.21. & 5.5. , by whose forcible working we seek after, not earthly, but heavenly things, where he himself is sitting at the right hand of God d Col. 3.1. . The Explication. 5. What are the fruits of Christ's ascension? 1 His intercession; which hath three parts. 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 humane 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. In sum, it is the will both of the Father and the Son, that Christ's oblation and sacrifice should be available unto us for ever. Object. But before Christ's ascension, yea before his coming, there was intercession. Ans. 1. That depended of this which was to be after the ascension; that is, it was made in respect of his 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, Hebr. 5.6. should appear for ever in the heavenly Sanctuary. Thou art a Priest for ever after the order of Melchisedech. 2. That intercession in the Old Testament was not such as it is now in heaven. For in the Old Testament the Mediator made intercession for the worth of his sacrifice and ransom one day hereafter to be paid: and the Father received the Fathers of the old Church into favour, in regard of this ransom afterwards to be paid: but now he receiveth us for Christ's ransom already paid. So also sins in the time of the Law were remitted, and the holy Ghost given, for the sacrifice which was to come: but now both these are sealed unto us for Christ's sacrifice already performed. And the value of Christ's sacrifice continueth for ever, because, Hebr. 10.14. With one offering he hath consecrated for ever them that are sanctified. And the surcease of Christ from offering any more sacrifices, is no argument of an imperfect, but rather of a perfect sacrifice. For if he should often sacrifice after the manner of the Levitical Priests, he should therefore sacrifice often, because he is not able with one sacrifice to make perfect them which come unto God. But he made all perfect with one sacrifice: wherefore he now executeth the office of his Priesthood, not by often offering and meriting, but by often applying to us (through the infinite worth of his sacrifice) grace, righteousness, and his holy spirit; which is a weightier work, than if he iterated his sacrifice. Our ascension into Heaven. John 14.2. 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. 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. Object. But Elias and Enoch ascended before Christ: Therefore Christ is not by his ascension the cause of our ascension. Answ. 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 firstborn, 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. Where I am, there shall also my servant be. John 12.26. & 14.3. I will receive you unto myself, that where I am, there may ye be also. The sending of the holy Ghost. The sending of the holy Ghost, by whom he gathereth, comforteth, and defendeth his Church to the world's 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 now 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 foretell; And it shall be in the last days, saith God, I will pour out my spirit upon all flesh. Now, J●el 2.28. Acts 2.17. that Christ did not pour 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. It is expedient for you, that I go away; for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you. John 16.7. By the efficacy and working of this his spirit we seek things above, because there is our treasure, there are our goods; and that because Christ hath therefore ascended, that he might make those good things ours, which were there long before. And this is the Apostles argument, Col. 3.1. There are other fruits also of Christ's ascension: For, Remission of sins. John 16.10. 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. He shall reprove the world of righteousness, because I go to my Father. Conquest or victory over death. It is a testimony, That Christ is indeed Conqueror of death, sin, and the Devil. The comfort of the Church. John 16 7. Eph. 4 8. It is a testimony, That we shall never be left destitute of comfort: because he therefore ascended, to send the holy Ghost. If I go not away, the Comforter will not come. When he ascended up on high, he led captivity captive, and gave gifts unto men. The defence of the Church. 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. The meaning of the Article, He ascended into heaven. Now what it is to believe in Jesus Christ, which ascended into heaven? Answ. It is to believe, 1. That he did truly, and not in show only ascend into heaven, and now is there resident in his humanity; and, sitting at the right hand of his Father, until he thence return unto judgement, would be called on by us. 2. That he hath ascended for our sakes, and now appeareth in the prescence of God, maketh intercession for us, sendeth us his holy Spirit, and will one day take us unto himself, that we may be where he is, and reign with him in glory. Quest. 50. Why is it further said, He sitteth at the right hand of God? a Ephes. 1.20, 21, 22, 23. Col. 1.18. , by whom the Father governeth all things b Ans. Because Christ therefore is ascended into heaven, to show thereby, that he is Head of the ChurchMat. 28.18. John 5.22. . The Explication. Christ's sitting at God's right hand, differeth from his ascension: TO sit at the right hand of God, and, to ascend into heaven, are things different: for one may be without the other. Wherefore this Article differeth three ways from the former: In order. 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. In continuance. Because Christ sitteth always at the right hand of the Father, but into heaven he ascended but once. In end. The Angels do ascend, and we shall also ascend into heaven; but yet neither they, nor we shall sit at the right hand of God. For, To which of the Angels said God at any time, Sat at my right hand, Heb. 1.13. until I have made thine enemies, thy footstool? much less did God say thus unto any man, Christ alone excepted. The Questions of Christ's sitting at the right hand of the Father, are: 1. What the right hand of God signifieth in the Scriptures. 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, as also other members, are attributed unto God by an Anthropopathy, or resemblance after the manner of men: and in Scripture the right hand of God signifieth, 1. The omnipotency, or exceeding virtue of God: Him hath God lift up with his right hand, Acts 5.31. Psal. 118.16. Exod. 15.6. to be a Prince and a Saviour: The right hand of the Lord hath done valiantly. Thy right hand, O Lord, hath bruised the enemy. 2. It signifieth perfect glory, perfect dignity, and full divine majesty, and in this sense it is here taken. 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, and governeth all things. 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, and say it is all one: But we have already showed and proved a difference; and it is absurd, that in so short a Confession should be an idle speaking of the same thing twice. This phrase of speech is taken from the custom of Kings, Whence the phrase of Christ's sitting at God's right hand ariseth. who place those, whom they honour, at their right hand and have their assistant assessors, to whom they commit the power of government: So Christ 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 earth. This Session therefore is the supreme dignity and glory given by the Father unto Christ after his ascension: Or, the peerless exaltation of the Mediator in his Kingdom and Priesthood. Christ alone sitteth then at the right hand of God the Father; that is, he is that Mediator and person omnipotent, by which the Father governeth all things immediately: but especially, by which he defendeth the Church against her enemies. And this glory and Session of Christ at the right hand of the Father, Four things wherein Christ's sitting at God's right hand consisteth. is, 1. The perfection of Christ's divine nature, that is, the equality of the Word with the Father, which he did not then receive, but ever had. Which his Divinity, though for the whole time of his humiliation it lay hidden and undiscried; yet it afterwards showed forth itself with power and majesty. 2. The perfection and exaltation of Christ's humane nature. This perfection compriseth, 1. The personal union of the humane nature with the Word; Col. 2.9. In him dwelleth all the fullness of the Godhead bodily. 2. The excellency of gifts; wisdom, power brightness, glory, majesty, and other graces 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. & 3.34. Of his fullness have all we received God giveth him not the spirit by measure, 3. The perfection or the 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 humane nature gloriously exercise in heaven: For now he is our glorious intercessor, he is the glorious giver of the holy Ghost, and the mighty preserver and defender of his Church. This excellency of Christ's office is the very exalting of Christ in all his functions: that is, the laying down of the infirmity of Christ's humane nature, and the perfection of glory: which was due unto Christ, both in respect of his office, as being a Prophet, King, and Priest; and in respect of his person, as being God. Mat. 28.18. All power is given unto me both in heaven and earth. 4. The perfection of Christ's honour, that is, the adoration, worship and reverence, which equally, as to the Father, is yielded unto Christ both of Men and Angels, because he is adored and magnified of all, as the Lord and Prince of all. Let all the Angels of God worship him. Psal. 97.7. Heb. 1.6. Phil. 2.9. He hath given him a name above every name. By these and 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 standing on God's right hand, adorned with visible majesty and glory, and worshipped him. 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. A more full description of Christ's sitting at God's right hand. 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 humane 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, and chief, To govern by his power immediately the Church: Lastly, To be acknowledged and magnified of all, as chief Lord and Head. But how, and how many ways Christ is called our Head, hath been heretofore fully handled in the 32. Question of the Catechism. Christ may be said to sit at God's right hand in respect of both natures. 1. How in respect of his humanity. The Session therefore at the right hand of God, is, the honour not of the Father, or the holy Ghost, but proper to the Son alone: and is indeed the last degree and consummation of honour, which the Son obtained in both natures, but diversely in each of them. For, in respect of his humane nature, it is a real communication of heavenly gifts, or perfect glory, which the humane nature or manhood of Christ enjoyed not before the ascension: But, as concerning his divinity, his session at the right hand of God is no change thereof; 2. How in respect of his divinity. but a bare laying aside that humiliation, whereunto it had subjected itself; and a manifestation of that glory which he had always with the Father, and had concealed in the time of his humiliation; and a title of full and free challenge, whereof the Godhead in the assumption of humane nature had as it were discharged itself: For as the Godhead humbled itself, so also it was again exalted and placed at the right hand of the Father; namely, John 17.5. it was gloriously manifested in the flesh. Father, glorify me, etc. Many objections are by this definition refuted: As, 1. The holy Ghost also is equal with God the Father: Therefore we may truly say, that he also sitteth at the right hand of the Father. Ans. It doth not follow; because the reason is grounded on 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 humane nature, was humbled, dead, buried, risen 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 not 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, the Mediator, is rightly said to sit at the right hand of the Father, but not the holy Ghost. Obj. 2. 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 God's right hand. Ans. 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 the Mediatorship, 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. Obj. 3. Christ saith; To him that overcometh will I grant to sit in my throne with me: Therefore we also shall sit at the right hand of the Father. Ans. We shall sit there by participation of glory: 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, but some in higher room, and some in lower. Many Counsellors sit near the Prince; but the Lord Chancellor only sitteth at his right hand. And so Christ will not give that chief dignity and glory given him of his Father unto any other. Repl. But to sit at God's right hand, is also to live gloriously and blessedly: and this agreeth to us. Ans. This is not a full and sufficient definition; because a blessed life agreeth both to us and Angels: but the sitting at God's right hand doth not. Whereupon, these Articles were adjoined together; He ascended into heaven: He sitteth at the right hand of God the Father. 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 whereof 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, How Christ always sat at the right hand of the Father, according to his divinity. 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 of Mediatorship from everlasting. For he was from everlasting ordained to the Mediatorship, yea even according to his divinity. 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, and hath executed this his office. How he sat not always according to it, but was there placed. And Christ, according to his divinity, was in this respect after his ascension into heaven, placed at the right hand; in that his divinity then began to show itself glorious in his body: which in the time of his humiliation had hid itself from being openly manifested and declared. For in the time of his humiliation, which was when he 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 and 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 humanity had as it were laid down in the taking up and assumption of humane nature: John 17.5. Therefore he saith; Now glorify me, thou Father, with thine 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 humane 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. Luke 24.26. For thus it behoved Christ to suffer, and so to enter into his glory. The Ubiquitaries arguments drawn from Christ's sitting at his Father's right hand. Object. 1. He that sitteth at God's right hand is . Christ sitteth at God's right hand: Therefore he is . Ans. 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 is , there will be more in the conclusion, than was in the premises. Object. 2. The right hand of God is . Christ's humane nature sitteth at the right hand of God: Therefore his humane nature is . Ans. We deny the consequence of the whole reason: because there are four terms in this Syllogism: For, The right hand of God, and, To sit at the right hand of God, is not all one. The Minor should thus proceed: The humane nature is the right hand of God: But so it is false. Neither yet is the Major simply true, that he which sitteth at God's right hand, sitteth . For apart of the sitting at God's right hand, Acts 7.56. is also that visible glory and majesty, wherewith Christ's humane nature was endowed, and wherewith Stephen beheld him endued in heaven. This is not , but only in that place, where his body is seated and remaineth. Obj. 3. He ascended into heaven, to fill all things, that is, with the presence of his flesh. Ephes. 4.10, Ans. It is a fallacy in misconstruing 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 dote, whereby the Devil carrieth God's glory into derision. Repl. That nature which hath received omnipotency, is : Christ's humanity hath received omnipotency: Therefore it is . Ans. The nature which hath received omnipotency by a real transfusion and communication of the properties, is : but not that which hath received it by personal union only, as the humane nature of Christ. But yet notwithstanding many things have been bestowed by real transsusion 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, were heaped on Christ's humane nature after his ascension: and in respect of those gifts bestowed on him, Christ is placed, according to his humane 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 in his flesh▪ and hath attained unto the perfection of glory, or the highest degree of glorification, as touching his humanity. ON THE 19 SABBATH. Quest. 51. What profit is this glory of our head Christ unto us? Ans. First, that through his holy Spirit, he poureth upon us, his members, heavenly graces a Acts 2.33. Ephes. 4.10. Then, that he shieldeth and defendeth us by his power against all our enemies b Psal. 2.9. & 110.1, 2. John 10.28. Ephes. 4.8. The Explication. 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 the Church by the Word and Spirit. 3. His defending of the Church against her enemies. 4. The abjection and destruction of the enemies of the Church. 5. The glorification of the Church, and abolishment of all infirmity, whereunto it was enthralled. These fruits of Christ's sitting at the right hand of God arise out of the office and person which he sustaineth. The benefits of the Kingdom of Christ glorified. The fruits or benefits of the Kingdom of Christ glorified, are, 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 infirmites', glorify them, wipe away all tears from them, enthronize them in his throne, and make them Priests and Kings unto his Father. The benefits of the Priesthood of Christ glorified. The fruit of the Priesthood of Christ glorified, is, that he appeareth, presenteth himself, and maketh request and intercession for us in heaven, and that forcible, so that the Father denieth us nothing through the virtue and force of his intercession. Hence ariseth that consolation and comfort: Because our King and Head, our flesh and our brother sitteth at the right hand of the Father; therefore he shall give unto his Citizens a rich treasure, even his holy Spirit: Therefore he shall at length glorify and quicken us his members: Therefore he shall pour out plentifully on us his celestial blessings, that is, a true acknowledgement of God, faith in him, repentance of our sins, and all other Christian virtues; and all this shall he perform unto us, both in respect of his brotherly love, as also in regard of his office, who is our Head. Because also we have such an 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. No man shall pluck my sheep out of my hand. John 10.28. & 17.24. I will that they which thou hast given me, be with me, even where I am. The meaning of this Article, He sitteth, etc. Now what ought each man's particular application of this Article touching Christ's sitting at the right hand of the Father be? Ans. Even this; I believe, that Christ, now possessed of supreme divine majesty, maketh intercession for me and all the Elect, and applieth unto us his sacrifice, that by him, and for his sake, the Father may give unto me life eternal: also that he governeth and protecteth me in this life against the Devil and all danger, and will at length glorify me, and endow me with life everlasting. Quest. 52. What comfort hast thou by the coming again of Christ to judge the quick and the dead? Ans. 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 took away all malediction from me, to come Judge from heaven a Phil. 3.20. Luke 21.28. Rom. 8.13. Tit. 2.13. 1 Thess. 4.16. , to throw all his and mine enemies into everlasting pains b Mat. 25.41. 2 Thess. 1.6, 7. , but to translate me, with all his chosen, unto himself, into celestial joys and everlasting glory c Mat. 25.34. . The Explication. IN this Article three Common-places fall in one, and meet together, which are divers 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 we chief handle that of the last 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. The chief Questions of the last judgement are: 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 would have us certain of the last judgement. 11. Why he would not have us certain of the time. 12. Why God deferreth 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 foretell, that there shall come in the later times mockers, who shall account this Article for a fable. Where is the promise of his coming? For since the Fathers died, 2 Pet. 3.4. all things continue alike from the beginning of the Creation. 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, The certainty of the last judgement is not to be sought in Philosophy, but in Divinity. or on the Doctrine of the Church. For, although the Philosopher perhaps would say somewhat, as seeing a little through a mist: as, That it should go well with the good, and ill with the evil; and, 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, and 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 and of strength in Divinity. Wherefore, we will draw reasons and proofs out of Divinity, or the Doctrine of the Gospel, by which it may appear that there is a last judgement. Six proofs of the last judgement. The first proof is drawn from express and plain testimonies of sacred Scriptures: As out of the Prophecy of Daniel, As I beheld in visions by night, behold, Dan. 7.13. one like the Son of Man came in the clouds of heaven, and approached unto the Ancient of days, and they brought him before him. And he gave him dominion, and honour, and a kingdom, that all people, nations and languages should serve him: his dominion is an everlasting dominion, which shall never be taken away, and his kingdom shall never be destroyed. And again a little before: The Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool, Vers. 9, 10. his throne was like the fiery flame, and his wheels as burning fire. A fiery flame issued and came forth before him, thousands ministered unto him, and ten thousands stood before him: the judgement was set, and the books opened. The beast was slain, and his body destroyed, and given to the burning fire. Likewise, out of the prophecy of Enoch, alleged by the Apostle Judas: Judas 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. 24.25. Likewise, out of the sermons of the Apostles: Acts 19 31. 1 Thess. 4.16. He 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 to all men, in that he hath raised him from the dead. The Lord himself shall descend from heaven with a shout, and with the voice of the Arch angel, and with the trumpet of God. It is appointed unto men that they shall once die, Heb. 9.27. and after that cometh the judgement. And I saw a great white throne, Rev. 20.11, 12. and one sat on it, etc. And I saw the dead, both great and small, stand before God; and the books were opened, and another book was opened, which is the book of life, and the dead were judged of those things which were written in the books, according to their works. Neither is the certainty of the last Judgement apparent only by these and the like plain testimonies of Scripture, but is deduced also out of other places by good consequence: and hence are made those forcible arguments, which the Philosophers saw but by a glimpse. 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: which, whereas it is now performed unto us, and seeing it cannot be that God should create so most excellent a creature to perpetual misery, we necessarily infer that there shall be a change: For God will obtain his end, and will not suffer the temple of the holy Ghost to be utterly consumed of rottenness. This blessedness is a part of God's image, according to which man was made: 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 divers ways in this life, yet God will at some time obtain it. Wherefore, it is not only (as the Philosphers reason) likely and probable, that man was not made for these 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 the happiness of our bodies; according to that of Saint Paul, Know you not that your body is the temple of the holy Ghost, 1 Cor. 6.19. 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, and 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 wicked and evil, in this life: Therefore there must remain another life, wherein this shall be. The holy Scripture useth this argument, as in S. Paul: 2 Thess. 1.4, 6. It is a righteous thing with God, to recompense tribulation to them that trouble you. Remember that thou in thy life time receivedst thy pleasure, and likewise Lazarus pains: Luke 16.25. now therefore is he comforted, and thou art tormented. The fourth is taken from God's decree, whereby he ordained and purposed with himself from everlasting to raise the dead. Wherefore God being unchangeable, will not cancel and revoke this his decree. A register and copy thereof we read in Ezekiel; and precedents or examples we have Enoch, Chap. 3. ●. Elias and Christ: The fifth is taken from God's omnipotency, whereby he is able to effectuate and accomplish things contrary to reason. This argument Christ useth against the Pharisees: Mat. 22.29. Ye err, not knowing the Scripture, nor the power of God. The sixth is taken from the glory of God, sigh God created man that he should magnify him for ever; which cannot be, if there were no resurrection nor judgement. All other proofs and arguments may be referred unto these. 2. What is the last judgement. IN every worldly judgement are the Accused, the Accuser, the Judge, the Cause, Examination, and Hearing of the cause, the Law, according to which judgement is given, the Sentence of absolution, or condemnation, and the Execution thereof according to the Law. Worldly 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 the just laws. Now it is easy to define this last judgement of God, which he will execute by Christ. This Judge hath no need of inquisition or examination of the cause, or of witnesses, and accusers, seeing he himself will make the works of all manifest, because he is himself the searcher of hearts: Therefore there shall be only the Judge, and the offenders on whom sentence shall be given, and the law; according to which, sentence shall be given and executed. 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, The definition of the last judgement. who shall then visibly descend from heaven in a cloud, in the glory and majesty of his Father and 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 on 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: Acts 1.11. A more brief definition. He shall so come as ye have seen him go into heaven. It may be defined more briefly on this wise: The last judgement shall be a manifestation of the hearts and inward thoughts of all men, and a declaration of all their actions, and a separation of the just and unjust, who ever have lived, or shall live from the beginning of the world 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 issue whereof shall be the perfect delivery of the Church, and the final abjection of wicked men and devils into everlasting punishment. The confirmation of each part. The parts of this definition we will now in few words confirm: 1. The judgement shall be a manifestation of the just and unjust: For, the books shall be opened, that the secrets of hearts may be laid open. Rev. 20.12. 2. There shall be a separation of the just and unjust: For, 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. Mat. 25.28. If of God, then shall it be a most divine and just judgement: If God be unrighteous, how shall he judge the world? It shall be made and wrought by Christ: because, Rom. 3.6. The Father hath committed all judgement to the Son. John 5.22. Acts 17.13. God hath appointed to judge the world by a man. 4. It shall be a pronouncing of sentence; because the judge shall say to them on his right hand, Come ye blessed of my Father: To those on the left, Go ye cursed into everlasting fire, Mat. 25.34.41. which is prepared for the Devil and his Angels. 5. It shall be an everlasting execution: And these shall go into everlasting fire, and the righteous into life eternal. 6. After this manner the wicked and the godly shall be judged according to the Law and Gospel; that is, they shall be pronounced and declared just or unjust before the tribunal seat of Christ. For the absolution of the just shall be principally according to the Gospel, but shall be confirmed by the law: The condemnation of the unjust 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: Therefore also shall the godly confess, that the retribution of rewards cometh not by their merit, but by his grace: they shall say, When saw we thee hungering or thirsting? By nature we are all subject unto the wrath of God; but we shall be pronounced blessed of God, Mat. 25.37. not in Adam, but in the blessed seed, even in Christ: Therefore the sentence shall be given according to the Gospel. Object. Unto every man shall be given according to his works: Therefore judgement shall be given to all, Rom. 2.6. not according to the Gospel, but according to the doctrine of the Law. Ans. 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 then unto the elect shall be given according to their works; that is, they shall be judged according to the effects of faith: and to be judged according to faith, is to be judged according to the Gospel. Two causes why Christ will in the last ●ay ra●her judge us according to the effects of faith, than according to faith. Now Christ shall rather judge according to works, the effects of faith, than according to faith: 1. Because he will have it known to others why he so judgeth; lest the ungodly and condemned persons might object, that he giveth us eternal life unjustly. He will prove by our works, the fruits of our faith, that our faith was sincere and true, and that therefore we are such as to whom life is due according to the promise. 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. 2. 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, 27. the same person which is the Mediator. For the Father hath committed all judgement unto the Son, and hath given him power also to execute judgement, Acts 10.42. and 17.31 The Father and the holy Ghost shall judge by consent and authority. in that he is the Son of Man. He hath committed all judgement unto the Son. He is ordained of God, a Judge of quick and dead. He will judge the world in righteousness, by that man whom he hath appointed. Neither yet are the Father and the holy Ghost removed from this judgement. But Christ immediately shall speak and give sentence, and that in his humane nature. And when he speaketh, God shall speak, and when he judgeth God shall judge; not only because he himself is God, but because the Father shall speak and judge by him. The judgement than shall belong unto all the 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, The Son by visible pronouncing of sentence. The Church by approbation. Luke 21.30 Four causes why Christ-man shall judge the world. which sentence he shall also together execute. The Church also shall judge, as touching the approbation and allowing of his judgement: as Christ saith, that the Apostles shall sit on twelve seats, and shall judge the twelve tribes of Israel; that is, that they shall subscribe unto Christ's judgement, and shall approve his sentence. Furthermore, the causes, why Jesus Christ man, shall be Judge, are these: 1. Because he must judge men; therefore he must be beheld of men as a Judge. But God is invisible. 2. Because God will have the Church glorified by the same Mediator, by whom, and for whom it was justified. God will judge the world in righteousness, Acts 17.31. Mat. 24.30. John 5.27. by that man whom he hath appointed. They shall see the Son of Man come in the clouds of heaven, with power and great glory. The Father hath given power to the Son to execute judgement, in that he is the Son of Man. 3. That we may have this comfort, to wit, that this Judge, whereas he is our Redeemer, Heb. 2.11. Ephes. 5.30. Brother and Head, will be gracious unto us, and will not condemn those whom he hath redeemed, and purchased with his blood; nay, whom he hath vouchsafed to make his brethren and members. These are the three things then which comfort us: 1. The person of the Judge; for he is our brother, and our flesh. 2. The promise of the Judge; for he hath promised and said, He that believeth in the Son, John 3.36. and 5.24. hath eternal life. Verily, verily, I say unto you, 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 unto life. 3. The final cause or end of his coming to judgement: For he shall come to set his Church at liberty, and to cast the wicked into eternal destruction. 4. The fourth cause why Christ-man shall be Judge, is the justice of God: Because the world hath contumeliously dealt with Christ, refusing his benefits: Zach. 12.10. John 19.37. therefore They shall look on him whom they have pierced, that he may the more confound his wicked enemies, who shall be forced to behold him their Judge, John 12.47. and 3.17. whom they have so much withstood. Object, Christ saith, that he came not to judge or condemn the world: How then should he be our judge? Answ. Christ in these places speaketh of his first coming, which was not to judge the world, but to save it: but at his second coming, he shall come to be the Judge of the quick and the dead. 4. Whence, and whither Christ shall come. WE look for our judge Christ from heaven: For whither the Apostle saw him ascend, from thence shall he come. 1 Thess. 1.7. Mat. 26.64. Phil. 3.10. The Lord Jesus shall show himself from heaven, with his mighty Angels. Hereafter shall ye see the Son of man sitting at the right hand of the power of God, and 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: Acts 1.11. For as ye have seen him go into heaven, so shall he come.) He shall 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 and Redeemer: For as he will have it known whither he 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 humane nature which he took. 5. How Christ shall come to Judgement. He shall come, 1. Truly, visibly and locally; not imaginarily. Mat. 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. As ye have seen him go into heaven, so shall he come: Acts 1.11. But he ascended visibly and locally: therefore he shall descend also visibly and locally. 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, Zach. 12.10. with 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. 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 another. 3. He shall come suddenly when the wicked looked not for him. When they say, Peace, 1 Thess. 5.2, 3. peace, he shall come as a thief in the night. 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 this 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 appear before the judgement seat of Christ. Object. But he that believeth in the Son, 1 Cor. 15.51. Rom. 14.10. shall not come into judgement: and so it followeth, that all shall not be judged Ans. 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 aggravating of the judgement. Object. The Prince of this world (saith Christ) is already judged and condemned: John 16.11. Therefore he shall not then be judged. Ans. 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 process of the last Judgement, and the sentence and execution of it. 1. BY the virtue and divine power of Christ, and by his humane voice the dead shall be raised. John. 5.28. 1 Cor. 15.53. For, All that are in the graves shall hear his voice, and they shall come forth. The living shall be changed, and their mortal bodies shall be made immortal, and they shall be gathered from the four coasts of the world. 2. By the ministry of the Angels all shall be presented before Christ's throne. For by the Angels, as by those reapers, Christ shall gather the godly and the wicked from the four coasts of the world, and they shall appear before him. This shall he do by the Angels, not of necessity, but with authority: not as if he had need of the Angel's ministry, but thereby to show himself to be Lord of the Angels and of all creatures: and this shall be for the majesty and glory of our Judge. 3. The world, heaven, and earth, shall be dissolved by fire: there shall be a change of this present state, and a purifying of the creatures, but not a consuming or utter abolishing of them all. 4. There shall be a separation of the godly from the ungodly, and sentence shall be given of both. 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 the 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. Come ye blessed possess ye the kingdom. Mat. 25.34, 35. But the wicked shall hear the terrible and dreadful voice: Go ye cursed into everlasting fire. 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. I will come again, John 14.3. 1 Thes. 4.17. and receive you unto myself. 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. Object. He that believeth not, is condemned already: Therefore the wicked are even now already condemned, and shall not then first be condemned. Ans. 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. In his word, inasmuch as this decree of God is revealed in his word. 3. In their own conscience. 4. As concerning the beginning of their judgement. But then the wicked, together with the Devils, shall be judged by proclaiming and publishing of that Judgement. For than shall be, 1. A manifestation of God's judgement, that they perish justly, who perish. 2. The wicked shall further also suffer punishments and torments of body, which now is buried. 3. The wicked and the Devil's punishments shall be aggravated; and they 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 this judgement shall be. THe chief and principal cause is the decree of God. For therefore shall the last judgement be, because God hath said, and decreed that it shall be. Wherefore it must needs be so: 1. That so God may have his end. 2. 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. Here is not a full and perfect execution of God's justice, for the wicked must be in perfect and full evil state both in body and soul. In a word, the causes of the last judgement are, That God may utterly cast away the wicked, deliver and free his Church, dwell in us, and be all in all things. 9 When the judgement shall be. 1. 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: namely, the continuance of time from Christ's first coming, until his second: 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: for we are fallen into the last days, and daily see the signs which were foretell concerning the judgement: Babes, it is the last time, and as ye have heard that Antichrist shall come, 1 John 2.18. even now are there many Antichrists; whereby we know that this is the last time. But the year, the month, the day of this judgement is not known of Christ himself, 1. As touching his humane nature. 2. As touching his office and Mediatorship, inasmuch as that requireth not, that he should declare unto us the time of judgement: Mark 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, 1. 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; and from the confusion which now is in the world, infer, that the world is not governed by God; or if so, than he is unjust; for, It should go well, say they, with the righteous: But it doth not so: Therefore God either cannot 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. 2. God will have us know it for our comfort: that we may comfort ourselves amidst our evils and miseries with this, that at length shall come a time when we shall be delivered out of this corruption and rottenness. 3. That we may retain and keep ourselves in the fear of God, and our duty, and that others also may be reclaimed from evil. This judgement shall be: 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. Luke 21.36. Watch therefore and pray continually, that ye may be counted worthy to escape all those things which shall come to pass, and that ye may stand before the Son of man. 2 Pet. 3.11. Seeing therefore that all these things must be dissolved, what manner persons ought ye to be in holy conversation and godliness? 4. 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: Mark 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. 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, and persevere in the expectation of his promise, 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 no way secure, but ready every moment, because were are uncertain when the Lord will come. 4. That the very wicked might not defer and prolong repentance, seeing they know not the hour; Mat. 24.43. & 25. ●3. lest perhaps the day overtake them unawares: If the good man of the house knew at what watch the thief would come, he would surely watch. Watch therefore; for ye know neither the day nor the hour when the Son of man will come. Luke 19.13. Occupy till I come. 12. For what cause God deferreth that judgement. He deferreth it, 1. To exercise faith, patience, hope, and prayer in the godly. 2. That all the elect may be gathered to 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 thiefs and robbers: But when the whole number of the Church is fulfilled and gathered together, then shall be the end. Now God will have the elect gathered by ordinary means; he will have them in this life to hear the word, and by it be renewed and converted; to which is required some tract of time. 3. He deferreth it, that he might grant unto all a time and space of repentance, as in Noah's time: and that his deferring might leave the wicked and obstinate without excuse: Rom. 2.4. & 9.22. Despisest thou the riches of his bountifulness, and patience, and long sufferance, not knowing that the bountifulness of God leadeth thee to repentance? God suffereth with patience the vessels of wrath prepared to destruction. 13. Whether the last judgement be to be wished for. WE are doubt less 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? Revel. 22.17. The Spirit and 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 meaning of the Article, I believe in Jesus Christ, which shall come to judge the quick & the dead. What is the meaning then of this Article, I believe in Christ, which shall come to judge the quick and the dead? Ans. I believe, 1. That Christ shall certainly come, and that at his second coming there shall follow a renewing of heaven and earth. 2. That the selfsame Christ shall come, who for us was born▪ suffered, and risen again. 3. That he shall come visibly and gloriously to deliver his Church, whereof I am a member. 4. That he shall come to abject and cast away the wicked into everlasting pains. Our comfort by Christ's coming. 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 now it 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 deliver, not 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. ON THE 20. SABBATH. Quest. 53. What believest thou concerning the holy Ghost. Ans. First, that he is true and coeternal God with the eternal Father and the Son a 1 John 5.7. Gen. 1.2. Isa. 48.16. 1 Cor. 3.16. & 6.19. Act. 5.3, 4. : Secondly, that he is also given to me b Gal. 4.6. Mat. 28.29, 30. 2 Cor. 1.22. Ephes. 1.13. , to make me through a true faith partaker of Christ and all his benefits c Gal. 3.14. 1 Pet. 1.2. 1 Cor. 6.17. , to comfort me d Joh. 15.26. Acts 9.31. , and to abide with me forever e John 14.16. 1 Pet. 4.14. . The Explication. 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 of the communion of Saints: 2. of remission of sins: 3. of the resurrection of the flesh: 4. of everlasting life. Touching the holy Ghost, three things are especially to be considered; his person, his office, his gifts and works. But for more full and ample explication hereof, these Questions following are each in their order to be examined. 1. What the name * 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. Spirit signifieth. 2. Who, and what the holy Ghost or Spirit is. 3. What is the holy Ghosts office. 4. What, and of how many sorts his gifts are. 5. Of whom the holy Ghost is given, and wherefore. 6. To whom, and how far forth he is given. 7. When, and how he is given and received. 8. How he is retained and kept. 9 Whether he may be lost, and how. 10. Wherefore he is necessary. 11. How we may know that he dwelleth is us. 1. What the name Spirit signifieth. THe name spirit is sometimes taken 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 something; and this nature is either created, or uncreate. Uncreate, and so God essentially and personally is a Spirit; that is, incorporeal without any bodily dimension or quantity, invisible; God is a Spirit. Create, and so the Angles, whether good or bad, are in this sense spirits: John 4.24. Which maketh his Angel's spirits: And 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 a spirit or soul into him: Psal. 104.4, 29. When thou takest away their breath, they die. 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 affections or motions, good or bad. So it is 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: as, 1 Thes. 5.19. Quench not the spirit. In this doctrine which we have in hand, Spirit signifieth the cause stirring and moving; namely, the third person of the God head, which is forcible in the minds and wills of men: And this third person of the Godhead is called a Spirit, Why 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 he is the person by which the Father and the Son immediately work their motions in the hearts of the elect; or because he 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, Luke 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; Why holy. 1. Because he in himself, by himself, and of his own nature is holy. 2. Because he is hallower or sanctifier; that is, he immediately halloweth, or sanctifieth and maketh holy others. The Father and the Son sanctify by him, and therefore immediately. 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 co eternal, 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 same four parts: Four conclusions concerning the Godhead of the holy Ghost. 1. That the holy Ghost is a person. 2. That he is the third person, or that he is other and 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 God head with the Father and the Son, or that he is consubstantial unto both. All these that testimony of the Apostle jointly proveth: No man knoweth the things of God but the Spirit of God. 1 Cor. 2.11, 12. Now we have received, not the spirit of the world, but the Spirit which is of God, that we might know the things which are given unto us of God. Also that other else where: All these things worketh even the selfsame Spirit, 1 Cor. 12.11. distributing to every man severally as he will. But we will proceed to treat of each of these in their order. I. First therefore, The holy Ghost is a person, proved by sieve reasons: That the holy Ghost is a person, is proved, By his apparitions. Luke 3.12. Acts 2.3. By his apparitions, because he hath appeared visibly: The holy Ghost came down in a bodily shape like a Dove. 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 something else in which itself should consist and be. Neither is the air the place or subject of holiness, goldinesse, love of God, and other spiritual motions, but the minds of men. By his title, God. 1 Cor. 3.16. Acts 5.3, 4. See also Isa. 40.7, 13. He is proved to be a person, because he is called God: Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? Why hath Satan filled thine heart, that thou shouldest lie unto the holy Ghost? Thou hast not lied unto men, but unto God. Howsoever then the adversaries of this doctrine grant the holy Ghost to be God, yet this cannot be, but he must be a subsistent or person, Acts 28.25. Ephes. 4.4, 30. seeing God is a being: but our goldinesse, goodness, godly motions, and other divine affections cannot be called God. Because he is the author of our baptism. 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 will. 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. By his properties. 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, Luke 12.13. confirmeth, ruleth, reigneth: likewise, that he sendeth Apostles, John 16.13. Luke 2.26. Acts 1.16. & 10.19. & 20.23. that he speaketh in the Apostles: The holy Ghost shall teach you in the same hour what you ought to say. So also he declareth the things to come: The Spirit of truth will show you the things to come. He giveth prophecies of Simeons' death, of Judas the traitor, of Peter's journey to Cornelius, of Paul's bands and afflictions which should betid him at Jerusalem, of a falling away, and of the deceivers in the last times, of the meaning of the high priests entrance into the holiest of all, 1 Tim. 4.1. Heb. 9.8. & 10.15. 1 Pet. 1.11. Rom. 14.26. Acts 5.9. of the first tabernacle, of the new covenant, of Christ's sufferings, and his glory which should follow after them, and such like: he maketh request for us with sighs, which cannot be uttered; he crieth in our hearts, Abba, Father; he is tempted by them who lie unto him, he is a witness in heaven with the Father and the Son, he commandeth and willeth that the Apostles be separated; and lastly, he appointeth teachers in the Church: All these things are proper unto a person existing, intelligent, endued with a will, working and living. 1 Joh. 5.7. By his distinction from God's gifts. Because he is plainly dishinguished from the gifts and graces of God. All these things worketh the selfsame Spirit, distributing to every man severally as he will. There are diversities of gifts, but the same Spirit: Wherefore the gifts differ much from the Spirit itself. Obj. The gift of God is not a person: 1 Cor. 12.11. Ibid. ver. 4. Acts 2.38. The holy Ghost is called the gift of God: Therefore he is not a person. Ans. The Major is false, if it be universally taken: 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 his gifts and graces. Now that, to proceed, signifieth to exist, or to 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. II. 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, namely, the Sabellians. Four proofs that the holy Ghost is distinct from the Father and the Son. Which we prove, From his appellation or name. From the very appellation, in that he is called the Spirit of the Father and the Son: For none is his own Spirit, as none is his own Father, and none is his own Son: Therefore he is other from both. Object. That which is common to all the persons ought not to be distinguished and severed: The name Spirit is common to all the three persons: Therefore it ought not to be distinguished. Ans. This whole reason we grant, if it be understood of the essence of the persons, and not of their order of being and working: 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 is 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. By express testimony of Scripture. The holy Ghost is in express words called another: I will pray the Father, and he shall give you another Comforter. There are three which bear record in heaven, the Father, John 14.16. 1 John 5.7. the Word, and the holy Ghost; and these three are one: The holy Ghost therefore is a distinct person from the Father and the Son. By his sending from the Father and the Son. 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. & 14.26. I will send him unto you from the Father. The Father sendeth him in my name. By his distinct attributes from the Father and the Son. The holy Ghost hath distinct attributes or properties personal from them. The holy Ghost proceedeth only 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 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. The holy Ghost shall come upon thee, Luke 1. 1●. and the power of the most High shall thee. 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 subsistence, but of the Father: and thus they argue or reason, Object. 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. Ans. This reason is sophistical, because virtue is not taken for the same in the Major, for which it is taken in the Minor: for in the Major it is taken for the power of the Father; in the Minor for the person by whom the Father showeth forth his power. III. That the holy Ghost is equal with the Father and the Son, these arguments do prove: Four proofs that the holy Ghost is equal with the Father and the Son. His proceeding from both. 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: as also the begetting of the Son is a communicating of the divine essence, which the second person of the Godhead alone receiveth, as a Son of his Father, whole and entirely the same which the Father hath and retaineth. His proceeding from the Son proved three ways. And, That the holy Ghost proceedeth from the Son also, is proved by certain reasons: 1. Because he is called the Son's Spirit; If any man hath not the Spirit of Christ, the same is not his. Rom. 8.9. Gal. 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. 2. Because the Son, together with the Father, giveth him: John 15.26. John 20 22. Receive the holy Ghost. 3. Because the holy Ghost receiveth the wisdom of the Son, which he revealeth unto us: He shall receive of mine, and shall show it unto you. John 16.14. 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. His divine attributes: The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost: as, Eternity. Eternity; because he created heaven and earth, and because God was never without his Spirit: Gen. 1.2. The Spirit of the Lord moved upon the waters. Immensity. Immensity, or unmeasurableness, as who dwelleth whole and entirely in all the elect: Rom. 8 9 1 Cor. 3.16. 1 Tim. 1.14. The Spirit of God dwelleth in you. Through the holy Ghost which dwelleth in us. Omnipotency. Omnipotency; because he, together with the Father and the Son, created and preserveth all things: Psal. 33.6. 1 Cor. 12.1. By the Word of the Lord were the heavens made, and the hosts of them by the Breath of his mouth. All these things worketh even the self same Spirit, distributing to every man severally as he will. Omnisciency. Omnisciency; that is, 1 Cor. 2.10. the knowledge of all things: The Spirit searcheth all things, even the deep things of God. Infinite goodness and holiness. Infinite goodness and holiness, and the causing of goodness and sanctity in the creatures: Psal. 143.10. 1 Cor. 6.11. Let thy good Spirit lead me into the land of righteousness. Ye are sanctified in the name of our Lord Jesus, and by the Spirit of our God. Unchangeableness. Unchangeableness: Acts 1.16. This Scripture must needs have been fulfilled which the holy Ghost spoke. Truth infallible. Truth not to be doubted of, and the fountain of truth: When the Comforter shall come, John 15.26. 1 John 5.6. even the Spirit of truth. The Spirit is truth. Mercy unspeakable. Unspeakable mercy: The love of God is shed abroad in our hearts by the holy Ghost which is given unto us. Rom. 5.5. & 8. ●6. The Spirit also helpeth our infirmities Indignation against sin. Indignation against even hidden sins: They rebelled, and vexed his holy Spirit. The blasphemy against the holy Ghost shall not be forgiven unto men. Isa. 6●. 10. Mat. 12.31. Acts ●. 9. Ephes. 4.30. Why have ye agreed together to tempt the Spirit of the Lord? Grieve not the holy Spirit of God, by whom ye are sealed. His divine works. The same divine works which are attributed to the Father and the Son, are also attributed to the holy Ghost; and these, both the general and universal works, as the general creation, preservation, and government of the whole world: His Spirit hath garnished the heavens. The Spirit of God hath made me, and the breath of the Almighty hath given me life. And also singular and special effects; as miracles: John 26.13. & 33.4. Mat. 12.28. 1 Cor. 12.4. I cast out Devils by the Spirit of God. There are diversities of gifts, but the same Spirit. Likewise, those works which properly belong to the salvation of his Church; as the calling and sending of Prophets: The Lord God and his Spirit hath sent me. Isa. 48.6. Acts 13.2. & 20.28. The holy Ghost said, Separate me Barnabas and Saul. Take heed to all the flock whereof the holy Ghost hath made you overseers. The bestowing of competent and fit graces for the ministry on ministers: The holy Ghost shall teach you. Luke 1●. 12 2 Cor. 12.7. The manifestation of the Spirit is given to every man to profit withal. The publishing of the doctrine of the Prophets and Apostles: Holy men of God spoke as they were moved by the holy Ghost. 1 Pet 1.21. The instituting of Sacraments: Baptism them in the name of the Father, Mat. 28. 1●. the Son and the holy Ghost. Whereby the holy Ghost this signified, Heb. 9.8. that the way into the Holiest of all was not yet opened, while as yet the first tabernacle was standing. The foretelling and prophesying of things to come: he will show you the things to come. John 16.13. Acts 11.28. 1 Tim 4.1. Agabus signified that there should be a great famine. The Spirit speaketh evidently, that in the later times some shall departed from the faith. The gathering of the Church: Ephes. 2.22. In whom also ye are built together to be the habitation of God by the Spirit. 1 Cor. 12.13. By one Spirit are we all baptised into one body. The enlightening of men's minds: John 14.26. & 16.13. Ephes. 1.17 The holy Ghost shall teach you all things. He shall lead you into all truth. God gave unto you the Spirit of wisdom and revelation through the knowledge of him. Regeneration and sanctification: John 3.5. Except a man be borne again of water and of the Spirit, 2 Cor. 3. ●8. etc. We are changed into the same image, from glory to glory, as by the Spirit of the Lord. The governing of the actions and whole life of the godly: As many as are led by the Spirit of God, Rom. 8.14. they are the sons of God. They were forbidden of the holy Ghost to preach the word in Asia. Acts 16.6. Comforting in temptations: The Comforter is the holy Ghost, John 14.26. whom the Father will send in my name. Acts 9.31. The Churches were edified and multiplied by the comfort of the holy Ghost. I will pour upon the house of David the Spirit of grace and compassion. Zech. 12.10. The strengthening and preserving of the regenerate against the force of temptation, even unto the end: The Spirit of strength shall rest upon him. Isa. 11.2. John 14.16. Ephes. 1.13. He shall give you another Comforter, that he may abide with you for ever. In whom also ye are sealed with the holy Spirit of promise. The pardoning of sins, and adopting the sons of God: Ye have received the Spirit of adoption. Rom. 8.15. ● Cor. 1.17. 1 Cor. 6.11. Where the Spirit of the Lord is, there is liberty. Ye are justified in the name of our Lord Jesus, and by the Spirit of our God. The bestowing of salvation and life everlasting: John 6.63. It is the Spirit that quickeneth. If the Spirit of him which raised up Christ from the dead dwell in you, Rom. 8.11. he that raised up Christ from the dead shall also quicken your mortal bodies, because that his Spirit dwelleth in you. Judgement and sentence against sin: John 16.8. When the Comforter shall come, he shall reprove the world of sin. Mat. 12.23. The blasphemy against the holy Ghost shall not be forgiven unto men. His divine honour. Equal and 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. Go and teach all nations, baptising them in the name of the Father, and the Son, and the holy Ghost: By this testimony we are taught, Mat. 18.19. 1. That we are baptised also into the name, faith, worship, and religion of the holy Ghost. 2. That the holy Ghost is author also of baptism and the ministry. In like sort also we believe and put our trust in him: Let not your hearts be troubled: I will pray the Father, John 14.1, 16. and he shall give you another Comforter, that he may abide with you for ever. That sin which is committed against him is not remitted; therefore we sin against him. We are his temple: Ye are the temple of the holy Ghost▪ 1 Cor. 3.16. and the Spirit of God dwelleth in you. The Apostles in their Epistles wish unto the Church's grace and peace from the holy Ghost: The communion of the holy Ghost be with you. Cor. 13.13. Object. 1. 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. Ans. We deny the Major: For Christ that is sent may be equal with him that sendeth: for Christ also being sent of the Father, yet is equal with the Father; this sending doth not betoken any servile subjection. Object. 2. He that receiveth of another, is not equal with him that giveth: The holy Ghost receiveth of the Father and the Son: Therefore he is not equal with both. Ans. The Major 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 receiveth before all time. Thirdly, to the Minor we say, that he received, as touching the ordaining and sending of him unto 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. Obj. 3. The Father made all things by the Son: therefore he made the holy Ghost by him also. Answ. The Father made all things by the Son; John 1.3. that is, all things that were made, because it is said, And without him was made nothing that was made. But the holy Ghost is not made, but proceedeth from the Father and the Son. Three proofs that the holy Ghost is consubstantial with the Father and the Son. FOUR That the holy Ghost is consubstantial, that 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 another be created, nor the same divided: Therefore the selfsame, and the 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, but 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: * See 〈◊〉 ●6. 1, 34. Heb. ●7, 8, 9, 10. Leu. 16.11, 12. and 2 Cor. 6.16. Deut. 9. 2●. & Isa. 63. Psal. 95.7. & Heb. 3.7. Isa. 6.7. & Act. 28.25. & 1.16. & 4.24, 25. therefore he is the same with the Father and the Son, God consubstantially 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. Answ. The Major 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, Sanctification the office of the holy Ghost. The parts of his office are five. Spirit 〈…〉, copulatqu●, ●●guqu●; Et cen ol●tur●●●●●a salutis●●●. which is wrought immediately by him from the Father and the Son, and therefore he is called The Spirit of sanctification. The chief parts of his office are, To teach, To regenerate, To unite with Christ and God, To govern. To comfort, To confirm or strengthen us. The holy Ghost therefore, To teach us. John 14.26. and 10.13. Teacheth and illuminateth us, that we may know those things which we ought, and may conceive them aright, according to Christ's promise: The holy Ghost, whom the Father will send in my name, he shall teach you all things: and bring all things to your remembrance, which I have told you. The Spirit of truth will lead you into all truth. So he taught the Apostles at Whitsuntide, when they were raw before, of Christ's death and his kingdom: he kindled in their hearts a new light, he poured into them the miraculous knowledge of tongues and fulfilled the testimony and record of Joel. Hereof he is called in Scripture, The Teacher of truth, the Spirit of wisdom, revelation, understanding, counsel and knowledge, etc. To regenerate us. He regenerateth us, when he endoweth us with new qualities, and putteth new inclinations in our hearts, that is, he worketh faith and conversion in the hearts of the chosen. John 3.5. Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God. I baptise you with water to amendment of life: but he that cometh after me, Mat. 3.11. 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. To unite us with Christ. He conjoineth us with Christ, that we may be his members, and may be quickened by him, and so maketh us partakers of all Christ's benefits. I will power out my Spirit upon all flesh. Joel 2.28. 1 Cor. 6.11, 19 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. Know ye not that your body is the temple of the holy Ghost which is in you, 2 Cor. 12.3, 4, 13. whom ye have of God? No man can say that Jesus is the Lord, but by the holy Ghost. There are diversities of gifts, but the same Spirit. By one Spirit we are all baptised into the same Spirit. Hereby we know that he abideth in us, 1 John 3.24. even by the same Spirit which he hath given us. To rule and govern us. He ruleth and governeth us: Now, 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, and inclined to follow those things which are right and good, and to perform the duties of love and charity towards God and our neighbour: Rom. 8.14. As many as are led by the Spirit of God, they are the sons of God. And they began to speak with tongues, Acts 2.4. as the Spirit of God gave them utterance. To comfort us. Acts 5.41. He comforteth us amidst our afflictions and dangers. 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, that he may abide with you for ever. To confirm us in faith. He confirmeth us which stagger and waver in faith, and assureth us of salvation; that is, he continueth and cherisheth in us Christ's benefits unto the end: So he made 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 Emmaus, who say, Luke 24.21. John 16.22. and 14.16. We trusted that it had been he which should have delivered Israel. Hereof Christ saith: Your hearts shall rejoice, and your joy shall no man take from you. He shall abide with you for even. Hence is he called the Spirit of boldness: and the seal of our inheritance. Divers titles of the holy Ghost. These are the chief and principal parts of the holy Ghosts office, who, in respect of this his office, hath divers titles of commendation in the Scripture: for hereof he is called, The Spirit of adoption. Rom. 8.15, 16. 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 and mercy wherewith the Father embraceth us in his only begotten Son. Therefore by his Spirit we cry, Abba, Father. The seal of our inheritance. 2 Cor. 1.22. Ephes. 1.13, 14. He is called the earnest and seal of our inheritance; because he assureth us of our salvation: It is God which stablisheth us with you in Christ, and hath anointed us: who hath also sealed us, and hath given the earnest of the Spirit in our hearts. In which Gospel also after that ye believed, ye were sealed with the holy Spirit of promise, which is the earnest of our inheritance. Life, or Spirit. of life. Rom. 8.2. 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 The law of the Spirit of life which is in Christ Jesus hath freed me from the law of sin and of death. Water. Ezek. 36.5. and 47.1. He is called water, whereby he refresheth us, being almost dead in sin, purgeth out sin, and maketh us fruitful, that we may bring forth the fruit of righteousness unto God. Fire. Matth. 3.9. 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. The fountain of living water. Rev. 21.6. & 7.17. He is called the fountain; because celestial riches do flow unto us from him, and by him. The Spirit of prayer. Zech. 12.10. Rom. 8. 2●. He is called the Spirit of prayer; because he stirreth us up unto prayer, and instructeth us to pray: I will power upon the house of David, and upon the inhabitants of Jerusalem the Spirit of grace, and of prayer, and they shall look upon me. The Spirit also helpeth our infirmities: for we know not what to pray as we ought. The oil of gladness. Hebr. 9 The oil of gladness; because he maketh us joyful, forward, and lively: Wherefore God, even thy God hath anointed thee with the oil of gladness. The Comforter. 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. The Intercessor. He is called Intercessor; because the Spirit maketh request or intercession for us, with sighs which cannot be expressed. The Spirit of truth, etc. He is called lastly, the Spirit of truth, of wisdom, of joy, of gladness, of fear of God, of boldness, and the like. Object. 1. 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. Answ. They belong also the Father and the Son, but mediately by the holy Ghost: But unto the holy Ghost they belong immediately. Rep. 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, The Spirit of the Lord filleth all the world. Wisd. 17. Ans. 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. Object 2. It was said before, that the holy Ghost is the earnest of our inheritance: But Saul and Ju●as had the holy Ghost, neither yet obtained they the inheritance, but were reprobate: Therefore the holy Ghost is not the earnest of our inheritance. Ans. Saul and Judas had the holy Ghost, a●●oncerning some gifts of the holy Ghost: but they had not the Spirit of adoption. Repl. But it is the same Spirit. Ans. 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. Here therefore we are to entreat of the gifts of the holy Ghost, and their differences. 4. What, and of how many sorts the gifts of the holy Ghost are. Two sorts of the holy Ghosts gifts. ALl the gifts of the holy Ghost may be referred to the parts of his office before rehearsed; namely, our illumination and enlightening, the gift of tongues, the gift of prophecy, of interpretation, of miracles; our faith, regeneration, prayer, strength, 1. Common to both godly and ungodly. and constancy, etc. These gifts are of two sorts: Some are common to the godly and ungodly: some are proper to the godly and elect only. Those again which are common to the godly and ungodly are twofold; for some of them are given but to certain men and at certain times; as the gift of miracles, and of tongues, prophecies, the faith of miracles; and these were necessary for the Apostles and the primitive Church when the Gospel was first to be dispersed: therefore they were miraculously bestowed on them. Some are given to all the members of the Church, and at all times; as the gift of tongues, the gift of interpretation, sciences, arts, prudence, learning, eloquence, and such like; all which pertain to the maintenance and preservation of the ministry: These are now also given to every member of the Church, according to the measure of Christ's gift, as the calling & vocation of every member needeth; though they be not miraculously bestowed as they were on the Apostles, 2. Proper unto the godly. but attained unto by labour and study. The gifts of the holy Ghost proper unto the godly, are all those things which we comprehend under the name of sanctification and adoption: as justifying faith, regeneration, true prayer, unfeigned love of God and our neighbour, hope, patience, constancy, and other gifts profitable to salvation; John 14.17. Rom. 8.16, 26. these are all conferred on the elect alone in their conversion: Whom the world cannot receive. The Spirit witnesseth with our spirit that we are the sons of God. The Spirit maketh request for us with sighs which cannot be expressed. Hence is he called the Spirit of adoption. Obj. Many out of the Church have had tongues and sciences: The tongues therefore and sciences are not the gifts of the holy Ghost. Ans. 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 have said) are fitly referred to those five 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 illightning the minds within by his virtue, and by instructing them without by the word. The institution and 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 and governing. In like sort, the rest of the gifts may be referred to certain parts of the holy Ghosts office. 5. Of whom the holy Ghost is given, and wherefore he is given. 1. Of the Father by the Son. He is given of the Father and the Son, and 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, 2. Of the Son from the Father. Acts 1.4. & 2.17. these testimonies do confirm: He commandeth them to wait for the promise of the Father. I will power out of my spirit upon all flesh. I will pray the Father, and he shall give you another Comforter. John 14.16, 17. The Father will send him in my name. That the holy Ghost is given of the Son, these testimonies do prove: I will send you from the Father the Spirit of truth. If I depart, John 15.26. and 16.7. I will send him unto you. Since he by the right hand of God hath been exalted, Acts 2.33. 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 humane 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. What is meant by the giving of the holy Ghost. Now we are to understand this giving of the holy Ghost by the Father and the Son, as that both of them is effectual and forcible by him, and that the holy Ghost worketh on a precedency of the will of the Father and the Son: For we are to mark and observe the order of operation or working in the persons of the Divinity, which is such in working as it is in subsisting; the Father's will goeth before, the will of the Son followeth, and the will of the holy Ghost followeth them both, yet not in time, but in order. Why the holy Ghost is given. The cause wherefore he giveth us the holy Ghost, is none other but only of his free election, through the merit and intercession of his Son: Ephes. 1.3. 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, and he by his own intercession bestoweth him on us. 6. Unto whom the holy Ghost is given. To all who partake of any of his gifts. To all the Church. How to the elect. THe holy Ghost is said to be given unto them to whom he communicateth his gifts, and who acknowledge him. Wherefore the holy Ghost is given to divers parties, according to divers gifts. He is given to the whole Church or assembly of those that are called; that is, both to the elect, and to hypocrites; but in a divers manner to the one and the other: To the elect he is given, not only as concerning his common gifts, but also as concerning his proper and saving graces: that is, 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. He is therefore so given unto them, that he worketh and effectuateth in them his gifts of their salvation, and that themselves also may know and feel by those gifts imparted unto them, the holy Ghost dwelling in them. And further, he is no otherwise given unto them then as themselves also be willing and desirous of him; and then is augmented and increased in them if they persevere. How to hypocrites. John 14.17. But to hypocrites the holy Ghost is given only as touching the knowledge of doctrine, and other his common and general gifts: The world cannot receive him, because it seethe him not, neither knoweth him. 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. 7. When, and how the holy Ghost is given and received. The holy Ghost is given, 1. Visibly. THe holy Ghost is then given when he imparteth or communicateth his gifts, as hath been already proved. And he 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 not always given visibly, but at certain times, and for certain causes: yet was he more plentifully poured on men in the time of the new Testament, than before in the time of the old; for so had Joel prophesied: Joel 2.28. In the last days I will power out of my Spirit. So he was given visibly unto the Apostles and others in the primitive Church: Act. 2.3. & 10.44. There appeared unto them cloven tongues like fire, and it sat upon each of them. The holy Ghost fell on all them which heard the word. I saw the holy Ghost come down from heaven, etc. 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: Luke 3.22. He saw then the shape of a dove, under which God shown the presence of his Spirit. Wherefore we must not think that there is any local motion in God, The sending of the holy Ghost is no local motion. but his presence and operation, which he showeth and exerciseth in the Church: For the holy Ghost is spread abroad , and filleth both heaven and earth; in which respect he is said to be given, sent, poured 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. 2. Invisibly. He always was and is given unto the Church invisibly, from the beginning unto the end of the world; for he spoke by the prophets: and he which hath not the Spirit of Christ is none of his: Rom. 8.9. yea, without the holy Ghost there never had been, 3. By means of hearing the word, and receiving the sacraments. never should be any Church. He is given after an ordinary way by the ministry of the word, and by the use of the Sacraments; and 1. 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. & 10.44. Likewise he wrought in Cornelius and the rest there present by the same Peter speaking. But yet notwithstanding he doth so work by the word and sacraments as that he is not tied to those means: 4. Freely, to that he is not t●ed to ●hem for he converted Paul in his journey, and he furnished John Baptist with his gifts in his womb. Now when we say, he is given by the ministry of the word and sacraments, we mean this of persons of a competent age, and repute this way for ordinary, and speak of that visible sending of the holy Ghost, whereby several men in the Church partake of his accustomed or ordinary gifts, ●al 4.6. Rom. 8.9. and whereof it is said, He hath sent the Spirit of his Son into your hearts etc. He which hath not the Spirit of Christ is none of his. 2. He is given by working a desire of him in the elect: Luke 21.13. for he is given to them that desire him. Hence is drawn a forcible argument to prove the Godhead of the holy Ghost: for to work effectually by the ministry is proper to God only: 1 Co●. 3.7. Neither is he that planteth any thing, neither he that watereth, but God that giveth the increase. Mat. 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. The Gospel is the power of God, Rom. 1.16. because the holy Ghost is forcible in working by it: whereupon also the Gospel is called the ministration of the spirit. 2 Cor. 3.8. Now the holy Ghost is received by faith. Wherein also after that ye believed, Ephes. 1.13. 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. Object. 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. No man can say, that Jesus is the Lord, but by the holy Ghost: 1 Cor. 12.3. Therefore the holy Ghost goeth before faith: How then is he said to be received by faith? Answ. 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, Galat. 5.6. Acts 15.9. who worketh aftewards other things in us by faith. As it is said, Faith worketh by love. By faith men's hearts are purified. 8. How the holy Ghost is retained. THe holy Ghost is retained and kept for the most part by the same means by which it is given and received. 1. By diligent use of the Ecclesiastical Ministry. He gave some to be Apostles, Ephes. 4.11, 12, 13 some to be Prophets for the edification of the body of Christ, till we all meet together in the unity of faith. 2. By meditation in the doctrine of the Gospel, and by studying to profit therein. Psal. 1.2. He that doth meditate in the Law of the Lord day and night, shall be like a tree planted by the rivers of waters, that will bring forth her fruit in due season. Let the word of Christ dwell in you plenteously in all wisdom, Colos. 3.16. teaching and admonishing yourselves. 3. He is kept by increase and continuance, and amendment of life: that is, by a desire of bewaring to offend against our conscience. Unto him that hath, shall be given. He that is righteous, let him be righteous still. Mat. 13.12. Revel. 22.11. 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. 4. He is retained by daily and earnest prayer and invocation. Luke 11.13. Mat. 17.21. How much more shall your heavenly Father give the holy Ghost to them that desire him? This kind is not cast out but by prayer and fasting. The same may we see in that panoply or complete harness, which the Apostle describeth. Likewise, Ephes. 6.14. it is confirmed by the example of David, who prayeth, Psal. 51.11. That God will not take his holy Spirit from him. 5. He is retained by applying Gods gifts to their right use, that is, to his glory, and to the safety of our neighbour. And when thou art converted, Luke 22.32. Mat. 25.29. confirm thy brethren. Unto every man that hath, it shall be given; and from him that hath not, even that he hath shall be taken away. 9 Whether, and how the holy Ghost may be lost. How he is lost of Reprobates, and how of the Elect. HE may be lost of Hypocrites and Reprobates finally: that is, so as they shall never recover him: and totally; that is, so that they shall retain none of his graces. Of the Elect, he is never wholly lost, but only as touching many gifts: because they always retain some gifts, as David's example testifieth unto us, who said; Restore to me the joy of thy salvation. Take not thine holy spirit from me. Psal. 51.11, 12. 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. Object. But the holy Ghost departed from Saul: Therefore he may also departed from the Elect. Ans. He departed from Saul; but not the spirit of regeneration; for he never had him: only the spirit of prophecy, prudence, courage, and other gifts, wherewith he was richly endowed, left and forsook him. For he was elect and chosen, not unto life, but unto the Kingdom, as Judas was unto an Apostleship. Repl. Yea, but the regenerating spirit also departeth; because David prayeth, Psal. 51.12. Restore to me the joy of thy salvation. Ans. 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, but only of the infirmity of their flesh, inasmuch as they are not yet borne again. This Saint John teacheth expressly, saying; Whosoever is borne of God, sinneth not: for his seed remaineth in him, neither can be sin, because he is borne of God. David in his fall lost the joy of his heart, the purity of conscience, and many other gifts, which he coveteth to have restored unto him. But the holy Ghost he had not utterly lost: for if so, how then could he have said, Take not thine holy spirit from me? wherefore he had not utterly lost him. A man (saith Bernard) never abideth in the same state: either he goeth backward or forward. For this difference is to be observed and 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. Five means whereby he is lost. Now the holy Ghost may be lost five ways, and those contrary to those other means, whereby he is retained: 1. By contempt of the Ecclesiastical Ministry. 2. By neglecting the Word and Doctrine. For Paul willedth Timothy, To stir up the gift of God which was in him: and also teacheth him how they may be done; By giving attendance to his reading, 2 Tim. 1. 6. 1 Tim. 4.14. to exhortation, and doctrine. 3. He is lost by carnal security, and by giving ourselves to commit wickedness against our conscience. 4. By neglect of prayer. 5. By abusing the gifts of the holy Ghost; as when they are not employed to his glory, and to the safety of our neighbour. Unto him that hath, shall be given: from him that hath not, Luke 8.18. even that he hath shall be taken away. 10. 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. Except that a man be borne of water and of the Spirit, John 3.5. he cannot enter into the Kingdom of heaven. Flesh and blood cannot inhabit the Kingdom of God. We are not sufficient of ourselves to think any think, as of ourselves; but our sufficiency is of God. 1 Cor. 15.50. 2 Cor. 3.5. Rom. 8.9. If any man hath not the Spirit of Christ, he is none of his. Hence we may thus conclude: Without whom we cannot think, much less do aught that is good, and without whom he can neither be regenerated, nor know God, neither attain unto the inheritance 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 and blindness of our nature: Therefore, without the holy Ghost it cannot be, that we should be saved: and so it followeth, that he is altogether necessary for us unto salvation. 11. How we may know, that the holy Ghost dwelleth in us. WE know that we have him, by the effect, or by his benefits and blessings in us: as by the true knowledge of God, by regeneration, faith, peace of conscience, and the inchoation or beginning of a new obedience, or by a readiness and willingness to obey God. Rom. 5.1, 4. 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 Cor. 12.3 ON THE 21 SABBATH. 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. Quest. 54. What believest thou concerning the holy and Catholic Church of Christ? Ans. I believe that the Son of God a Ephes. 5.26. John 10.11. Act. 10.28. Ephes. 4.11, 12, 13. , doth from the beginning of the world to the end, b Psa. 71.17, 18 Esay 59.21. 1 Cor. 11.26. , gather, defend, & preserve unto himself c Mat. 16.18. by his Spirit d John 10.28, 29, 30. and Word, out of whole mankind e Psal. 129.1, 2 3, 4, 5. , a company chosen to everlasting life f Esay 59.21. , and agreeing in true faith g Rom. 1.16. & 10.14, 15, 16, 17 : and that I am a lively member of that company h Ephes. 5.26. , and so shall remain for ever i Genes. 26.4. Revel. 5.9. . The Explication. 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 one, holy, and Catholic. 5. What is the difference between the Church and Commonweal, or civil State. 6. Whence it is, that the Church differeth from the rest of mankind. 7. Whether any man 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 question, Whether there be a Church: For there was always, and shall be some Church, sometimes greater, sometimes lesser; because Christ always was, and shall remain for ever the King and Head, and Priest of the Church; as hereafter in the fourth Question of this Common-place shall more plentifully be proved. Now, as concerning the name Ecclesia (which we call the Church) it is natively a Greek word, The original of the name. 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 a 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. How it differeth from 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. The Dutch word Kyrc (which, by adding letters of aspiration, we call in English Church) seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, The Lord's house, The meaning of the word Church. or, God's house. 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, chosen from everlasting of God to eternal life, which, from the beginning of the world to the end thereof, The definition of the Church. is gathered of the sons 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. 2. How many ways the Church is taken. The false Church The true Church is. THE Church is taken either for the true 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 Triumphant; 1. Triumphant. which even now triumpheth with the blessed Angels in heaven, and shall have their full accomplished triumph after the Resurrection: 2. Militant. The Militant Church is, 1. Visible. or Militant; which in this world fighteth under Christ's Banner against the world, the flesh, and the Devil. This Militant Church is either visible 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, consenting notwithstanding and 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. Or, it is a company of such as consent in the Doctrine they profess, wherein notwithstanding are many dead and unregenerate members. Mat. 7.21. & 13.21, 42. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven. Hither pertain the parables of the Seed and the Tares: likewise, of the Net gathering both good and bad Fish. The invisible Church is a company of those which are elected to eternal life, 2. Invisible. in whom a new life is begun here by the holy Ghost, and is perfected in the life to come. This Church, as long as it warfareth and sojourneth on earth, always lieth hid in the visible Church. It is otherwise called the Church of the Saints. They which are in this invisible Church, never perish; therefore neither are any Hypocrites therein, but the Elect only, John 10.28. 2 Tim. 2.19. Why it is called invisible. of whom it is said: No man shall pluck my sheep out of mine hands. The foundation of the Lord remaineth sure, and hath this seal; The Lord knoweth who are is. It is called invisible, not that the men therein are invisible, but because their faith and godliness is invisible, neither is known of any but of themselves, in whom it is; and because we are not able certainly to distinguish or discern in the visible Church the true godly from the Hypocrites. 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 whatsoever time they lived, have one faith: 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 visible, as also the invisible are parts of the universal Church invisible. And of this personal visible Church doth the Article or 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. What difference between the visible and invisible Church. Rom. 8.30. There is almost the same difference between the visible and invisible Church, which is between the whole and part. For the invisible lieth hid in the visible as a part in the whole. Which appeareth out of this place of Paul; Whom the Lord predestinated 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; where are Hypocrites also. But the invisible is called the Company or Church of the Elect and Chosen. Object. 1. If the whole be visible, the part also is visible. Answ. That part also is visible, as concerning 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. Object. 2. They which are in the Church, perish not, as the definition of the Church 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, Answ. 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 Hypocrites. Object. 3. Where the invisible Church is not, neither is the visible: In the time of Popery was not the invisible: Therefore there was not the visible. Ans. 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. 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 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, and believing in him, being exhibited the true Messiah. 3. what are the tokens and marks of the Church. Profession of the true doctrine. THe marks of the true Church are, Profession of the true, uncorrupt, and rightly understood Doctrine of the Law and 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 of stubble be not maintained. The right use of the Sacraments. The right and lawful use of the Sacraments. For amongst other ends of the Sacraments, this is one, that this company of God's Church may be discerned from all Sect and Heretics. Profession of obedience to the doctrine. Mat. 28.19, 20. Profession of obedience to the Doctrine or Ministry. These three marks of the Church are contained in those words of Christ: Go and teach all Nations, baptising them in the name of the Father, and the Son, and the holy Ghost: teaching them to observe all things whatsoever I have commanded you: And we are to hold and keep these notes and marks, 1. In respect of God's glory, that enemies may be discerned from sons. 2. In respect of our own salvation, that we may join ourselves to the true Church. Object. 1. There were in all ages great errors, both public and private in the Church. Against the first mark. Ans. 1. But still the foundation was held, on which some built gold, some stubble. 2. Errors are not defended by the Church: and this mark standeth sure, if the foundation be held, though on it stubble be built, so that such errors, and such stubble be not maintained. Against the third mark. Object. 2. In many Churches, which profess true doctrine, this third mark is not seen: Therefore they are no Churches. Ans. 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, Against all the foresaid marks. Not all that challenge these marks are the Church, because all have them not, though they challenge them. The ordinary succession of Bishops no necessary mark of the Church. who would say that they received this Doctrine of Christ, and would not frame their lives according unto it. Object. 3. 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 marks of the true Church. Ans. I deny the Major. 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. 4. 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 ministry, is meant the succession of Ministers, in the same 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 divers from it. And so also it should be a tying of the Church to a certain City, Region, and so forth. But in this sense the Minor and Conclusion are false. 4. Why the Church is called one, holy, and Catholic. One, for consent in faith and doctrine. THe Church is called one, not in regard of the cohabitation, or the near dwelling of the members thereof, or for their agreement in rites and ceremonies of their Religion; but in respect of their consent in faith and doctrine. It is also called Holy, because it is sanctified of God by the blood and spirit of Christ, that it may be like unto him, not in perfection, but, Holy, 1. for imputed righteousness. By imputation of righteousness; because Christ's holiness and obedience is imputed unto it. For inchoative righteousness. By inchoation of righteousness; because the holy Ghost doth renew it by little and little, and cleanse it from the filth of sin, that all the members may begin all the parts of obedience. For the use to which it is consecrated. Catholic in respect of place, time, and the members thereof. Because it is consecrated to an holy and divine use, and therefore sequestered from the rout of wicked ones, who are without the Church. It is called Catholic, 1. In respect of place: because it is spread through the whole world. For there is one universal Church of all places, and degrees of life, neither is it tied to a certain place and kingdom, or to a certain succession. 2. In respect of time: 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 it at any time tied to any certain place. 3. In respect of the men, who are members of the same: For the Church is gathered out of all sorts of men, all states, kindreds, and nations. It is not 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 bounds. Now, that there is but one Church of all times and ages, 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 manifest, 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 foundation and grounds of doctrine of the true God, though it were darkened with superstitions mingled therewith. Again, Melchisedech 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 Melchisedech. 2. That the Church, as it hath been ever, so shall it also continue ever, appeareth by these testimonies: My words shall not departed out of thy mouth, nor out of the mouth of thy seed. If the night and day may be changed, Esay 59.21. then shall my Covenant also be changed. I am with you always unto the end of the world. Jer. 33.20. Mat. 28.20. 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. Hitherto appertaineth the question of the authority of the Church. The Papists maintain, that the authority of the Church is greater than the authority of the Scripture. But this is false: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Augustine his testimony. S. 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 to come to them, who declare any thing besides that that 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 cannot be proved out of the Word of God: as when Paul saith, I delivered unto you that which I received; Straightways 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 Scripture. And that he was buried, and that he arose the third day, according to the Scripture. Here you hear Paul's traditions to be double things written: For first, they were taken out of the Scripture of the Old Testament. Secondly, they were committed to writing by Saint Paul himself. So Paul saith of the Lords Supper, I have received of the Lord, that which I have delivered unto you. 1 Cor. 11.23. But this traditions, after the Evangelists, himself also hath set down in writing. 2 Thes. 3.16. The Jesuits cite the saying of Paul, Withdraw yourselves from every brother that walketh inordinately, and not after the traditions which ye 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 cannot be proved by any testimony of Scripture. The like impudence they show in another testimony taken our of Luke. Acts 16.4. They delivered them the decrees to keep, ordained of the Apostles and Elders, which were at Jerusalem: Ibid. 15.23. When a little before he witnesseth, that those decrees were set down in letters written by the Apostles. How the Church may be said not to err. That opinion, or saying of the Papists, The Church doth not err, is true after this sort: 1. The whole doth not err, though some members thereof do err. 2. It doth not err universally, although in some points of doctrine it may. 3. It erreth not in the foundation. 5. In what the Church differeth from the Commonweal. Seven differences between the Church and Commonweal. THe Church differeth from the Commonweal: 1. Because Commonweals are distinct, and Kingdoms of the world, are in divers 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 besides, 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 and 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 Commonwealths 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, to 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 and disobedient; for he may, and aught by force to curb these, and to punish them by the sword: The Church punisheth by denouncing God's wrath out of the Word of God. 7. In the Church are always some elect and holy; but not always in the Commonwealth. 6. Whence ariseth the difference of the Church from the rest of mankind. Three sorts of men in the world THere are three sorts of men very much different one from another: For, 1. Some men are even in profession estranged and alients from the Church; as who deny faith and repentance: and therefore are open enemies of God and the Church. 2. Others are called, but not effectually; which are Hypocrites, who profess indeed the faith, but without any true conversion unto God. 3. Others are called effectually; which are the elect, who are but a little portion, according to that of Christ: Many are called, Mat. 20.16. Election putteth the difference between the Church and others. but few are chosen. Now the difference being known, let us in a word see what is the cause of this difference. 1. The efficient cause of this difference is the Election of God, willing to gather unto himself a Church in earth. 2. The Son of God is the mediate executor of this his will and purpose, the holy Ghost the immediate. Acts 14.16. Rom. 9.18. John 6.37. Rom. 8.19, 30. 3. The word of God is the instrumental cause: In times past God suffered all the Gentiles to walk in their own ways. God hath mercy on whom he will, and whom he will he hardeneth. All that the Father giveth me, shall come to me. 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, etc. By these words we are 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, 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. Rom. 11.7. 7. Whether any one may be saved out of the Church. NO man can be saved out of the Church; None saved out of the Church. John 13.5. Because without the Church there is no Saviour; therefore no salvation also. Without me you can do nothing. 2. Because 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. The elect therefore, though they be not at all times members of the visible Church, yet they are all made such before they die. Object. Therefore election is not free. Answ. 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 here also are 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, and 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 fare 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. WHen the Question is, Whether there be Predestination, than this is the 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 as mention thereof is made 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 Predestination, Predestination proved by testimony of Scripture. Mat. 20.16. John 15.16. John 10.16. Ephel. ●. 4, 5. Acts 18.10. Acts 13.64. Rom. 2.30. Reprobation proved by Scripture. that is, election and reprobation in God, these testimonies of Scripture do confirm: Many are called, but few are chosen. Ye have not chosen me, but I have chosen you. Other sheep have I also which are not of this fold. He chose us in him before the foundation of the world. He predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will. I have much people in this City. As many as were ordained unto eternal life, believed. Whom he predestinate, them also he called. Of Reprobation, these places in special make mention. God doth show his justice on the vessels of wrath. It is given unto you to know the secrets of the kingdom of heaven: Rom. 9.22. Mat. 13.11. Judas 4. Mat. 11.25. John 10.26. Prov. 16.4. but to them it is not given. Who were before of old ordained to this condemnation. Thou hast hid these things from the wise. Ye are not of my sheep. He hath made all things for his own sake: even the wicked for the day of evil. Object. 1. But the promise of grace is universal. Answ. 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. Repl. But it is said, 2 Tim. 2.4. Mat. 10.16 Mat. 13.15. Places of Scripture reconciled concerning Gods will to save, and not to save men. Prov. 1.26. That God willeth that all men be saved. Answ. But contrary, Many are called, but few chosen. This people's heart it waxed fat, saith the Lord, lest they should return, that I might heal them. And here it is said, that God willeth that some be not saved: therefore these testimonies are contrary one to another. God forbidden. God willeth 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; 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 willeth 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. He doth good to all, if so be they might have groaped after him, and found him. The elect obtain it, Acts 17.27. Rom. 11.7. 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. Object. 2. He that giveth unequally to those that are equal, is an accepter of persons. Answ. It is true. 1. 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 not these personages, but requireth faith for the receiving of this benefit, and conversion, and giveth eternal life to them which have these, and denieth it to them which have them not. 2. He that giveth unto those which are equal, unequally, being bound to any, were an accepter 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, and an accepter of persons, in that he giveth any thing at all. Whereas then he hath mercy on some, and not on others, he is no accepter of persons: as if thou, being moved with pity and compassion, shouldest give a farthing to one beggar, and a penny to another, thou art not therefore an accepter of persons. Why then, O man, accusest thou God, that he hath mercy on whom he will, and hath not mercy on whom he will not have mercy, seeing he is bound unto none? Mat. 20.15. Rom. 11.35. Is it not lawful for me (saith Christ) to do as I will with mine own? Is thine eye evil because I am good? Who hath given first unto the Lord? To know this, is behooveful for the glory of God. Object. 3. 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 in his Son, for the sins of the whole world. Therefore he should receive all men into favour. Christ's ransom, though sufficient for all; yet not applied to all, doth not save all. John 17.9. Ans. 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, I pray not for the world, but for them which thou hast given me. Repl. 1. A sufficient ransom 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. Ans. 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 and will together exercise both his mercy and his justice. 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. Repl. 2. He that taketh a sufficient ransom for all, and 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. Answ. 1. He is unjust, except himself give that ransom. But God gave it: Therefore he taketh of his own, not of ours. 2. 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. God not unjust, though he afflicteth some for his glories sake. Object. 4. He that afflicteth some for his own glories sake, is an unjust God. But God is not unjust: Therefore he rejecteth not or afflicteth any for his glories sake. Answ. 1. The Major proposition is false, being generally taken: For, although it be true in creatures, yet it is 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. 2. 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, whi●e themselves willingly perish and fall away. 3. 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 willing y 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. Object. 5. He that destineth to the end, destineth also to the means. whereby we come to the end. God (according to this doctrine) 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 it is a mean, without which we cannot come to the end; as, none can come to damnation without sin. Answ. 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 willeth them. Wherefore, I answer unto the Major: He that willeth the end, willeth also the means which himself worketh, and by which he worketh to obtain the end which he intendeth: but not all means; otherwise there shall be more in the conclusion, than in the premises. Neither willeth 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 and yet saving but some, doth not dissemble. Object. 6. He that calleth all, and yet will save but some only, dissembleth: God doth so: Therefore he dissembleth. Ans. Of mere particulars nought followeth. Or, there is a fallacy in putting that which is no cause, for a cause. Wherefore, to the Major 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 Major generally, it is to be denied: because there may be another cause: and 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 divers thing. Object. 7. They, whose salvation dependeth on the secret counsel of God, cannot have comfort. The secret counsel of God, as touching our salvation, is revealed unto us. Rom. 5.1. 2 Cor. 1.22. and 5.5. Rom. 8.16. 1 John 3.24. and 4.13. Our salvation dependeth on the secret counsel of God: Therefore we cannot have comfort. Answ. We cannot have comfort before it is revealed unto us. But that secret counsel of God is opened unto us by his Son and the holy Ghost. Likewise, by the effects: Being justified by faith, we have peace towards God. He hath sealed us, and hath given the earnest of the spirit in our hearts. He that hath created us for this thing is God, who also hath given unto us the earnest of the spirit. The same spirit beareth witness with our spirit, that we are the children of God Hereby we know that he dwelleth in us, and we in him, even by the spirit which he hath given us. Wherefore before this manifestation or revealing it holdeth true, that we can reap no comfort out of God's secret decree and counsel; but after the revealing thereof it is false. Object. 8. That which is done in vain, no man should endeavour: But the reprobate do in vain repent, because it is impossible that they should be saved. Ans. 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. The elect are therefore without danger, because they are wary and circumspect. Object. 9 That danger which is not, need not be taken heed of: But unto the elect there is no danger of condemnation: Therefore they need not take heed thereof. Ans. The Major 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 is to come: But all the elect are heedful, circumspect and wary; and those who are not heedful are not elect: For, from whom God averteth and turneth away this danger, he worketh also in them to be very wary, and to take good heed thereof: Whom he predestinate, them he justified. They therefore do amiss, Rom. 8.30. who think to receive comfort without any desire of good conscience. Repl. But if they must take heed and beware, they are uncertain. Ans. 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 and amendment of life, implieth a contradiction: as if thou shouldst 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 one mutually follow another, To be certain of salvation: and, To have a desire of conversion and amendment of life. 2. What predestination is. The difference between predestination and providence. PRedestination differeth from 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, justifying them by and for him, raising them up to glory, and bestowing on them eternal life: and of leaving the rest in sin, and eternal death, and raising them up to judgement, and 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. The parts of predestination are, Election and Reprobation. Election is the eternal, Election. 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 is such a decree of God, as whereby he hath decreed to leave some, Reprobation. according to his most just judgement, in their sins, to punish them with blindness and damnation, and 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 say do prove: I know whom I have chosen. His grace was given to us before the world was. John 13.18. 2 Tim. 1.9. Rom. 9.18. He hath mercy on whom he will. But 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. 3. What are the causes of predestination, or election and reprobation. THe efficient and motive cause is the good pleasure of God: It is so, O Father, The efficient cause of our election, God's good pleasure; not any thing in us. Ephes. 2.3. 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, seeing we are by nature the children of wrath as well as others. 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 free good pleasure of God, or the alone free mercy of God, is the efficient and motive cause of our election. Our election I say, is of grace, and free; that is, not in respect of any good foreseen in us: Rom. 9.18. John 15.16. He hath mercy on whom he will, that is, he freely giveth what he giveth. Ye have not chosen me, but I have chosen you. God hath predestinate us to be adopted through Jesus Christ unto himself, The cause of reprobation is in GOD. Ephes. 1.5. according to the good pleasure of his will. See further, Rom. 9.11. Col. 1.12. 2 Tim. 1.9, 10. 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 the reprobated, there can be no other reason given, but the good pleasure of God only. But the cause of damnation is altogether in men, which is sin. For God will declare his justice in the damnation of the reprobate. He therefore condemneth no man, not ordaineth unto condemnation, unless it be for sin: neither willeth he the damnation as it is damnation, but as it is a just punishment. Now punishment taketh not place but there where sin was before seated. The cause of damnation is the free will of devils and men. The principal cause therefore of damnation, is the free will of Devils and men; because of their own accord they fell from God. But the first cause of salvation is, the eternal and free election of God, whereof God foresaw no cause in us, why he would convert us unto Christ rather than others; why he would save and redeem us out of the common and general destruction, wherein all were plunged rather than others. 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 and 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: He hath predestinated us to the praise of the glory of his grace, wherewith he hath made us freely accepted in his beloved. Ephes. 1.6. 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. Rom. 2.9. God would to show his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction. Object. 1. God did foreknow our works: therefore he chose us for our works. Ans. 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. Object. 2. Whomsoever God chose in Christ, them he found in Christ: for he in Christ benefiteth none but those who are in Christ. Ephes. 1.3. God chose us in Christ. Therefore he found us in Christ: that is, he foresaw that we should be accepted of Christ, that we would believe rather than others, and would become better than others, and therefore he chose us. Answ. We deny the Major. For the reason alleged holdeth not true in election, but in the effects of election, and in the consummation of Christ's benefits, which are imparted unto none, but such as are in Christ by faith: according to that saying of Christ: Except ye abide in me, John 15.4. ye shall have no life in you. In election, and the first cause thereof it is apparently untrue, by that testimony of Paul, which the objection citeth. For he chose us before the foundations of the world were laid, not because we would be, but that we should be holy and blameless: Ephes. 1.3. not because we were already in Christ, but that he might engraft us into Christ, and adopt us to be his sons. Wherefore our foreseen faith and holiness is not the cause, but the effect of our election in Christ. He chose us not then being sons, but hereafter to be adopted sons. Augustine saith, He chose not us, because we were then holy, neither yet because we would hereafter prove holy, but be rather choose us to this end, that in the time of grace we might be holy through good works. But the Pelagian here, contradicting the truth, saith; God foreknew who would be holy and unspotted by reason of their freewill, and therefore he in his foreknowledge chose them such as he knew they would be. But the Apostle here stoppeth the mouth of the Pelagian, whilst he saith, that we should be holy. Object. 3. Christ's merit applied unto us by faith is the cause of our election: Therefore not the good pleasure of God. Answ. Christ's merit is not the cause of election, but is reckoned among the effects thereof, and amongst the causes of our salvation: He chose us in Christ; that is, as in the head: Wherefore he first chose the head, and ordained him unto the Office of the Mediatorship, as Peter testifieth. Afterwards he also chose us as members in that head: 2 Pet. 1.10. John 3.16. So God loved the world, that he gave his only begotten Son, etc. Wherefore Gods love, that is his free election, is the cause of his sending of the Son: and not the sending of his Son the cause of his love. Object. 4. Evil works are the cause of reprobation; Therefore good works are the cause of election. Answ. Evil works are not the cause of reprobation; but of that which followeth reprobation, that is, of damnation. For if sin had been the cause of reprobation, we had been all reprobates, because we are all the sons of wrath: Rom. 9.11, 12. For ere the children were born, and when they had done neither 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. 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 God's mere grace. 4. What are the effects of Predestination. THe effect of election is the whole work of our salvation, The effects of election. Ephes. 1.4, 5, 6, 7.8, 11. John 6.39. 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 World. 4. Faith, justification, regeneration. 5. Good works. 6. Final perseverance. 7. Raising unto glory. 8. Glorification and eternal life. The effects of reprobat on. Rom. 9.17. Mat. 11.21. Isa. 6.9. The effects of reprobation are, 1. The creation of the reprobate. 2. Privation of God's grace. 3. Blinding and hardening. 4. Perseverance in sin. 5. Raising to judgement. 6. Casting into eternal torments. Obj. 1. Divers or contrary causes have contrary effects: The effects of election are good works: Therefore evil works are the effects of reprobation. Answ. The Major is not always true in voluntry causes, which can work diversely, and yet produce no contrary effects; as in this place 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. Obj. 2. But God hardeneth and blindeth men: Blindness is an effect of reprobation, and a sin: Therefore sin is an effect of reprobation. Ans. 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. Obj. 3. Hardness or induration is an effect of reprobation, and is a sin: God is author of reprobation: Therefore of hardness also and of sin. Ans. 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 be unchangeable. Predestination unchangeable. PRedestination is firm, sure, and unchangeable; which may appear even by this general reason: 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 unchangeably decreed: And therefore both election and reprobation is firm and unchangeable. For, whom he would, and hath decreed from everlasting should be saved, them also he now will, and so hereafter perpetually. The same also we are to think concerning reprobation; neither are there wanting testimonies of Scripture, John 6.36. whereby the same is confirmed. This is the Father's will, Isa. 46.10. that of all which he hath given me I should lose nothing. My counsel shall stand, and I will do whasoever I will. Mal. 3.6. Joh. 10.28, 29. 2 Tim. 2.19. I am the Lord, I change not. None shall pluck my sheep out of my hand Ye believe not, for ye are not of my sheep. 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 grace 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, and whether we may and aught to be certain thereof. IT is unknown unto us in general, as, That some are elect, and some reprobate: but not in special, Every man ought to be assured of his own election 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 thereof, namely, by conversion; that is, by true faith and 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 those; so every one ought certainly to hold, that he is of the number of the elect; otherwise they shall accuse God of lying. We rejoice under the hope of the glory of God. Christ is our intercessor, working our everlasting salvation. Rom. 5.2. I believe everlasting life: that is, not spiritual life only, but everlasting also, which being here begun, I carry hence with me everlasting 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. And in general thou oughtest not only to hope, The election of others is to be believed in general. but also certainly to believe that there are other besides thee elected. For thou art bound to believe the article of the Church, that it hath been at all times, and 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, 1 King. 19.14. 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 known: in special, there is a divers consideration of himself and of others. Of reprobation, no man ought to judge or determine any thing certainly, either as touching his own, No certainty of reprobation either concerning ourselves or others. or as touching others reprobation before the end of his life: for he that is not yet converted, may hereafter be converted before he die. No man therefore ought to judge of others that they are reprobates, but to hope well of them: and of himself every man ought certainly to believe that he is an elect; for we have a general commandment, that all believe the Gospel and repent. 7. Whether the elect be always members of the Church, and the reprobate never. THe elect are not always members of the Church; The elect are then first members of the Church, when they are regenerated. Rom. 8.9. 1 Cor. 6.11. Col. 1.13. but than first when they are converted and regenerated by the holy Ghost: for it is said, 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, And such were some of you; but ye are washed. He hath translated us into the kingdom of his dear Son. Now some are born, 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 and invisible Church: as the thief on the Cross: as also those of the Gentiles, of whom Christ spoke, I have other sheep which I must bring. Also, John 10.16. Acts 18.10. I have much people in this City: namely, through mine election. 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 always estranged from the Church, but are sometimes made members of the visible Church, though at length they depart from it. They went out from us. 1 John 2.19. Acts 20.29. Grievous Wolves shall enter in among you. Object. All that believe, are always members of the Church: but all the Elect do believe, because these terms are mutually affirmed one of another, To be saved, elected, To believe. (For all believers are elected, and to be saved; And, all who are to be saved, and are elected, do believe,) Therefore all the elect are always members of the Church. Ans. 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 all believers, at another, that they are saved, Thus fare 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. Object. 2. Christ notwithstanding calleth those, which are 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. Ans. 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 holy 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. The Elect cannot fall wholly and finally from the Church. THis question is declared and laid open by those things which are spoken of the unchangeableness of Election, and of the perseverance of the Saints and godly. The Elect, when they are once indeed come unto the Church of the Saints, they may sometimes fall from it, but wholly and finally forsake it they never can. Not wholly: because they never so defect or fall, that they can become enemies of God and the Church. Not finally; because they persist not in this Apostasy, but at length return to repentance. They went out from us, but they were not of us: 1 John 2.19. Esay 42.3. John 10.28. for if they had been of us, they would have continued with us. A bruised reed shall he not break: and the smoking flax shall he not quench. No man shall pluck my sheep out of my hand. All the reprobate and hypocrites do at length finally departed from the Church, and, The reprobate at the length fall finally from it. together with those gifts which they had, they lose also those gifts which they seem to have. Object. The godly also oftentimes fall away, as David and Peter. Answ. 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. Saint Angustine prettily saith: Peter's faith failed not in his heart, when open confession with the mouth failed him. David also did not wholly fall away, but being rebuked of the Lord by the Prophet, he truly repent, and shown that his faith was not quite dead, but in a slumber rather for a season: therefore he prayeth on this wise; Psal. 51.13. Take not thine holy Spirit from me. Wherefore the saints and the elect of God never fall away; 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, and so neither themselves ever were of the number of Gods elect saints; therefore no marvel though 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: 1 Cor. 4.7. 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 shall never departed from the Church and communion of saints. The meaning of the Article, I believe the holy catholic 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. Quest. 55. What mean these words; The communion of saints? Answ. First, That all and every one who believeth are in common partakers of Christ and all his graces, as being his members a 1 John 1.3. Rom. 8.32. 1 Cor. 1.12. 1 Cor. 6.17. . And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 & 13.15. Phil. ●▪ 4, 5, 6. . The Explication. What communion in general is. Three parts of all communion. THe Articles following are concerning the benefits of Christ, which either heretofore have been, or hereafter shall be bestowed on the Church by the holy Ghost. Communion is a respect or reference between two or more parties which have the same thing in common. The foundation and ground of this relation is the thing itself which is common: The relative is that property of the thing, to wit, that it is common: The term which the community of this thing respecteth is the possessors themselves, which have common fruition of one or many things. What the communion of saints 〈◊〉. The communion therefore of saints is an equal participation of all the promises of the Gospel: Or, it is a common possession of Christ and all his benefits; and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof. Your parts thereof. 1 Union with Christ. It signifieth therefore, 1. A conjoining of all the saints with Christ as members with the head, wrought by the holy Ghost, who dwelleth in the head and in the members, conforming and making them like unto their head; yet reserving still this proportion, that in the head he worketh all graces, and that most perfectly; in the members he worketh those gifts which are convenient for every one, and so much as is for every one requisite and necessary: Or, An union and coherence of the Church with Christ, and of the members amongst themselves: and that union with Christ is with the whole person of Christ, to wit, with both his divine and humane nature. For the communion of the person is the foundation of the communion of the benefits, according to these say; John 13.4, 5. I am the Vine, ye are the branches. Abide in me, and I in you: As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. By one Spirit are we all baptised into one body. He which hath not the Spirit of Christ, is none of his. He that is joined unto the Lord is one Spirit. Hereby know we, 1 Cor. 12.13. Rom. 8.9. 1 Cor. 6.17. 1 John 4.13. that we dwell in him, and he in us, because he hath given us of his Spirit. Participation of Christ's benefits. The communion or participation of all Christ's benefits. For all the saints have the same reconciliation, redemption, justification, sanctification, life, and salvation by and for Christ. All the saints have the same benefits common which are necessary to salvation. There is one body and one Spirit, even as ye are called in hope of your vocation, Ephes. 4.4. one Lord, one faith, one baptism, etc. Distribution of special gifts. The distribution of special gifts. These particular gifts also are common to the whole Church, which are bestowed on some members of the Church for the salvation of the whole body, Ephes. 4.12. even for the gathering together of the saints, for the work of the ministry, and for the edification of the whole 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, Ephes. 4.7. according to the measure of the gift of Christ. Use of these gifts to Christ's glory, and the good of the Church. An error concerning this communion refuted. An obliging or binding of all the members to employ or refer all their gifts to the glory of Christ their head, and to the salvation of the whole body, and of every member mutually. Hence it is clear how absurd their fancy is, who contend that the 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 co-herent and grow together, but are not in mixture, or 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 former error is also hereby refuted, in 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 of it, they have been fain to devise their Ubiquity. For, The original of the Ubiquity. For, to obtain that other communion which they would have, they must needs affirm that Christ dwelleth always bodily in all his saints. The faithful are called saints in three respects: 1. Imputatively, that is, Why the faithful are called saints. in respect of that Christ's sanctity and holiness is imputed unto them. 2. Inchoatively, that is, in respect of that conformity and agreeableness with the law, which is inchoated or begun in them. 3. In respect of their separation, because they are selected and separated from all other men: and are called of God to this end, ever to worship or serve him. By this than which hath been spoken, it appeareth what it is to believe the communion of saints: namely, The meaning of the words of the Article. to believe that the saints (of which number I certainly assure myself to be one) are united by the Spirit unto Christ their head; and that from the head gifts are poured down upon them, both those which are the same in all necessary to salvation; as also those which being divers, and diversely bestowed upon every one, are requisite for the edification and building of the Church. Quest. 56. What believest thou concerning remission of sins? Answ. That God, for the satisfaction made by Christ, hath put out all remembrance of my sins a 1 Joh. 2.2. 1 John 1.7. 2 Cor. 5.19. , and also of that corruption within me b Rom. 7.23.24, 25. Jer. 31.34. Micah 7.19. Psal. 103.3, 10, 12. , wherewith I must fight all my life time, and doth freely endow me with the righteousness of Christ, that I come not at any time into judgement c John 3.18. John 5.24, The Explication. The chief Questions here to be considered are: 1. What remission of sin 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, and that for the satisfaction of Christ. Or, it 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, but remitteth to them both the blame and punishment of their 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, for 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 and offended with the sins also of his saints and chosen, although he punish them not in them, because he punished them in his Son: For God doth not so remit sins, as if he accounted them for no sins, or were not offended at them; but by not imputing them unto us, and not punishing them in us, and by reputing us just for another's satisfaction, which we apprehend by faith. It is all one therefore to have remission of sins, and to be just. Object. The law doth not only require us to avoid sin, but to do good also: Therefore it is not enough that our sin be forgiven, but also good works are needful and necessary that we may be just. Ans. The omission of good is all sin: he that can do good, James 4.17. 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 remission of these, and all other our sins, so that by his only merit we are reputed just before God. 2. Who giveth remission of sins. REmission of sins is given of God only, who (as the Prophet Isaiah saith) putteth away our iniquities. Remission of sins is the work of all three persons. Chap. 43.25. And this is done both of the Father, and the Son, and the holy Ghost; for we are baptised in the name of all three. Now baptism, as also is said of John's baptism, Matth. 9.6. is wrought for remission of sins: and of the Son the Scripture affirmeth plainly, Acts 5.9. That the Son of man hath power to remit sins. Likewise it is said of the holy Ghost, Ephes. 4.30. That he was tempted, that he was 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, Matth. 12.31. Mark 3.29. Luke 12.10. Why God only can forgive sin. the Father, the Son, and the holy Ghost only remit sins, is this; Because none but the party offended can remit sins: But only God the Father, the Son, and 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, Against thee only have I sinned, and done evil in thy sight. Object. But the Apostles also and the Church remit sins, Matth. 18.18. because it is said, Whatsoever ye bind on earth, shall be bound in heaven; and what whatsoever ye lose on earth, shall be loosed in heaven. Whosesoever sins ye remit, they are remitted unto them; John 20.23. and whosesoever sins ye retain, they are retained: Therefore not only God remitteth sins. Answ. How the ministers & the Church are said to rem●t sins. 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 pronounceth remission of sins to the repentant. Again, one neighbour remitteth sins and trespasses unto another, as concerning the pardoning of the private offence. But God only freeth us from the guilt of sin by his own authority: God only washeth us clean from sin in the blood of his Son. In a word, God only remitteth unto us all sins, that is, original and actual, whether they be of omission, or of ignorance: Which healeth all their infirmities. Psal. 103.3. 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, Remission of sins granted for Christ's intercession and meant. 1 Pet. 3.18. 1 John 1.7. Col. 1.19, 20. which is repugnant to justice: but, 1. Of the free mercy of God, and of mere grace, and Gods free love. 2. For the intercession and merit of Christ applied by faith: Christ hath once suffered for sins, the just for the unjust, that he might bring us to God. The blood of Jesus Christ cleanseth us from all sin. 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, and the things in heaven. Heb. 12.24. Ye are come to Jesus the Mediator of the new Testament, and to the blood of sprinkling, that speaketh better things then that of Abel. By Christ we have redemption through his blood, even forgiveness of sins, Ephes. 1.7. according to his rich grace. For entreaty cannot be made without satisfaction: because that we are to desire that God would yield somewhat of his justice. 4. Whether remission of sins agreeth with God's justice. God's justice satisfied for sin by Christ, though it be remitted unto us. IT is true indeed, that it behooveth God, as a just Judge, 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: and 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 impossible, or doth contrary and 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. Repl. 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 thenceforward 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: Christ hath loved us, and hath given himself for us, Ephes. 5.2. to be an offering and sacrifice of a sweet smelling savour unto God. I lay down my life for my sheep. John 10.18. Isa. 53.5. 2 Cor. 5.15. He was wounded for our transgressions. 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. John 10.17. Ephes. 5.25. Titus 2.14. Destroy this temple, and in three days I will raise it up again. I lay down my life, that I may take it again. Christ loved the Church, and gave himself for it, that he might sanctify it. He gave himself for us, that 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 remitted freely, in respect of us, though they cost Christ full dearly. 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 debt cost enough. Object. If he pardoned them for Christ's 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. Repl. 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. Ans. God also giveth us freely this price and ransom, John 3.16. that is, this satisfier and mediator Christ, who is not bought of us: So God loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have life everlasting. 6. To whom remission of sins is given. Remission of sins given unto all the elect, and to them only. John 3.36. Acts 10.43. REmission of sins is given to all the elect, and them alone, 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; therefore they never obtain remission of their sins: He that believeth in the Son, hath everlasting life. To him give all the Prophet's witness, that through his Name all that believe in him shall receive remission of sins. 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 given by faith, through the working of the holy Ghost. REmission of sins is given by faith alone; by which, being wrought and kindled in us by the holy Ghost, we receive the same: Therefore it is then also given, when by faith it is received. God verily decreed from everlasting to pardon in Christ, for his satisfaction, the sins of the elect: but he doth actually forgive all and every faithful man their sins then, when reputing them for just, he worketh by his holy Spirit in their hearts a sense and feeling of that pardon, whereon they may for ever rest settled and confirmed: 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 offered unto us in the Gospel. 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, and so have their sins remitted, who truly convert and repent. ON THE 22. SABBATH. Ques. 57 What comfort hast thou by the resurrection of the flesh? Answ. That not only my soul, after it shall departed our of my body, shall presently be taken up to Christ her head a Luke 6.22. & 23.43. Phil. 1.21, 23. but that this my flesh also, being raised up by the power of Christ, shall be again united to my soul, and shall be made like to the glorious body of Christ b Job 19.25, 26. 1 John 3.2. Phil. 3.21 . The Explication. The chief Questions hereto belonging are: 1. Whether the soul be immortal. 2. Where it abideth being separated from the body. 3 What the Resurrection is, and the errors concerning the Resurrection. 4. Whence it may appear that the Resurrection shall certainly be. 5. What bodies shall rise. 6. How. 7. When. 8. By whom, and by whose power. 9 For what end the Resurrection shall be. 1. Whether the soul be immontall. BEsides, that this Question belongeth to the Article of the resurrection, The causes for which this question is to be moved. 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, Matth. 22.23. 2 Tim. 2.17. 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 ●hird, Pope of Rome, when he was breathing out his soul, and ready to die, said That now at length he should try and 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. Oftentimes also in the Psalmer, and in Solomon we meet with these and such like Aphorisms: Eccles. 3.19. Psal. 115.17. Man dieth like a brute beast. The dead shall not praise thee, O Lord. Wherefore it ought not to seem strange if this question be moved, neither shall it be altogether vain and needless; both because it serveth for the controlling and refuting especially of Epicures: as also because it maketh for the better understanding of some places of holy Scripture. But because there have been, and even now are, who have taught, That the soul of man, like as of brute 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, then 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 incorporeal 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: Psal. 48. His soul shall be blessed in life. Heb. 12. God is called the Father of spirits. And it is said of the faithful; Heb. 12.9, 22. Ye are come to the celestial Jerusalem, and to the company of innumerable Angels and to the spirits of just and perfect men. No man knoweth the things of a man save the spirit of a man which is in him. 1 Cor. 2.11. In these and the like places of Scripture, both the soul of a man is called a spirit, and the properties of a living and understanding substance are attributed unto it. Wherefore, to no purpose do the adversaries of this doctrine oppose those places, in which the name of the soul is taken for the life and will of man: as, Mat. 5.25. The soul is more worth than meat. I put my soul in my hand. For by the fore-alledged places it is manifest, Job 13: 14. that this is not general, but is used by a figure of speech, whereby we call the effect by the name of his cause. Now the immortality of the soul is proved by many places of holy Scripture: The soul immortal. Luke 23.43. 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 in Paradise, and so consequently the soul liveth. Phil. 1.23. Paul saith, I desire to be loosed, and to be with Christ: he speaketh of the rest and joy, which he should 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, Wisd. 3.1. Mat. 22. ●2. Luke 23.46. 1 Cor. 5.8. and so withal deny the immortality of the soul. The souls of the just are in the hands of God. God is not the God of the dead, but of the living: Therefore the souls live. Into thy hands I commend my spirit. When we remove out of the body, we 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. The souls of the godly that were killed, Revel. 6.10. are said to cry with a loud voice under the Altar, saying: How long Lord, holy, and true, dost thou not judge and avenge our blood on them that dwell on the earth? Luke 16.21. Wherefore the souls live. 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, of the contrary, said 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 without the body be to us unknown. Wherefore also this gift of immortality hath some similitude with God, who alone, 1 Tim. 6.16. as the only fountain and author of life, hath immortality. Lastly, the resurrection of the flesh presupposeth the immortality of the soul: so that we believe the one with the other. For that the same body should rise again, necessary it is, that it be quickened with the same substantial form it once enjoyed, which is the soul. For not every change of an accidentary form maketh another individual; but one and the same individual still remaineth, as long as one and the same matter is quickened with the same essential form. Now, if the soul die, and God create another soul, and seat it in the body, than not the same, but a divers form quickeneth the body; and so it shall not be the same Individual. But it shall be the same Individual, as in the fifth of these questions it is proved: Therefore it must needs be quickened with the selfsame soul. But furthermore, Man should have lived immortally, if he had not sinned. Rom. 5.12. Rom. 6.23. Gen. 3.24. That man should have led a blessed life immortally, and for ever, not in soul only, but also in body, if he had not purchased death and mortality unto himself by sin, is proved, 1. Because by sin death entered into the world, as the wages of sin. 2. Because we, being freed from sin by Christ, are also freed from death. 3. 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. Wherefore their objections are nought worth, who imagine the soul after death to sleep or vanish away. Gen. 2.7. 1 Cor. 15.45. For 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. Sundry places of Scripture (alleged against the immortality of the soul) interpreted according to their right s●nse and meaning. Object. 1. God saith, In the day that thou eatest of the tree of knowledge of good and evil, thou shalt die the death. Answ. He doth not threaten unto man the destruction or extinguishing of his soul, but eternal death, that is, the horrible feeling and terrors of God's wrath and judgement, and to live forsaken and cast from God, subject to all miseries and torments: an adjoin 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 deferred. For so was Adam dead, while yet he lived in Paradise, according to God's denouncement, Genes. 2.17. Ephes. 2.5. Ephes. 5.14. even as soon 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 they are said to be dead through sin, who live in sin without repentance. And, he is willed to rise from the dead, who is reclaimed from sin to God: Rom. 7.10, 11. and S. Paul saith, he was dead through the knowledge of his sin, and the wrath of God. Object. 2. The dead are said to sleep. Acts 7.60. Ans. But this is by a * Synecdoche. figure of speech, translating that which is proper unto the body, to the whole man. For that this belongeth to the body, which is to be re-called from death to life, as it were from sleep to wake again, many places declare, as: Behold, now I sleep in the dust. For, not the soul, 1 Cor. 1●. 30. but the body only sleepeth in the dust and grave. Object. 3. The Preacher saith, The condition of the children of men and the condition of beasts, are even as one condition unto them: Therefore there is no immortality of soul. Ans. 1. It is a fallacy, concluding that which is in some respect so, to be simply so. Indeed, the condition of both man and beast is equal, as touching the necessity of dying imposed on both; for men, as well as beasts, must needs once die and departed out of this life, because men are not to continue here for ever; but it is decreed that all must die, and so they have here no settled place: But the Preachers meaning is not, that the condition of man and beast is all one concerning the event ensuing after death; for the souls of beasts are extinguished and vanish away then when their bodies die: but the souls of men (as hath been proved by the fore-rehearsed testimonies) remain alive after the death of their bodies. Ans. 2. We deny the Antecedent: for the Preacher speaketh of man's death, not as he himself thought of it in his own heart; but as it seemeth in the sense and judgement of the wicked and profane vulgar sort of men, built and grounded on the outward apparent likelihood of events betiding both the good and evil. For to the doctrine of God's providence and just judgement, whereby one day the good shall be crowned with good things, and the evil recompensed with evil; to this, I say, he adjoineth, by way of objection, a lamentable complaint of man's erroneous judgement. Object. 4. Blessedness and the kingdom promised to the godly is said then first to fall unto them at the last day. Ans. These places show not, Mat. 24.25. Mark 13. Dan. 12. 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. Object. 5. 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; If in this life only we have hope, we are of all men most miserable: 1 Cor. 15.9. Therefore we are not before the resurrection blessed and happy. Ans. to the Major. He is not miserable without the resurrection, who can, not only before it, but without it also, be blessed: But we are in such wise blessed before it, that notwithstanding without it following and ensuing, we cannot enjoy that former blessedness; because God hath joined with so inseparable 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 and consummation thereof. Wherefore, either we must rise again, or we must want also that celestial blessedness before the resurrection. If the Spirit of him that raised up Jesus from the dead, dwell in you: Rom. 8.11. he that raised up Christ from the dead shall also quicken your mortal bodies. Object. 6. These all through faith are dead, and received not the promise: Heb. 11.39. Therefore they received not their Country. Answ. 1. 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. 2. The author of that Epistle doth not speak of the life after death, which is led 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. Object. 7. They are flesh, a wind that passeth away, and cometh not again. Answ. By these and the like speeches the brevity of man's life, and the frailty and perishing of all humane affairs without God, is described and bewailed. For, as here they are compared to a wind eftsoons vanishing away; so Psal. 103. they are compared to dust, grass, and flowers of the field. Likewise, He shooteth forth as a flower, Job 14.2. and is cut down, and vanisheth as a shadow. All flesh is grass. Isa 40.6. But if they urge the very word in these speeches, it will follow, that not only after death there is nothing remaining, but that there is not any resurrection, when he saith, a wind that passeth, and cometh not again: as flowers and shadows, whereunto man is compared, do so perish, that they are not recovered. Object. 8. I am counted as the slain lying in the grave, whom thou remember'st no more. Ans. In these words the Prophet doth not signify either himself, Psal. 88.5. 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, and misery, who judgeth those to be forsaken and neglected of God, whose delivery for a while he doth defer. But what faith in the mean season suggesteth and telleth the godly, even when they wrestle with temptation, he showeth, when he saith, The just shall be in everlasting memory. Object. 9 His spirit departeth, Psal. 112.6. and he returneth to the earth, than his thoughts perish. Ans. Here he saith not, Psal. 146.4. the spirit or soul of man perisheth, or vanisheth, or dieth, or it is bereft of sense; but that it departeth, to wit, from the body wherein it dwelleth: and that not the spirit, but the man returneth to his earth; that is, as concerning his body, which was made of earth, as it is written, Genes. 3. and Eccl. 12. And lastly, he saith, that his thoughts perish; which is not, that the soul is after this life bereft 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: Psal. 112.10. in which sense it is said, The desire of the wicked shall perish. Object. 10. They gather also other say, which take away all praising and worshipping of God from the dead: As, Wilt thou show a miracle unto the dead? Or shall the dead rise and praise thee? Psal. 88.10. But in such speeches death and hell, or the grave, have two significations. They who are spiritually dead, whether afore, or after the death of the body; that is, they who are deprived of God's grace, and forsaken and rejected of God, and are in hell, that is, in the place and torments of the damned, or else in this life despairing and destitute of comfort, shall not praise God at all, neither in this life, nor in the life to come. But they who are dead, not spiritually, but corporally only, albeit they shall not praise God in this life while their bodies are in hell, that is, in the grave; yet in the soul they shall not cease to acknowledge and praise God in the other life, 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, and 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 further, Psal. 146.2. I will praise the Lord during my life: as long as I have any being I will sing unto my God. Answ. This maketh nothing with them: for 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 through 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, He must reign, until he put all his enemies under his feet. 1 Cor. 15.25. Object. 11. Let him cease and leave off from me, that I may take a little comfort, before I go, Job 10.20. and shall not return. Answ. He denyeth in these words that he shall return into this mortal life, and to converse among men in this world: but he denyeth not that he in the mean season hath his being, and doth live, until again he see God in his flesh, Chap. 17.26. even the same Job, who then was afflicted. Object. Why died I not when I came out of the womb? So should I have slept then and been at rest, Job 3.11, 13. etc. Answ. 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 humane 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, Chap. 7. he speaketh as one despairing of delivery in this life. Chap. 7, 7.10. Remember that my life is but a wind, and that my eye shall not 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 Chap. 17. My breath is corrupt, Verse 1. and the grave is ready for me: They are words of one despairing of life and salvation, God being wroth and angry. But when it is said; If he set his heart upon man, and gather unto himself his spirit and his breath, All flesh shall perish together: Chap. 34.14, 15. 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, then to serve for the manifesting of God's glory, either by life or by death: as it is said; As always, Phil. 1.20. 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, and the Word of God testifieth the contrary: as, We know in part, 1 Cor. 13.9. and we prophesy in part: but when that which is perfect is come, then that which is in part shall be abolished. 2. Where, and in what estate it abideth, being separate from the body. THe Papists dream that the souls of men pass out of their bodies into the fire of Purgatory, there to be purged from their sins, some sooner, some later, Not in Purgatory as the Papists teach. Li. 4. di. 21. cap. ●. according as they in their life time more or less loved the transitory pelf of this world, as Lombard speaketh. Contrariwise the Scripture teacheth us, that not any fire after death, but only the blood of Christ in this life cleanseth our souls from all sin. It farther instructeth us how that the souls of the faithful deceased, are not plunged into the place of torment, there to be refined from the dross of their sins; but are gathered unto Christ, and into Abraham's bosom: and on the other side, that the souls of the wicked are forthwith cast into hell, whence there is no retire, and are now tormented with infernal flames, but yet reserved to more grievous tortures of that everlasting fire, which at the time of Christ's coming to judgement, The estate of the souls of the godly. Luke 23.46. Acts 7.59. Luke 16.22. Phil. 1.3. 2 Cor. 5.8. The estate of the souls of the wicked. Mat. 10.28. the wrath of Jehovah shall kindle. Of the estate of the souls of the godly these places yield testimony: Into thy hands I commend my spirit. Lord Jesus receive my soul. And so it was, that the beggar died and was carried by the Angels into Abraham's bosom. Therefore he feared not Purgatory. The faithful covet to remove out of the body, and to dwell with the Lord: therefore they pass not through Purgatory first, before they approach unto the sight of the Lord. Of the state of the souls of the ungodly, these places make sufficient evidence; Fear him who is able to cast both body and soul into hell fire. The glutton strait after his burial was in hell torments, and cried, I am tormented in this flame: Luke 16.23. whence he shall never escape. Wherefore the souls of the wicked leaving their bodies are not forthwith transported into Purgatory, whence there may be a gap or way to escape; but are violently thrust down into the unspeakable fire of hell. 3. What the Resurrection is, and the errors concerning it. THe word Resurrection signifieth sometimes man's spiritual conversion unto God: The signification of the word. Rev. 20.5. As, This is the first Resurrection. But in this Article the resurrection of the flesh is, A restoring of the substance of our bodies after death, even of the same matter whereof they now consist, and a reviving and 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 shall be of the Elect unto eternal glory, The parts of it. but of the reprobate unto eternal pains: That is, there shall be, 1. A restoring of the same body; which is a re-collecting and gathering together of the same matter, whereof our body was first composed, and which after our death was scattered and severed into all the elements. 2. An uniting of it with the same soul, and a reviving of it by the same soul, which it had before, with a putting off of all infirmities, and a putting on of immortality. 3. A glorifying of the Elect, and an eternal rejection of the Reprobare. Three errors concerning the Resurrection. The errors held of the Resurrection, are of three sorts. 1. Some have utterly denied it, and have avouched the souls to die together with the bodies, as the Sadducees, of whom mention is made in the Acts: The Sadducees say that there is no Resurrection, Acts 23.8. neither Angel, nor Spirit. 2. Some have granted the immortality of the soul, but have construed the resurrection to be a resurrection in this life, meaning by this resurrection nothing else but regeneration; but the bodies they denied to rise at all, although the souls of the godly have fruition after death of everlasting happiness. Hymeneus and Philetus seem to have been authors of this heresy; of whom the Apostle saith: 2 Tim. 2.18. Which, as concerning the truth, have erred, saying, that the resurrection is passed already, and do destroy the faith of some. 3. Some, as Anabaptists, deny that the very selfsame bodies which we now have shall rise again; but they say, that God, at Christ's second coming, will make new bodies. Against all these errors, we are to believe the Scripture, affirming that the dead shall certainly rise again. 4. Whence it may appear that the Resurrection shall certainly be. Probable proofs of the Resurrection yielded by Philosophy, but no necessary demonstrance. IT may be verily collected probably, out of Philosophy, that there shall be sometime a Resurrection: but no necessary demonstration can be 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 knowledge which it hath of God's justice and truth is but a maimed reason. But in the holy writ of God, Proofs hereof out of Scripure. the reasons are firm and true. Hence alone therefore is demonstration given for the most certain accomplishment of the Resurrection. And this, Testimony. By testimony of Scripture: Reason. By reason drawn out of the Scripture. The testimonies of Scripture, which confirm the certainty of the Resurrection hereafter to come, Testimonies of Scripture for demonstrance of the Resurrection. Job 19.25, 26. Esay. 26.19. Ezek. 37.12. are most evident, and those taken both out of the old and new Testament. I am sure that my Redeemer liveth, and he shall stand the last on the earth: and though after my skin, worms destroy this body, yet shall I see God in my flesh. The dead men shall live, even with my body they shall rise. I will open your graves, and cause you to come out of your sepulchres. And many of them that sleep in the dust shall awake, some to everlasting life, Dan. 12.2. Job 5.28, 29. and some to shame and perpetual contempt. 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. 1 Cor. 15.13. 1 Thess. 4.14. Rev. 20.12.13. I will raise him up at the last day. If there be no resurrection of the dead, then is Christ not risen. And if Christ be not risen, then is our preaching vain, and your faith is also vain. If we believe that Jesus is dead, and is risen; even so them, which sleep in Jesus, God will bring with him. And I saw the dead, both great and small, stand before God: and the sea gave up her dead which were in her, and death and hell delivered up the dead. The reasons which are drawn also out of Scripture, are divers: 1. God is the God of Abraham, Isaac, and Jacob; and God is not the God of the dead, but of the living. But he should not be the God of whole Abraham, nor the God of the living except the body of Abraham should one day be raised. God is the God of the whole man, not of a part only; but he should not be the God of the whole man, but of a part of man only, if the body did never rise again. Mat. 22.32. This reason Christ useth against the Sadducees. 2. God promiseth eternal life, not to the soul only, but also to the body of the godly: and contrary, to the ungodly, he threatneth eternal punishment and pains both of body and soul: and these promises and threaten 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 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. 3. 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. 4. 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 be whole saved, they must needs rise again. 5. The perfect justice of God requireth, that the same wholly whereby the wicked sin, should be punished with eternal pains: But they sin both in their whole body, and in their soul: Therefore their bodies must be raised again, because they ought no less in body then in soul, to suffer eternal pains. 6. Christ is risen, therefore we all shall rise. This sequel is most sure: For, 1. Christ therefore risen again, that he might raise us. 2. Christ is our head, and we be his members: Seeing then Christ our head is risen, we also his members doubtless shall rise; for the glory of the head requites this, that he have his members suitable, and in like condition with him. Wherefore if the members should continue rotten, the head should not be glorious. 3. The same spirit is in us, which is in Christ raised: he joineth and uniteth us with Christ, and worketh the same in us, which he doth in Christ, nor is at any time not like himself. But he hath raised Christ: therefore also he will raise us. 7. It is said that Christ shall have an everlasting kingdom: but this he shall not have, Psal. 45. 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. 8. Christ is a perfect Saviour, because he hath saved and reconciled to God whole man. Therefore our corrupt bodies also shall be raised by Christ, and rise again. 9 Christ is not of less force to save, then Adam to lose; nay, Christ restored to us all that which Adam lost and destroyed by sinning; yea fare more and greater things by his merit. Adam lost from us, among other gifts, the eternal life also of our bodies: therefore Christ hath restored it unto us, and consequently, our bodies shall certainly rise again. 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, Rom. 3.23. death shall be abolished: and death being abolished, we shall rise again to everlasting life. 12. To this end also our bodies were made, that in them, as temples, the holy Ghost might dwell for ever; therefore our bodies shall rise, and live for ever. 4. What bodies shall rise. The same body's shal● rise. THe bodies which shall rise, shall be not only humane bodies, but even the selfsame also which we now in our life time carry about with us, and not others created of Christ, as the Anabaptists will have it. For Job saith, In this flesh shall I see my Lord: Job 19.26. Ephel. 6.8. 1 Cor. 15.53. I shall be covered with this my skin. And the Apostle saith, Every man shall receive in his body, according to that he hath done. This mortality must put on immortality. If then the bodies which have finned shall receive accordingly; not other bodies, but the same shall rise. Therefore in the African Churches it was said, I believe the resurrection of this flesh. Cyprian in expos. Symb. And the very word itself of rising enforceth as much for nothing can rise but that which is fallen. This is the resurrection (saith Ambrose) as is intimated by the sounding of the very word, that that which fell, may rise; that which was dead may revive. Wherefore seeing our bodies shall rise, no other bodies shall rise or be quickened, than those which have fallen, and are dead; or no other, than those which do fall and die. The justice also of God enforceth as much: De side resurrect. cap. 19 For this (saith Ambrose) is the order and course of justice, that because the actions of the body and soul are common to both, the body executing that which the soul decreed, both of them should likewise come unto judgement, both of them be either delivered up to perpetual punishment, 2. Thes. 1.6. Cyprian in expos. Symb. or reserved to eternal glory. For the justice of God requireth that the flesh of the Saints, which have fought in the field, should also be crowned: and the flesh of the wicked, which have blasphemed against God, should be tormented. Wherefore to every soul shall be rendered not any other body what soever but the body wherewith it was once knit and coupled; that forthwith the flesh with her own soul may (according to the actions of this present life) either be gloriously crowned as chaste, or as unchaste be extremely afflicted. Lastly, as Christ risen again in the same flesh wherein he died: so shall we rise with that very flesh we now are clothed withal. 1 Cor. 15.50. Object. Flesh and blood cannot inherit the kingdom of God. These our bodies are flesh and blood. Therefore they cannot possess the kingdom of God, and by consequent not these, but other bodies shall rise in the last day. Answ. 1. Flesh and blood in this saying of the Apostle, which maketh the Major proposition, signify some evil adherent quality of the substance, or the substance in respect of that quality. But in the Minor they signify the very substance of our bodies, How flesh and blood 〈◊〉 denied the heavenly inheritance. whereof the Anabaptists falsely understand their conclusion. 2. Here is a fallacy of Accident. For the reason proceedeth from corrupted substance to mere substance, thus: Flesh and blood being mortal and corruptible (as now it is shall not possess the kingdom of God; they fore simply no flesh or blood shall enjoy the kingdom of God. Which kind of reasoning is altogether inconsequent. So then flesh that is sinful and corruptible shall not possess the kingdom of God: but our flesh shall enter in, being glorious and immortal, and being then no more able to sin, neither shall it be corruptible. The Apostle of purpose layeth this down in the same chapter. It is sowed a natural body, and is raised a spiritual body Repl. 1 Cor. 15.44. Our bodies shall rise spiritual bodies; Therefore than our bodies shall not have the properties of our flesh. Answ. The Apostle calleth that a spiritual body, not which is changed into a spirit in all properties; In what sense our bo●●es shall be spiritual. but which is guided by the spirit of God, which is immortal, and free from all miseries, adorned with heavenly lightness, glory, might, and holiness. As likewise on the other side he termeth that a natural body, not which is turned into the soul, or is like unto the soul in all properties; but which in this mortality is swayed, quickened, and governed by the soul. That this is the meaning of the Apostles words, is apparent by these reasons: Verse 53. 1. Because he saith, It shall rise a spiritual body: but a spirit is no body. 2. Himself addeth, This corruptible (body) must put on incorruption. 3. If any body after the resurrection should be so spiritual, as not retaining at all any bodily properties, then surely Christ's body should have been so: but now he saith to the Apostles, Handle me and see, Luke 24.39. for a spirit hath not flesh and bones, as ye see me have. Therefore much more shall our spiritual bodies have flesh and bones. Thus Augustine interpreteth Apostles meaning. Cons. Adimanw. cap. 12. Whereas the Apostle saith, that in the resurrection the body shall be spiritual, we may not therefore think, that it shall be a spirit and no body: but he calleth that a spiritual body, which without any corruption or death is altogether subject to the spirit. For when he calleth the body, which we now have, a natural body, we may not imagine hereon, that it is a soul, and no body. Therefore as the body is now called natural, because it is subject to the soul; and cannot be called spiritual, because it is not yet fully subject to the soul, as long as it may be corrupted: so than it shall be called spiritual, when by no corruption it can resist the spirit and eternity. 6. How the Resurrection shall be. The dead shall be raised. THe dead shall be raised with a shout, and with the voice of the Archangel, At the resurrection, and with the trumpet of God. and shall be presented before the high and most just Judge, Jesus Christ. The resurrection shall be in glorious manner, and openly, not fearfully, not in secret; and shall be far other, then that which was wrought in some men at the resurrection of Christ. For it shall be done, all Angels, men, and devils beholding it, yea with the exceeding joy of all the godly, and with the exceeding fear and trembling of the wicked. The living shall be changed. They who then shall remain alive, 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. John 6.40. John 11.24. Mat. 24.35. I will raise him up at the last day. This Martha confessed, I know that Lazarus my brother shall rise again in the resurrection of the last day. But of that day knoweth no man, no not the Angels of heaven, but God only. This question is to be held and proposed of us; that our faith be not troubled, while we are forced to expect and tarry: or that we may not imagine to ourselves any certain time, when we think those 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. By whose power, and by whom the Resurrection shall be. THe resurrection and raising of the dead shall be wrought by Christ: for by the force and virtue of Christ our Saviour, We shall rise: John 6.54. 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, by the voice of his manhood, and by the virtue of his Godhead. John 5.28. Acts 17.31. The hour shall come in the which all that are in the graves, shall hear the voice of the Son of man. God hath appointed a day in 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. The use of this doctrine is, to believe this our raising which shall be hereafter, both because the raiser is of sufficient power, seeing he is Almighty God; and of a prone and ready will, because he is our head. And hence ariseth unto us great consolation and comfort. Because he is true man who shall raise us, therefore 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. Object. But the Father is said to raise us, yea to raise Christ himself. He that raised up Christ from the dead, Rom. 8.11. 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. Ans. The external works of the Trinity performed on the creatures are undivided, or common to them all, always observing an order of the persons in working. As therefore the Father is not excluded, when raising is attributed to the Son, so neither is the Son excluded, when it is attributed to the Father, or the holy Ghost. The Father therefore 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, 21. and Judge. 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, John 5.21. whereby he is able even to subdue all things unto himself. As the Father raiseth up the dead, and quickeneth them: so the Son quickeneth whom he will. But the Spirit shall immediately raise us up himself. Rom. 8.11. If the spirit of him which raised up Jesus, etc. 9 For what end, and to what estate we shall rise. THe last end of the Resurrection is God's glory. For to this end shall the Resurrection be, The ends of the Resurrection: 1. God's glory. 2. The salvation and glory of the Elect, and the damnation of the Reprobate. Rev. 3.21. & 7.13 Dan. 12.3. that God may manifest, and together fully and perfectly exercise both his mercy towards the Faithful, and his justice towards the Reprobate: and so may declare the unutterable certainty of his promises in both. The next and subordinate end to the former, is the salvation and glory of the Elect: and of the contrary, the damnation and punishment of the Reprobate. For, the Elect or Saints of God shall rise to everlasting life. To him will I grant to sit with me in my throne. They shall be arrayed in long white robes. 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. Object. 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 Infidels: Therefore they shall not rise. For to whom the cause of the resurrection appertaineth not, to them the resurrection itself not way belongeth. Answ. We thus make answer to the Major, that, To whom no cause of the resurrection belongeth, they shall not rise: But although this cause, namely, the resurrection of Christ, concerneth not the wicked; that is, though the wicked shall not therefore rise, because Christ is risen: yet they shall rise for some other cause, to wit, for the execution of God's just judgement, whereby he shall deliver and give them to eternal pains. For one and the same effect may have many and divers causes, if not in number yet at least in kind, especially being in divers subjects. The cause therefore of the resurrection of the godly, is the resurrection of Christ, who is as their Head: the cause of the resurrection of the wicked, is not Christ's resurrection, (for they are not the members of Christ) but the justice of God, and the truth of God's menaces and judgements. In a word, there is no coherence in this reason; They shall not rise because of Christ's resurrection: Therefore they shall not rise at all: 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 glory: but the manner of coming to this end is divers. Quest. 58. What comfort takest thou of the Article of everlasting life? Ans. That forasmuch as I feel already in my heart the beginning of everlasting life a 2 Cor. 5.23. , it shall at length come to pass, that after this life I shall enjoy full and 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 b 1 Cor. 2.9. . The Explication. 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 because of this; and all things that we believe in the rest, were done, that we might believe this Article, and so at length enjoy everlasting life. This Article therefore is the end and proof of our salvation. The chief questions touching everlasting life, are these: 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. THe question, What everlasting life is, may justly seem unexplicable: seeing the holy Ghost hath pronounced thereof; The things which neither eye hath seen, Isay 64.4. 1 Cor. 2.9. nor ear hath heard, neither came into man's heart, God hath prepared for them that love him. Notwithstanding by analogy and proportion of that life, whereof Philosophers dispute, and Scripture speaketh, we may in some sort conceive what life eternal is. Life is defined among the Philosophers diversely: What life is. and it is indeed a word of divers significations, and signifying divers things. Generally, both as touching God, and Angels, living souls, and plants, it is the existence or being of a living thing. For even Spirits live, but they have not that from any quickening soul, but from their very nature and essence. But in wights or creatures possessed of living souls, life is properly the being of living creatures: which is nothing else, but, To be endued with a living soul, or, To have in him a living soul. For, What a soul is. the soul is that whereby such a wight liveth, or the essential form of life; which who have, live. It is taken both for the first act, that is, for the very living and being: and for the second act, that is, for the operation of a living thing. Thus therefore it is more fully defined: Natural life is the existence or abiding of the soul in a quickened body, and the operation of a living thing: Or, it is the act and perfection of the soul, executing operations proper to a living thing: Or, finally, it is an aptitude of a living thing to work the operations proper unto it, and is also the operations themselves, by reason of the union of the body with the soul. Now when we mention everlasting life, we restrain the word life; for than we speak of the everlasting life of men and Angels. That is called everlasting, 1. Which hath neither beginning nor ending; so God is everlasting. 2. Which hath no beginning, and yet hath an ending; as the decree of God, What everlasting meaneth. 3. Which hath a beginning, but shall have no end; as Angels, and the souls of men, etc. And in this third sense our heavenly life is called everlasting life; that is, a life having beginning, but without end. So then the everlasting life of man is nothing else but the eternal being of a regenerate and glorified man; which being, What everlasting life is. is to have the image of God restored, according to which man was at the first created, to wit, to be endued with perfect wisdom, righteousness, and felicity, or with a true knowledge and love of God joined with eternal joy. And here in these acts of acknowledging and loving God, we (for plainness sake) include the faculties and powers of acknowledging and loving God: For, to be able to acknowledge God aright, and love him, no less belong to the spiritual life, then to acknowledge and love him: 1 Cor. 2.14. seeing The natural man perceiveth not the things of the Spirit of God, neither can know them. Again, we thus describe it: Everlasting life is a perfect restauration of God's image in us, and eternal joy resting on God, celestial glory, and abundant fruition of all good things which are required to the state of perfect happiness. More briefly; it is a perfect conformity of man with God, consisting in the true and perfect knowledge and love of God, and in the glory of both soul and body. So that to the full understanding of the essence of everlasting life, Two parts of this life. we are to consider these two things: Uunion. An union both of our body and soul with God. Conformity with God. A conformity with God, which issueth out of this union, as an effect proceedeth from his cause. Now this conformity is a perspicuous and evident knowledge of God, and his will, and his works, perfect righteousness, joy fixed in God, incomparable glory, wherewith our bodies and souls shall flourish and shine as the Sun, and a sufficiency of all good things in God pertaining to true and perfect bliss. All these things do somewhat express the manner and form of everlasting life. Now, if we add hereunto the efficient and final causes thereof, An ample definition of everlasting life. an absolute full definition may be thus framed: Everlasting life is the eternal habitation or dwelling of God in the Elect by the holy Ghost, and the true knowledge of God, his will, and all his works, kindled by the same spirit immediately 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, freely bestowed by God through Christ on the Elect, begun in this life, and to be perfected in the life to come, to this end, to glorify and magnify God through all eternity. The particular proof of each part of this definition. All the parts of this definition are taken out of the Scripture. God's eternal habitation in us. John 14.23. John 14.16. It is the eternal habitation of God in us by the holy Ghost. I and my Father will come unto him, and will dwell with him. He shall give you another Comforter, that he may abide with you for ever. Knowledge of God and perfect wisdom. John 17.36. It is the knowledge of God, and perfect wisdom. This is life eternal, that they know thee to be the only very true God, and whom thou hast sent, Jesus Christ. Righteousness. Luke 20.36. It is righteousness. They are equal unto the Angels, and are the sons of God, sigh they are the children of the resurrection. Joy. John 16.22. It is joy in God. Your joy shall no man take from you. Sufficiency in God. Revel. 21.22, 23. 1 Cor. 15.28. 1 Cor. 13.33. It is sufficiency in God. The Lord God Almighty and the Lamb, are the Temple of it: And the City hath no need of the 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. God shall be all in all. All those good things which we possess here, shall then be perfect. When that which is perfect is come, then that which is in part shall be abolished. Without interruption. Revel. 21.4. Luke 1.33. Dan. 7.27. It shall not be interrupted. God shall wipe away all tears. Of his Kingdom shall be no end. 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. Object. 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. Answ. No consequence is currant or of force, when it is deduced but from one part only of a definition. For 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 in the Elect by his proper function and office. Now, though the wicked after the Resurrection shall be immortal, yet their soul-life shall be no life, but everlasting death. For with the eternal life in the wicked shall be joined, 1. An eternal 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. The everlasting death of the wicked. Hereby is understood what everlasting death is; and that it is so called, not because the Reprobate by once dying shall fulfil it, but because they shall die perpetually, and shall feel perpetual torment without end. 2. Who giveth everlasting life. GOD alone giveth eternal life. Rom. 6.23. Everlasting life the work of all three persons. For, Eternal life is the gift of God: and the Father (as the author and fountain of all life) giveth it by the Son and the holy Ghost: the Son by the holy Ghost; the holy Ghost by himself: which order of working is natural in the persons of the Divinity. Of the Father it is said, As the Father raiseth up the dead, John 5.21, 26. 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: John 1.4. Esay 9.6. John 10.28. John 3.5. Rom. 8.12. In him was life. The Father of eternity. I give unto them eternal life, that is, not by merit only, but also by power and working. Of the holy Ghost likewise it is said, Except a man be borne of water and of the Spirit, he cannot enter into the Kingdom of God. 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. Object. But the Ministers also give life: according to that, 1 Cor. 4.15. 1 Tim. 4.16. In Christ Jesus I have begot you through the Gospel. In doing this, thou shalt both save thyself, and them that hear thee: Therefore God only giveth not life. Answ. There may be many subordinate causes of one effect. Christ and the holy Ghost give life by their own power: the Ministers are only instruments, by whom Christ worketh through the virtue of his Spirit. Let a man so think of us, 1 Cor. 4.1. & 3.5, 6. as of the Ministers of Christ, and disposers of the secrets of God. Who is Paul then? And who is Apollo's but the Ministers by whom ye believed, and as the Lord gave to every man? I have planted, Apollo's watered; but God gave the increase. Repl. But Christ giveth life by a communicated power: Therefore not by his proper power. Ans. He giveth it by a power communicated, but communicated from everlasting, as he was begotten from everlasting. By retortion therefore it followeth thus; He giveth life by a power communicated to him of his Father from everlasting: John 5.26. Therefore he giveth it by his own power. 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, and only such as are elect from everlasting; or, All the Elect, and they alone are partakers of everlasting life. John 10 28. John 17.9, 12. Rom. 11.7. to them that are converted in this life. I give unto them eternal life, that is, to my sheep, who are his elect and chosen. I pray for them: I pray not for the world, but for them which thou hast given me, for they are thine. Those that thou gavest me have I kept, and none of them is lost, but the child of perdition. Again, faith and repentance are proper to the Elect only. 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, * As they are elected, so they are but chosen to eternal life: as they are converted, so they are in part admitted unto it, and begin to be put in dossession of it. then to say, It is given unto the converted. For Conversion and Faith are the beginning of eternal life: And to say, eternal life is given to the converted, were all one, as if you would say, life is given to the living. Also, when the question is To whom the beginning of everlasting life is given; we answer rightly. Unto the Elect. For if you say, It is given to the converted: you answer no more, then that which is in question and doubt; seeing it is demanded, who they are whom God converteth. 4. For what cause everlasting life is given. EVerlasting life is given unto us, not for our works, either present or fore-seen, God of his free mercy giveth us, for Christ's sake everlasting ●●sief, that we might praise and magnify the same his mercy for ever. Rom. 6.23. Ephes. 2.8, 9, 10. but for the alone free mercy of God, and his love towards mankind, and his will of showing his mercy in saving the Elect, for the alone satisfaction and merit of Christ, imputed unto us by faith, to this end, that God may be magnified of us for ever. The gift of God is eternal life through Jesus Christ our Lord. By grace we are saved through faith and that not of ourselves; it is the gift of God. Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath ordained that we should walk in them. So God loved the world, John 3.16. that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life, etc. Wherefore the impellent or motive cause of everlasting life given unto us, is not any work of us men, either present, or fore seen in us. For before the beginning of eternal life, that is, before conversion, all our works merit eternal death: after the beginning thereof, that is, after conversion, they are effects thereof: and nothing is cause of itself. We are indeed brought unto it by many means: but the means, by which we are led of God unto eternal life, are one thing; and the cause, for which we are led unto it, another. 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; To the praise of the glory of his grace, Ephes. 1.6. wherewith he hath made us accepted in his beloved. For the same cause God giveth us eternal life, for which he chose us. 5. How everlasting life is given unto us. God giveth us everlasting life, by this outward ministry of the Word, and the inward ministry of the Spirit. EVerlasting life is given us by faith: faith by the preaching of the Word, and inward efficacy of the holy Ghost. For the holy Ghost by the Word worketh in us the knowledge of God and his will: that knowledge hath following it a study and desire more and more to know God, and live according to the prescript of his will. John 6.68. 1 Cor. 4.15. Rom. 1.16. Rom. 10.17. Whither shall we go? (say the Disciples) Thou hast the words of life. In Christ Jesus I have begotten you through the Gospel. The Gospel is the power of God unto salvation to every one that believeth. Faith is by hearing, and hearing by the Word of God. And this is the ordinary manner of giving us this beginning of everlasting life, namely, by the Word mediately. But there is another manner of giving the same unto infants, and by miracles; such as was the conversion of the Thief on the Cross, of Paul, and of Cornelius. Here the ordinary way only is respected, which is proper unto men of years. 6. When everlasting life is given. Everlasting life is begun here by conversion. IN this life is given the beginning of eternal life: but the consummation and accomplishment thereof shall be given us after this life; howbeit to none but such as have received the beginning thereof in this life. For unto whom life everlasting is not begun to be given here, that is, who beginneth not here to feel a part of eternal life, to wit, faith and conversion; unto him life everlasting shall never be given after this life. 2 Cor. 5.2. Mat. 13.12. Therefore we sigh, desiring to be clothed with our house, which is from heaven, because that if we be clothed, we shall not be found naked. To him that hath, it shall be given: and from him that hath not, shall be taken away even that which he hath. The consummation of everlasting life is after this life: It is consummated in the world to come, by glorification. for unto whom everlasting life is begun to be given here; to them it shall be given, finished, complete, and consummated. And of this consummation there are two degrees: one, when the soul loosed from the body is presently carried into heaven; because, by the death of the body we are freed from all infirmity: the other degree is greater, higher, and more glorious, when in the resurrection of the bodies, the 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. He that heareth my word, and believeth in him that sent me, hath everlasting life, John 5.24. and shall not come into condemnation, but hath passed from death to life. Now are we the sons of God, 1 John 3.2. but yet it doth not 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. 7. Whether we can in this life be assured of everlasting life. IN this life not only we may, 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 faithful, and to them only. Farther, to believe eternal life, is to be assuredly persuaded, that not only some shall be partakers thereof, but that I also am one of that number: which is to be observed against Papistical diffidence and uncertainty. For we must be certain of our final perseverance; Being justified by faith, we have peace towards God. Rom. 5.1. John 10.28. I give unto them eternal life. Now he should not give eternal life, if he gave a doubtful and uncertain life, which might be interrupted. The gifts and calling of God are without repentance. Rom. 11.19. John 10.28. Phil. 1.6. 2 Tim. 1.12. No man shall take my sheep out of my hand. He which hath begun a good work in you, he shall perfect it. I know whom I have believed, and I am persuaded, that he is able to keep that which I have committed to him against that day. He that believeth, knoweth that he doth believe. This assurance and certainty is grounded on sure and strong reasons. The reasons whereon out assurance of everlasting life is grounded. 1. The author of everlasting life is unchangeable, even God himself. 2. God's election is eternal, and also unchangeable. 3. Christ is heard in all things which he desireth of his Father, But he prayed that his Father would save all those whom he had given him. 4. God will not have us to pray for good things necessary to salvation with a condition, but simply, because he hath promised it. John 17.11, 24. 1 Tim. 2.19. The foundation of God remaineth sure, with his seal, The Lord knoweth who are his. Wherefore to doubt of the perseverance and consummation of eternal life, were to overthrow the faith and truth of God, and to make void Christ's intercession. But whence may we be assured hereof? Of the consummation of everlasting life, we must be assured by the beginning thereof. To every one that hath, it shall be given. The gifts of God are without repentance. God is faithful: Therefore as he hath begun, so will he perfect his work. How we are assured of the beginning and consummation of eternal life in us. Mar. 9.24. Of the beginning of 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. Moreover, by a full persuasion of the good will of God towards us, and our consent herein, which is two ways: 1. By the peace of conscience towards God, which we have, being justified by faith. 2. By true repentance, and a full purpose and intent to live according to God's commandments. For faith cannot be without repentance: Whose house we are, Rom. 5.1. Heb. 3.6. if we hold fast the confidence and the rejoicing of the hope unto the end. That which now hath been spoken of this Article, doth sufficiently declare what it is To believe everlasting life: namely, assuredly and certainly to be persuaded, What it is to believe everlasting life. 1. That after this life there shall be also a life, wherein the Church shall be glorified, and God magnified of her everlastingly. 2. That I also am a member of this Church; and therefore partaker of everlasting life. 3. That I also in this life have and enjoy the beginning of everlasting life. Quest. 59 But when thou believest all these things, what profit redoundeth thence unto thee? Answ. That I am righteous in Christ before God, and an heir of eternal life a Heb. 2.4. Rom. 2.17. John 3.36. . Quest. 60. How art thou righteous before God? Ans. Only by faith in Christ Jesus b Rom. 3.21.22, 24. & 5.1. Gal. 2.16. Ephes. 2.8, 9 Phil. 3.9. : so that although my conscience accuse me, that I have grievously trespassed against all the commandments of God, and have not kept one of them c Rom. 3.9. etc. : and further am as yet prone to all evil d Rom. 7.23. ; yet notwithstanding, if I embrace these benefits of Christ with a true confidence and persuasion of mind e Rom. 3.22. John 3.18. , the full and perfect satisfaction f 1 John 2.2. , righteousness, and holiness of Christ g 1 John 2.1. , without any merit of mine h Tit. 3.5. Deut. 9.10. Ezek. 36.22. , of the mere mercy of God i Rom. 3.24. Ephes. 2.8. , is imputed and given unto me k Rom. 44. 2 Cor. 5.19. , and that so, as if I neither had committed any sin, neither any corruption did stick unto me; yea, as if I myself had perfectly accomplished that obedience, which Christ accomplished for me l 2 Cor. 5.21. . The Explication. 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 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 before God: 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 Doctrine concerning God and his Justification. The special Questions: 1. What justice or righteousness is in general. 2. How manifold it is. 3. In what justice differeth from justification. 4. What is our justice or righteousness before God. 5. How it is made ours, whereas it is without us. 6. Why it is made ours. 1. What justice or righteousness in general is. Righteousness is derived from Right, which is the law itself; and conformity with the law is righteousness itself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. as, of the contrary, unrighteousness or sin is a transgressing of the law. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In general, it may be thus defined: Justice is a conformity with God, or with the law of God: although indeed a definition so general of justice can searce be given, as may agree both to God and Creatures (even such as may agree to the farthest and highest kinds of justice or righteousness, which are, Uncreate, and Created righteousness) except we will make a definition full of ambiguity. Uncreate justice is God himself, Our created justice, is our conformity with God's laws appertaining unto us. Rom. 3.31. For uncreated justice or righteousness is God himself, who is the very squire and rule all of justice. Created justice is an effect of uncreate or divine justice in reasonable creatures. Justice therefore or righteousness in general (as it agreeth to creatures) is a fulfilling of those laws, which belong to reasonable creatures: or is the conformity or correspondence of reasonable creatures with the laws appertaining and belonging unto them. Finally, Justice is the fulfilling of the law: and conformity with the law is justice or righteousness itself. This we must know, because we must be justified by the fulfilling of the law: and we must understand, that the law is not abolished, but established by the Gospel. For the righteousness and justice of the Gospel, is the fulfilling of the law: but doth not at all disagree from the law. 2. How manifold justice is. JUstice in general, is either uncreated Justice, as God himself; or created, as all Justice in reasonable creatures. Legal justice. 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 with the law, which is in him who is called just. This legal justice was in us men before the fall, and now is in Angels, and in Christ, as he is man, as an accident inherent in his subject. Evangelicall justice, or the justice of the Gospel. Evangelicall 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 to 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. It may be also defined briefly thus: Evangelicall justice is a conformity with the law, performed by Christ, and 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. General or Universal justice. The general is an observing of all laws which belong unto us; or it is an obedience according to all the laws unto us appertaining. For it is no right or justice, but curiosity, to pry into laws or matters concerning rather other men than ourselves; 1 Thes. 4.11. and hereof it is said, Study to be quiet, and to meddle with your own business. 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. Perfect justice. Or, it is a perfect both inward and outward conformity with the law of God. Cursed be he that confirmeth not all the words of this law to do them. Deut. 27.26. The imperfect or begun justice, is a conformity begun only and imperfect; Imperfect justice. even such a justice as doth not do all things, or not after that manner, which the law requireth. This imperfect justice is also of two sorts; Philosophical justice. Philosophical, and Christian. The Philosophical is a knowledge in the mind, of God's law and virtues, imperfect, 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 imperfect knowledge: Christian justice. and a directing and governing of their behaviour and manners according to the law. The Christian is regeneration, or a knowledge of God and his law; imperfect indeed, yet more notable and perfect then 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 & serious inclination of the will and heart to obey God according to all his commandments. This justice is proper to the elect and regenerate in this life, and floweth from a justifying faith. The particular justice is that virtue, Particular justice which giveth to every one his own: and is of two sorts, Commutative or exchanging, Commutative justice. Distributive justice. and distributive. The commutative observeth equality of things, and prices in exchanges, and contracts or bargains. The distributive observeth a proportion in distributing offices, goods, rewards, punishments, giving rewards and punishments agreeable and proportionable unto the persons. Let the Countryman till the ground, let the Statesman manage the affairs of the Commonwealth, let the Preacher instruct the Church; on the good heap rewards, on the evil aggravate punishments. Let honour be given to whom honour belongeth, Rom. 13.7. and tribute to whom tribute belongeth. There is also another division of Justice; namely, Of the person, and Of the cause. Justice of the person, when a person is just and agreeable to the Law. Justice of the person, and of the cause. Of the cause, when he hath a just and good cause in any controversy, whether the person himself be good or bad. Herewith David doth oftentimes comfort himself in his Psalms. It is otherwise called, The justice of a good conscience. A brief Table, comprehending the partition of Justice, set down in the second Chapter of this tract of Justification. Justice in general is a conformity with God, or with the Law of God: Or, it is a fulfilling of Gods Law. This Justice is divided into 1. Uncreated justice: which is God himself, whose whole essence is mere Justice. 2. Created justice: which is an effect of God in reasonable creatures, whereby they be conformable unto Gods Law. It is divided into 1. Legal justice, or justice of works: which is perfect obedience of the Law performed by Angels or Men. This again is distinguished into 1 Universal justice: which is an observing of all the laws which belong unto us. It is divided into 1. Perfect justice: which is an external and internal conformity with the Law of God, and other laws of men, which concern us. 2. Imperfect justice: which is a conformity indeed, but begun only. This is again subdivided into 1. Philosophical, or humane justice: which is a knowledge of God's Law and virtues, imperfect, obscure and weak, etc. 2. Christian justice: which is a knowledge of God, and his Law, imperfect indeed, yet apparent, kindled in the heart by the holy Ghost, through the Gospel, and joined with a serious inclination of the will and heart to obey God according to all his commandments. 2. Particular justice: which is a virtue giving to every man his own: and is divided into 1. Commutative justice: which observeth an equality of things, and prices in contracts and exchanges. 2. Distributive justice: which observeth a proportion in distributing offices, goods, rewards, punishments. 2. Evangelicall justice, or justice of faith: which is a fulfilling of the law, performed not by us, but by another for us; that is, the ransom of the Son of God imputed unto us. 3. In what Justice differeth from Justification. JVstice 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: 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 Justice differeth 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: For there is one Justification legal, which is a working of conformity with God, or with the Law of God in us. Legal Justification. This is begun in us by the holy Ghost, when as we are regenerated. There is another Justification evangelical, which is an application of his evangelical justice unto us; Evangelicall Justification. or, it is an imputation of another's justice, which is without us in Christ: or, it is an imputation and applying of Christ's righteousness, which he performed by dying for us on the Cross, and rising again. It is not a transfusing of the qualities into us, but an assoiling and absolving us in judgement for another's righteousness. Wherefore, Justification and Remission of sins are all one: For, to justify, is, that God should not impute sin unto us, What it is to justify. but accept us for just, and absolve or pronounce us just and righteous for Christ's justice imputed unto us. That this word is thus to be understood, is proved: In thy sight shall no man living be justified; that is, shall not be absolved, Psal. 143.3, 22. shall not be pronounced just, to wit, by inherent righteousness. Blessed are they, Psal. 32.1, 2. Rom. 4.7. whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth no sin. Out of these words, Paul interpreteth justification to be the remission of sins, where the word impute is seven times used. Object. He that is just and righteous, is conformed and agreeable to the law. To justify is to make just: Therefore to justify, is to make one agreeable to the law. All this is granted: To justify, is to make one agreeable unto the law, either in himself, which is called our own justice, inherent, infused, legal justice: or in another, which we term imputed righteousness, righteousness of faith, the righteousness of the Gospel, and another's righteousness, because it is not inherent in us, but in Christ: this is also a conformity with the law. Rom. 3.31. For faith maketh not the law to be of none effect, but establisheth it. And such now is our Justice and Justification. For the question is concerning that righteousness, whereby we sinners are just in this life before God; not of that whereby we shall be just in the other life, or had been just before the fall, if man had not sinned. 4. What is our justice or righteousness before God. Our righteousness is Christ's satisfaction, which consisteth in his 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, nor our good works, nor our faith; but it is Christ's satisfaction only performed unto the law for us, or the punishments which he sustained for us, and so his whole humiliation from the beginning of his conception, until his glorification: (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: finally, whatsoever he did, or suffered, whereunto himself, as being just, and the Son of God, was not bound) and that humiliation and satisfaction freely of God imputed unto us his faithful and believers. For that satisfaction is equivalent either to the fulfilling of the law by obedience, or to the abiding of eternal punishment for sin; 1. Cor. 2.2. Col. 2.10. Rom. 5.19. Esay 53.5, 6. Luke 22.20. Rom. 3.24, 25. & 4.7. & 5.9, 10. to one of which we were bound by the law. I esteemed not to know any thing among you, save Jesus Christ and him crucified. Ye are complete in him. By the obedience of one shall many be made righteous. With his stripes we are healed. The Lord hath laid upon him the iniquities of us all. This cup is the New Testament in my blood, which is shed for you. All are justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a reconciliation through faith in his blood. Blessed are they, whose iniquities are forgiven, and whose sins are covered. Being justified by his blood, we shall be saved from wrath. We were reconciled to God by the death of his Son. 2 Cor. 8.9. Gal. 3.13. Ephes. 1.7. 1 John 1.7. He being rich, for our sakes became poor, that we through his poverty might be made rich. Christ hath redeemed us from the curse of the Law, when he was made a curse for us. By whom we have redemption through his blood, even the forgiveness of sins. The blood of Jesus Christ, the Son of God cleanseth us from all sin. Now that Christ might perform obedience, and satisfy for us, it behooveth him to be our Mediator, being by himself just and holy. For such an high Priest it became us to have, holy, harmless, undefiled, separate from sinners, and made higher than the heavens. Heb. 7.26. All these things are true perfectly and wholly in Christ: for he hath perfectly fulfilled the law for us, 1. By the holiness of his humane nature. 2. By his obedience: for he became obedient to the death, even to the death of the Cross. Phil. 2.8. And the former fulfilling of the law, namely, the holiness of Christ's humane nature, was requisite for the other, even for his obedience. This obedience and satisfaction of Christ is our satisfaction, and 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 humane 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 God's 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 compliment and consummation of Christ's satisfaction) is only said to be our justice and righteousness. 1 John 1.7. The blood of Jesus Christ cleanseth us from all sin; that is, not only from that which is of commission, but also from that which is of omission. We are to distinguish between these questions: 1. How a reasonable creature may be just before God. 2. How man, being a sinner, may be just before God. 3. Whether a reasonable creature may merit or deserve aught at God's hand. To the first question we answer; That a reasonable creature may be just before God by the conformity of 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. But a man, which is a sinner, cannot in himself 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 imperfect. 3. When they are perfect, as in the life to come they shall be, yet can we not satisfy for the sin past: for we own those works when we do them. To the third, That no reasonable creature can deserve aught at God's hand. When ye have done all, say, We are unprofitable servants: Luke 17.10. 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. 5. How Christ's satisfaction is made our justice and righteousness. WHereas it may seem absurd, that we should be justified by that which is another man's; we are further to express more plainly how Christ's satisfaction and obedience becometh ours. For except it be made ours, or applied unto us, we cannot be made just for it; as a wall is not white, except whiteness be fastened on it. Chr●sts satisfaction made ours two ways: The satisfaction therefore or justice of Christ is made ours or applied unto us two ways: that is, by a double application: By himself, imputing or applying it unto us. God himself applieth it unto us: that is, he imputeth unto us Christ's righteousness; and for it accepteth us for righteous, no otherwise than if it were ours. By applying it unto ourselves. We apply it unto ourselves, when we apprehend by faith Christ's righteousness, that is, when we are steadfastly persuaded, that God doth impute, apply, and give it unto us, and for it, reputeth us for just, absolving us from all guilt. There is then a double application: one in respect of God, another in respect of us. The application in respect of God, is, the imputation of Christ's righteousness: when God accepteth Christ's righteousness (which he performed, that it might be effectual and forcible on our behalf) and in regard thereof accounteth us for righteous, no less than if we had never sinned, or at least had paid a sufficient punishment for our sins. The application in respect of us is the very act of believing, whereby we resolve ourselves, that it is imputed and given unto us, etc. Both applications must necessarily concur. For God applieth Christ's righteousness unto us on this condition, that we ourselves also should apply it unto ourselves through faith. For, though a man offer another a courtesy or benefit; yet if he, to whom it is offered, receive it not, is not applied unto him, it is none of his. Wherefore without this our application, God's application is not at all; and yet our application 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 imputed unto us. So then God's application goeth before, and is the cause of our application (which is of faith) albeit his is not without ours, John 15.16. When we may be assured of Christ's satisfaction imputed unto us. as Christ saith: Ye have not chosen me, but I have chosen you. Now we may then be assured, that Christ's righteousness or satisfaction is imputed unto us of God, when we earnestly desire God's grace, and feel the holy Ghost to work in us a true confidence in the Mediator. That which is now spoken of both applications, both Gods and ours, doth manifestly show, 1. That it is no absurdity to say, We are justified by another's justice: For, the justice, Four conclusions issuing out of the former doctrine. for which, by faith applied unto us, we are reputed just, is not simply another's, but is in some sort made ours, even by application. The subject indeed wherein this justice is inherent, is Christ: we are the object, to which this justice is directed, sigh it is imputed unto us. 2. That the word Imputation is more strict than Application. The former is spoken of God only; the latter of God and us. 3. That God otherwise applieth Christ's justice unto us than we do. God applieth it by imputation and we apply it by faith and acceptation. 4. That this phrase of the Church, To justify, The signification of the phrase, To justify, proved by the Grammatical derivation of it in divers languages. In hip●●●. signifieth not legally, that is, To make one just who is unjust, by infusing the quality of justice, but evangelically; that is, To repute him which is unjust for just and righteous, and to absolve him from all guilt, and not to punish him; and this for another's justice and satisfaction imputed unto him. So the Scripture useth this word, and almost in all tongues it beareth no other signification: for the Hebrew word Hadzdik, Exod. 23. ●. Prov. 17.15. signifieth, To absolve a guilty person, To pronounce him guiltless: I will not justify a wicked person. He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime, To pronounce a man just and righteous, and sometimes, To punish an offender; and both, on good knowledge of his cause by due examination and judicial process; as Suidas well observeth. Mat. 12.37. So saith Christ, By thy words thou shalt be justified. The former signification is used two ways in Scripture. For either it signifies not to condemn, but To absolve in judgement: Rom. 8.33. as, Who shall condemn the Elect of God? it is God that justifieth. He departed justified rather than the other: or it signifieth, To pronounce and proclaim just. Luke. 18.14. As, Wisdom is justified of her children. That thou mayest be justified in thy say. Howbeit both significations in this Question come to one end. But, that to justify, should be used for, to make just, or, to infuse an habit of justice, is not where found amongst the Latins: and were it read in Latin Authors, yet in Scripture, and in the Church it is otherwise used: as the alleged places apparently prove, which can be understood no other way, than of the absolution, and free accepting a sinner to grace and favour. Who shall accuse God's Elect? it is God that justifieth. The Publican departed justified, that is, absolved, and more accepted of God than the Pharisee. Acts 13.39. For, from all things, from which ye could not be justified by the Law of Moses, by him every one that believeth is justified, Here, To be justified, doth evidently signify to be absolved, Rom. 3.24, 26, 28. & 4.5. & 5.9, 10. & to receive remission of sins: All are justified freely by his grace. A justifier of him which is of the faith of Jesus. A man is justified by faith without the works of the law. To him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. Being now justified by his blood. Reconciled to God by the death of his Son. 6. Why Christ's satisfaction is made ours, or in what sort God imputeth it unto us for righteousness. The cause of Christ's satisfaction applied and imputed, is in God only, not in us. THe perfect fulfilling of the law performed by Christ for us, is made ours, or applied unto us, through the alone and free mercy of God, as who from everlasting did predestinate us to this grace, and freely chose us in Christ, to whom he might apply, of his mere grace of faith, that justice and righteousness at his appointed time, according to the good pleasure of his will, as the Apostle speaketh: that is, according to his mere good pleasure, not being moved with any holiness which he foresaw would be in us. The reason is, because there can be no good thing in us, except God first work in us. 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, applieth 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 will. Whereupon also it is said, What hast thou that thou hast not received? 1 Cor. 4.7. By grace are ye saved through faith, and that not of yourselves; it is the gift of God. Ephes. 2.8. Christ is then in respect of our justification, 1. As the subject and 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 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: Our faith is the instrumental cause, apprehending and applying unto us the justice or righteousness of Christ. We must note therefore, How we are justified by the grace of God; how by Christ's merit, and how by faith. that we are justified by the grace of God, by the merit of Christ, and by faith, but by each of these in a several sense and meaning. The first position is understood of the impulsive cause, which is in God: the second of the formal cause, in Christ: the third of the instrumental cause, in us. We are justified by the mercy or grace of God, as a principal impellent cause, wherewith God being urged and moved, justifieth and saveth us. We are justified by the merit of Christ, partly as by the formal cause of our justification, inasmuch as by Christ's obedience applied unto us, we are accepted of God, and being clothed as it were with this raiment, are reputed just: partly as by an impulsive and meritorious cause, inasmuch as God absolveth us for his sake. We are justified by faith, as by an instrumental cause, whereby we apprehend Christ's righteousness imputed unto us. The common received opinion saith; We are justified by faith correlatively: that is, we are justified by that whereunto faith hath relation, to wit, the merit of Christ, which faith apprehendeth: For faith, and the satisfaction of Christ, are correlatives, that is, have a mutual respect each to other; the one being that which receiveth, and the other that which is received. This kind of speech is well and probably used; because hereby faith is understood of the formal cause of justification, 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 a mean. But this proposition of the Apostle, Faith was imputed to him for righteousness, and other the like, Rom. 4.3. are necessarily to be understood with a relation to 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. Quest. 61. Why affirmest thou, that thou art made righteous by faith only? Answ. 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 God a 1 Cor. 1.30. & 2.2. : and I cannot take hold of it, or apply it unto myself and other way than by faith b 1 Joh. 5.20. The Explication. Three causes why faith alone justifieth. WE say, we are justified by faith alone: 1. 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 can be our justice and righteousness before God, either in whole, or in part, besides Christ's merit: only by receiving and believing another's justice we are justified; not by working, nor by meriting, but by an apprehension and acceptation only we are just and righteous. All works are excluded, yea faith itself as it is a virtue or work. 2. Because the proper act and operation of faith is, for a man to apprehend and apply unto himself Christ's righteousness: yea, faith is nothing else than the acceptation itself, or apprehension of another's justice, or, of the merit of Christ. 3. Because faith only is the instrument, which apprehendeth Christ's satisfaction. Hence it is evident, for what causes we are to retain the exclusive particle Only, Four causes why we are to maintain against Papists that faith only justifieth. Rom. 3 24, 28. Mark 5 36. and to maintain it against the Papists: namely, 1. For declaration of that which Paul speaketh, We are justified freely by grace, without works: likewise of that which Christ saith, Only believe. 2. That whatsoever works and merits of ours, or of others, may be excluded from being causes of justification; and faith may be understood only with relation and respect to Christ's merit, which is our justice. 3. That not only our merits, but even faith itself may be wholly excluded from that which is received by faith: and the sense may be, we are justified by faith alone, that is, not by meriting, but only by receiving: as when we say; This poor man is enriched only by receiving the alms of charitable disposed people: where all works and merits, yea, the very receiving of alms (if it be considered as a merit) are excluded. Therefore Paul saith always, that we are justified a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. by faith, and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. through faith, as by an instrument; but no where faith, c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for faith, as the Papists say, who will admit both these manners of speaking, as if faith were not indeed the application, whereby we apply unto ourselves Christ's justice; but were also besides a certain work or merit, whereby we deserve to be just: which is quite repugnant to the nature of faith: For, if for faith we were just and righteous, than faith were now no longer an acceptation of another's righteousness, but were a merit and cause of our own justice; neither should it receive another's satisfaction, which now it should have no need of. 4. That we may know what necessity there is of faith unto justification, and may understand, that we are not justified by the merit of faith, and yet are not justified without faith apprehending the justice of Christ; because it is the proper act of faith, to lay hold on his righteousness. 5. The Orthodoxal or right believing Fathers ofttimes urge the exclusive particle, Origen. in Rom. libro tertio capite tertio. Ambr. in Rom. 3. In cap. 10. by faith only. Origen: The Apostle saith that the justification of faith only is sufficient; so that if a man believe only, he may be justified; yea, though he perform no work. Ambrose: They are justified freely, who working nothing, and rendering no recompense, are justified by faith only through the gift of God. Again Ambrose: How then may the Jews think themselves to be justified by the works of the law, with the justification of Abraham, where they see that Abraham was not justified by the works of the law, but by faith only? The law therefore needeth not, when a sinner is justified before God by faith only. In cap. 10. In 1. ad Cor. 1.4. And, in the same place, the exclusive particle Only is often reiterated. The same Ambrose saith: Because this is decreed by God, that he which believeth in Christ should be saved without any work▪ receiving freely by faith only remission of sins. We are therefore justified by faith only, that is, by Christ's merit only received by faith: This we must constantly maintain and defend, 1. For God's glory, that Christ's sacrifice be not extenuated. 2. For our own comfort, that we may be assured, that our righteousness dependeth not on our works (for so should we lose it many thousand times) but only on the sacrifice and merit of Christ. ON THE 24. SABBATH. Quest. 62. Why cannot our good works be righteousness, or some part of righteousness before God? Ans. Because that righteousness, which must stand fast before the judgement of God, must be in all points perfect and agreeable to the law of God a Gal. 3.10. Deut. 27.36. Now our works, even the best of them, are imperfect in this life, and defiled with sin b Esay 64.6. . The Explication. IN the former Questions the true doctrine of Justification hath been made manifest and confirmed. It followeth that we proceed to the confutation of the Popish doctrine, affirming that we are justified by works, or, partly by faith, and partly by works. The argument is thus framed: The justice which may stand in God's judgement must be perfectly absolute, and agreeable on all parts with Gods Law. But our very best works in this life are imperfect, and stained with sin: Therefore our very best works cannot be our justice in the judgement of God, neither in part nor wholly. The Major of this Syllogism is evidently proved out of the law: He that doth these things, shall live in them. Cursed is every one, which abideth not in all things which are written in the book of the law to do them. The Minor is out of doubt: Levit. 18.5. Deut. 27.26. Why our works are imperfect. seeing we do many evil things, which we ought to leave undone; and we leave many good works undone, which we should do: yea, we mingle much evil with that good we do, that is, we do it amiss. The complaints and daily prayers of Saints are witness hereof: Forgive us our sins. Enter not into judgement with thy servant. Wherefore imperfect works can make no perfect righteousness. Psal. 143.2. This is the first cause why we cannot be justified by our works; namely, Ten causes why we cannot be justified by works, or partly by faith, and partly by works. 1. Because our justice should by this means be imperfect, seeing our works are imperfect. Many other causes there are: For, 2. Though our works were perfect, yet are they due debt, so that by them we cannot acquit our sins that are past. When ye have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do. 3. They are none of ours but Gods▪ who worketh them in us. 4. They are temporary, and have no proportion with eternal rewards: Luke 17.10. whereas between a merit and reward there must be some proportion. 5. They are the effects of justification; therefore not the cause. 6. If by them we were justified, we should have whereof to boast: but the Scripture saith, Not of works, lest any man should boast himself. 7. The conscience should be destitute of solid or sure comfort. 8. Christ should have died without a cause. 9 There should not be the same way to salvation in both Testaments, if Abraham were justified by faith only, and we by works, Ephes. 2.9. Rom. 4.16. whether by works alone, or works joined with faith, it skilleth not. 10. Christ should be no perfect Saviour: because some part of our righteousness and salvation should be without him. Gal. 2.21. Quest. 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? Answ. That reward is not given of merit, but of grace a Luke 17.10. . The Explication. IN this Question is contained a prevention of an argument of the Papists, brought for justification before God for our works and merits. Obj. 1. 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. Answ. The Major 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 hand by our works. Or if they thus press and urge their reason: Object. That is a merit whereunto a reward appertaineth: But a reward appertaineth to good works: Therefore by order of justice good works are merits. Answ. That is a merit whereunto a reward appertaineth by force of covenant or bond. But the reward of good works is of grace. In reward two things are to be considered: 1. Obligation, or binding. 2. Compensation, or recompensing. Here is no obligation, but compensation followeth works through grace. There is therefore a reward of works, because compensation followeth them; and God for this cause especially promiseth to reward our works: 1. To testify unto us, that good works please him. Three causes why God promiseth to reward our works. 2. To teach us that eternal life is proposed only to them that strive and labour painfully. 3. Because he will as surely give us a reward, as if we had deserved it. Hither may be referred all such like arguments of the Papists, whereby they labour to establish the merit of works. Object. 2. We are justified by faith. Faith is a work: Therefore we are justified by works. Ans. 1. The consequence of this reason is denied, because more is in the conclusion than in the premises: of which premises this only followeth; Therefore we are justified by that work: which we grant, to wit, as by an instrument or mean, not as any impellent cause, as themselves understand it: for we are justified by faith, as by a mean of attaining our justification: and we are not justified for faith, that is for the merit of faith. 2. The kind of affirmation is divers: For in the Major, faith is understood with relation to Christ's merit, in the Minor it is taken absolutely and properly. Object. 3. Our justice is that whereby we are formally or essentially just: Therefore we are by faith formally and essentially just. Answ. The consequence of this reason is to be denied, because the kind of affirmation is divers. For the Major is meant properly, but the Minor correlatively, and figuratively, * Per Metalepsin. else it were false: For properly, not faith, but the correlative object of faith, namely, Christ's merit (which faith beholdeth, and applieth to itself) is our justice. 2. Either there are four terms in this Syllogism, because the Major treateth of Legal justice, the Minor of Evangelicall: or else the Major is false: For Evangelicall justice is not formally in us, as whiteness is in a wall; but is without us, even in Christ, and is made ours by imputation and application through faith. Object. 4. That which is imputed unto us for righteousness, for it we are righteous. Faith is imputed to us for righteousness, as Paul saith: Therefore, For faith we are righteous, and not only By faith. Ans. Again, the kind of affirmation is, of proper in the Major proposition, made figurative in the Minor. The Major is true of that which is properly and by itself imputed for righteousness: The Minor is true of that which is correlatively imputed for righteousness, because, by faith 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 the formal cause of our justice. The efficient of our justice is God, applying that merit of Christ unto us. The instrument all 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. Object. 5. 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 due by order of justice: unto good works not so, because we are obliged and bound to do them: For the creature is obliged to his Creator, neither may he of the contrary bind God unto him by any works or means to benefit him. And evil works in their very intent despite God; but good works yield him no profit or delight. Object. 6. He that doth righteousness, is righteous: Therefore not he that believeth. Answ. 1. He is righteous before men: that is, by doing righteousness, 1 John 3.7. he declareth himself righteous to others: but before God we are righteous, not by doing righteousness, but by believing: as it is written; Rom. 3.20. By the works of the Law shall no flesh be justified in his sight. 2. John showeth there, not how we are righteous, but what the righteous are: as if he should say, that he that is regenerated, is also justified; because, by doing righteousness, he testifieth to the world that he is justified; So then in this reason, the fallacy is a taking that which is no cause of justification, instead of the true cause thereof. Object. 7. Christ saith, Many sins are forgiven her, because she loved much: Luke 7.47. 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. In that the woman loved Christ much, Christ thence gathereth that many sins were forgiven her: and because there was 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 Consequent, or 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 no● always signify the cause of the thing following. It followeth not, The Sun is risen because it is day: Therefore the day is the cause of the rising of the Sun. The contrary rather is true. Quest. 64. But doth not this doctrine make men careless and profane? Ans. No: For neither can it be, but they which are incorporated into Christ through faith, should bring forth the fruits of thankfulness a Mat. 7.18. John 15.5. The Explication. THis Question of the Catechism is a prevention of the Papists slander against the doctrine of Justification by faith. Ob. 1. Doctrine which maketh men secure and profane is not true, and therefore not to be delivered. But this doctrine of free justification by faith, maketh men secure and profane: Therefore it is not true, nor to be taught or delivered in the Church. Ans. Here is a fallacy of accident. If the doctrine of free justification by faith make men secure, this happeneth by accident. The natural effect of this doctrine, is an earnest desire of showing our thankfulness towards God. But this accident, objected by the adversaries of this truth falleth out, not because men do apply, but because men do not apply to themselves the doctrine of grace. Repl. 1. Even those things which fall out to be evil by an accident, are to be eschewed. But this doctrine maketh men by an accident evil: Therefore it is to be eschewed. Ans. Those things which fall out to be evils by an accident, are to be eschewed, if there remain no greater and weightier cause for which they are not to be omitted, which become evil to men through their own default. But we have necessary and weighty cause why this doctrine ought to be delivered, and by no means to be omitted: namely, the commandment and glory of God, and the salvation of the Elect. Repl. 2. That which cannot hart, we need not to eschew. But according to the doctrine of justification by faith, sins to come cannot hurt us: (because Christ hath satisfied for all, both which are past, and which are to come.) Therefore we need not to beware of sins to come. Now this is apparently absurd: Therefore the doctrine, whence this Consequent ariseth, is likewise absurd. Ans. 1. We answer to the Major of this reason, that we need not beware and take heed of that which cannot hurt, namely, whether it be taken heed of, or no. But sins to come hurt not, that is, hurt not them which are heedful and penitent; yet they hurt them who are careless and unrepentant. 2. Therefore we also deny the Minor: for God is always offended with sins, and his displeasure is the greatest hurt that can befall man. Further, sins bereave us of conformity with God, and purchase bodily pains unto the faithful, howsoever eternal pains be remitted unto them. Hither belong other arguments of the Papists, wherewith they oppugn this doctrine of Justification by faith: such as are these following; Object. 2. 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: Therefore it is not to be retained. Ans. To the Major we say, that which is not in the 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 by grace, without the works of the law, Rom. 3. 2●, 28. Gal. 2.15. Ephes. 2.8, 9 Titus 3.5. 1 John 1.7. without the law, not of works, not of ourselves, not of any righteousness which we have done; by faith without merit. Also the blood of Christ is said to cleanse us from all sin: And these are all one, To be justified by faith alone, and, To be justified by the blood and merit of Christ apprehended by faith, only by receiving and believing, deserving nothing by faith, or other works. Now the reasons why we are to retain against the Papists the exclusive particle [only] have been heretofore declared and enlarged. Object. 3. That which is not alone, doth not justify alone. Faith is not alone: Therefore faith doth not justify alone. Ans. If the conclusion be so understood, as it followeth out of the premises, on this wise; Faith therefore doth not justify alone, that is, being alone; the argument is of force: For justifying faith is never alone, 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. But if it be thus understood, Therefore faith alone doth not justify, meaning, that it hath not alone the act of justifying, which is the apprehending of Christ's justice; then either the conclusion containeth more than the premises enforce, or the Major is evidently false: For I alone may speak in a hothouse, and yet not be alone there. A thing may be not alone, but joined with others, and yet may alone have this, or that act. For example; The will is not alone, but joined with the understanding: yet it willeth alone. A man's soul is not alone, but joined with the body; yet it understandeth alone. It is commonly, and that rightly, called 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 it is joined with the Verb, is. Object. 4. 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: and so faith alone doth not justify. Ans. Here also is the same fallacy. With what difference faith and works are required in them that are to be justified. For the particle without, is ambiguously and doubtfully taken. For in the Major it is taken thus: Faith without it, that is, being without it, doth not justify. For though it be not, or exist not alone, but is always united and coupled with charity, whereby it worketh: yet it justifieth alone, that is, it alone hath the act of embracing and applying to itself Christ's merit. The Minor also of this objection is more at large to be explained, that it may the better be rightly conceived. In them who are to be justified faith and works are required, but not after the same manner. Faith with her proper work (without which it 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: that is, good works are required as effects of faith, and, as it were a testimony of our thankfulness towards God. Whatsoever is necessarily co-herent with the cause, that is not therefore necessarily required to the producing of the proper effect of that cause. So good works, although they are necessarily co herent and joined with faith, yet are they not necessary for the apprehension of Christ's merit, that we should (over and besides faith) by them also apply the same unto us. Object. 5. Where more things are required, there the exclusive particle (only) may not be used: In them that are to be justified, besides faith, good works are required: Therefore we cannot say that faith only justifieth. Answ. This argument is all one with the former, and therefore the answer unto it is the same. In them that are to be justified more things are required, but in a divers manner: faith, as a mean or instrument apprehending another's justice; good works, as a testimony of our faith and thankfulness. Object. 6. He that is justified by two things, is not justified by one only: But we, besides that we are justified by faith, are justified by the merit and obedience of Christ: Therefore, not by faith only. Ans. Again we must yield the same 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 divers 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. Object. 7. Knowledge doth not justify: Faith is a knowledge: therefore faith doth not justify Ans. 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: Knowledge and confidence differ. 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, and of resting in it; so that we are thereby secure, and take joy of heart therein. So then, to believe in God, is not only to acknowledge God, but also to have confidence in him. Else the Devil also hath a knowledge of God, and of his promises, but without confidence: Therefore his knowledge is no justifying faith, but historical only, whereof S. James speaketh, saying: The Devils believe and tremble. James 2.19. Of such a faith we easily grant the Papists argument, but not of a true and justifying faith. Object. 8. S. James saith, Ye see then, how that of works a man is justified, and not of faith only: Therefore faith only justifieth not. James 2.24. Ans. There is a double ambiguity in the words: and first in the word justified. For S. Jam. speaketh not of that justice whereby we are justified before God; that is, whereby we are reputed of God just for unjust: but he speaketh of that justice, whereby through our works we are justifed before men; that is, are approved just, or are found to be justified. This is proved, 1. Out of the 18. verse; Show me thy faith by thy works, and I will show thee my faith by my works. Show it me (saith he) to wit, who am a man. Wherefore, he speaketh of manifesting our faith and righteousness before men. 2. Out of the 21. verse; Was not Abraham our Father justified through works, when he offered his Son upon the altar? Gen. 15.60 This cannot be understood of justification before God. For the story testifieth that Abraham was reputed just by God, long before the offering of his Son. And Paul saith: Abraham was justified before God, not by works, but by faith. S. James his meaning is, that Abraham was justified before God, because it is written: Abraham believed God, and it was imputed to him for righteousness: Rom 4.1, 2. Gen. 15, 6. but by good works and obedience towards God, he witnessed his justice before men. This is the first ambiguity in the word justified. The second ambiguity is in the word faith: For S. James, when he taketh away justification of faith, speaketh not of a true or lively faith, as Paul doth; but of a dead faith, which is a bare knowledge without confidence or works. This appeareth in those words: Even so faith, if it have not works, is dead in itself: and such faith he ascribeth to devils, who, questionless, have not true justifying faith. Lastly, in the 16. ver. he compareth that faith which he denieth to justify, with a dead body: but such is not true and justifying faith. The sum of all is: If the word justified in this text of James be understood properly of justification before God, than the name of faith there signifieth a dead faith: If faith be taken for true justifying faith, than the ambiguity rests in the word justified. Object. 9 That which is not required unto justification, is not necessary to be done: but it is necessary that good works be done: Therefore they are required to justification. Ans. The Major is false, because there may be many ends of one thing. Though good works are not required to justification: yet they are required in token of thankfulness, and to the setting forth of God's glory: As it is said, Let your light so shine before men, that they may see your good works, Mat. 5.16. and glorify your Father which is in heaven. For this cause good works are necessary to be done. More causes of them shall hereafter, in the doctrine of man's thankfulness, be alleged and declared. Obj. 10. It is said that Phinees work and deed was imputed unto him for righteousness: Therefore good works justify: Psal. 106.31. Ans. This is a misconstruing of the phrase used in the place alleged. For the meaning of it is, that God approved of this work, but not that he was justified by that work: Gal. 2.16. Psal. 143.2. For, by the works of the law flall no flesh be justified in his sight. Object. 11. Ten crowns are part of an hundred crowns in payment of a debt: Therefore good works may be some part of our justice before God. Ans. There is a dissimilitude in these examples: For, 1. Ten crowns are a whole part of an hundred crowns, and being ten times multiplied make up the whole sum of the debt: but our works are not a whole and perfect part, but an imperfect part of the obedience we own; and being multiplied an hundred thousand times, yet never make any perfect obedience. 2. Ten Crowns may be accepted by the Creditor for a part of the debt due unto him, because there may be some hope of payment of the rest: but good works are not accepted by God as a part of our justice, because there is no hope of full payment to be made by us; and all imperfection or defect is condemned by the law. Object. 12. The justice or righteousness which Christ brought is eternal: Dan. 9.24. Osianders' arguments against imputed righteousness. For the Messiah (as Daniel saith) bringeth everlasting righteousness. But imputed righteousness is not eternal. Therefore imputed righteousness is not given by Christ. Ans. We deny the Minor; for imputed justice is eternal, 1. By perpetual continuation of imputation in this life. 2. By perfection of that justice which is begun in us. For both that righteousness which is imputed unto us, and that which is begun in us, is the righteousness of Christ; and both of them shall be eternal. For we shall be acceptable and pleasing unto God for ever through his Son Christ: Therefore imputation also shall be continued, or rather shall be changed into our own justice and righteousness. Repl. Where sin is not, there is no place for remission or imputation. In the life to come sin shall not be: Therefore there shall be no place there for remission or imputation. Ans. We grant the whole reason, if it be conceived aright. In the life to come shall not be remission of any sin then present: yet there shall be a remission of sins past; inasmuch as the remission which was once granted in this life, shall continue and endure for ever: that is, our sins, which were long since forgiven us in this life, shall never be imputed to us again. And moreover, that conformity which we shall have with God in the life to come, shall be an effect of this imputation. Object. 13. The Lord is our righteousness: Therefore we are not justified by imputed righteousness, Jerem. 23.6. but God himself essentially dwelling in us is our righteousness. Ans. In this saying of Jeremy the effect is put for the cause: The Lord is our justice or righteousness, that is, our Justifier: even as Christ is said to be made unto us of God wisdom, righteousness, sanctification and redemption; that is, a Teacher of wisdom, a Justifier a Sanctifier and Redeemer. 1 Cor. 1.30. 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. Osiander, who objecteth this, doth not discern the cause from the effect; that is, uncreated justice from created justice. 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 would follow, that we have the justice of God, yea, the very essence of God. OF THE SACRAMENTS. Quest. 65. Seeing then that only faith maketh us partakers of Christ and his benefits, ON THE 25. SABBATH. whence doth it proceed? Answ. From the holy Ghost a Ephes. 2.8. & 6.23. John 3.5. Phil. 1.29. , who kindleth it in our hearts by the preaching of the Gospel, and confirmeth it by the use of the Sacraments b Mat. 28.19, 20 1 Pet. 1.22, 23. . The Explication. THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments. For Faith (whereon the former immediate discourse hath insisted) is ordinarily wrought in us of the holy Ghost, by the Ecclesiastical Ministry, whereof there are two parts: the Word and Sacraments. The holy Ghost by the Word kindleth faith in us; and fostereth, strengtheneth, and sealeth it unto us, when it is once kindled by the Sacraments. For the Word and Gospel is as a Charter or Letter Patent; the Sacraments are as seals thereunto annexed. For whatsoever is promised us in the Word of the obtaining of our salvation by Christ; the same the Sacraments, as signs and seals annexed unto the Word, as it were unto a Charter or Letters Patents, confirm unto us more and more, thereby to help and relieve our infirmity. It remaineth therefore, that we now proceed to entreat of the Sacraments, the signet of faith, adjoined to the Word and Gospel. Object. It is said, that the Spirit and the Word work faith in us, and the Sacraments nourish it being wrought. How then differ these three one from another? Answ. Very much. Three differences between the Spirit, and the Word, and Sacraments, in working faith in us. 1. The holy Ghost worketh and confirmeth faith in us, as the efficient cause thereof: the Word and Sacraments, as instrumental causes. 2. The holy Ghost also can work faith in us without them; and the Word and Sacraments without the holy Ghost can work nothing. 3. The holy Ghost, wheresoever he dwelleth, is effectual in working: the Word and Sacraments are not so. Quest. 66. What are the Sacraments? Ans. They are sacred signs and seals set before our eyes, and ordained of God for his 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 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 a Gen. 17.11. Rom 4.11. Deut. 30.6. Levit. 6.25. Heb. 9.7, 8, 9, 24. Ezek. 20.22. 1 Sam 17.36. Esay 6.6, 7. Esay 54.9. . The Explication. 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, and in what they differ from it. 5. How the Sacraments of the Old and New Testament agree. 6. What are signs, and what the things in the Sacraments: and in what the things differ from their signs. 7. What sacramental union is. 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 signifieth a piece of money, which two parties, putting one the other in suit, laid down in some sacred place, or left in custody of the High-Pontife or Priest, with this condition, that he who gained the suit, should have his part entire again; and he who was cast in the cause, should lose his part to the common Treasury, in lieu of his wrongful molesting the other party. This signification nothing pertaineth to this place. It also 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 his 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 Souddiers 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 no 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 the Greek verb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, to institute, instruct, or initiate one in the 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 are initiated, or entered in holy rites, were to shut their mouth, and 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 corporeal 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 the Latin Divines, a Sacrament. And some such signs God always would have to be extant in his Church, whereby both the good will of God towards men might be recorded and made known; and 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. Nevertheless, the word Sacrament is used in divers significations in the writings of famous Divines: of which these are chief: 1. For a rite or external ceremony; which sense is proper and natural to the word. 2. For the signs themselves. 3. For the thing signified by the signs. 4. For the signs and thing signified both together. 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 rites or ceremonies instituted by God to this use, The definition of Sacraments. That they might be signs of the Covenant; to wit, of God's good will towards us, and of the bond of the Church, whereby it covenanteth faith and repentance: and that they may be marks and cognisances, whereby to distinguish God's Church from Gentiles and Sectaries, The definition of Sacraments. In the Catechism they are thus defined: Sacraments are sacred signs and feales object to our eyes, 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, The Sacraments are sacred seals. that they are sacred and ocular signs and seals; that is, divine, and 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: What a sign is. A sign only showeth it. A sign is a thing signifying somewhat else then that which it showeth to the senses, and inducing something else into the cogitation; as Augustine defineth it: or, a sign is that, whereby the understanding understandeth some things else besides the sign itself apprehended by the sense. So words are the signs of things. Moreover, signs are of two sorts: some are only signifying; others are confirming also: Two sorts of signs: 1. Signifying. 2. Confirming. that is, such signs, as whereby we reason and 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: that is, we are confirmed of the certain exhibiting unto us, and of our receiving of the thing signified. Both these kinds of signs are conjoined in this definition, because both agree unto Sacraments: for the Sacraments do not only signify what is promised, but also seal unto us that which is promised in the Gospel. They are not only figurative and admonitory signs and mere resemblances, or lively shadows, as the Ancient term them: Lib. a. cap. 1. de doct. Christ. but also in their true use become assurances and evidences, both exhibiting and sealing; because they both exhibit unto the faithful the things promised them in the Gospel, and seal unto them the exhibiting of them. Of circumcision under the law, God saith, It shall be a sign of the Covenant between me and you. Paul expoundeth it: He received the sign of Circumcision, the seal of the righteousness of the faith which he had. Genes. 17.11, Rom. 4.11. Sacraments therefore serve in the same stead that pledges do: for both they signify, that there is something promised unto thee, and 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: 1. Because they are given us of God. Why the signs are called holy. 2. Because they are given us to an holy use. 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. Why they are said to be object to our eyes. For if they must be stays and props of faith, they must 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, and speaketh contraries. For not the signs signifying but the things signified, are invisible: Else signs could not signify things, much less ratify and confirm them; because, if they were invisible, an uncertain thing should be confirmed by a thing as uncertain as itself. Whence it is, that the ancient Writers define a Sacrament thus; A Sacrament is a visible sign of invisible grace. How the Sacraments differ from other signs. By the Sacraments God sealeth unto us his promise. To the difference of the 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 and assure unto us the promise of the Gospel. The former of these differences is general; common to other signs given by God, as well as to Sacraments: whether those signs be universal, as is the Rainbow: or particular, as was gedeon's fleece, first wet with dew, the ground whereon it lay being dry; afterwards dry, the ground being wet: and the touching of Isaiahs' tongue with a burning coal. The latter difference is special, taken from the principal end, whereby Sacraments are properly distinguished from all other holy signs. And, that these signs were instituted of God alone, it is certain. For, as God alone pronounceth concerning his will, and 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. Why God only may ordain a Sacrament. For the institution of Sacraments containeth two things: 1. The appointing and commanding of certain rites 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 instituteth and appointeth unto himself his public worship; so he alone is able to confirm unto us, by his public worship, that is, by the ministry of the Word, and by his Sacraments, the promise of grace, that is, the promise of receiving all blessings and benefits necessary to salvation, which are signified and confirmed by the ceremonies and rites of Sacraments. The promise of the Gospel is called the promise of grace, because God doth especially and chief in the Gospel promise it unto us. Wherefore mention is made also of this promise in the definition of Sacraments, that so that special difference of Sacraments may be the better perceived and discerned: because God hath given to men promises also of other things, and hath confirmed those promises with signs. For Sacraments are signs not of every promise whatsoever, but of the promise of grace, pertaining not to one private person only (as the touching of Isaiahs' lips) but to the whole Church. How God declareth the promise of the Gospel by Sacraments. 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: How he sealeth that promise unto us by Sacraments. 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, but most of all by his Sacraments. 2. Because Sacraments are seals and pledges annexed to the promise, which, whoso useth rightly, that is, with true faith and 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. 1. Sacraments are ordained to be seals of God's Covenant. THe chief and principal end of Sacraments is contained in their definition; namely, 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; or, that he may instruct us of his will 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 and blessings of Christ unto us. Now the Sacraments seal these benefits and blessings unto us: 1. Because Sacraments are signs. 2. Because they are pledges, having a promise: Therefore by these signs and pledges of God's favour towards us, the holy Ghost effectually moveth our hearts no less then by the Word. The second end is the distinguishing of the Church from paynims, 2. To distinguish the Church from others. and all other Sects whatsoever. For God will have his Church to be beheld in the world, and to be known by these sacred signs, as soldiers are known by their military tokens, and sheep by those marks which their shepherd seareth seareth in them. He willeth the Jews to be circumcised, and Christians to be baptised: he interdicteth aliens and strangers, and excludeth them from eating of the Paschall 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 mighled with the Kingdom of the Devil. The third end is the profession and testification of our thank fullness and duty towards God: 3. To profess and testify our thankfulness. which is the 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. The fourth is, the propagation and maintenance of the doctrine: 4. To propagate and maintain the doctrine. because God will not have the use of his Sacraments to be without the Word, and application thereof. The fifth is, an occasion thereby given to the younger sort, to inquire what these things mean, 5. To give an occasion to the younger to inquire and learn the things by them signified. Exod. 13.14. and so an occasion also of explicating and preaching the benefits of Christ unto them. As also the Lord saith unto his people, 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. The sixth and last end is, that they may be bonds of mutual dilection and love; because they, 6. To unite us in mutual love and affection. who are entered into an association or confederacy with Christ the head of the Church, ought not to be at difference among themselves. 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. When ye come together to eat, tarry one for another. For we that are many, are one bread, 1 Cor. 12.13. & 11.33. & 10.17. Ephes. 4.5. and one body: because we are all partakers of one bread. One God, one Faith, etc. But we cannot 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 and jar among ourselves contentiously about the institution of the Sacraments. For the Sacraments are pledges of that communion, which Christians have first with Christ, and then between themselves. In what Sacraments differ from Sacrifices. WE must hold and observe a difference between Sacrifices and Sacraments, that we may know what to do when we come unto the Sacraments, and not make Sacrifices of Sacraments; that is, present our own works, imagining that they please God for the very work done, and deserve remission of sins; as Papists do. Now the difference between these consisteth especially in two things: In their kind and nature. In their kind and nature. For Sacraments are only ceremonies, witnessing unto us Gods will: Sacrifices may be ceremonial and moral works also: as, our Sacrifices of thanksgiving, of praise, and thankfulness, the calves of our lips, our alms, etc. are moral works, whereby we yield unto God due obedience and honour, without any ceremony In their principal end. In their principal and chief end. In the Sacraments God offereth unto us his benefits; but Sacrifices are testimonies of our obedience towards God. This appeareth out the definition of both. A Sacrament it a work, wherein God giveth us something; to wit, the signs and the things signified: A Sacrament. A Sacrifice. and wherein he testifieth of his offering and bestowing his benefits upon us. A Sacrifice is a work, wherein we yield unto God obedience, or the worship which he hath commanded us: Or, it is our work done in faith, and to this end principally, That God may have his due honour and obedience. They differ then as these two; To give, and, To take, differ: For God giveth Sacraments unto us; and he receiveth Sacrifices of us. Howbeit, the same rite or ceremony may be in divers respects both a Sacrament and a Sacrifice. A Sacrament, as it is given of God: A Sacrifice, as it is used by the godly, performing to God their obedience. and yielding him tanks: Therefore a Sacrament and Sacrifice are often one and the selfsame thing; The same thing or work may be a Sacrifice and a Sacrament in a divers respect. but still they differ in respect. All Sacraments then in respect of us are Sacrifices also, but those only Eucharistical, and of thanksgiving, not propitiatory. For there is but one only Sacrifice propitiatory; to wit, the ransom of Christ offered for us on the Cross. Hence we easily may answer unto that objection, Object. The Passeover, and other ceremonies of the Old Testament, were both Sacrifices and Sacraments: Therefore the Sacraments do nothing differ from Sacrifices. Ans. More is in the conclusion, then in the premises: because this only followeth; That the same thing may be a Sacrament and a Sacrifice. So Baptism and the Lords supper are Sacraments and Sacrifices, in a divers manner and respect. They are Sacraments: and that principally, because they are the work of God, who giveth us something 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, as by his mouth, unto us: according as it is said; Luke 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. THis agreement and difference shall be handled in the 67. Question of the Catechism. 5. How the Sacraments of the Old and New Testament agree, and how they differ. THey agree: They agree: In the author. In the author; for both were instituted by God. In substance. In the things signified, or in substance: for by the Sacraments of both Testaments the same things are offered, signified, and promised unto us; even remission of sins, and the gift of the holy Ghost, and that by Christ alone. This is proved in the Epistle to the Hebrews. Hebr. 13.8. Jesus Christ yesterday and today, the same also for ever. But these are not in respect of rites and ceremonies the same: Therefore they are the same in respect of the thing by them signified. 1 Cor. 10.2. Colos. 2.11. The Fathers under the law were baptised in the cloud and in the sea, and did all eat the same spiritual meat. By Christ ye are circumcised with circumcision made without hands: that is, in Baptism we receive the same benefits, August. Tract. 26. in John. which they did in circumcision. Augustine saith, The Sacraments of the Old and New Testament differ in their signs, but agree in the thing signified by the signs. All the Fathers did eat the same spiritual meat, I say, they verily did eat the same spiritual meat. For indeed the corporal meat they eaten, was divers from our corporal meat; seeing their meat was Manna, but ours is of another kind. But they did eat the same spiritual meat which we eat. Without Christ therefore, who is the thing signified of all the Sacraments, both of the Old and New Testament, no man was ever saved, or now is, or ever shall be saved. Whence it followeth, that the Fathers in the Old Testament had the same communion with Christ, which also we have, and that it was no less signified and 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, then 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. The Sacraments of the old & new Testament differ: 1. In rites. They differ first in rites, whereof change and alteration was made at Christ's coming, that thereby might be signified the ceasing of the Old Testament, and the beginning or succeeding of the New Testament. In number. They differ in multitude and number. There were more, and more laborious; here fewer, and more easy rites. In signification. In signification. Those signified Christ to come, these Christ that was come. The signification is divers, as the circumstance of time is divers, which the Sacraments of the Old and New Testament 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. In the persons whom they bound In binding and obliging men. The old bound only Abraham's posterity (for the converted Gentiles were not bound to observe circumcision, Cap. 2.5. such as were those religious men spoken of in the Acts) ours bind the whole Church of all Nations and Countries. Baptism all nations. Mat. 28.19. Mat. 26.27. Drink ye all of this. In continuance. In continuance. The old were to endure but until the coming of the Messiah: the new until the end of the world. In clearness. 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. 6. What the signs are, what the things, and in what they differ. IN every Sacrament are two things; the sign, and the thing signified. The sign in the element, and the whole external action. The thing signified is Christ himself and his benefits, or the communion and participation of Christ and his benefits. Differences of the signs from the things signified. The signs therefore differ from the things signified: 1. In substance; for the signs are corporal, visible, earthly: the things, heavenly, invisible, spiritual. Obj. But the body and blood of Christ are things corporeal. Ans. The things are here called spiritual, not as touching their substance, but acrording to the manner of receiving them; because through the working of the holy Ghost they are received by faith only, and not by any part of our body. For that which is called spiritual in Scripture, sometimes signifieth an incorporeal nature or spirit, What is mean by that which the scripture calleth spiritual. 1 Cor. 10.2. sometimes an effect or gift of the holy Ghost, sometimes an object of the spirit, and of spiritual motions, which object is received by the spirit; that is, by the motion of the holy spirit: or, which is given to them in whom the holy Spirit dwelleth; as, All did eat the same spiritual meat. And in this sense, the body and blood of Christ in the Sacraments are called things spiritual. 2. They differ in manner of receiving. The signs are received visibly by the hand mouth, and parts of the body; and therefore also of unbelievers. The things 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, or purchase it unto us. The signs are received for the sealing and confirming of our faith concerning the things themselves promised. 4. The things signified are necessary unto the salvation of all the members of the true Church. The signs are not simply necessary for all, but for them only, who are able to receive them, because it is not the want, but the contempt of the Sacrament, which condemneth the despisers thereof. 5. The signs are divers in divers Sacraments, the rites and ceremonies are variable; but the things are perpetual and the same in all Sacraments. 7. What the Union of the signs and the things is, which is called Sacramental. UNion in general is the conjunction of two or more things, whereby in some sort they are made one. Hypostatical or personal union is the coupling of two natures in one person. The combining of the sign, and the thing signified in Sacraments, is called Sacramental union. The question is, what kind of union this is. The Papists opinion confuted. The Papists imagine, that in the Lord's Supper there is a conversion, and change of the signs into the things signified. But a change is no union: and Sacramental union must be such as agreeth to all Sacraments, else shall it be no Sacramental union in general; but in special, The union in the Supper, and, The union in Baptism. Others are of opinion, that there is a corporal copulation of the sign and the thing signified; The Sacramentaries opinion confuted. making one mass, and coexistence of both in one place. But this kind of coexistence and containing of one the other, is no Sacramental union, because it agreeth not unto all Sacraments: Therefore Sacramental union is not corporal, neither consisteth it in a presence of the thing and sign both in one and the same place, and much less in any transmutation or transubstantiation: but it is relative or respective, and consisteth in these two things: In what Sacramental union consisteth. 1. In a similitude and proportion of the signs with the thing signified: whereof Augustine thus speaketh; If (saith he) Sacraments had not a certain similitude of those things whereof they are Sacraments, they should be no Sacraments. 2. In the joynt-exhibiting or receiving of the things, and in the lawful and right use: Epist. 23. ad Bonifacium. which cannot be without faith, as hereafter shall be declared. 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. Proofs of Sacramental union. The proof hereof is twofold: the first proof is drawn from the nature of a Sacrament. A Sacrament is a respective or relative word. The foundation or matter in the Sacraments are the rites and ceremonies, or external visible actions instituted by God, which are performed by men after a certain and solemn manner, and are called by a relative or respective name, Signs or Sacraments. The term respected or correlative, is Christ, and the communion of Christ, and 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 is the ordination of the foundation to the term; that is, of the rites to signify the thing. The correlatives are the things signified and the signs. Hereby now appeareth that a Sacramental union is nothing else but a relation of a sign to a thing signified. Whence this infallible rule ariseth: while the relation remaineth, the thing and signs are coupled; and when it ceaseth, they are disjoined: the meaning whereof is; that as long as God's order is retained in the sign, and the things signified, so long are the things exhibited and sealed with the signs: but when God's prescript ceaseth, there can no longer be any exhibiting or sealing of the things by the signs. The second proof issueth out of the natural proportion of Sacraments. Sacramental union is such as agreeth to all Sacraments: therefore look what was the union of Christ with the old Sacraments, such is it now with our Sacraments; else either those Sacraments were no Sacraments, or that union was no Sacramental union; namely, such as agreeth to all Sacraments. But that union could be no other but respective union. Therefore Sacramental union is now also respective. 8. What phrases and forms of speaking of Sacraments are usual unto the Church and Scripture. Proper forms of speaking. THe forms of speaking of Sacraments, are partly proper, and partly figurative. The proper are, 1. When the Sacraments are called tokens, signs, seals, pledges; and those sealing and confirming unto us, that God will give those things which he hath promised. Rom. 4.11. Gen. 17.11. So Circumcision is a seal of the righteousness of faith. And it shall be a sign in thy flesh. So bread is a sign of the body of Christ. 2. When unto the sign are expressly signified adjoined promises: namely, that receiving the signs we shall receive the things by them: Mat. 16.16. Pigurative forms of speaking. as when it is said, He that shall believe, and be baptised, shall be saved. A figurative or Sacramental kind of speaking is, 1. When the names of the things are given to the signs: as the Paschall Lamb is called the Passeover. The rock was Christ. 1 Cor. 5.7. 1 Cor. 20.16. The bread is the body of Christ. 2. Contrariwise, when the names of the signs are attributed to the things: as, Christ is our Passeover. 3. When the properties belonging to the things are attributed to the sign: as, The bread which we break, 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: Acts 22.16. Ephes. 5.26. 1 Pet. 3.21. Titus 3.5. 1 John 1.7. John 1.33. John 16. 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: and this therefore, 1. Because the signs represent and seal the things. Baptism is the washing of regeneration. 2. Because the things and the signs are together received by the faithful, in the right use thereof. Briefly, A Sacramental form of speech is, wherein the name or properties of the sign are given to the thing signified; or, of the contrary, the name of the thing signified to the sign: and the meaning is, not that the one is changed into the other, but that the sign representeth and sealeth the thing signified. The cause of Sacramental phrases and terms is, the proportion between the sign and the thing signified: Ad Bonifacium Epist. 23. whereof Augustine thus discourseth: If Sacraments had not a certain similitude of those things whereof they are Sacraments, they should be no Sacraments. Now, out of this similitude they bear for the most part the names of the things themselves. As therefore the Sacrament of the body of Christ, is after a certain manner the body of Christ, and the Sacrament of Christ's blood, is Christ's blood; so the Sacrament of faith, is faith. And in another place: The things which signify, In Leu. quaest. 57 are usually called by the name of the thing they signify. Hence it is said, The Rock was Christ: for he said not, The Rock signifieth Christ; but as if it had been that, which verily in substance it was not, but only by mere signification. 9 What is the right and lawful use of Sacraments. In the right use of Sacraments is respected, THe right use of Sacraments is, when the rites appointed by God are used by the faithful and penitent, as signs of grace, and pledges of Gods good will towards them. It consisteth therefore in these three things: The institution of Christ, which must be pure. When the rites ordained of 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. The presons receiving, who must be believers. Acts 8.37. Mat. 3.6. 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. If thou believest withal thine heart, thou mayest be baptised. So also, they are baptised of John, Who confess their sins. The end for which they were instituted. When the rites and Sacraments are used to that end, for which they were instituted: which we have heretofore handled. It any of these conditions be broken, to wit, if either the rite or end be changed without authority from God, or the sign be received without faith; it is clear, that the thing and the sign do no longer continue united after God's ordinance. Of the person receiving the Sacrament, it is said; Circumcision profiteth thee, if thou keep the law. Of the breach of the rites, Paul pronounceth; when ye come together therefore into one place, this is not to eat of the Lords Supper. Of mistaking the end, Rom. 2.25. 1 Cor. 11.20. Hos. 5.6. Hosea the Prophet saith; they shall go with their sheep and with their bullocks to seek the Lord, but they shall not find him. For sacrifices were not instituted by God to this end, to merit justification and salvation. Why we may not change the rites in the Sacraments. Wherefore 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 besides themselves, who say, that unbelievers and infidels 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 signs, without the things thereby signified. IN the Sacraments we are specially to consider, what, to whom, and how God offereth and communicateth. The wicked, although God in his Sacraments offer to them also his benefits; yet seeing they are without faith, they receive the bare signs only, and those to their judgement and condemnation. This is proved, 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, without faith and repentance. Wherefore Paul also saith; Whosoever shall eat this bread, 1 Cor. 11.27. and drink the cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. But the wicked eat it 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: To the wicked nothing is promised in the word; (for all promises in the word have a condition of faith and repentance annexed unto them.) The Sacraments therefore seal and bestow nothing on the wicked. For after what manner, and unto whom a Charter promiseth any thing; after the same manner, and unto 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 manners, and unto which persons he promiseth 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 no 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. THis point shall be answered in the sixty and eighth Question of the Catechism. Quest. 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? Answ. 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, offered for us on the Cross a Rom. 6.2. Gal. 3.27. . The Explication. 4. In what Sacraments agree with the Word, and in what they differ from it. THe Sacraments have some things in them agreeable with the Word, and some conditions also different from the same. The Sacraments and the word agree, The Sacraments agree with the Word in these things: In exhibiting the same thing unto us. Both exhibit the same things unto us. For by both God doth testify unto us his will, and by both he purposeth 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 and make Idols. In proceeding from the H. Ghost Both are instruments of the holy Ghost, to kindle and strengthen faith in us: and so both also confirm and establish faith. In being instituted and offered by God. God instituteth both, God offereth both. In being accomplished by God. 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 the Sacraments. But the things themselves which are signified by these signs, the Son of God immediately offereth unto us. He saith, Receive the holy Ghost. The bread which I will give you, John 20.22. John 6.51. Matth. 3.11. is my flesh. And John saith of him, 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: They disagree, In substance and nature. In substance and nature. For, words signify according to the appointment of men, whom it pleased that things should be so expressed and signified: Signs signify according to a similitude, which they have with the things by them signified. Words we hear and read: signs we perceive also by feeling, seeing, and tasting. Words signify only: Symbols and signs confirm also. In the persons, to whom they are offered. In the objects. For the word of the promise and commandment is promised without any difference to all. 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, professing faith and repentance; 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. Intheir use. The Word is the instrument of the holy Ghost, by which he beginneth and confirmeth our faith: and therefore the Word must go before the Sacraments. The Sacraments are the instruments of the holy Ghost, by which he beginneth not, but only confirmeth our faith: and therefore the Sacraments must follow the Word. The reason of this difference is, because the Sacraments, without they be understood, never move nor confirm faith. There is no desire after a thing which is not known. Therefore some declaration and expounding of the signs out of the Word must first be used. But yet in infants of the Church, the case is divers: for in them faith neither is begun, nor confirmed of the holy Ghost by the Word, but by an inward working and efficacy: and because they are borne in the Church, to them in their infancy appertaineth the covenant and the promise. In their necessity. For the Word is necessary and sufficing unto salvation, in them who are of an under standing age. For faith cometh by hearing. But the Sacraments are not precisely and absolutely necessary unto all; neither of themselves without the Word suffice they to salvation. For the seals without the Letters Patents have no force: and that saying of S. Augustine is most true; Not the want, but the contempt of them condemneth. In their manner of working. The Sacraments by gesture, the Word by speech, declareth unto us the will of God. The Word may be effectual without the Sacraments. but not the Sacraments without the Word. Acts 10.44. 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: but the Sacraments cannot be, nor be effectual without the Word. The Word is confirmed by the Sacraments. The Word is that which is confirmed by signs annexed unto it: the Sacraments are those signs whereby it is confirmed. The Word may not be preached unto infants: some Sacraments may be given them. The Word is to be preached to those only who are of understanding: The Sacraments are to be given unto Infants: as, Circumcision and Baptism. Augustine said, that a Sacrament is a visible Word: most briefly and most aptly expressed he both the agreeing and differing of the Word and Sacraments. For when he saith, That a Sacrament is a Word, he showeth in what the Word and 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 and ceremony. The brief sum of all that hath been spoken, is: The signs by gestures declare God's will unto us; the Word by speech. By the Word, faith is begun and confirmed in us; by the Sacraments it is only confirmed after it is once begun. The Word profiteth without Sacraments; but Sacraments profit not without the Word. Men of years are not saved without knowledge: they may be saved and regenerated without Sacraments, if they neglect them not. The Word pertaineth to all; the Sacraments to the faithful alone. Quest. 68 How many Sacraments hath Christ ordained in the New Testament? Answ. Two: Baptism, and the holy Supper. The Explication. But two Sacraments in the New Testament. IN the new Testament are only two Sacraments, the use whereof in the Church is perpetual and universal by the consents of Ambrose and Augustine: Baptism, which succeeded in the place of Circumcision, and other purifyings of the Law: and the Lords Supper, which the Paschal Lamb, and other sacrifices shadowed and prefigured. These two, and no moe, are Sacraments of the New Testament: because these two Christ did institute. For those only are sacraments of the New Testament, which are, 1. Ceremonies. 2. Instituted 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 we have two Sacraments only. The Papists other five Sacraments, are no Sacraments. The Papists besides those two reckon five other; Confirmation, Penance or private absolution, Order, Unction, and Matrimony. But properly these 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, and indeed ceremonies; but neither were they instituted of Christ for the whole Church, neither have they the promise of grace adjoined. Confirmation, or laying on of hands in the Primitive Church, was a sign either of a miraculous bestowing of the holy Ghost, which soon ceased; or of calling to the office of teaching. The thing signified by extreme Unction, hath ceased in the Church, with other gifts of miracles. Order or the ordaining of the Ministers, testifieth indeed God's presence in the ministry: but God may be forcible by the ministry of the man; yea though the man's person please him not. Matrimony is no ceremony, but a moral work. The Papists reckon it among Sacraments: because the old translation translateth the Greek work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (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 and ample an extent in signification with the Grecians, as arcanum (which signifieth any secret or hidden thing) is with the Latins: Wherefore they must confess and grant all arcane and secret things to be Sacraments. And also, if Matrimony be the seventh Sacrament, the will of God shall be the eighth Sacrament, Ephes. 1.9. Ephes. 3.3, ●. 1 Tim. 3.16. Chap. 5.32. and the calling of the Gentiles the ninth and godliness the tenth. For so doth the same Interpreter in the Epistle interpret the same Greek word. But S. Paul in that place of the Ephesians, useth that 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, These conclusions were publicly disputed at Heidelberg. Aug. 23. An. Dom. 1567. 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 and prescribed to the Church, and 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 those tokens and Symbols with a true faith, according to the promise of the Gospel, & hereby also he might confirm in them a full persuasion and trust of his promise: and 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 signs, which God exhibiteth unto us by his Ministers, and we receive corporally, that is, by the parts and senses of our body: 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 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 joynt-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 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 for 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 these defects concurreth in their receiving, albeit they are sometimes chastised for the same; yet nevertheless it is 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 Passeover, and other Sacrifices, and so likewise the Lords Supper. 14. Those things agree in common to 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, with his benefits. The rites of the old were divers from ours, and moe in number: as, Circumcision, Sacrifices, Oblations, the Passeover, 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 benefis. Neither yet is the working and operation of the holy Ghost to be tied here: neither do these profir, but rather hurt them, who apply not unto themselves by faith that which the word 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 and confirmed. By these it is confirmed only in the Lord's 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 they 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 and 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 and thankfulness dependeth of that testification of God's 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, Genes. 17.11. Exod. 20.20. 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 institution of them: as also that they are rites adjoined unto the promise, as visible signs and tokens thereof; Deut. 30.6. Heb. 8.9, 10. 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. Neither only do we signify them in confessing and celebrating them: but chief God himself doth signify them unto us, testifying 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, bear the person, and possess the place of God in the Church. Teach and baptise all Nations. Mat. 28.19. John 4.1, 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, The Lord hath anointed thee; 〈◊〉 Sam. 10.1. 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 and 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 to us by God, have in their right use the promise of grace adjoined unto them: As, He that shall believe, and shall be baptised, shall be saved. And lastly, because the Scripture, to signify the receiving or want of the thing signified, allegeth the receiving or want of the signs: Psal. 51.7. Deut. 30.6. Rom. 3.6. 2 Cor. 10.16. As, Purge me with hyssop, and I shall be clean. The Lord will circumcise thy heart. All we which have been baptised. 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 the second conclusion: As, That the Sacraments discern and sever the Church from other Sects. This is manifest both by effects, and by testimonies. A stranger shall not eate thereof. Exod. 12.45. What is the profit of Circumcision? Much every manner of way: Rom. 3.1. Ephes. 2.11. because unto them are committed the Oracles of God. Ye being in times past Gentiles, and called Uncircumcision of them, who were at that time without Christ, and were aliens from the Commonwealth of Israel, and were strangers from the Covenant of promise, Genes. 17.11. and had no hope, and were without God in the world. It shall be a sign of the Covenant between me and you; and it shall be my Covenant in your flesh. Another end is that, that they preserve the memory of God's benefits. As often as ye shall eat this bread, ye show the Lords death until he come. 1 Cor. 11.26. Exod. 12.14. Deut. 6 8. Luke 22.11. This day shall be unto you a remembrance. Thou shalt bind them for a sign unto thy hand, and they shall be as signs of remembrance between thine eyes. Do this in remembrance of me. Lastly, They are also bonds of love: because they who are confederated with God, Ephes. 4.5. 1 Cor. 10.17. are united also among themselves. One Lord, one faith, etc. 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 and 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 then 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 Sacraments, doth not admit the 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 Passeover; 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 or 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 Paschall Lamb, the sign of the Passeover: 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 of 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, It is superstitious and idolatrous, to attribute the testification of God's grace, either to the external work and rite without the promise, or to any other works 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, Circumcision is profitable, Rom. 2.15. if thou do the law, etc. The confirmation of the eleventh 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 testifying 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 66.3. He that killeth a Bullock, is as if he slew a man: he that sacrificeth a sheep, 1 Cor. 11.20. is as if he cut off a dog's neck. And S. Paul, 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 twelfth conclusion. A promise, and 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. I might deal with thee as thou hast done, when thou didst despise the oath in breaking the covenant: Ezek. 16.59. 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 thirteenth 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 to him that is penitent and persisteth therein. But the use of other Sacraments is commanded to be iterated: as of the Sacrifices, the Passeover, 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 fourteenth 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, and 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 fifteenth conclusion. What the Ministers do in God's name in the administration of the Sacraments, and 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 made unto us hath. 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 and his benefits. And because we attain to 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 sixteenth 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 in 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 the ordinary means; or by an internal and extraordinary knowledge. He that believeth not in the Son, John 3.18. Rom. 1.17. is already condemned. Faith cometh by hearing, and hearing by the word of God. But they may be saved without the Sacrament: 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. Thou ma●st be baptised, if thou believest. Acts 8.37. The confirmation of the seventeenth conclusion. The confirmation thereof is manifest by the Passeover, 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 and revived by his death, and are made his members, and shall remain and continue with him for ever. OF BAPTISM. ON THE 26. SABBATH. Quest. 69. How art thou admonished, and assured in Baptism, that thou art partaker of the only sacrifice of Christ? Ans. Because Christ commanded the outward washing of water a Mat. 21.19. , adjoining this promise thereunto b Ibid. Mar. 16.16. Acts 2 38. John 1.33. Mat. 3.11. Rom. 6.3, 4. , that I am no less assuredly washed by his blood and spirit from the uncleanness of my soul, that is, from all my sins, that I am washed outwardly with water c 1 Pe 3.21. Mar 1.4. Luke 3.3. , whereby all the filthiness of the body useth to be purged. The Explication. The principal Questions touching Baptism 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. The lawful and right use of Baptism. 5. What are the forms and kinds of speaking of Baptism. 6. Who are to be baptised. 7. In place whereof Baptism succeeded. 8. How Baptism agreeth with Circumcision. THe two former of these questions touching Baptism, are handled under the 69. and 70. questions of the Catechism: the third and fourth under the 71. the fifth under the 72. the sixth under the 73. the seventh and eighth under the Common place of Circumcision, which followeth immediately after those questions of Catechism aforenamed. 1. What Baptism is. THe word Baptism▪ signfieth a dipping in water, or sprinkling with water. Those of the East Church were dipped their whole body in the water. Those of the North in co●der countries are only sprinkled with water. This circumstance is of no moment or weight. For washing may be either by dipping or sprinkling; and Baptism is a washing. The Catechism definition is: Baptism is an outward washing with water, commanded by Christ, adjoining this promise thereunto, that we being baptised, are no less assuredly washed by his blood and spirit from the uncleanness of our souls, that is, from all our sins, than we are washed outwardly with water. It may be also 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 death truly to testify newness of life. Or, It is a Sacrament of the New testament ordained and authorised by Christ, whereby is sealed unto the faithful, being baptised with water in the name of the Father, the Son, and the holy Ghost, remission of all their sins, the gift of the holy Ghost, and a planting of them into Christ's body, which is his Church; whereby they also profess, that they receive these blessings from God, and will ever hereafter live unto him. Or yet more briefly: 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. 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. The Scriptures confirm this definition: Mat. 28.19. Go and teach all Nations, baptising them in the name of the Father, the Son, and the holy Ghost; that is, testifying by the sign of Baptism, that they are received into favour of God the Father through the Son, and are sanctified by his Spirit. Mark 1.4. Mark 16.16. John did baptise in the wilderness, and preach the baptism of amendment of life for remission of sins. He which believeth, and is baptised, shall be saved. Wherefore Baptism comprehendeth, Three things comprehended in baptism. 1. The sign, which is water; and the whole ceremony, as the sprinkling of water, or the dipping into, and again returning out of the water. 2. The things themselves signified by the ceremonies, which are the sprinkling of the blood of Christ: the mortification of the old man: the quickening of the new man into a certain hope of the resurrection to come by Christ. 3. The commandment and promise of Christ, whence the sign hath authority and power of confirming. Baptism not a bare sign only. Object. 1. Baptism is said to be an external washing of water: Therefore Baptism is a bare sign only. Ans. 1. This is a fallacy of division, dividing things which are to be joined; because, when we say, that Baptism is an external sign, we join with the sign the thing that is signified. Ans. 2. There is no particle added in our definition which excludeth the thing. And Baptism is in its own nature, without the promise adjoined, a bare sign; and to the unbelieving, who receive not the promise by faith, it is indeed an external washing only with water: but the promise cometh thereto, The differences between Baptism and the washings of the Old Testament. and is joined with this sign, when it is used aright. Object. 2. There were washings also in the Old Testament: Baptism therefore is no Sacrament proper to the New Testament. Ans. There is a great dissimilitude and difference between the washings under the Law and our Baptism. 1. The washings in the old Testament were not a sign of the entrance and receiving into the Church, as our Baptism is. 2. They were instituted to wash away a ceremonial uncleanness; as when a man had defiled himself by touching a dead carcase, or any such unclean thing, his ceremonial uncleanness was to be purged with a ceremonial washing: our Baptism is ordained to wash away a moral uncleanness; that is, sin: And hence it is, that Baptism is called in Scripture alaver, 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. 3. They signify a washing by Christ which was to come: our Baptism sealeth that washing which is by Christ already exhibited in the flesh. 4. They did bind the Jews only: Baptism extendeth and belongeth to all Nations, or to the whole Church. 5. Legal washings are taken away by Christ, because ceremonial uncleanness, and the ceremonial Law ceased at the coming of Christ: contrariwise our Baptism is perpetual; for it is said, Baptism all Nations, Mat. 28.19, 20. and lo, I am with you always until the end of the world. This argument therefore deceiveth by the ambiguity of the word washing. For those washings have nothing but a bare name, wherein they agree with our Baptism. 2. What are the ends of Baptism. 1. To confirm our faith. THe chief and proper end of Baptism is, to be a confirmation of our faith; that is, a solemn testification, when Christ testifieth, that he washeth us with his blood and spirit: that is, that he bestoweth on us remission of sins, justification, and regeneration. Or, the chief end of Baptism is, To be the sealing of God, and also the sealing or obsignation of the promise of grace, that is, of our justification, and regeneration, and a testimony of God's will, that he giveth the baptised these gifts at this present, and will give them ever henceforward For he baptizeth us by the hands of his Minister, and by him signifieth unto us this his will. That baptism is a testimony and confirmation of this will of God concerning his bestowing salvation on us, appeareth, 1. By the form of Baptism; namely, because we are baptised in the name of the Father, 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. By the promise annexed to the rite: Because God hath promised salvation unto him, Mark 16 16. who shall believe, and shall be baptised. 3. Testimonies of Scripture also confirm the same. Why tarriest thou? Arise, and be baptised, and wash away thy sins, Acts 22.15. Mark 16.16. Rom. 6 3. Tit. 3.5. 1 Pet. 3.21. in calling on the name of the Lord. He that shall believe, and be baptised, shall be saved. Know ye not that all we which have been baptised into Jesus Christ, have been baptised into his death? We are buried then with him by Baptism. According to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost. To the which also the figure that now saveth us, even Baptism, agreeth. By this end of Baptism appeareth, why Baptism is not reiterated or used again: namely, Why Baptism may not be reiterated. 1. Because Baptism is a sign of our receiving into favour, and the Covenant, which is ever sure and ratified to them who repent: Therefore when we have fallen we need no Baptism, but Repentance only. 2. Moreover, Regeneration is wrought but once only: we are borne but once, and we are regenerate but once. For he who is once truly ingraffed into Christ, is never cast out: Him that cometh to me, I cast not away; John 6.37. 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. Otherwise, as often as we sin, we should be rebaptized. 3. Again, our Baptism succeeded Circumcision, which Circumcision was but once received. By this end also of Baptism it appeareth, How John's Baptism agreeth with our Baptism, and differeth from the same. Acts 19.4. Mark 1.4. that the Baptism of John is the same in substance with our Baptism. For John preached the baptism of repentance for remission of sins, saying unto the people, that they should believe in him which should come after him, that is, in Christ Jesus. Such is our Baptism also; only herein it differeth, that we are not baptised in the name of Christ to come, but of Christ already come in the flesh. Wherefore John's Baptism and ours are one and the same in nature and substance, howsoever they differ in the circumstance of signifying; whereas John baptised in the name of Christ, which should suffer, and be raised again: the Apostles baptised, and we at this day are baptised in the name of Christ which hath suffered, and hath risen again. For if it be not so, we cannot but say our Baptism is not the same with Christ's Baptism. For Christ was baptised of John. Object. John saith, I baptise you with water: Therefore his baptism was only a washing with water. Ans. John in that his speech distinguisheth that his ministry from Christ's efficacy in Baptism: for, if he meant otherwise, it would follow, that Christ was only baptised with water, and that we also are only baptised with water, or have not that Baptism which Christ had. To bind us to be thankful unto God, and to be a testimony of this our duty. Baptism is instituted to be a testification of our duty towards God, and a binding of us and the Church to thankfulness; that is, to faith and repentance. To faith; that we might acknowledge for very God this God alone, who is the eternal Father of our Lord Jesus Christ, the Son and the holy Ghost, into whose name we are baptised; that we worship him only, and receive the promised benefits with faith. To repentance; that our whole life time we being admonished by this rite how we are washed with the blood of the Son of God, and regenerated by his Spirit, should, in witness of our gratefulness, walk in newness of life; according to those say of Scripture: Mar. 1.4. 1 Cor. 6.11. Rom. 6.2, 3, 4. John preached the baptism of amendment of life. And such were some of you, but ye are washed. How shall we that are dead to sin, live yet therein? know ye not, that all we which have been baptised into Jesus Christ, have been baptised into his death? We are buried then with him by baptism into his death, that, like as Christ was raised up from the dead by the glory of the Father, so also we should walk in newness of life. To be baptised into the death of Christ is, What it is to be baptised into Christ's death. 1. To be partakers of Christ's death, no otherwise then if ourselves were dead. 2. To die also ourselves; which is to mortify the lusts of the flesh, by the virtue and power of Christ's death, and to rise again with Christ unto newness of life. This mortification God promiseth us in baptism, and bindeth us unto it. To be a token of our entrance into the Church. Act. 8.38. & 10.48. & 16.15, 33. Baptism is instituted to be a token and Symbol of our receiving and entrance into the Church. For these are opposed and contradictory, To be, and, Not to be in the Church: To enter, and, Not to enter into the Church. For God will have all the Citizens of his Church thus enfranchised; and those who are not baptised when they may, he will not have reckoned in the number of his Church. Hither appertain all those places, in which those who were become Christians, as the Ethiopian Eunuch, Cornelius, the Jailer of Philippi, Lydia the seller of Purple, Paul, etc. are said to have been presently baptised. Wherefore the Supper also is given only to them who are baptised: for they only are received into the Church. Of this end bear witness those words of Christ: Mat. 28.19. Go and teach all Nations, baptising them, etc. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which Christ useth, properly signifieth, Make Disciples. Thus it is expounded by John: John 4.1. The Pharisees heard that Jesus made and baptised more Disciples then John. This end is also confirmed by the substitution of Baptism in place of circumcision, which was in ancient times a Sacrament of receiving Disciples into the Jewish Church. To be a discerning badge of Christians. That it should be a mark whereby the Church may be discerned from all other Nations and Sects. This end followeth on the former. For they who by a public Sacrament are received into the Church, are by the selfsame discerned, and as by a badge distinguished from the remnant, Mat. 28.19. the filth of the world. Go and teach all Nations, baptising them: as if he should say Gather me a Church by the word, and whom ye shall make my Disciples, believing with their whole heart, all them, and them alone baptise, and separate unto me. To advertise us of the Cross of our preservation and deliverance. That it should be a signification, or an advertisement unto us of the cross, and of the preservation of the Church therein, and of the deliverance of the Church from it. For it signifieth that they who are baptised, are plunged as it were in affliction, but with assurance of escaping thence. Hence afflictions are termed by the name of Baptis●. Are ye able to be baptised with the baptism that I shall be baptised with? Mat. 20.22. Deliverance from the cross the very ceremony itself of Baptism doth show: For we are dipped indeed, but we are not drowned or choak●d in the water. Moreover, in respect of this end, Baptism is compared to the flood. For as in the flood and deluge, Noah and his family were shut into the Ark, and were after much trouble and danger saved, the rest of mankind perishing; so in the Church, they who cleave unto Christ, although they be pressed with calamities, yet at length in their appointed time they are delivered, whilst the rest without the Church are overwhelmed with a deluge and gulf of sin. Hither also belongeth the place of Paul, where he compareth the passing over the red sea to Baptism, 1 Cor. 10.2. All were baptised to Moses, in the cloud, and in the sea. To signify the unity of the Church 1 Cor. 12.13. Ephes. 4.5. To signify the unity of the Church: and therefore it is a confirmation of this article, I believe the Catholic Church. By one spirit are we all baptised. One Lord, one faith, one Baptism. This end nevertheless may be contained under the fourth, because when Baptism severeth the members of the Church from others, it doth also join and unite them among themselves. To be a means of preserving and publishing more largely the doctrine of God's free promise. To be a means of preserving and propagating the doctrine of the promise of free salvation through the death of Christ; that the baptised may have occasion to teach and learn who is the author, and what is the meaning or signification and use of Baptism. Quest. 70. What is it to be washed with the blood, and spirit of Christ? Ans. It is to receive of God forgiveness of sins, freely, for the blood of Christ, which he shed for us in his sacrifice on the Cross a Heb. 12.24. 1 Pet. 1.2. Revel. 1.5. Rev. 22.14. Zach. 13.1. Ezek. 36.25. : And also to be renewed by the holy Ghost; and through his sanctifying of us, to become members of Christ, that we may more and more die to sin, and live holy, and without blame b John 1.33. and 3.5. 1 Cor. 6.11. and 12.13. Rom. 6.4. Col. 2.12. . The Explication. A twofold washing in Baptism, 1. Externall. 2. Internal. THere is a double washing in Baptism: external, which is by water: and internal, which is by the blood and spirit of Christ. The internal washing is signified and sealed by the external, and in the lawful use of Baptism is joined therewith. Now this internal washing is of two sorts: Of blood. The washing of blood, which is our remission of sins, and justification for the bloodshed of Christ. Of the Spirit. The washing of the Spirit, which is our renewing by the holy Ghost. Both these are at once together performed. Wherefore, To be washed by the blood of Christ, is to be justified, and to receive remission of sins for the blood of Christ shed on the Cross for us: To be washed by the holy Ghost, is to be regenerated by the holy Ghost; which regeneration is an alteration and change of evil inclinations into good, which is wrought by the holy Ghost in our will and heart, that we may have an 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 these places of Scripture: Mark. 1.4. 1 Cor. 6.11. John preached the Baptism of amendment of life, for remission of sins. 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. Likewise, in that we are said by baptism to die, and to be buried with Christ, and to put off the body of sinful flesh, and put on Christ. 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, and neither can be without the other. For except Christ wash us, we have no part in him; and, He which hath not the spirit of Christ is none of his. Now, our justification, John 13.8. Rom. 8.9. which is a washing by the blood of Christ, and our regeneration, which is a washing by the holy Ghost, differ in this; that justification is finished perfectly in this life by imputation; as it is said, There is no condemnation to them that are in Christ Jesus: Rom, 8.1. but regeneration, or the mutation of our evil nature into good, is not perfectly accomplished in this life, but begun only; yet so, that the beginning thereof is truly in all the godly, and is felt of all that are turned unto God, even whilst they are in this life: because all the godly have a true desire in their will and heart to obey God; so that they are greatly grieved for their other defects. Quest. 71. Where doth Christ promise us that he will as certainly wash us with his blood and Spirit, as we are washed with the water of Baptism? Ans. In the institution of Baptism; the words whereof are these: Mat. 2●. 29. Go and teach all Nations, baptising them in the name of the Father, the Son, and the holy Ghost. He that shall believe, and be baptised, shall be saved: but he that will not believe, shall be damned a Mat. 16.16. . This promise is repeated again, whereas the Scripture calleth Baptism, the washing of the new birth b Titus 3.5. , and forgiveness of sins c Acts 22.16. . The Explication. THe confirmation of the definition and chief ends of Baptism, is contained in the words of the institution, Mat. 28.19. Mark 16.16. which are read in S. Matthew, and S. Mark. Go and teach all nations, baptising 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, and 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 in stead of their profession. The word is to go before the Sacrament. The order here is to be noted and observed. He willeth first, that they be taught; and after, that they be baptised. For he speaketh of men of years, which should be converted unto the faith and Gospel of Christ. 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. Four things signified in these words, In the name of the Father, Son, and holy Ghost, used in Baptism. 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 baptised. Wher●fore, 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 subsistents, or persons of the Godhead, and are one true God, into whom we are baptised. 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 baptised: where is noted the principal end of Baptism. 3. To be baptised in the name of the Father, the Son, and the holy Ghost, is, That he which is baptised be bound to the knowledge, faith, worship, trust, honour, and invocation of this true God, 1 Cor. 1.13. who is the Father, and the Son, and the holy Ghost. This is the second end of Baptism, which Paul also in these words declareth: were ye baptised 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 condition is added unto the promise. For they who are baptised, cannot receive that which is promised and sealed in Baptism, but by faith: so that without faith neither is the promise ratified, nor the Baptism available. And in these words is noted briefly the right use of Baptism, in which right use the Sacraments are ratified to them which receive them with a true faith. What is the right and lawful use of Baptism. 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. The right and lawful use then of Baptism is, when the converted are baptised with observation of that rite and end which Christ appointed: that is, 1. 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, tapers, salt, The dross, which the Papists blood with the simplicity of Christ's institution in baptism, is to be rejected. and such like, wherewith the defile Baptism, is to be thrown away. Object. But these appertain and belong to order and comeliness. Ans. The holy Ghost knew well enough, what did appertain to order and comeliness in Baptism. Rep. But they appertain to the signifying of some thing. Ans. It belongeth not to men to institute any sign of Gods will. This also we are to judge and think of other ceremonies 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: and, When of these it is received with a true faith; according to that, Acts 8.37. If thou believest with all thine heart, thou mayst be baptised. 3. When Baptism is used to that end, whereunto it was instituted: not to the healing of cattles; and such like abuses. 4. When Baptism is administered by them, to whom Christ hath given it in charge; that is, the Ministers of the Church, whom Christ hath sent to teach, and to baptise: not by women, or any other which are not sent of God. And shall be baptised.) He would confirm us also by the outward signs: and therefore this is added, and shall be baptised, 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. Shall be saved.) That is, let the baptised know that he hath those benefits which are signified by the ceremony or outward sign: that is, that he is justified, and regenerated, if he believe: For without faith the promise is not ratified, neither doth Baptism profit at all. Unto both, both unto faith, and unto Baptism, the promise is adjoined, but in a divers manner; unto faith, as a necessary mean to apprehend salvation: unto baptism, as a sign sealing the salvation we apprehend. He that will not believe, shall be condemned.) That is, though he be baptised. 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 baptised, shall be saved, we cannot retain both necessarily. Now we convert it thus: He that shall be saved, shall believe, and be baptised, this proposition is not necessary, because some may be saved, which are not baptised: 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. Object. Christ attributed 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 be baptised. Answ. Christ attributeth salvation to both, but not to both alike: to Faith, as the mean; to Baptism, as the sign whereby salvation is sealed to us. ON THE 27. SABBATH. Quest. 72. Is then the outward Baptism of water the washing away of sins? Answ. It is not a Mat. 3.11. 1 Pet. 3.21. Ephes. 5.2. : For the blood of Christ alone cleanseth us from all sin b 1 John 1.7. 1 Cor. 6.11. The Explication. Proper and unproper forms of speaking of baptism. AS it is true of the Sacraments in general, that some forms of speech concerning them are proper some unproper, which are termed Sacramental phrases: So also the forms of speaking of Baptism in special, are either proper, or unproper. Proper forms of speaking are these; 1. When they who take the sign, are said to take the thing signified: as He which shall believe, and be baptised, shall be saved. 2. When the sign is said to signify the thing: as, Baptism is a sign of the washing away of sin. He gave unto them circumcision to be a sign of the covenant. Unproper or figurative kinds of speaking are, 1. When the sign is said to be the thing itself thereby signified: as, Baptism is the laver or washing of regeneration. 2. When the Sacrament is said to give the thing signified, or other things by consequence belonging to the thing signified: as Baptism saveth us. The three latter rules and forms of speech proportioned by them are equivalent with Christ's promise: He which shall believe, and shall be baptised, shall be saved: And all of them signify this one speech: Baptism is a certain sign or token of remission of sins and everlasting salvation unto believers. For these and 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 impossible that the blood of Bulls and Goats should take away sins. So when it is said: Heb. 9.13. Baptism saveth us; or, it is the washing of the new birth, 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 those. Quest. 73. Why then doth the holy Ghost call Baptism the washing of the new birth, and forgiveness of sins? Ans. 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 purged by the blood and spirit of Christ a Revel. 1.5. Revel. 7.14. 1 Cor. 6.11. : 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 washed by the outward and visible water b Mar. 16.16. Gal. 3.17. . The Explication. THree causes there are why the Scripture speaketh after this sort, mutually changing the names of the signs and things. 1. 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. For as the Ministers work without, so God doth work within. 2. For confirmation of faith in us. For the signs testify God's will towards us: which they testify by reason of the promise adjoined, as is this; He that shall believe, and shall be baptised, shall be saved. But why speaketh the Scripture thus for our confirmation? Because in the lawful and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signs, and of the things. Wherefore to teach us what the Sacrament giveth, being received aright; and to confirm unto us, that it giveth it: for this cause the Scripture changeth the names, attributing that to the sign, which pertaineth to the thing, and that to the thing, which pertaineth to the sign. This is the third cause depending on the second; namely, this joynt-exhibiting of the things with the signs. Quest. 74. Are infants to be baptised also? Ans. What else? For seeing they belong as well unto the Covenant and Church of God, as they who are of a full age a Gen. 17.7. ; and seeing also unto them is promised remission of sins by the blood of Christ b Mat. 19.14. , and the holy Ghost the worker of faith, as well as unto those of full growth c Luk. 1.14, 15. Psal. 22.11. Isa. 44 1, 2, 3. Acts 2.39. , they are by Baptism to be ingraffed into the Church of God, and to be discerned from the children of infidels, d Acts 10.47. in like sort as in the old Testament was done by Circumcision e Gen. 17.14. , in the place whereof is Baptism succeeded in the new Testament f Col. 2.11, 12, 13. . The Explication. They are not to be baptised, who be eeve not the doctrine. FOr the more easy understanding of this Question, let us first positively define in general, Who are to require baptism: and, Who are to be admitted unto it. 1. They who are not as yet the disciples of Christ, (that is, of the number of them which are called, neither agreeing unto the doctrine, nor obedient unto the ministry) are not to be admitted unto baptism. 2. Neither ought they to desire baptism, who feel themselves not to be as yet the disciples and scholars of Christ. The reason of both these is, because Christ saith, first, Teach all nations; that is, make all nations my disciples: and then he willeth them to be baptised. Wherefore all they, and they alone are to be baptised, 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, or infants born in the womb of the Church: for all the children of the faithful are in the covenant and Church of God, except they exclude themselves. Or, All that are the scholars o● Ch●●●● are to be baptised. 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 born in the Church, that is, in the school of Christ; which also teacheth and instructeth them by his holy Spirit, according to their capacity, or as the condition of their age will bear. Out of this general position thus concluded, we may easily determine of this special; Whether infants are to be baptised. For, if they be disciples of Christ, and part of the Church, they are to be baptised: But such they are: Therefore they ought to be baptised. The Major is the flat prescript of Christ: The Minor is most evident out of the form of the covenant, and other places. Baptism of infants confirmed by four arguments. The reasons alleged in the Catechism for the baptism of infants are four. 1. All that belong to the covenant and Church of God are to be baptised: The infants of Christians (as well as the aged) belong to the covenant and Church of God: Therefore the infants of Christians are to be baptised as well as the aged. The Major is proved, because the whole Church is to be baptised, according to Christ's commandment, Go and teach all nations, baptising them: Mat. 28.19. and according to that of S. Paul; By one Spirit are all baptised into one baptism. 1 Cor. 12.13. The Minor is clear out of the form of the covenant; I will be thy God, and the God of thy seed: Gen. 17.7. and out of Christ's commandment; Suffer little children to come unto me, Matth. 19.14. for of such is the kingdom of God. 2. Unto whom belongeth the benefit of remission of sins and regeneration, they may not be forbidden baptism: But unto the infants of the Church belongeth the benefit of remission of sins and regeneration; that is, remission of sins by the blood of Christ, and the holy Ghost, the worker of faith, is promised to infants, as well as to the aged: Therefore the infants of Christians ought to be baptised. The Major is confirmed out of those words of Peter; Amend your lives, Acts 2.38, 39 and be baptised every one of you in the name of the Lord Jesus Christ: For the promise is made unto you, and to your children. Again, Can any man forbidden water, that these should not be baptised, & 10.47. who have received the holy Ghost as well as we? This is also proved by manifest reason: 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 express circumstance of the institution hindering and letting the use of the rite and ceremony: as in ancient times, the women were excluded and debarred circumcision in regard of their sex: and at this day the showing forth of the Lords death, and the proving of themselves, which infants cannot perform, excludeth them from the Sacrament of the Supper. The Minor is apparent out of the form of the covenant, I will be thy God, Gen. 17.7. Matth. 19.14. and the God of thy seed: and out of the promise, Suffer little children to come unto me, for of such is the kingdom of God: and out of these say, To you, Act. 2.39. &. 3.25. 1 Cor. 17.14. Rom. 11.16. and to your children is the promise made. Ye are the children of the Prophets, and of the covenant which God hath made unto our fathers. Your children are holy. If the root be holy, the branches also are holy. 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 of baptism must and aught to be given to infants, because the infants are holy: The promise is made unto them, theirs is the kingdom of God: And God saith 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 those should be baptised, who are partakers of the same benefits with the whole Church? 3. A Sacrament, which is instituted of God to this end, that it may be a solemn receiving into the Church, and a severing or sign of distinguishing the whole Church from all other sects, must be communicated to all ages whereunto the covenant, and receiving into the Church, and distinction from infidels agreeth: But baptism is such a Sacrament: Therefore it must needs be administered to all ages, and by consequent hereof, to infants also. The consequence is good, being drawn from the proper final cause to the effect: For to whomsoever the final cause agreeth, to them the effect is rightly and necessarily attributed. 4. Circumcision in the old Testament belonged both to aged, and to infants: Baptism in the new Testament succeedeth circumcision, and indeed so succeedeth, as it hath the same use which circumcision had in the old Testament: Col. 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: Therefore baptism is our circumcision, that is, a Sacrament whereby the same things are confirmed and conferred, and that unto as many now in the new Testament, which were confirmed and conferred, and to as many as they were confirmed and conferred in the old Testament by circumcision. Wherefore the Anabaptists, denying baptism to infants born in the Church, not only spoil them of their right; but also obscure the grace of God, who will that the seed of the faithful should from their birthday, yea, and from their mother's womb, be reckoned for members of the Church: yea further, they derogate manifestly from the grace offered in the new covenant, and scantle it less than the grace of the old covenant, seeing they deny that baptism is now extended unto those infants, to whom circumcision was extended: they weaken the comfort of the Church and faithful parents: they cancel the solemn bond, whereby God will have the seed of his people from their first infancy bound unto him, and discerned and severed from the rest of this world: they impair and make faint, in parents and children, the study of thankfulness, and keeping their bond: they impudently contradict the Apostles, affirming, that they cannot be forbidden water, who are endowed with the holy Ghost: they saucily restrain and keep back the infants from Christ, who biddeth them to be brought unto him: lastly, they profanely detract from Christ's general precept of baptising all. All which absurdities manifestly prove, that the impugnation of infant's baptism (whereon they are consequent) is no light error, but an impious profane heresy, contrary to God's word, and the comfort of the Church. Wherefore this, and the like follies of the Anabaptists sect, is with the more circumspection and wariness to be avoided, which doubtless have been inspired by the devil, and is an execrable monster, composed and made of divers heresies and blasphemies. Objections of Anabaptists against the baptising infants. Object. 1. No opinion is to be received, whereof we have neither express commandment, nor apparent example in the Scripture: But there is no commandment or example extant in Scripture of baptising infants: Wherefore the baptism of infants is not to be permitted in the Church. Answ. The Minor is an open falsehood: For we read a general commandment to this purpose, Baptism all nations. To these all the infants of the Church appertain. There are famous examples of whole families baptised by the Apostles, without excluding the infants belonging to those families. Lydia a seller of purple, and her whole household, was baptised. Acts 16.15, 33. 1 Cor. 1.16. The jailor of Philippi was baptised, with all that belonged unto him, straightway. I baptised all the house of Stephanas. Rep. 1. Christ doth not expressly command that infants should be baptised. Ans. Neither doth he expressly command that any of ripe years, men, women, citizens, countrymen, fullers, threshers, and other base artisans, such as (for the most part) Anabaptists are: he commandeth that all be baptised, of what age, sex, condition, on state soever, which pertain to the covenant and the Church; and in general prescripts and laws, the rehearsal of each particular is not required, because laws pass on the whole kind, and will that the like censure take place in particulars of any general, which is of force in the general itself. The Anabaptists themselves forbidden not women to come to the Supper; yet have they no express commandment or example in Scripture for this fact. Touching baptism we have a general precept; Teach all nations (saith Christ) and baptise them. His commandment is, that all be baptised who are disciples: but infants are disciples, because they are born in Christ's school, and are taught in their kind. Peter also enjoineth the same, saying, The promise is made to you, and to your children: Acts 2.38, 39 Acts 10.47. therefore be baptised every one of you. Can any man forbidden water, that these should not be baptised, which have received the holy Ghost as well as we? And Paul prescribeth the same baptism, teaching us, that we are circumcised in Christ, and buried with him through baptism. Col. 2.11, 12. Our baptism therefore was appointed in place of circumcision; which deputation or appointment standeth for a precept. Repl. 2. They who are to be baptised must first be taught; Teach all nations, baptising them, etc. Infant's cannot be taught: Therefore they cannot be baptised. Ans. The Major is true of men of ripe years and full growth, capable of instruction, of which the first gathering of the Church was: these Christ commandeth first to be taught, then to be baptised, so to be distinguished from others. It is false of infants either born in the Church, or entering into the Church with their faithful parents in their conversion; because Christ speaketh not of infants, but of men of competent age to be taught, that they ought not to be received into the Church, except they be first taught the principles of faith and christianity. But infants are comprehended under the form of the covenant, I will be thy God, and the God of thy seed, even before they are capable of instruction: therefore they ought to be baptised ere they can be taught. Repl. 3. In the examples of baptising whole households, a figure Synecdoche is implied, taking the whole households for part of the households; and it is meant, that they only were baptised who believed, and confessed their faith: Wherefore baptising of infants is not clearly proved out of those examples. Ans. The Antecedent is false, seeing the Apostles history maketh no such exclusion; and we need not run to a figure, when there is no reason why the proper sense should not be retained. Rep. 4. Yes, there is a two fold reason of this Synecdoche: One, that the Apostles did not infringe Christ's commandment and appointment: Another, that the circumstances of those examples exclude infants: For it is there said, Acts 16.31. They preached the word of the Lord to all that were in his house; when yet (by your grant) they preached not to infants. Again, the whole house rejoiced. The whole house of Stephanas ministered unto the Saints. 1 Cor. 16.15. Wherefore infants are excluded. Ans. To the first exception we answer, denying that infant's baptism is repugnant to Christ's institution, who will that all who pertain to him, and to his Church, have the cognisance of baptism, as hath bee● sufficiently proved. It is untrue therefore that they say the Apostles abstained from the baptism of infants by Christ's institution. To the second exception we answer, denying, that out of the circumstances alleged there followeth a Synecdoche in the phrases of baptism. For the infants might be baptised with their parents, though themselves heard not the word, nor ministered to the Apostles, but their parents only, and other aged in the house; seeing infancy might exclude them from hearing the word and ministering, but not sequester them from baptism, no more then from salvation itself. Therefore it is said to Cornelius; Acts 11.14. He shall speak words unto thee, whereby both thou, and all thine house shall be saved. Wherefore, setting aside such frivolous cavils, we must hold fast this doctrine, That baptism of infants was commanded by Christ, and always practised by the Apostles and the whole Church. Augustine saith, Lib. 4 cap. 23. co●t. Dona●. The whole Church holdeth by tradition the baptism of infants. Where he also concludeth; What the whole Church holdeth, being no decree of any Council, but perpetually observed, that we justly believe to have been delivered and confirmed by Apostolic authority. Object. 2. Mark 16.16. They who believe not are not to be baptised; for it is said, He that shall believe, and shall be baptised: But infants 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. Answ. 1. The Major 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 no faith: neither are they then, who are of age and 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 born in the Church, is to infants in stead, 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. There are then four terms in their Syllogism, or there is in it a fallacy of taking that to be spoken but in part, which is more generally spoken. They which believe not, to wit, simply, neither in profession nor in inclination, Infants believe by an inclination to faith, and therefore are to be baptised. are not to be baptised: But the infants of the faithful believe in inclination. 3. We deny the Minor proposition, which denieth that infants do believe: for infants 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 potentially, 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 no actual impiety and wickedness, but an inclination only to wickedness: so godly infants, which are in the Church, have not actual piety and godliness, but an inclination only to godliness; not by nature indeed, but by the grace of the covenant. Furthermore, infants also have the holy Ghost, and are regenerated by him, as John was filled with the holy Ghost, Jerem. 1.5. when as yet he was in the womb: and it is said unto Jeremy, Before thou camest out of the womb I sanctified thee. If infants have the holy Ghost, then doubtless he worketh in them regeneration, good inclinations, new motions, and all those other things which are necessary unto salvation, or at least he himself supplieth all these things, Acts 10.47. and sufficeth for their baptism; as Peter saith, Who can forbid water from them who have received the holy Ghost as well as we? Wherefore Christ numbered little children amongst the faithful; Matt. 18.16. He that offendeth one of these little ones which believe in me. Wherefore, infants do not profane baptism, as the Anabaptists shamefully slander us. Object. 3. If the sign of the covenant pertain unto all to whom the promise of the covenant pertaineth, than the sacrament of the Lords Supper must be administered to infants, because the Supper also is a sign of the covenant: But the Supper (as you grant) is not to be administered to infants: Therefore neither baptism. Answ. This objection proceedeth against the Major of our first and second reasons before expressed, where we conclude not thus, Therefore every sign: but thus, Therefore some sign is to be tendered and given to infants; to wit, that sign, 1. Which hath no conditions excluding infants. 2. Which is an initiating or entering of them into the Church. And in the new covenant, baptism alone is such a sign. Which we prove thus: Baptism only requireth the holy Ghost, and faith, whether actual or potential, that is, in inclination: as appeareth by Peter's words: Can any man forbidden water, that they should not be baptised, who have received the holy Ghost? Again, Baptism only is a receiving into the Church: Therefore it alone is such a sign as is afore specified. If they thus urge their argument: If infants are to be baptised, they are also to be admitted unto the Supper; for the Supper is to be given to the whole Church as well as baptism: But they are not to be admitted to the Supper, as yourselves confess: Therefore neither to baptism. Infants are not to be admitted to the Supper, although they are to be baptised. Two reasons hereof. Ans. This reason doth not follow, because there is a great difference between baptism and the Supper: For, 1. Baptism is a Sacrament of entrance and 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 sign of our abode in the Church, or a confirmation of our receiving into the Church. For 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; and 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 confirmation, they who are of age and understanding, stand in need of, as who are diversely tempted. 2. Unto baptism, regeneration by the holy Ghost and faith, or an inclination to faith and repentance sufficeth: but in the Supper conditions are added and required, which hinder the use thereof to be granted unto infants: 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 and repentance or no. And seeing the age of infants cannot do these things, it is manifest, that infants are for good cause excluded from the Supper, and yet not from baptism. 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 are signs of receiving into the Church and covenant, and which have no such condition adjoined whereby their age is excluded: Such a Sacrament is Baptism in the new Testament; not the Lords Supper. Obj. 4. If baptism succeeded circumcision, than now also only the male children should be baptised, and in the eighth day: But this is not so: Therefore baptism succeeded not circumcision. Ans. The Major is denied: for baptism succeeded circumcision, not in every circumstance, but in the thing signified, in the end, and use: And in these the two Sacraments accord, though the circumstances of sex and age be not common to both. For God expressly restrained circumcision to the males, and spared the females: howbeit he comprehended them in the males; in as much as, To be born of circumcised parents, was to them in stead of circumcision. The women therefore were circumcised in the men; that is, were reputed circumcised, because they sprung of them: whence Christ calleth a holy woman, a daughter of Abraham: Luke 13.16. and the sons of Jacob oppose these two between themselves, our sister, and and uncircumcised person, when they said, We cannot give our sister to an uncircumcised man. Gen. 34.14. Wherefore God excepted the woman in times passed from circumcision, and determinately set down the circumstance of the eighth day: but in baptism, these circumstances of sex and age are not expressly mentioned; but there is a general commandment, that all the children of the godly must by this symbol be ingraffed into the Church, whether that be done on the eighth day, or presently after their birth. OF CIRCUMCISION. THe two last Questions touching baptism, before proposed, have relation to the doctrine of circumcision; and whatsoever can be said of circumcision, is fitly annexed to the doctrine of baptism. It remaineth therefore that we briefly discuss those Questions which are especially to be observed concerning circumcision. 1. What circumcision was. 2. Why it was instituted. 3. Why abolished again. 4. What succeeded in place thereof. 5. How baptism and circumcision agree, and how they differ. 6. Why Christ was circumcised. 1. What circumcision was. CIrcumcision was a rite and ceremony whereby all the males among the children of Israel were by God's commandment circumcised, that this rite might be a seal of the covenant made with Abraham's posterity. Or, It was a cutting off of the foreskin from all the man-children of the people of Israel, enjoined by God to be a sign of the covenant entered with Abraham and his posterity, signifying and sealing unto them the cutting off of the foreskin of their hearts by the promised seed which should be born; distinguishing them from other nations, and binding them to faith and obedience towards God: Gen. 17.10. This is my covenant, which ye shall keep between me and you, and thy seed after thee: Let every manchild among you be circumcised. Rom. 14.1. He received the sign of circumcision, as the seal of the righteousness of faith. The Lord thy God will circumcise thine heart, Deut. 30.6. and the heart of thy seed, etc. Circumcision therefore bound the Jews only: other nations had free choice, if they perhaps embraced the Jewish religion, and repaired to their Church, to be circumcised, or not circumcised. We must here observe, that they of the old Testament were of three sorts: Three estates of men in the old Testament. Israelites. There were Israelites, which were of Abraham's posterity, and were necessarily bound by the law to observe circumcision and other ceremonies. Proselytes. There were Proselytes, that is, out-comers, who came from out of the Gentiles to enter the Jewish religion; and for confirmation of their faith, they yielded themselves to circumcision, and to the whole ceremonial law. Of these mention is made, Acts 2.10. Mat. 23.15. Religious men. There were religious men, converted from Gentilism to the Jewish religion, who believed the doctrine and promises of God; but were not circumcised, nor observed the ceremonial law; because it was lawful for the Gentiles to submit, or not submit themselves to circumcision and the ceremonial law: Such were Naaman the Syrian, the Ethiopian eunuch, and others specified in the Acts: Acts 2.5. See the fourth Objection of the Anabapt. p. 743. There were dwelling in Jerusalem Jews, men that feared God. Object. The men children only were circumcised: Therefore the women, it seemeth, were excluded from grace. Ans. No: for the women were comprehended in the circumcision of the men; and sigh God spared their weak sex, it sufficed that they should be reckoned for the seed of Abraham, and have interest in the covenant, in that they came of circumcised parents. 2. What were 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 into the covenant 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 visible Church. 5. That it might be an accusation, and a signification of uncleanness by natural propagation in all men: Or, That it might be a remembrance unto them of natural uncleanness, and of casting from them the mass of sin, especially of uncleanness, Deut. 10.16. rebelling against the law of chastity. Circumcise the foreskin of your hearts, and be not any more stiffnecked. Jerem. 4.4. Be circumcised unto the Lord, and take away the foreskins of your hearts. 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 else whence then from the blood of Abraham: Gen. 22.18. In thy seed shall all nations be blessed. 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. Wherefore, the Messiah being exhibited, and the difference of that people from other nations being revoked, the type of circumcision was likewise to be canceled: For it is a point of a wise Lawgiver, when the causes are changed, to alter such laws and decrees also as depend on them, and concern them. And now the Sacrament of baptism performeth 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. What succeeded in place of circumcision. Baptism succeeded circumcision. What the succeeding of one Sacrament in place of another is. BAptism in the new Testament succeeded in place of circumcision. One Sacrament succeedeth another, when one being abolished, another is substituted in the room thereof; and that so, that under divers rites and ceremonies the same thing be signified; and so, as to have the same use and end which the former Sacrament had. That baptism thus succeeded circumcision, is proved, 1. By the authority of Paul the Apostle: Col. 2.11, 12, 13. In whom also ye are circumcised 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 through the faith of the operation of God, which raised him from the dead: And you which were dead in sins, and in the uncircumcision of your flesh, hath he quickened together with him, forgiving you all your trespasses. Here the Apostle by two reasons proveth, that there is no fruit or use of external circumcision: or, that circumcision is now no longer to be retained in the new Church: first, because we have circumcision not made with hands, that is, spiritual in Christ; a sign whereof was the corporal circumcision: that is, because that is now accomplished and fulfilled in Christ, which was by circumcision prefigured and shadowed. Again, he proveth it, because baptism now hath the same signification and use which heretofore circumcision had: this only is the difference, that baptism is the sign of the thing exhibited, which circumcision prefigured, when it was yet absent and 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 same place of circumcision, the end common to both these Sacraments convinceth; because both these Sacraments are a sign of our adoption into the people of God, and a Sacrament of our admission and receiving into the Church. For as the infants of the Jews and Proselytes, as born citizens of the Church, were forthwith circumcised on the eighth day; but those who were of elder years, were then first admitted into 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; in stead of which profession, it serveth the infants that they were born in the Church. 5. How baptism agreeth with circumcision, and how it differeth from it. CIrcumcision and baptism agree; They agree, In end. Rom. 4.11. Tit. 3.5. In the chief and principal end: whereas in both is sealed the promise of grace by Christ, which is always one and the same. In signification. Colos. 2.11. Deut. 30.6. Jerem. 4.4. Mark 1.4. By both of them is signified regeneration, and a promise is made on man's part of faith and obedience towards God. In effect. Rom. 6.3. Both of them is a Sacrament of our entry, admission, and engraffing into the Church. Circumcision and baptism differ, They differ: In tires. In rite or ceremony: For the same are not the rites of circumcision and of baptism. In circumstance of sex and age. Gen. 17.10. Mat. 28.19. In circumstance of sex and age: For circumcision was enjoined the males alone on the eighth day; but baptism pertaineth to both sexes in the Church presently after their nativity and birth. In the manner of signifying. In the manner of signifying: Circumcision (on God's 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. In a parcicular promise. Gen. 17.8. In a particular promise: For 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. In manner of binding. In manner of binding: Circumcision (on our behalf) did bind the Church to observing of the whole law, ceremonial, judicial, and moral: Baptism bindeth us only to the moral law; that is, to faith and amendment of life. In objects and continuance. In their objects and continuance: Circumcision was instituted only for Abraham's posterity, and it was to continue but until the coming of Christ: Baptism was instituted for all nations that are desirous and willing to come unto the society of the Church, and it shall continue unto the end of the world. 6. Why Christ was circumcised. THere was no cause of circumcision in Christ; for nothing could be sealed or bestowed on him, neither did any uncleanness cleave unto him, the pruning whereof should be sealed unto him: howbeit, he would be circumcised; 1. That he might signify, that he was also a member of that circumcised people; as also he would therefore be baptised, that he might testify, that he was a member of those which are baptised. He would therefore be sealed with the initiatory Sacrament of both Churches, to intimate and signify, that he was the Head, Saviour, and cornerstone of both, and would one day make one of both. 2. That he might show, that he received and took all our sins on himself, that he might satisfy for them, and clear us from all guilt: Gen. 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. Isa 53.5, 6. The chastisement of our peace was upon him, and with his stripes we are healed. The Lord hath laid upon him the iniquity of us all. 3. That he might testify, that for our sakes he was made subject to the law, and that he did entirely and fully fuifill the law on our behalf, deriving the curse thereof on himself, so to redeem us from the same 4. The circumcision of Christ was a part also of his humiliation and ransom paid for our sins. Certain conclusions of baptism. BAptism is a Sacrament of the new Testament, whereby Christ testifieth unto the faithful, which are baptised 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 those 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 concinued by the Apostles, because he baptised 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 his blood and the holy Ghost, them which are baptised, from their sins, and so ingraffeth 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 cur rising out of them again, and deliverance from 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, and 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, baptising us by his hand and water: an internal, of the internal baptism, which is Christ himself, baptising 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 baptised, washed therewith visibly; neither is the holy Ghost, by his substance or virtue, more in this water then 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 baptised. 6. When as then baptism is said to be the washing of the new birth, 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: and 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 to the right use, who are renewed, or renewing; and are baptised 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 enrolled by baptism who belong unto him; and therefore baptism was substituted in the place of circumcision, whereby (as well unto the infants, as unto the elder sort, which did belong unto the seed of Abraham) justification, regeneration, and receiving into the Church was sealed; and therefore no man can forbid water, that they should not be baptised, who have received the holy Ghost purifying their hearts: those infants than must necessarily also be baptised, who either are born in the Church, or come together with their parents to it. 11. As the promise of the Gospel, so baptism being received unworthily, that is, before conversion, is ratified and profitable unto salvation to them that are penitent; and the use thereof, which was before 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 ministered 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 convenant 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 deferred 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 baptised with water (whether they be of understanding or infants) partakers of the grace of Christ: for the everlasting election of God, and his calling unto the kingdom of Christ is free. 15. Neither are all who are not baptised excluded from the grace of Christ; for not the want, but the contempt of the baptism shutteth men out of the convenant of God, made with the faithful and their children. 16. And seeing the administration of the Sacraments is a part of the Ecclesiastical Ministry, 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, and such like, are worthily reputed in the Church as a corruption of the Sacrament. OF THE LORDS SUPPER. ON THE 28. SABBATH. Quest. 75. How art thou in the Lord's Supper admonished and warranted, that thou art partaker of that only sacrifice of Christ offered on the cross, and of his benefits? Ans. Because Christ hath commanded me and all the faithful to eat of this bread broken, and to drink of the cup distributed, in remembrance of him, with this promise adjoined a Mat. 16.27, 28. Mark 14.22, 23.24. Luke 22.19, 20. 1 Cor. 10.16, 17. & 11.23, 24, 25. & 12.13. : First, that his body was as certainly broken and offered for me on the cross, and his blood shed for me, as I behold with mine eyes the bread of the Lord broken unto me, and the cup communicated to me: and further, that my soul is no 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. The Explication. The chief Questions concerning the Lords Supper, are: 1. What the Supper of the Lord is. 2. What are the ends thereof, or wherefore it was instituted. 3. What it differeth from 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, and why the Mass is to be abolished. 6. What is the right use of the Supper. 7. What the wicked receive in the Supper. 8. Who are to come to the Supper. 9 Who are to be admitted to the Supper. The three former of these belong to the 75. and 76. Questions of the Catechism? the fourth to the 77, 78, 79. the fifth to the 80. the sixth, seventh, eighth and ninth to the 81. and under them they shall be placed and handled. 1. What the Supper of the Lord is. The names given to this Sacrament, and the reason of the names. FIrst, we will see by what names the Supper of the Lord is called: then we will in few words define what it is. This action, or ceremony, or rite instituted by Christ, a little before his death, is called, The Lord's Supper, It is called, 1. The Lord's 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 (for her liberty in case of this quality) hath changed. For it was a matter of casualty that this ceremony was instituted of Christ rather in the evening at supper time, then in the morning, or at noon day: to wit, because of the eating of the Paschal Lamb, which by the law was to be celebrated in the evening, and was afterwards to be abolished by this new Sacrament. It is called of S. Paul, 2. The Lord's Table. The Table of the Lord. It is likewise called Synaxis, that is, a covenant, 3. A covenant of assembly. in respect of the assembly and convent of the Church; because some, either few or many, must assemble and meet together in celebrating of the Supper: for in the first celebration the disciples were present; to them it was said, Take this, and divide it among you: Wherefore it must needs be, that there was some number there; which also appeareth by the Apostle repeating the first institution, where in the end he addeth, 1 Cor. 11.20, 35. When ye come together to eat, tarry one for another. And further, that 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, 1 Cor. 10.17. are one bread, and one body. It is called also the Eucharist; 4. The Eucharist. because it is a rite and ceremony of thanksgiving. Last of all, 5. A Sacrifice. it is called also a Sacrifice, not propitiatory or meritorious, (as the Papists dream) but gratulatory; because it is the commemoration of Christ's propitiatory sacrifice. And at length it was also called Missa, from the offering, or from the dismissing of the rest who might not communicate, after the Sermon, which went before the celebration was finished. We retain the name left in Scripture, and call it The Lords Supper. Now let us come to define the Lords Supper: The definition of the Lords Supper. The 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 mine 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 and the cup the Lord, received from the hand of the minister, which are offered to me as certain seals of the body and blood of Christ. It may be also more briefly defined on this wise: The Lord's Supper is a distributing and 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, nourish and quicken them for ever. And again, That of the other side, he might by the same signs 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 the blessing which we bless, is it not the communion of the blood of Christ? Moreover, The sign and things signified in the Lord's Supper. the signs in the Sacrament are bread and wine; bread broken and eaten, wine distributed and taken. The things signified are, 1. The breaking of the bod●, and the shedaing 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 union and communion with Christ, 1. By the proportion which the signs have with the things. 2. 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: Breaking of the bread a part of the ceremony. Now the breaking of the bread is a part of the ceremony, because unto it a part of the thing signified doth answer; namely, the breaking of Christ's body: of which signification of this sign Paul doth testify, when he saith, 1 Cor. 11.24. This is my body which is broken for you. Here receiving and eating is part of the ceremony, whereunto doth answer the thing signified; to wit, the eating of Christ's body. Now this divine and spiritual thing, namely, the breaking and communicating of Christ's body, is signified and confirmed by this ceremony, which is the breaking and receiving of bread, for two causes: 1. Because Christ commandeth these rites, unto which we ought to give no less credit, then if Christ himself did speak with us. 2. Because he annexeth a promise, that they who observe these rites with a true faith, must be assured and certain, that they have communion with Christ. Wine is added, that we should know the perfection and accomplishment of our salvation to be in his sacrifice; and that there was nothing which could be further desired. The wine is severed from the bread, to signify the violence of his death, because the 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: Confirmation of our faith. That it might be a confirmation of our faith; that is, a most certain testification of our communion and union with Christ: because Christ testifieth unto us by these signs, that he doth as verily feed us with his body and blood unto everlasting life, as 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: For we so receive the signs at the ministers hand, as that rather the Lord himself giveth them us by his ministers. John. 4.1. Wherefore, Christ is said to have baptised more disciples than John, when yet he did it by his Apostles, and other disciples. Distinction of Christians from infidels. 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. Testification of our faith. That it might be our testification to Christ, and the whole Church; which is a public confession of our faith, and a solemn thanksgiving and binding ourselves to perpetual thankfulness, and the celebration of this benefit: both which are proved by these words of Christ; Luke 22.19. 1 Cor. 11.26. Do this in remembrance of me. This remembrance is taken, first for faith in the heart; then for thanksgiving and our public confession. To be a bond of the Church's assembly. 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. Mat. 20.27. 1 Cor. 11.33. Convent: and Christ expressly commandeth, Drink ye all of this. Likewise Paul, When ye come together to eat, stay one for another. To be a bond of love among men. 1 Cor. 10.17. That it might be a bond of mutual love and dilection: because the Supper testifieth, that all who receive it aright, are made the members of Christ under one head: as also Paul saith, For we that are many, are one bread and one body, because we are all partakers of one bread. Now the members of one body mutually love one another. The Lord's Supper may not be celebrated by one only. 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; and a private supper is no communion. 2. Because it is a solemn thanksgiving, and all aught to give thanks unto God: and by consequent, he that thinketh himself unworthy to communicate with others in the Lord's 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: wherefore a private Supper maketh that good private, which should be public. 4. Christ called all his household unto it, even Judas himself: Therefore a private Supper is coutrary to Christ's institution. 5. That some abstain from coming to the Supper, it cometh of a certain evil and corrupt motion, either because they will not communicate with others, or because they think themselves not worthy enough to approach unto this Table. But all are worthy, who believe themselves to be desivered by Christ from eternal damnation, and desire to profit and go forward in godliness. In sum, if the Supper be received by one only, that is done against the use, appellation, institution, and nature of the Sacrament. Object. An objection against that end which before ●as alleged to be principal in the Lord's Supper. Christ, in the words of the institution of the 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. Ans. 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 consirmation 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. Ob. The holy Ghost confirmeth our faith: therefore the Supper doth not Ans. The reason followeth not to the removing of an instrumental cause, by the putting of a principal cause: as if a man should say, God feedeth and nourisheth us; therefore bread doth not. For the holy Ghost confirmeth indeed our faith, but by the word and sacraments; as God feedeth and nourisheth us, but by bread. 3. What the Supper differeth from Baptism. ALthough the same benefits are imparted and sealed unto us both in the Lord's Supper, and in Baptism, to wit, a spiritual engraffing into Christ, and a communion with him, and the whole benefit of salvation, whereof the Apostle speaketh, saying; By one spirit are we all baptised into one body, 1 Cor. 12.13. and have been all made to drink into one spirit: Yet many and manifest are the differences of these sacraments; for the Supper differeth from Baptism, In ceremonies. In ceremonies or external rites. In signification of ce emonies. The same thing is sealed in baptism and the Supper; but the means of sealing is divers. In the signification of the ceremonies. For albeit it is the same participation of Christ; namely, both the washing away of sins by the blood of Christ, which is represented in baptism; and 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 divers; because it is the same, To be washed with the blood of Christ, and, To drink the blood of Christ. But the manner of signifying one and the same thing is divers. In ends. In their proper ends: Baptism is a covenant made between God and 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 and covenant of God; the Supper is a sign of their fostering, abiding, and preservation, who are once entered into the Church. The new man must first be born by the spirit of Christ, and the sign of this renewing or regeneration is baptism; afterwards, when he is once renewed and born again, he must be fostered and nourished by the body and blood of Christ, the sign of which nourishing is the Supper. Briefly, in baptism God confirmeth us of our receiving into the Church; in the Supper, of his continuing and increasing his benefits unto us. In the mean time, it is one and the same Christ who both regenerateth, and nourisheth us to eternal life. In manner of using. In the manner of using them. To the lawful use of baptism regeneration sufficeth: therefore it agreeth to all whom the Church reputeth regenerate; as, all elder persons professing faith and repentance, and infants born in the Church. But the Supper requireth farther the trial of the faith of the receivers, the remembrance of the Lords death, and thanksgiving. Luke 22.19. 1 Cor. 11.18. Do this in remembrance of me. Show forth the Lords death till he come. Let a man examine himself. Baptism therefore is due to the whole Church, that is, as well to infants as elder persons; the Supper only to elder persons, who can prove themselves, and show forth the Lords death. In order of receiving. In the order of receiving them: For baptism must go before, and the Supper follow: that is, the sacrament of the Supper must not be given, but to them who are baptised; and not to them neither presently after baptism, but after they have made confession of their faith and repentance. Whereupon, in the ancient Church, after the sermon, were dismissed such as were excommunicated, likewise those that were possessed or troubled with an evil spirit, and the Catechumen, that is, such as did not yet understand the grounds and principles of religion, or were not as yet baptised. So of old, they who were not yet circumcised, were not admitted to the sacrifices or ceremonies. Now, if they who were baptised, before they have made confession of their faith and repentance, are not as yet to be admitted unto the Supper: much less are they, who, being baptised, live after the manner of swine and dogs. In order of receiving itself: which of baptism is but once, of the Supper often. In the receiving itself: We must often celebrate the Supper, because we must often show forth the Lords death; for it was therefore instituted, that in it should be made public remembrance, recounting, and showing of Christ's death: also the confirmation of our faith concerning the eternal continuance of the covenant (which confirmation is by the Supper) is often necessary; and therefore the Supper is often to be reiterated, as also the eating of the Paschal lamb, prefiguring this Supper, was for this cause yearly reiterated. But baptism is not to be reiterated, but once only to be received in our life time; even as circumcision of old was but once received: and baptism is therefore not to be reiterated, both because we have no commandment to this purpose, and also because it is a sign of our receiving into the Church and covenant of God; for the covenant once made, is not again undone or made void to those that repent, but remaineth ratified and firm for ever: For the gifts and calling of God are without repentance: and we by repentance after our falls enter not a new league with God, but renew and restore an old. Hereof it is that Christ himself saith of the Supper; Luke 22.19. 1 Cor. 11.26. Do this, as often as ye shall drink it, in remembrance of me. And the Apostle, As often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come. Rom. 9.3. But of baptism the same Apostle teacheth, As many as have been baptised into Christ Jesus▪ have been baptised into his death. And Christ pronounceth, Mark 16.16. He that shall believe and be baptised, shall be saved. Quest. 76. What is it to eat the body of Christ crucified, and to drink his blood that was shed? Ans. It is not only to embrace by an assured confidence of mind the whole passion and death of Christ, and thereby to obtain forgiveness or sins and everlasting life a Joh. 6.35, 40, 47, 48, 50, 51, 53, 54. : but also by the holy Ghost, who dwelleth both in Christ and us, so more and more to be united to his sacred body b Joh. 6.55, 56. , that though he be in heaven c Col. 3.1. Acts 3.21. 1 Cor. 11.26. , and we in earth, yet nevertheless are we flesh of his flesh, and bone of his bones d Ephes. 5.30. & 3.16. 1 Cor. 6.15. 1 John 3.24. and 4.13. : and as all the members of the body are by one soul, so are we also quickened and guided by one and the same Spirit e Joh. 6.57. & 15.1, 2, 3, 4, 5, 6. Eph. 4.15, 16. . The Explication. THis question expoundeth and declareth the thing signified in the Sacrament. The eating of Christ's flesh, and drinking of his blood, is not corporal, What it is to eat the flesh of Christ. but spiritual; and compriseth, 1. Faith of Christ's passion and death. 2. An apprehension of remission of sins and eternal life through faith. 3. Our union with Christ by the holy Ghost dwelling in Christ and in us. 4. The benefit of his quickening by the same spirit. Wherefore, to eat the flesh of Christ, and drink his blood, is, to be received into favour with God for Christ's merit, to receive remission of sins, and be reconciled to God by the same faith, to have the Son of God, who assumed man's nature, and united it personally unto him, dwelling in us, and coupling us unto himself and his assumed nature, by pouring into us his Spirit, through whom he regenerateth us, and restoreth light in us, righteousness and life eternal, such as is eminent in his assumed manhood. More briefly, to eat, is, 1. To believe. 2. To receive remission of sins by faith. 3. To be united to Christ. 4. To be made partakers of the life of Christ, or to be made like, and conformed unto Christ by the holy Ghost, who worketh the same things in us and in Christ. This eating is our communion with Christ, which the Scripture teacheth, and which we profess in the Creed: namely, a spiritual union with Christ, as members with the head, and branches with the vine. Christ teacheth us this eating of his flesh, John 6. and confirmeth it in the Supper by external signs. Thus did the ancient Fathers, Augustine, Eusebius, Nazianzen, Hilary, and others expound the eating of Christ's body, as hereafter shall appear. Wherefore the opinions of Papistical Transubstantiation, of a corporal presence, and of eating Christ's body in the bread with the mouth (which many defend) are not grounded on the words of the Supper, which promise the eating of Christ's body. Quest. 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? Ans. In the institution of his Supper, the words whereof are these a 1 Cor. 11.23, 24, 25. Matth. 26.26, 27, 28. Mark 14.22, 23, 24. Luk. 22.19, 20 ; Our Lord Jesus Christ, in the night that 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, This cup is the new Testament in my blood: 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 be come. This promise is repeated by S. Paul, when he saith b 1 Cor. 10 16, 17. This cup of thanksgiving wherewith we give thanks, is it not the communion of the blood of Christ? For we that are many, are one bread, and one body, because we all are partakers of one bread. The Explication. THe institution of the Lords Supper doth confirm unto us by evident reasons, what is the true and saving communion of Christ's body and blood: and therefore the true sense and meaning of the words of the institution is diligently to be considered. The holy Evangelists, Matthew, Mark, and Luke, do most especially of all others describe the institution of the Lords Supper: and besides them, the Apostle so declareth it no less plainly in his Epistle to the Corinthians. The words of them all are these: Matthew, Chap. 26.26. etc. As they did eat, Jesus took the bread, and when he had given thanks, he broke it, and gave it to the disciples▪ and said, Take, eat, this is my body. Also he took the cup, and when he had given thanks, he gave it to them, saying; Drink ye all of it: For this is my blood of the new Testament, that is shed for many for the remission of sins. Mark, Chap. 14.22. etc. As they did eat, Jesus took the bread, and when he had given thanks, he broke it, and gave it to them, and said, Take eat this is my body. Also he took the cup, and when he had given thanks, gave it to them and they all drank of it: and he said unto them, This is my blood of the new testament, which is shed for many. Luke, Chap. 22.19. etc. And he took bread, and when he had given thanks, he broke it, and gave it to them, saying This is my body which is given for you; do this in remembrance of me. Likewise after supper he took the cup, saying, This cup is the new Testament in my blood, which is shed for you. Paul, 1 Cor. 11.23, etc. I have received of the Lord that which also I have delivered unto you; to wit, 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 remembrance of me: For as often as ye shall eat this bread, and drink this cup, ye show the Lords death till he come. The words of the Apostle we will briefly expound, and then we will demonstrate our opinion in this point by true and firm arguments in the Question of Catechism immediately following. The Lord Jesus.] This is the Author from whom it is entitled the Lords Supper: we must therefore observe what the Lord did, Lib 2. Epist. 3. said, and prescribed, as Cyprian well warneth us: If christ alone be to be heard, we must not attend or regard what any man before us hath thought meet to be done, but what Christ (who is before all) first did perform. 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 Passeover institute this his Supper, to show, 1. That now an end was made of all the old sacrifices, and he did substitute a new Sacrament which should succeed, and should from henceforth be observed (that Paschal Sacrament being finally abolished) and which should signify the same thing, difference only of time excepted. For the Paschal lamb signified Christ which should come, and should be sacrificed: The Supper, Christ already sacrificed. Object. But when the Supper was instituted, Christ was yet to be sacrificed. Answ. 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. 2. 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 commended 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, to be as it were the testament and last will of our testator. Briefly, this clause Paul addeth, that we may know, that Christ instituted this Supper for a memorial of himself now ready to die. He took bread.] That is, unleavened or not leavened bread, which then they did eat of at the table in that feast of the , which admitted no leavened bread. The institution of the Supper and unleavened bread did concur then together, and fall our by an accident; and therefore this circumstance properly pertaineth not to the Supper (as neither the evening doth, at what time it was instituted) neither can a necessity of unleavened bread for this use be hence enforced, neither would Christ hereon prescribe any certain manner of baking bread for the Lords Supper. Yet notwithstanding, the bread of the Lords Supper differeth in use 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 union with Christ. And here we are to note, that he is said to have taken bread from the table; to wit, with his hand: he took not his body therefore, neither took he his body in the bread, with the bread, or under the bread, save only sacramentally: for his body lay not on the table, but sat down thereat. Blessing and thanksgiving are all one in the Supper. When he had given thanks.] Matthew and Mark say of the bread, When he had blessed; of the cup, When he had given thanks: Luke and Paul say of the bread, When he had given thanks: Wherefore, To bless, and to give thanks, both signify one thing: neither can the mystery of Popish magical consecration be cloaked under these terms. Christ therefore blessed, that is, he gave thanks; namely, to his Father (not to be bread) for spiritual blessings, I mean, for the satisfying of souls: that his office being now performed and finished on earth (his last act yet remaining to be done) the time of his dying for the redemption of the elect was at hand: that thus it had pleased the Father to redeem mankind; or that the typical Passeover was abolished, and the signified Pasteover was now exhibited, and a memorial of him was to be signed to the Church: 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, and distributed the same, being one among many: not any other invisible thing hidden in the bread. He broke not his body, but the bread, as Saint Paul saith, The bread which he broke, 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, 1. His passion, and the separation of his body from his soul. Two things signified by the breaking of the bread. 1 Cor. 10.16. 2. The communion of many with his own body, and their bond of union and mutual love. The bread which we break, is it not the communion of Christ? For we that are many, are one bread, and one body. Wherefore, the breaking of bread is a necessary ceremony, both in respect of the signification, Pour causes why this ceremony is to be retained. and in respect of the confirmation of our faith: and therefore is this ceremony also to be retained, 1. Because Christ hath commanded it; Do this. 2. Because of the authority and example of the Church planted in the Apostles time, which from the rite of breaking, termed the whole action, Breaking of bread. 3. For our own comfort; that we may know the body of Christ to have been as certainly crucified for us, as we see the bread to be broken unto us. 4. That the opinions of Transubstantiation and Consubstantiation may be pulled out of men's minds. Take, eat.] This commandment belongeth to the disciples, and to the whole Church of the new Testament: Whence it is clear and manifest, 1. That the Popish Mass, wherein the priest giveth nothing to the Church to be taken and eaten, is not the Supper of the Lord, but a private supper of him that sacrificeth, and a mere stage-play. 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 where there are such as receive and eat. 4. That the Supper is a sign of grace in respect of God, reaching out unto us his benefits to be apprehended with a strong faith, even as we receive the sign with our hand and mouth. This is my body.] This, that is, this bread. Object. Then should it have been said, * These Greek pronouns cannot be expressed with the like English particles, because the words, BREAD and BODY, being of divers genders in Greek, the Greek pronouns also are divers, when as in English our particle THIS serveth for words of all genders. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Ans. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as if he had said, This thing which I have in my hand: now that was bread. And that it is so to be understood, is proved by these reasons: 1. Christ took nothing but bread: he broke bread, and gave bread to his disciples to ear. 2. S. Paul saith expressly, The bread which he broke, is it not the communion of the body of Christ? 3. Of the wine it is said, This cup is the new Testament in my blood. Wherefore, after the same manner it is said, This, that is, this bread is my body, which is broken and delivered unto death for you. The literal sense, if it be properly taken, can be no otherwise understood then thus; The substance of this bread is the substance of my body. But so to understand it is an undoubted absurdity: for bread is a mass without life, baked of corn, and not united personally to the Word: but the body of Christ is a living substance, born of the Virgin, and united personally to the Word: Christ therefore calleth the bread his body, meaning, Cont. Adim. c. 12. the sign of his body, by a sacramental Metonymy attributing the name of the thing signified to the sign, because he appointeth this bread to be sign and sacrament of his body, as Augustine himself interpreteth: The Lord doubted not to say, This is my body, when he gave the sign of his body. Wherefore, far be it from us, that we should say, that Christ took bread visibly, and his body invisibly in the bread. For it is to be observed, that he saith not, In this is my body: Or, This bread is my body invisible: But, This bread is my body, true, and visible, which is given for you. Moreover, these are the words of the promise added to this sacrament, to teach us what the bread is in this use, to wit, the body of Christ; that is, what Christ exhibiteth and imparteth to the receivers of this bread, and believers of this promise; even his body, or that flesh which in the Gospel he promised to give for the salvation of the world. For this is no divers promise from that he delivered in the sixth of John, John 6.51. but every way the same concerning his flesh quickening us, and the eating thereof profitable to salvation: Only here the sacramental rite is adjoined, wherewith the promise is adorned and sealed; as if he should say, In the Gospel I promised life eternal to all that eat my flesh and drink my blood; now I confirm and ratify this my promise with an outward ceremony, that henceforth they which believe this promise, and feed on this bread, may undoubtedly be persuaded and assured, that they verily eat my flesh, which was given for the salvation of the world, and have life eternal. By this promise therefore this bread is made the sacrament and sign of Christ's body, and Christ's body is made the thing signified by this sacrament: The union of the sign & the thing signified in the Sacrament. and these two (I mean, the sign, and the thing signified) are united in this sacrament, not by any natural copulation, or corporal and local existence one in the other; much less by transubstantiation, or changing one into the other: but by signifying, sealing, and exhibiting the one by the other; that is, by a sacramental union, whose bond is the promise added to the bread, requiring the faith of the receivers. Whence it is clear, that these things in their lawful use are always jointly exhibited and received, but not without faith of the promise, viewing and apprehending the thing promised, now present in the Sacrament: yet not present or included in the sign, as in a vessel containing it; but present in the promise, which is the better part, life, and soul of the sacrament. For they want judgement, who affirm, that Christ's body cannot be present in the sacrament, except it be in, or under the bread: as if (forsooth) the bread alone, without the promise, were either a sacrament, or the principal part of a sacrament. Which for you] my disciples; that is, for your salvation, and the salvation of the whole Church. Is broken.] Object. But Christ's body neither is, nor was broken. Answ. Paul 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 his 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. Wherefore the property of the sign is here attributed to the thing signified. Do this.] These words are a commandment to observe the ceremony which Christ instituted. This, to wit, this which ye see me do, do you also henceforth in the Church: that is, being gathered and assembled together, take bread, give thanks, break it, distribute it, eat it, etc. He understandeth the whole action which he commandeth, and that to us which believe, and not to the Jews, who were ready to crucify him. In remembrance of me.] That is, thinking and mediating 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 benefits; and therefore celebrating them by public confession before God and Angels yea before men also, and so giving me thanks for them. Wherefore the end of Christ's Supper is remembrance: The end of the Supper is the remembrance of Christ's benefits. which is not a mere meditation on the history, but a calling to mind the death and benefits of Christ, and a faith whereby we apply Christ and his merit unto us, and gratefulness or a public confession of his benefits. This remembrance is the whole: whose parts are the memory of Christ's benefits; faith, whereby we apply Christ and his merit unto us, thankfulness or public confession of his benefits. Whence it is manifest, that the Supper was instituted to this end, to be unto us a memorial of Christ, putting us in mind what and how great blessings he hath purchased for us, and with what and how exquisite torments and bitter death he obtained them, confirming in us also our faith whereby we apprehend them. 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, then 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 part, 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. So then, the Supper is not only to admonish us of our duty, as some think; but it must first represent unto us Christ's benefit, and then afterwards our duty: for where no benefit is, there we cannot be thankful. Drink ye all of this.] This commandment of Christ we oppose against the sacrilege of the Pope, who bereaveth the Laity of the cup; Against Popish administering the communion under one kind. and against that sophistical figment of concomitancy of the blood with the body under the form of the bread. Christ biddeth all eat, and all drink: The Pope will not permit all to drink, but the Priest only; the Laymen he suffereth to eat only, because (saith he) they drink it eating. This shameful dealing is reproved and confuted by Christ's commandment, Drink ye all of this. Here the Pope's Sophisters cavil with us; telling us, that this commandment, which we urge and press on them, pertaineth only to the disciples then present, who were no Laymen, but Priests. But we answer, 1. That they fond imagine Christ's disciples to have been Masse-mumming Priests. 2. There is no such difference in Scripture, as they put of Priests and Laymen, seeing the Scripture entitleth all the faithful priests of God: He hath made us kings and priests unto God, Rev. 1.6. 1 Pet. 2.9, 5. even his Father. Ye are a royal and holy priesthood, to offer up spiritual sacrifices acceptable to God by Jesus Christ. 3. Under this pretext and colour the whole Supper might be taken away from the Laity; especially from women, if it were true that such men only were to be admitted to the Supper as were at the first Supper. Their tale of concomitancy is an impious and sacrilegious pretext, which Christ confuteth and discovereth to be false, when he calleth the bread by itself his body, and the cup by itself his blood, and reacheth both apart to his disciples to be eaten and drunk, and commandeth them henceforth to be so ministered apart. This cup is the new Testament.] Or, the Covenant, as both the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greek and * Berith. Hebrew word admitteth. Now, it is called the new covenant; that is, renewed, or (to speak 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 and finished, without any observation of the ceremonies of the old Passeover. The Supper is called the new Covenant, How the Sacrament is called the new Covenant. because it is a sign and a seal of this covenant, signifying and sealing unto us our reconciliation with God, and our conjunction with Christ, which is wrought by faith. Now Christ, in calling the Supper the new Covenant, 1. Comprehendeth both the promise, and the condition which is expressed in the promise; namely, our 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. 2. He maketh an opposition between the new Covenant, and the old Covenant, which was the Passeover; together with the rites thereof: For the Supper signifieth Christ offered; the Passeover signifieth 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. Hence also we conclude, that the drinking of Christ's blood is not corporal: for the new Testament is but one, and all the elect before Christ's birth appertain thereunto. In my blood, which is shed for you for remission of sins.] The blood of Christ is his death. In the blood of Christ, is as much as to say, In the death, or for the death of Christ. 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 remembrance 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, 1 Cor. 10.16. 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, partakers of Christ and all his benefits, the same spirit being in us which is in Christ, John 15.2. ●phes. 5. 1 John 1.6. and working the same in us which he worketh in Christ. Or, it is a spiritual fellowship of the faithful with Christ, as of members with the head, and branches with the vine. Bread and wine is the communion; that is, it is the sign and testimony of our communion with Christ: But this our communion, as the Apostle briefly declareth, consisteth in this, that we who are many, are but one body: Whence it is most easy to collect, That this communion of Christ is not a corporalleating. 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. Quest. 78. Are then the bread and wine made the very body and blood of Christ? ON THE 19 SABBATH. Ans. No verily a Matt. 26.29. Mark 14.24. : But as the water of baptism is not turned into the blood of Christ, but is only a sign and pledge of those things that are sealed unto us in baptism b Ephes. 5.26. : so neither is the bread of the Lords Supper the very body of Christ c 1 Cor. 10.16. & 11.26. ; although, according to the manner of Sacraments, and that form of speaking of them, which is usual to the holy Ghost d Gen. 17.10, 11. Exod. 12.11, 13. & 13.9. Titus 3.5. 1 Pet. 3.21. 1 Corinth. 10.4. the bread is called the body of Christ. The Explication. THe Papists Transubstantiation (under which also Consubstantiation, maintained by the Ubiquitaries and others, is comprehended) is in this Question of the Catechism confuted and rejected; and the sacramental kind of speech which we use, with the true sense of those words of Christ, This is my body, examined and unfolded. We will first entreat of that form of speech which we use, and of the true meaning of Christ's words: then will we handle the controversy of Transubstantiation and Consubstantiation. That therefore which hath been heretofore spoken in general of sacramental phrases and terms, must be restrained to this Sacrament: For thus Austin himself descendeth from the general rule of sacramental terms, unto a particular instance of eating Christ's flesh: E●ist. 23. ad Bonif●●. This (saith he) is the only way to find whether a phrase be proper or figurative; That whatsoever in God's word cannot properly be referred to some point of moral duty, or to the truth of faith, you may be assured, that it is figuratively spoken. And a little after he produceth this example; Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. He seemeth, saith Augustine, by these words to enjoin us some heinous crime. It is therefore a figurative speech, instructing us, that we are to partake of Christ's passion, and joyfully and fruitfully to recall to mind how his flesh was crucified and wounded for us. Wherefore, as of Baptism (as hath been already declared) so of the Lords Supper also the Scripture speaketh sometimes properly, and sometimes figuratively. The speech is figurative, when Christ saith of the bread, This is my body: and of the cup, This is my blood. Likewise when Paul saith, This cup is the new Testament in my blood. For in these the name of the thing signified is attributed to the sign: Paul also then speaketh figuratively, when he saith, This is my body which is broken for you; because he attributeth the property of the sign (which is, to be broken) to the thing signified. Thus Cyprian must be understood: When we drink of the cup, we cleave to the cross, Serm. de Coena. Hom 24. in 1 Cor. 10. & Hom. 27. we suck Christ's blood, and lay our tongues in our Redeemers wounds. Thus chrysostom is to be interpreted, when he saith, Christ's blood is in the chalice; Christ's body, which is in heaven, is presented on earth to our view; and is not only seen, but touched of us; nor touched only, but eaten also: he is held, bitten, and eaten of us, in token of love, as sometimes we by't at him whom we love, and touch his flesh with our tongue. These sentences are not truly spoken or understood of the body of Christ, but by a trope and figure usual in sacraments. Now the speech is proper, when Christ saith, Do this in remembrance of me: and when the Fathers every where say, The breaking of bread is a memorial, a lively shadow of Christ's sacrifice: The bread signifieth the body of Christ: It is a figure, a sign, a sacrament of the body of Christ. Of the controversy concerning the words used in the Supper. NOw, whereas our adversaries, the Papists and others, deny that Christ's words are sacramentally spoken, and say we are to keep the letter; we must here add something touching the controversy of the letter, and meaning of the letter. The Papists bear us in hand, that by the virtue and force of consecration there is made a transubstantiation, or changing of the bread into the body of Christ, the accidents only remaining. Others tell us of a consubstantiation, or coexistence of Christ's body in, or with the bread. The Transubstantiaries, The Transubstantiaries and Consubstantiaries rely not on the simple meaning of Christ's words. 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 property of the word, whereunto, for the just understanding and interpretation thereof, nothing is to be added, neither aught to be taken from it, neither any thing altered. But 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, and that not to be admitted which he said not; then may we not say, The bread is both bread and the body of Christ: but simply this only, The bread is the body of Christ. For he said not, My body is with, or in, or under the bread; or, The bread is both bread, and my body together: neither addeth he, as these add of their own, really, substantially, corporally; but he uttereth these bare words of the bread, This is my body. Neither have the Transubstantiaries 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 my 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 God's word, when as manifoldly and most fare they swerve and departed from it. The true interpretation of Christ. words. We Protestants retain the words of Christ without adding or altering; to wit, that the bread is the body of Christ, and indeed, the true and visible body which was given for us. But because these words literally taken, would admit a sense repugnant to the truth of Christian faith (for if bread were properly Christ's body, it would follow, that bread was crucified for us) therefore we affirm, that in Christ's words a convenient meaning must be inquired after; that is, Christ's words must be understood sacramentally: namely, that the bread is called Christ's body, because it is a sign of Christ's body; the cup, or wine in the cup is called Christ's blood, because it is a sign of Christ's blood; the cup is also called the new Testament, because it is a sign of the new Testament; even as baptism is termed a washing away of sins, and a laver of new birth, because it is a sign of both these, which are wrought properly by the blood and spirit of Christ. The true sense therefore and natural interpretation of Christ's words is, This is my body which is given for you: that is, This bread broken by me, and given to you, is a sign of my body delivered to death for you, and an authentic seal of your conjunction with me; so that he which shall believe, and eat this bread, he truly and really after a sort eateth my body. Here therefore to the sign 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. In this exposition we are not led and overruled by Philosophy and humane reason (as our adversaries traduce us, and bear the world in hand we are) but we observe those rules by which, in the joint consent of all sound wise men, we are to censure the interpretation of any Scripture whatsoever: namely by the analogy and rule of faith: by the nature of the thing or subject: by the testimonies of Scripture which teach the same thing. Three rules whereby we may judge of the interpretation of Scripture. For by help of these three rules, the natural sense of Scripture is wont to be examined, as often as necessity driveth us from the letter to the sense and meaning. 1. That no interpretation be received dissonant from the rule of faith, or repugnant to any article thereof, or any commandment of the Decalogue, or any express testimony of Scripture: for the spirit of truth is not contrary to itself. 2. That the sense derived out of words signifying any thing, have a congruity with the nature of the thing signified by the words, as in this present subject of the Supper whereon we insist; when any question or doubt is moved therein, we are to inquire, seeing it is a Sacrament, how the Scripture elsewhere speaketh of Sacraments, and of the Supper itself. 3. That other like places be weighed and considered, by which it is either manifest and granted, or may be demonstrated by some circumstance, that they contain the same doctrine concerning the same thing, which is contained in the place in controversy. For if we be fully resolved of the meaning of any clearer and uncontroversed place, we shall also be resolved of the sense of the place in controversy, if the same thing be delivered in both. So than it is out of doubt, that that meaning of the words of the Supper which is agreeable with these rules, is true: and those untrue which disagree from them. But this our construing and interpretation (which indeed is not ours, but the doctrine of Christ himself, his Apostles, and all orthodox or right-beleeving antiquity) doth every way suit with these rules: wherefore undoubtedly it is most true, and best beseeming the truth of the Gospel. Now let us come to the arguments by which we prove our interpretation to be true: they are of four sorts; 1. Some are taken out of the text itself, and circumstances of the institution of the Lords Supper. 2. 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: namely, according to the nature of all Sacraments. 3. Some are drawn from an analogy of the articles of our faith, or from a conference of places or parts of Christian doctrine. 4. 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. 1. The first sort of arguments taken out of the text and circumstances of the institution of the Lords Supper. He sat down. 1. CHrists humane nature, at the first celebrating of the Supper, by a corporal kind of placing, sat in his proper place at the table, and now is in heaven: wherefore then it was not, neither is it now corporally in the bread, or in the place of the bread. He took bread. 2. Christ at the first Supper took not into his hands, nor broke his body, but bread: wherefore bread is not properly and really the very body of Christ. This is my body. 3. Christ's body was born of a virgin: But bread is made of meal: therefore it is not really Christ's body. 4. Christ said of the visible bread being broken, This is my body; and of the visible cup being distributed unto his disciples, This cup is the new Testament in my blood: Therefore the Papists retain not the letter, when they say, My body is contained under the forms of bread and wine: nor the Ubiquitaries, when they thus speak, My body is in, with, under this bread: and much less when both of them say, My invisible body, contained under this form, or under this bread, is my body. For both of them do not only manifestly decline from the letter to a gloss of their own; but shamefully pervert Christ's words in the former gloss, as if it were written, My body is under this: and in the later they father on Christ a childish tautology, or repetition of the same thing; as if he had said, My body is my body. Which was given for you. 5. Christ's body which we eat in the Supper was delivered to death, and crucified for us: But bread was not given and crucified for us: Therefore bread is not properly and really the body of Christ. This cup is the new Testament. 6. As the cup is the new Testament, so the bread is the body of Christ: The cup is the new Testament sacramentally (as before hath been showed, and now may be farther proved by this reason; The new Testament properly is not drunk with the mouth, but believed with the heart: but the cup is drunk with the mouth: therefore the cup cannot properly be the new Testament.) Therefore the bread is Christ's body in the same sense, to wit, sacramentally. 7. If the bread be properly Christ's body, and the cup his blood, it must needs be, that in the first Supper the blood was separated from Christ's body, and that now both of them be given us apart, as they are signs apart: But neither in the first Supper was the blood then without the body, neither is the body now given without blood (for then Christ was not yet dead, and now he dieth no more:) Therefore the bread is the body, and the cup the blood of Christ, not properly, but sacramentally. 8. That which Christ himself did eat and drink, was not properly his body and blood; else should he have eaten and drunken himself: But he did eat of that bread, and drink of that cup; for he saith, I will drink no more of the fruit of the vine: Mark 14.25. and chrysostom commenting hereon, saith, He also drank of the cup, Hom. 83. in Mark. lest hearing those words, they should say, What? Do we then drink blood, and eat flesh? and so be troubled. For when he first made mention of this kind of eating and drinking, many took offence for the words sake only: Therefore, lest this should then also happen, he himself first did eat and drink, that so he might lead them with a quiet reposed mind to the communion of the mysteries. The bread therefore and the cup are not properly Christ's body and blood, but sacramentally. Do this in remembrance of me. 9 Remembrance is not of things corporally present, but of things absent: Christ instituted this sacrament to be celebrated in remembrance of him: Therefore Christ is not corporally present in the bread or sacrament. Do this. 10. Either Christ with his body is not substantially in the bread or form of bread, or the Supper is not to be any more celebrated: (For the Apostle biddeth us eat of this bread, and drink of this cup, and show forth the Lords death till he come:) But questionless, the celebration of the Supper is not yet to be intermitted, but aught to be continued unto the end of the world: Christ therefore is not yet come, neither is he corporally in the bread, or form of bread. 11. As the bread was the body of Christ in the first Supper, and the disciples did eat Christ's body; so and no otherwise the bread is now Christ's body, and we eat Christ's body; for our Supper is no other than the Supper of the disciples was: But in the first Supper the bread was not essentially Christ's body, neither did the disciples eat Christ's body with their mouths in the bread, or in the form of bread; for Christ corporally and visibly sat at the table with his disciples, and suffered no change the whole action throughout: Therefore now also the bread is not essentially Christ's body, neither do we eat Christ's body with our mouths in the bread, or in the form of bread. 2. The second sort of arguments which are taken from the nature of the Sacraments. 1. THe very manner and form of speaking yields us a firm and strong argument. Bread is the body of Christ: But bread is not in his own proper substance his body (for by reason hereof have they invented Transubstantiation and Consubstantiation): Therefore it is a figurative speech, even such a one as is usual unto sacraments, and is afore declared in the institution of the Supper. 2. In all sacraments, when the name or properties of the things signified are attributed unto the signs, there is not signified the corporal presence of the thing in the signs; but first, a similitude of the things with their signs, and a sealing of them by their signs; then a conjunction and union of the things with their signs in the right use: But in this Sacrament Christ attributeth the names of the things signified (his body and blood) to the signs (the bread and wine) saying, This is my body: This is my blood: Therefore there is not thereby signified a corporal presence of his body. 3. The nature of all sacraments is, that the signs be understood and taken corporally, that the things signified must be understood and taken spiritually; and that the visible things be not the things signified, but only signs and pledges of them. 4. Sacramental phrases and terms are sacramentally to be understood: These words of the Supper, This is my body, This is my blood, are sacramental phrases; for they signify the Sacrament, and attribute the names of the things signified to the signs: Therefore they are to be understood sacramentally. Object. There is no figurative speech expressed in the words of the Supper: Therefore we may not so interpret them. Answ. The Antecedent is false: for Christ himself adjoined a sacramental declaration immediately on them, saying, Do this; that is, eat this bread, and drink this cup: in remembrance of me; that is, that thereby ye may be certified and assured, that my body was given, and my blood was shed for you, and given to you to be meat and drink unto life eternal. Again, This cup is the new Testament in my blood; that is, the seal of the new Testament, and promise of grace now fulfilled in my blood. 5. Whatsoever is not promised in the Gospel, that cannot be sealed unto us by the Supper; for sacraments confirm, exhibit, promise, seal no other thing then the word doth; whence they are termed visible promises, and visible words: In the Gospel is promised no corporal eating; Joh. 6.62, 63. nay, it is peremptorily reproved and condemned by Christ in the Gospel by two arguments: 1. Because not long after he would exalt his body into heaven, and remove it far from the Jews mouths. 2. Because the corporal eating of his flesh profiteth nothing. Neither doth he there distinguish the eating of him into a gross and a finer manner; but simply rejecteth all eating of his flesh with the bodily mouth: We may not therefore forge any corporal eating in the Supper contrary to the Gospel. 6. The conceit of a corporal presence and feeding on Christ's flesh 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 signified, of which two every Sacrament wholly consisteth. It is not the sign or sacrament, because it is not object to the senses; and if it were, there is nothing which it might signify. 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 signified, seeing the Scripture no where speaketh 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 Swenckfeldians: 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. Again, it is not the thing signified; because this eating may be without faith, and is common to the godly and ungodly: But the things signified in the sacraments are received by faith alone, and of the faithful and godly alone. Besides, if it were the thing signified, none had ever been said, or at any time should have been saved without it. For, in all Sacraments the things signified are the same, and are given to all that are to be saved; because they are the benefits of the Messiah, comprehended in the promise of the Gospel: which benefits are the same unto all, and without them no man is saved: Therefore no place is left for a substantial presence, and mouthy eating of Christ's body under the bread, or under the form of bread; and this substantial presence, and mouthy eating, is indeed nothing but a vain name, and Idol in the world. Object. The corporal eating is a sign of the spiritual eating, and a singular confirmation of faith: Therefore Christ's body is also a Sacrament or sign; and invisible grace is the thing signified. Answ. The Antecedent is denied: 1. Because Christ's flesh under the bread is invisible: Therefore it cannot signify another invisible thing, or strengthen faith. For 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 (as it were) effectually show 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 and pledges of the promise of grace exhibited and applied. Whence is that saying of Austin: a Sacrament is a visible word: And, Lib. 19 cap. 18. cont. Fault. & lib. 2. cap. 1. De Doct. Christ. & de Catech-rud. ca 26. Prosp. in sentent. it is a visible form of invisible grace. And, A sign is a thing besides that form which it presenteth to our senses, causing something else by itself to come into the knowledge. And, the signs indeed of divine things are visible, but the things themselves are invisible. And that of Prosper; The sacrifice of the Church consisteth in two things: in the visible form of elements, and the invisible flesh and blood of our Lord Jesus Christ: in the Sacrament or sign, and in the thing of the Sacrament; that is, the body of Christ. 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 in, under, or with the bread to be a Sacrament, or will have the bread to be transsubstantiated into his flesh, let them show us a visible or sensible eating of it in the Supper, lest they seem to descent from the ancient Fathers. 2. There must be an analogy and proportion between the sign or Sacrament, and the thing signified, or the thing of the Sacrament. For, Except the Sacraments (saith Austin) had some similitude of those things, whereof they are Sacraments, they were not verily and Sacraments. Now, Epist. 23. ad Bonifacium. if Christ flesh be also a Sacrament, and the thing of those 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 Christ's flesh may not be called a Sacrament; as being no less the thing itself of the Sacrament, then 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. S. 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 another thing understood. That which is seen, Serm-ad Infant. hath a corporal form; that which is understood, hath a spiritual fruit. If then thou wilt understand the body of Christ, here the Apostle speaketh 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. 7. The communion of Christ, which is promised in his Word, and sealed in his Sacraments, is not corporal, but spiritual. But the communion of Christ, which is given in the Supper, is the same with that which is promised in the Word and sealed in all other Sacraments: Therefore the communion of Christ in the Supper, is not corporal, but spiritual. The Major is manifest. For, in the Gospel, no other communion is delivered or specified, but that which is spiritual. The Minor also is evident, because the same benefits are proposed in all the promises of the Gospel, which are presented and offered in the Sacraments. For the Sacraments are the visible word; because they promise that which the Word promiseth, by visible signs, and are seals of the promise of the same grace. 8. There is one and the same signification of all the Sacraments of the Old and New Testament; and in them, one and the same communion of Christ. But the signification of all other Sacraments, and their communion is spiritual only: Therefore there is no other in the Supper. The Minor is granted on all sides. The Major is demonstrated by the Apostle in these words; 1 Cor. 12.13. & 10.2. By one spirit we are all baptised into one body: And, All were baptised unto Moses in the cloud and in the sea, and did all eate the same spiritual meat. Object. 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. Ans. The thing is not divers: because it is the same, To be washed by the blood of Christ, and, To drink the blood of Christ: as we have heretofore proved. But the manner of the signifying one and the same 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 Passeover, is promised a spiritual thing, not a corporal; and so also here in the Lors Supper. 3. The third sort of Arguments, which are deduced from the analogy of faith. 1. Firm and strong reasons are drawn from the Article, which is concerning the truth of Christ's humane nature. Christ took a humane nature, like unto us in all things, sin only excepted, and retaineth the same through all eternity, for our comfort and safety: but humane nature is neither infinite, neither can it be in more places at once, nor visible and invisible both together. For, it is proper unto the Deity only, which is unmeasurable, to be essentially in many, or in all places at once, according to that saying of Scripture: Jerem. 23.24. Am not I he which fill heaven and earth? and by this very attribute or property God is distinguished from all creatures. Now, the Godhead itself cannot at the same time be both visible and invisible, finite, and infinite, but in its own substance remaineth always invisible, incomprehensible and infinite, else could it not be unchangeable. We may not therefore imagine, that when Christ said, This is my body, his body then sat both visible to them at the Table, and yet was invisible also in the bread: or that now it is both visibly conversant in heaven, and invisibly contained in the bread. 2. From the Article of Ascension: Christ ascended truly; that is, was in his body visibly and locally taken up into heaven, so that his body remained not, nrr now remaineth on earth, but in heaven, whence he shall visibly return to judgement. He is not therefore in the bread. Or thus we may urge the reason: Christ's body is finite, as being a true body. But it is now in heaven: Therefore Christ's body is not in While they beheld him, he was taken up. Acts 1.9. Colos. 3.1. Seek the things which are above, where Christ is. The Major also is evident. For if the true and very body of Christ be infinite, it is on earth, was no true body of Christ, but apparent and fantastical: because it cannot 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; and so we should as yet remain in death. Now here are two things to be noted: 1. That by the argument drawn from the ascension, Christ's body is not clean taken out of the Supper, as some cavil, but only out of the bread. For the distance of heaven and earth only hindereth the existence of Christ's body, both in heaven and in the bread together, but not his presence in the Supper to be spiritual eaten by faith. For our faith in the word of the promise, annexed to the bread and wine, beholdeth and embraceth the body and blood of Christ, and all his benefits there present. 2. That the Argument of the Ascension (not done, but together with the former Argument of the truth of his humane nature) overthroweth the opinion of a corporal presence of Christ in the bread. For if Christ's humane nature might be , or present in many places; his Ascension could not hinder, but that he might at once be both in heaven and in the bread. But whereas the humane nature is finite, not present in many places, nor : hence it is, that the Argument, borrowed from the Article of his Ascension, presseth most powerfully; and, as in the first Supper, the consequence derived from the property of his humane nature thus; Christ's body sits at the Table, Therefore it is not in the bread, or in the mouth of his Disciples, is sound and good: so now we necessarily conclude out of the truth of his Ascension thus; Christ's body is in heaven, Therefore it is not in the bread, or elsewhere on earth. Object. It is humane reason alone that judgeth Christ's corporal presence in the bread contrary to these Articles of faith: Therefore they are not indeed contrary. Answ. We deny the Antecedent. For not reason only, but the Christian faith, and God's Word reacheth us, that Christ's body is a true humane and finite body, and not conversant at once in all, or many places; and that now, since it ascended into heaven, it is not in the earth, but remaineth and abideth in heaven, until he return thence to judge the quick and the dead. That Christ's body than should be present at once in heaven and in the bread, is repugnant not to humane reason only, but also to God's Word. This indeed is a principle uncontroversed, How fare forth we are not to listen to man's reason in divine matters. That man's reason in divine matters, oppugning God's Word, is not to be regarded, but aught to be subject thereunto. Notwithstanding, it is not simply to be cashiered or discharged, no not in controversies of Divinity, as if we were to bring a mere brutish and blockish sense to the sifting of the truth of God's Word: but we are to use reason aright, to discern thereby truth from falsehood. For to this end was reason given to us men, that we should discern by the light of understanding contradictory opinions; and fully conceiving what is consonant with God's Word, and what jarreth therewith, should applaud and embrace the one, and reject the other. If this be not grounded and settled in us, there will be no opinion so absurd and impious, there will be nothing in the polluted sinks of all Heretics so filthy and monstrous, which may be confuted by holy Scripture. For Heretics and Deceivers will always except against us, that their opinions impugn not the truth of God's Word, but that they seem only in man's reason so to do. Repl. The Scripture attributeth to Christ's body many properties and prerogatives supernatural, or above and beyond nature, which are not incident to our bodies: as, to walk on the waters, to be transfigured, to be carried up into heaven, to pierce and pass through a stone and closed doors, to be united to the Godhead personally, to be made a sacrifice for our sins, etc. Therefore it is no absurdity to attribute unto it presence in heaven and in the bread both at once, or even ubiquity itself. Ans. In the Antecedent are many untruths mingled with some truths. For the penetration of Christ's body through the stone, and through the doors, is not where expressed in Scripture: and therefore we deny it. The rest of the prerogatives are there expressed indeed, but they abrogate not the truth of humane nature. For Peter also walked on the waters; and we shall be transformed, and lifted up: but ubiquity and presence of Christ's flesh in all, or many places, is not where extant in Scripture, and it suffereth not Christ's flesh to be any longer a creature, much less a true body. For, to be , or in divers places at once in its own substance, is the property of the unmeasurable Deity alone: but every creature is finite, God only is every where: because he is infinite. and by his finiteness is discerned from his Creator. Now that which is finite, cannot be in more places than one. Hence it is, that the Scripture and and Doctors of the ancient Church produce this property of presence in many places, as a certain argument of true and sole Divinity: as Christ himself, speaking of himself, saith: The Son of man, John 3.13. which is in heaven. And Dydimus saith: The holy Ghost himself, if he were a creature, Lib. 1. Cap. 1. de Spiritu sancto. should at least have a circumscribed or limited substance, as all things else which are made: For although the invisible creatures be not circumscribed in place; yet they are finite in the property of their substance. But the holy Ghost being in many, hath not circumscribed or limited substance. Tertullian also saith: If Christ be man only, Lib. de. Trin. how then is he present wheresoever he is called on? sigh this is not the nature of man, but of God, To be present in every place. Our adversaries therefore thus reasoning, that those prerogatives are the cause of his presence , or in many places, which verily are no causes hereof, commit the fallacy of alleging a false cause. For indeed the reason of those prerogatives, and the ubiquity, are very divers. 3. From the Article of the communion of Saints: 1. Such is the communion of Saints with Christ now, as it was of old ever since the beginning, and shall be ever hereafter; as well of those who use the Sacraments, as of them who are by necessity excluded from them. 1 Cor. 10.3, 4. Ephes. 4.4. Rom. 8.9. 1 Cor. 6.17. 1 John 4.13. John 15.5. Ephes. 1.22. Ephes 4.15. Ephes 5.30.31. Ephes. 4. 1 Cor. 10. Rom. 8. For there is but one only communion of Saints with Christ; because we are all one body with Christ. But this communion of Saints with Christ was always spiritual: as the Apostle doth show; He that is joined to the Lord, is one spirit. Hereby know we, that we dwell in him, and he in us; because he hath given us of his spirit. He is the Vine, we are the branches: He is the Head, we are the members: He is the Bridegroom, and we (with the whole Church) are his Spouse. Or the argument may be thus form: All the Saints have the same communion with Christ, both in the Old and New Testament (as well they, who have power to approach and partake of the Supper, as they who have not:) and we cannot eat Christ any otherwise, than his Disciples did eat him in the first Supper. But they did eat him spiritually: Therefore we eat him also spiritually. Out of the self same Article we thus argue: 2. Such is our eating of Christ, as is his abiding in us. But this is spiritual: Therefore our eating of him is spiritual. The Major is out of question, because he is therefore eaten, that he may remain in us, and we in him; not that being once eaten, he should forthwith vanish away; John 6.56. He which eateth my flesh, and drinketh my blood, abideth in me, and I in him. The Minor, namely, that Christ's abiding in us is spiritual, is sufficiently proved and perceived by this, in that such is his abiding in us, as is his Fathers: John 14.23. 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 holy Spirit: Therefore Christ also so abideth with us, or dwelleth in us. 1 John 4.13. Hereunto belong those say: By this we know that he dwelleth in us, and we in him, because he hath given us of his Spirit. That Christ may dwell in your hearts through faith. I am the Vine, ye are the branches: he that abideth in me, and I in him, Ephes. 3.17. the same bringeth forth much fruit. 3. Christ abideth in us perpetually: Therefore that abiding or presence is not corporal: because, as touching his humane nature, John 15.5. 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. 4. From the Article of remission of sins. If Christ be corporally in the bread, and be reached out and delivered unto us by the hand of the Minister, than we are to crave remission of sins at God's hands, for his sake, who is in the bread, and whom the Minister handleth, whether the bread still remain together with him, or no. For remission of sins is most especially to be craved then, when we celebrate the Supper. So then every communicant must thus pray: I beseech thee, O heavenly Father, to be gracious and merciful unto me for this thy Son's sake, who is here present in this bread, and whom the Minister handleth, and whom I eat with my mouth: But this is that horrible Idolatry, which is practised in the Popish Mass, which without doubt is so abominable in the sight of God, that it were better for us to suffer a thousand deaths, then once commit the same. For the Gospel teacheth us to beg of God remission of sins, not for that Christ's sake, who is in the bread, and is carried about in the Ministers hands, and eaten with men's mouths: but for that Christ's sake, who suffered and died for us, who is now in heaven at the right hand of his Father, and maketh intercession for us. So then thus we reason, That which establisheth the horrible Idolatry of the Mass, is to be avoided of the true professors of the Gospel: But the corporal presence of Christ, and the eating of him with our mouths in the bread, establisheth the horrible Idolatry of the Mass: Therefore it is to be avoided by all true professors of Christ's Gospel. 5. Unto the former may be adjoined also arguments taken from the sacrifice and adoration of Christ. Wherefore Christ is present corporally, whether it be after a visible or invisible manner, there he is so to be adored, to wit, by our minds, and the motions of our bodies converted and turned thither. But he is not thus to be adored in the Supper: Therefore he is not present in the Supper corporally, either in the bread, or in the place of bread. The Minor, That he is not to be adored in the Supper, is easily proved: because in the New Testament since Christ's ascension it hath not been, nor is lawful to tie and bind invocation to any certain place or thing, without the express command and permission of God, except we will commit open Idolatry. For all adoration, bound and restrained to any certain place or thing on earth, is abrogated and canceled by Christ. The hour cometh, John 4, 21, 22, 23, 24. when ye shall neither in this mountain, nor in Jerusalem worship the Father. Ye worship that which ye know not; we worship that which we know: for salvation is of the Jews. But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and truth: For the Father requireth even such to worship him. God is a Spirit: and they that worship him, must worship him in spirit and truth. Again, if Christ be so to be adored and worshipped in the Supper, by our minds and motions of body converted unto the bread, that whole oblation and sacrifice should consist in the hands of sacrificing Masspriests, because they offer the Son unto the Father, to obtain remission of sins: and so were his crucifying to be reiterated. Object. Christ commanded not himself to be offered or adored, but to be eaten: Therefore we establish not the Papists offering up of Christ to his Father, or their worshipping of him in the bread, by that corporal presence which we uphold. Ans. This their reasoning is two ways faulty: First, they beg that which is in question, whilst they say, that Christ commanded us to eat him in the bread: for this is no where found in Scripture. 2. They shift and seek to slide from the question, in averring, that Christ commanded not himself to be adored: for we have a general precept of adoring Christ in these words; Psal. 45.13. Psal. 97.7. Heb. 1.6. He is the Lord thy God, and thou shalt worship him. And let all the Angels of God worship him. This general precept, without any special exception or expectation of any particular injunction, should no less bind us all unto obedience, and to the adoring of Christ in the bread, if we had any evident proof of his invisible existence therein, than if we beheld him present with our eyes. Thus Thomas expecteth not some special express warrant, but doth well in worshipping towards the place where he seethe Christ standing, saying; My Lord, and my God. Wherefore, John 20.28. as long as the opinion of corporal presence standeth, so long the Papists idolatrous adoration and oblation, and their whole Mass must needs stand also. For the Papists themselves will not have, that we understand their offering of Christ in the Mass of any slaughtering or murdering him, but only of a public showing him being there corporally present, and of a craving and obtaining remission of sins for his sake, whom the Priests bear in their hands, and present unto God the Father. 4. The fourth sort of Arguments drawn from like places of Scripture, where namely the something is delivered in words, whereof there is no controversy. 1. LIke phrases have a like sense and interpretation. But all these phrases are accounted for like; namely, for sacramental forms of speech, wherein the names or proper effects of the things signified, are attributed to the sign: as, Circumcision is the Covenant of God. The Lamb is the Passeover of the Lord. Gen. 17.10, 11. Exod. 12.11. & 31.16. Levit. 1.4. Exod. 24.18. Exod. 26.34. 1 Cor. 10.3. Mark 2.26. Luke 22.20. Acts 22.16. Titus. 3.5. 1 Pet. 3.21. Gen. 17.11. Exod. 12.13, 14. & 13.9. & 31, 17. The Sabbath is the Covenant of the Lord. The levitical sacrifices are an expiation or doing away of sin. The blood of sacrifices is the blood of the Covenant. The covering of the Ark is the mercy seat. The Rock was Christ. The bread is the body of Christ. The cup is the New Testament. Baptism washeth away sin. Baptism is the washing of the new birth. Baptism saveth us, etc. Therefore their interpretation is alike. Now God himself interpreteth some of them thus; Circumcision is a sign of the Covenant. The Lamb is a sign and memorial of the Passeover. The Sabbath is a sign of the Covenant: Therefore we may justly interpret the rest on the same manner. The levitical sacrifices signify the atonement for sins, made by the Messiah. The blood of sacrifices is a Sacrament or sign confirming the Covenant; or a sign of Christ's blood, whereby the Covenant was established. The covering of the Ark signifieth the Mercy-seat. The Rock signifieth Christ. The bread is a Sacrament of the body of Christ. The cup is a Sacrament sealing the new Covenant. Baptism is a Sacrament of the washing away of sins, and of our regeneration and salvation. 2. As the cup is the New Testament, so is the blood of Christ the New Testament. The cup is the New Testament Sacramentally; that is, it is a sign of the New Testament: Therefore Christ's blood is a sign of the New Testament. The Major is apparent, because without doubt the words of Luke and Paul, This cup is the New Testament in my blood; and the words of Matthew and Mark, This is my blood of the New Testament, have all one meaning. The Minor is proved before in the first argument, and cannot be taken otherwise. For the New Testament is no external thing or ceremony, but a free reconciliation with God, promised in the Gospel, through the blood and death of Christ. The cup than is either the thing promised, or the seal of the promise; but it is not the promise, nor the thing promised: Therefore it is the seal of the promise. 3. The bread which we break (saith the Apostle) is it not the communion of the body of Christ? As bread is the communion of the body of Christ, so also it is the body of Christ. The reason is clear, because Paul's words and Christ's have both one meaning; seeing Paul interpreteth Christ. But the bread is the communion of the body of Christ sacramentally; that is, it is a Sacrament or sign of our spiritual communion with Christ's body. For properly and literally, bread cannot be termed a communion: Therefore, bread also is Christ's body sacramentally; that is, it is a Sacrament or sign of Christ's body. Now that the communion or communication of Christ's body is spiritual, is thus proved: 1. Paul speaketh of such a communion, as whereby we being many, are made one bread, one body. But we being many, are one body spiritually: Therefore the communion mentioned of Paul is spiritual. 2. The communion of Christ, whereof he speaketh, cannot stand with the communion of Devils: 1 Cor. 10.21. Ye cannot (saith he) drink the cup of the Lord, and the cup of the Devils: ye cannot be partakers of the Lords Table, and of the table of the Devils. The argument is not deduced from an inconvenience or an undecency, as some fond tell us, Mat. 6.24. but from an impossibility: as that of Christ, Ye cannot serve God and Mammon. Where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye are not able; or, ye have no possibility, are likewise used, as well as in this place: 2 Cor. 6.15. and as that of the same Apostle elsewhere; What concord hath Christ with Belial? or what part hath the Believer with the Infidel? 3. This communion of the Saints with Christ, and Christ with the Saints, is spiritually expounded in Scripture, 1 John 1.6, 7. Our fellowship is with the Father, and with his Son Jesus Christ. If we say, that we have fellowship with him, and walk in darkness, we lie, and do not truly. But if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ cleanseth us from all sin. Neither do we in the Creed believe any other communion of the Saints with Christ, and Christ with the Saints, but that which is spiritual. Hom. 24. in 1 Cor. 10. 4. Lastly, chrysostom interpreteth Paul's words of a spiritual communion. Why said he not participation? That he might manifest unto thee somewhat more excellent than it, to wit, the strongest and mightiest union that can be. And a little after, Why call I it communion? Yea, we are the selfsame body of Christ. What is the bread? even the body of Christ. What are they made, who receive the body of Christ? not many bodies, but one body. For as the bread is kneaded of many grains, so we also are joined with Christ. 4. Out of the words of Christ: John 6.62. What then if ye should see the Son of man ascend up where he was before? It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you are spirit and life. In these words Christ expressly rejecteth all eating of his flesh with our mouths, and overthroweth by two arguments, which we have heretofore declared: and on the other side he approveth and confirmeth our spiritual eating his flesh. Wherefore we may not forge any corporal eating of Christ's body in the Supper, when such a kind of eating is precisely reproved in the Gospel. Object. The sixth chapter of John treateth not of the Supper: Therefore this testimony maketh nought against the eating of Christ's body with our mouths instituted in the Supper. Answ. Here our Adversaries deceitfully argue from the denial of a part, to the denial of the whole. This Chapter, we grant, pertaineth not to the Ceremony of the Supper: But hence it followeth not, that simply it pertaineth not to the Supper. For it concerneth the promise; This is my body, which is given for you: because this promise is desumed out of this Christ's Sermon registered in this sixth of John, and is ratified and confirmed by the signs of bread and wine. Wherefore it cannot be understood of any other eating of Christ's body in the Supper, then of that which is delivered in the sixth of John, which is spiritual. For, bodily eating is in that Sermon condemned. Repl. It is not simply the eating with the mouth that is there condemned, but a Capernaitical eating. Answ. All eating with the mouth is Capernaitical. For, a Capernaitical eating is not a bloody renting only and eating of Christ's flesh, and chewing it between the teeth, but simply any eating with the mouth. For the Capernaites say not among themselves: How can this man give us his flesh to devour, to gnaw on with our teeth, to rend asunder? etc. But they say: How can this man give us his flesh to eat? John 6.54. Neither doth Christ them from a gross eating with the mouth, to a subtle kind of eating with the mouth; but to his ascension into Heaven, which should shortly come to pass, and thereby his body should be far removed from their mouths, and trained them to a spiritual eating, which is with the heart by faith. 5. Out of the same sixth Chapter of John, To eat Christ's flesh, and, To drink his blood, signifieth, To believe in Christ, To dwell in Christ, and, Verse 54, 56. To have Christ dwelling in us: as appeareth, because he attributeth the same effect of eternal life to both; namely, to the eating of his flesh, and to faith in him: But in the Supper this eating is authorised: (For no other purpose besides this can be showed in the whole Gospel, for sealing whereof the Supper was instituted.) Therefore, To eat Christ's body, and, To drink his blood, is, To believe in Christ, To dwell in Christ, and, To have him dwelling in us. 6. By one spirit are we all baptised into one body, whether we be Jews or Grecians, 1 Cor. 12, 13. whether we be bond or free, and have been all made to drink into one spirit. Hence we draw two arguments: 1. Such as is the drinking of Christ, such is the eating of him in the Supper. The drinking of him is spiritual: Therefore the eating of him is spiritual. 2. The eating of Christ's body, and drinking his blood, is common to all the faithful, even to the Fathers of the Old Testament. For we have all been made to drink into one spirit. But the eating with the mouth is not common to all the faithful: (For the Fathers before Christ's birth could not, and at this day Infants, and many of ripe years, having not liberty to partake of the Supper, cannot eat his flesh with their mouths.) Wherefore, this mouthy eating of Christ's flesh, urged by our Adversaries, is not that true eating which the Gospel promiseth, and which the Supper sealeth. The testimonies of Fathers in this point. 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; who, if we look into their writings, we shall find, that they plainly teach the same doctrine touching the Lords holy Supper, which we do. Among many we will produce only some few notable and clear in this point. Irenaeus saith, Lib. 4. cap. 34. The earthly bread, taking his name from the word of God, is no longer common bread, but becometh the Eucharist or Sacrament, which consisteth of two things; an earthly, and an heavenly thing. Tertullian, The bread which he took and distributed among his Disciples, he made it his body, saying, This is my body; that is, The figure of my body. Lib. 4. contra Martion. Praedag. lib. 2. cap. 2. Lib. 2. Ephes. 3. Serm. de Coena. Clemens of Alexandria, This is to drink Christ's blood, to be partaker of Christ's immortality. Cyprian, Neither can his blood, wherewith we are redeemed and justified, seem to be in the Chalice, when the wine faileth in the Chalice, wherein Christ's blood is showed, which is spoken of in every Sacrament and testimony of Scripture. Again, the same Father saith, As often as we do this, we sharpen not our teeth to by't withal, but we break and part the sanctified bread with a sincere faith, whilst we distinguish and separate that which is divine, from that which is humane, and joining them again after their separation, confess one God and man: yea, we ourselves are made his body by this Sacrament, and knit and united to our head by the thing signified by the Sacrament. De divina mensa, Et quod. The Canon of the Nicene Council: Again, here also is the Lords Table: Let us not childishly cleave to the bread and wine set before us, but lifting up our minds on high, by faith, let us consider, that on that Table is set the Lamb of God taking away the sins of the world, which is offered of the Priests without killing: and let us, truly receiving his precious body and blood, believe that they are SIGNS of our resurrection. For therefore we receive not much, but little; thereby to acknowledge that it is not received to satisfy, In Litur. de Trin. l. 8. Orat. de pas. but to sanctify us. Basil: We have set on the Table the figures of the sacred body and blood. Hilary: The bread and wine received, and drunk, effect and work that both we are in Christ, In 1 Cor. 11. and Christ in us. Gregory Nazianzene: The figures of the precious body and blood of Christ. Ambrose: Because we are delivered by our LORDS death; being mindful thereof, in eating, and drinking we Signify, (or Represent) the flesh and blood that were offered up for us. De Sacr. l. 4. c. 5. Cont. Adim. cap. 12. In Psa. 3 Epist. 23. ad Bonisac. Again, This oblation is the FIGURE OF THE BODY AND BLOOD of our LORD Jesus CHRIST. Augustine: Our Lord doubted not to say, This is my body, when he gave a TOKEN of his body. Again, The Lord admitted Judas to that banquet, wherein he ministered and gave to his disciples the FIGURE of his body and blood. The same Father saith: Unless Sacraments had a certain likeness of the things, whereof they be Sacraments, without question they were no Sacraments. And in consideration of this likeness, oftentimes they bear the names of the things themselves. As therefore the Sacrament of the body of CHRIST is AFTER A CERTAIN MANNER the body of Christ: and the Sacrament of Christ's blood is his blood: so the Sacrament of faith is faith. In senten. Prosper. de ause. dist. 2. c. Hoc est. Again, As then the celestial bread, Christ's flesh, is IN SOME SORT called Christ's body, whereas indeed it is a Sacrament of Christ's body; namely, that visible, palpable, and mortal body which was nailed on the Cross, and the sacrificing of his flesh, done by the hands of the Minister, is called Christ's Passion, death, and crucifying, NOT IN THE TRUTH OF THE THING, but in a mystery SIGNIFYING it: So the Sacrament of faith, by which is meant Baptism, is faith. Serm. ad infant. Also: These, my brethren, are therefore called Sacraments, because in them one thing is seen, another understood. That which is seen hath a bodily form: that which is understood, hath a spiritual fruit or benefit. In Mat. Hom. 83. chrysostom: This is my blood, which is shed for the remission of sins; which Christ said, to show that his Passion and Cross was a mystery, and to comfort his disciples. Dialog. 1. Theodoret: Our Saviour verily changed the names of the signs and the things signified, and gave the same name to the body, which is proper to the sign; and that to the sign which is proper to the body. The cause of this change is manifest to them that are entered into the first principles of divine mysteries. For he would that they who use the Sacraments should not bend and set their minds on the nature of the things which are seen, but, for the alteration of the names, should believe that alteration which is made through grace. For he who termed that by name of corn and bread, which is by nature a body, and called himself a vine, he honoured the signs, which are seen, with the title and name of his body and blood, not by changing the nature, but by adding grace to the nature. Macarius the Monk hath a famous saying to this purpose: Hom. 27. 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. Other testimonies for briefness sake we omit. Of Transubstantiation. NOw it is easy to see what we are to think of Transubstantiation, even that it is an impious invention and device of the Papists: which also we will show and prove briefly by divers reasons. But first we must declare in a word what the Papists properly mean by their Transubstantiation. They suppose that by force of Consecration; that is, of uttering these words upon the creatures of bread and wine, This is my body, This is the cup of the new Testament in my blood, the bread and wine is substantially converted or turned into the body and blood of Christ, the forms only or accidents of bread and wine remaining; namely, the shape or figure, the heat, the taste, the weight, etc. They therefore call these words of Consecration, operatory, and effective, able to work and effect the conversion and change: and they say, that the change is fully accomplished in the very last instant of uttering the syllable * The Latin particle was 'EM, hoc est corpua me VM, which I chose rather to resemble by the English form of Consecration. DIE, This is my boDY: and then there is no longer bread and wine, but the body and blood of Christ is present, and is contained under the forms of bread and wine, and is eaten and drunk in the Eucharist or Supper by the mouth of the Communicants. Concerning the manner of the change, it is not agreed on by all. Some say, that the substance of bread and wine is by Transubstantiation changed into the substance of Christ's body and blood: so that the bread and wine is essentially made the very body and blood of Christ, the external forms only remaining; and this they term a substantial change, or change of the substance. What the Papists call a substantial change. Others are of opinion that the substance of bread and wine is not changed, but vanisheth by annihilation, or by being brought to nothing; and that then the substance of Christ's body and blood succeedeth in place thereof; so that the substance of Christ's body and blood after the consecration, cometh under these forms and accidents, under which before was the substance of the bread and wine: And this they call a formal change, or a change of forms. Lombard in his Sentences expoundeth both these opinions, What they call a formal change. Li. 4. di. 11. Tho. Aqui. p. 3. q. 78. a. 5. and seemeth to approve the former alone. Howbeit they call both these changes by the name of Transubstantiation. They affirm also that the particle This, in the words of consecration, doth note some indeterminate substance in general (as they use to speak) without quantity or quality, contained under those accidents, so that it demonstrateth unto us neither bread, nor Christ's body, but only something contained under the forms and accidents, which before Consecration was bread, but by vigour and force of the words of Consecration, began to be the body of Christ: so that the meaning is on this wise; This is my body, that is, Their vain questions where the Accidents in Transubstantiation may be grounded. that which is contained under this, or these forms, is my body. Touching the accidents, where they are grounded and seated, whether in the body of Christ, or in the air, or in the surface of the bread and wine, or in nothing, they curiously and diversely dispute; and the common received opinion is, that they are existent without any subject. This is the doctrine of the Schoolmen and all Papists, whereof (as we see) there are two main heads: one of Transubstantiation, another of eating Christ's body with the mouth. But each of them is a false profane forgery, utterly repugnant with the words of Christ. As for the later of these, it is overthrown and refuted by the same arguments whereby we have already proved the spiritual eating of Christ's body; and Transubstantiation is thus oppugned: 1. That which is Christ's body in the Supper, remaineth and is not therein transformed, nor reduced to nothing: else Christ's body should not remain, Arguments against Transubstantiation. nor be present in the Eucharist: But in the bread is Christ's body, namely, sacramentally, as before we have made evident demonstrance:) Therefore bread remaineth in the Supper, and is not transformed, or reduced to nothing. The Minor is already proved, and is confirmed, Proofs that the bread in the Sacrament is Christ's body. 1. By the authority of Luke and Paul, in these words: This cup is the new testament: and, The bread is the communion of the body of Christ. 2. Farther proofs are deduced also out of these words thus: What Christ broke, that he called his body: But he broke bread, not some uncertain substance, nor the mere accidents of the bread. Therefore the bread is the body of Christ. Again, The Article THIS demonstrateth and pointeth out either the bread, or the mere accidents, or the body of Christ, or some determinate thing or substance whatsoever. But it concerneth not any indeterminate substance; Because Christ broke not any undeterminate thing, that is, I know not what: but determinately and precisely it is said, He broke bread, it concerneth not Christ's visible or invisible body; for his visible body sat and talked with his Disciples: and an invisible body Christ never had: and moreover the Papists themselves confess, that Christ's body is not yet present under the form of bread, when the Priest beginneth to pronounce the particle THIS, but then, when once the change is made; the change (say they) is made in the last instant of consecration, at the pronouncing of this last syllable DIE, in these words, This is my boDY. Lastly, it concerneth not the accidents only of the bread; For Christ broke not bare and mere accidents. Wherefore, the Article THIS intimateth nothing else but the bread; and Christ's words. This is my body, have no other meaning then this, This bread is my body. 2. Christ broke bread: but he did not then break his body: therefore the bread is not really his body. 3. Christ's body was given for us: The bread was not given for us: Therefore the bread is not really Christ's body. 4. Christ saith not, as the Transsubstantiaries say, Under these forms is my body, or, My body is contained under these forms: Therefore the Transsubstantiaries retain not, but pervert Christ's words. 5. Christ said not, Let this be made, but, This is my body. Therefore Christ's words turn not the bread into the substance of his body; but they teach only that the bread in this use is Christ's body, to wit sacramentally. 6. Paul expressly calleth that which is taken, bread, both before and after the eating: Therefore the bread is not reduced to nothing, nor changed into the substance of Christ's body, but continueth bread. 7. Two things there are in every Sacrament: the sign, and the thing signed: or, as Irenaeus speaketh, the earthly, and the heavenly thing; and without these two, no Sacrament can consist or stand. But Transubstantiation taketh away the sign or earthly thing, namely bread and wine from the Eucharist. Therefore it taketh away the whole fence or nature of a Sacrament. 8. A bare imagination of bread and wine cannot confirm the faith of heavenly things, but will mock and deceive it, as being a vain thing, and not that which it seemeth. But the sign in the Lord's Supper must confirm the faith of heavenly things, to wit, that we are as certainly fed with the body and blood of our Lord, as we are sure we receive the bread and wine. For Sacraments were instituted to confirm faith by visible signs. Farewell Transubstantiation, which transformeth the sign into a shadow and imagination. 9 Transubstantiation taketh away the analogy or proportion of the sign and the thing signed; E●st ad Bonifac. whereof Saint Augustine saith, that The body so feedeth the soul, as the bread nourisheth the body: and as corn bread, is one mass made of many grains; so many are made one bread and one body, which partake of one bread. For, the bare accidents of bread and wine cannot uphold and bear this Analogy, seeing they nourish not; neither can you say, As the accidents of the bread and wine nourish the body, to the maintenance of this life; so Christ's body nourisheth my soul to life eternal: for then the comparison will be between a true and a false thing: wherefore the very Analogy of the sign, and the thing, do sufficiently refute Transubstantiation. Of Consubstantiation. THe Papists feigned that two great miracles were wrought in the Eucharist by the virtue of Consecration, namely, the changing of the substances of bread and the Lords body, and the subsisting of Accidents without any subject: of which two, the former subverteth the Analogy of the whole Christian faith; the later contradicteth all sound Philosophy. And that force of Consecration they boast of, is nothing else but a magical device of the Devil, What Consubstantiation is. and an invention of man's brain. This, when of ancient some Doctors espied, to avoid these so absurd miracles, in stead of Transubstantiation they coined Consubstantiation: that is, The coexistence of two substances in one place; or, the presence of Christ's body and blood, not under the forms of bread and wine, but under the bread and wine itself. These therefore were of opinion that the signs were not transsubstantiated, that is, changed not their substance, but consubstantiated, that is, that the bread and wine remained, but with, in, and under the bread and wine: Christ's body and blood were really and substantially present, and eaten and drunken with the month of the Receivers. Lib. 4. Dut. 11. c. Quidam. The age and parentage of Consubstantiation. This opinion Lombard relateth, and testifieth that it was before his time maintained by some; but he calleth it a Paradox, a strange or wonderful opinion. Guitmund fathereth it on Berengarius, after his recantation, and termeth it Impanation. Others impute it to one Walrame, against whom Anselme hath two books extant. Some fasten it on Rupert Abb. Tuit, who lived not long after Guitmond, about the year of the Lord 1124. Petrus de Alliaco, Cardinal of Cambray, saith, In lib. 4. sentent. q. 6. art. 2. that he had rather defend Consubstantiation the Transubstantiation, unless the Church of Rome had defined the contrary. He lived about the year of our Lord 1416. Lib. de Ca Babyl. At length Luther approving the judgement of this Cardinal of Cambray, as himself witnesseth, first thought it no article of faith to believe that the substance of bread remaineth, or remaineth not; but either point might be held without heresy. Afterwards it seemed more probable unto him, that the bread should remain, and the body of Christ should be under, in, and with the bread. And this is now their opinion, who name themselves Lutherans. Wherefore they interpret Christ's words, This is my body, thus: In this, with this, under this bread is my body: and they glory and boast no less than the Papists, that they retain the letter without any trope or figure. And so have they ranked themselves, that, if they combat with Papists, than the particle This, noteth with them bread only, and the bread itself is the body of Christ: If they bend their forces against us, whom they call Sacramentaries, than the particle This, shall not signify bread only, but bread with the body of Christ lodged invisibly therein; and the sense shall be, This is my body, that is, This bread, and my body lying hid in this bread, is my body. They illustrate this their gloss with vulgar similes, as they call them; that Christ, when he gave his invisible body in the bread, in like manner said, This is my body; as the Countryman saith of the grain in his sack, This is corn, pointing at the sack: or the Merchant, of the money in his purse, This is money, pointing at his purse: or the Mother, of the Infant in his cradle, This is my child, showing the cradle only: or the Vintner, of his wine, This is Rhenish wine, when he reacheth out the Goblet. These forms of speech are noted and observed out of their books and disputations. But (good men) they have that luck which the Poet allotteth unto fools: Fools when they seek to avoid an inconvenience, Horat. Serm. lib. 1. sat. 3. fall into an evil. For in place of that absurd miracle, of the subsisting of accidents without any subject, they have induced another more absurd, of the penetration of two bodies: and, whether we respect the letter or the sense, they have wandered & departed farther from Christ's words, than the Papists. For the letter thus lieth; This, that is, This bread is my body: The sense standeth thus: The visible bread broken and distributed is my true and essential body, given for you. It is my true body, not by any change of essence and nature, as the Papists would have it (for bread was not assumed by the Word for us; neither was bread given and crucified for us): but it is my true body in a mystical sense and Sacramental kind of speech, according to the interpretation of the sounder antiquity, of Paul, yea, and of Christ himself. The Transsubstantials gloss is farte wide of this the letter, and meaning of Christ's words. As then the Papists retain not the letter, when in stead of Christ's words, This is my body, they annex this seraphical or super-angelicall gloss: This thing or substance whatsoever, undeterminate, contained under these forms, is my body: so much less do these reserve entire the letter and sense of Christ's words, when, instead of them, they place their own, saying: My body is in, with, under the bread: or, The bread, and the body lying hid invisibly in the bread, is my body: For neither is the bread alone, nor the bread with the body enclosed therein, properly Christ's body; as an empty or full purse, is not properly, and without all figure of speech, termed money. Now, the phrases they use, are too improper, and too much unfitting that they would express. For as for the instances produced by them we know as soon as the Countryman. Merchant, Mother, or Vintner speaketh, that grain is in the sack, money in the purse, an infant in the cradle, and wine in the goblet. But when these men tell us, This is Christ's body, we know not forthwith that Christ's body is in the bread; neither can it be proved; because an Article of the Christian faith testfieth, that it is in heaven. Of the Schism of the Consubstantials. Luthers' foundation and main ground, at first, was those words only of Christ, This is my body. Afterwards in a disputation bad with the adversaries of this opinion pinion the 27. and 28. year he retired and fled to the Ubiquity, and for that one foundation or ground afore-named he assumed four other: 1. The personal union of the natures in Christ. The right hand of God, which is every where. 3. The truth of God, which cannot lie. 4. The three fold manner of the existence of Christ's body in any place. But being at length repulsed from these holds, he betook himself again to Christ's words, and desired that all disputation of Ubiquity should quite be revoked. Notwithstanding, since his time, some, Lutherans by profession, finding no sufficient warrant for their cause in Christ's words, have set Ubiquity on foot again, and at this day account it the best stake in their hedge; Three sorts of Lutherans. though others utterly disclaim it. Hence arose a faction and division among the Consubstantials: some are * 1. Simplices. simply Lutherans, who by Christ's words only defend the being of Christ's body in the bread, and the eating it with the mouth: some are * 2. Multipraesentiarii, Omnipotentiarii. multipresentiarie and omnipotentiarie Lutherans, that is, such as think Christ's body to be present at once in many hosts, by reason of the omnipotency really communicated therewith. Lastly, some are * 3. Omnipraesentiarii, Ubiquitarii. omnipresentiarie Lutherans, who, to assoil the presence of Christ's body in the bread, lay hold on the shield of Ubiquity, and teach that Christ's body is every where present by virtue of the union with the Word, and therefore is present in the bread, both before and after the use thereof in the Supper; and that the right of consecration doth effect only that it be eaten in the bread. Of this our young Divines, for the understanding of this controverfie, may not be ignorant. For hereby they perceive, that at this day there are two main columns or pillars erected to underprop Consubstantiation, namely, The two principal grounds of Consubstantiation 1. The ubiquity. 2. The words of Christ. The Ubiquity hath been at large discoursed of before in expounding the Articles of the personal union of the two natures in Christ, of his ascension into heaven, and of his sitting at the right hands of God the Father, and the difficulties therein discussed, fully resolved, and Ubiquity itself confuted. Christ's words (witness the Papists themselves) neither intimate Consubstantiation, neither can bear that interpretation. Which the Ubiquitaries also in their writings dissemble not: and have therefore devised and invented the Ubiquity because they saw that the ground and foundation of their opinion, if it were laid on Christ's words only, were too ruinous, and like to have a speedy down-fall. Christ said, This is my body, which is given for you; which words the Consubstantials retain not, Consubstantiation over brown by Christ's very words. neither literally, nor according to their sense and meaning. We need not therefore any argument to refute Consubstantiation, but Christ's very words, whereunto we recall them, and thus reason against them: Christ said not, In this bread is my body; but, This is my body: neither is the sense of both these propositions all one; seeing the former declareth what is in the bread, and where Christ's body is; the later, what the bread itself is in the Eucharist: Therefore the Consubstantials who teach, that in the bread is Christ's body, retain neither the letter, nor the meaning of Christ's words. A refutation of objections framed to confirm Consubstantiation. Schmidline his argument in the conference at Mulbr. La●. Pag. 159. OBject. 1. It is an usual kind of speech when two things are jointly given, the one apparent, the other in covert, that that only be named, which appeared not: as we say of purses fraught with money, This is money: of a cask of wine, This is wine. But Christ in his Supper delivering in the same manner two things jointly at once, namely, the bread and his body, named that only, which appeared not, under the bread, saying: Take, this is my body: Therefore Christ's manner of speech is most usual and proper, neither needeth it any explication at all. Answ. To the Major we answer, that it is a form of speech most usual, etc. but with this limitation, when it is certain that the thing which is named, though it be not apparent, yet it is contained in that thing which is apparent; as it is certain, that money is in the purse, and wine in the cask. Otherwise it is no usual, plain, or true form of speech, to say of an empty purse, This is money. But hitherto it is not clear, neither have the Consubstantials as yet proved, that Christ's body lay hid in the bread, when Christ said thereof, This is my body; as it ought to be evident, that money is in the purse, and wine in the vessel, when it is said, This is money, This is wine. Yea, and we avouch the contrary, to wit, that Christ's body in the first Supper, lay not hid in the bread, but sat at table, and now is in heaven, until it thence return in judgement: Therefore this form of reasoning, is a begging of that which is in controversy betwixt us. Answ. 2. The Minor also is false. For Christ, delivering unto his Disciples, not his body but bread, taken from the table, and broken said, Take, eate, This (that is, this bread) is my body. Which exposition is proved: 1. Because it is said of the cup, This cup is the New Testament. 2. Paul expoundeth the particle This, of the bread, saying: The bread which we break is the communion of Christ's body. 3. Because the bread and body of Christ (both together) are neither properly, not figuratively Christ's very body: and hereby a Tautology, or a vain and childish iteration of the same thing should be fathered on Christ, in saying; My body is my body. 4. We deny also the consequence, because their conclusion compriseth more than their premises in force. For they conclude, that it is a most usual and proper speech. But these two, usual and proper, are not in force and signification alike. For the most usual form of speech may be figurative, as those very trivial, and yet synecdochical speeches urged by them, This is money, This is wine: who is so mad, as to think the purse alone, or the purse with the money, is properly money? So was that Sacramental speech of the Passeover frequent, and well known unto the Disciples of Christ: Where wilt thou that we provide the Passeover? Yet spoke they not properly, but figuratively, attributing to the sign the name of the thing signified, by a sacramental Metonymy or change of names. That which followeth therefore out of the premises, is only this, That Christ's words were trivial, plain and known to the Disciples; but not that they were understood properly, literally, and without all Trope or Figure. Object. 2. 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, but his body, as the words lie; which are simply and literally to be understood. Ans. Here they allege us that for a cause, which is indeed no cause of the matter in hand. For Christ's truth is a cause only that his words are true; yea, most true: to which we ought to give credence, setting apart all Philosophical subtlety: but it is no cause why his words should be proper, and literally taken. For he which speaketh figuratively, may also speak truly: as Christ himself was no less true, yea truth itself, when he said, I am the light of the world, the door of the sheepfold, the good Shepherd, the true Vine, my Father is an Husbandman, ye are the branches; then when he said, This is my body. And they deserve to be hissed out of Schools, who presume to term figurative speeches by the name of lies. 2. We retort their Minor thus; Christ is true: Therefore he said not, that his body lay hid in the bread, when all his Disciples saw that it sat at Table. 3. We retort their conclusion on them thus; Christ's words must be understood simply: Therefore ye may not cloak and colour them with your gloss, which perverteth the letter, when ye say, that In, With, Under the bread is Christ's body; or that the bread is the closet of Christ's body. Object. 3. Christ is omnipotent: Therefore he can effect that his body should be really in the bread. Ans. The reason is of no force, which will conclude a thing to be done, because it may be done. The question is not, What Christ can do, but what he will. He no where promised the presence of his body in the bread, or in the presence of the bread: Therefore we derogate nothing at all from his omnipotency, when we believe no such presence. Repl. Bread is present in place of the Supper. Bread is Christ's body: Therefore Christ's body is present in place of the Supper. Ans. The Minor of this Syllogism is figurative, by the confession of the adversaries themselves. For Jacobus Andreas in a disputation held at Mulbr. when he could no ways else escape, expressly confessed, that this proposition is figurative; Bread is the body of Christ. Protoc. lat. pag. 160. The same Andreas afterwards wrote, that this phrase, Bread is Christ's body, is proper, Behold the spirit of contradiction. and to be understood, without any trope or Figure. Is not this to blow hot and cold out of the same mouth? to say one thing, and to unsay it again? Object. 4. Christ's words are not to be changed. Christ used the word IS: This IS my body: Therefore there may not be put in place thereof the word SIGNIFIETH. Ans. We grant the whole. For we place not the word signifieth instead of the word is; neither do we change Christ's words; but retain them as they were pronounced by Christ. But we say, that this is the true and natural sense of those words; namely, that the bread is the body of Christ symbolically: that is, as a symbol or token of it, or that it signifieth Christ's body: For so Christ himself construeth them, saying; Do this in remembrance of me: So Paul interpreteth them; This cup is the New Testament in my blood. Tertublib. 4. Count Marc. And Tertullian saith, The bread which he took and distributed among his Disciples, he made it his body, saying: This is my body; that is, the figure of my body. Lib. 4. cap. 4, 5. de sacr. Con. Adim. ca 12. And Austin; Our Lord doubted not to say, This is my body, when he gave a token of his body. 2. We retort the argument on our adversaries, thus Christ's words are not to be changed: Therefore the Transubstantials gloss is false, averring thus; Under these forms is, or is contained my body: and likewise the Corsubtantials gloss, in, with, under this bread is my body invisibly present. 3. The words are not to be chaged, to wit, into another sense than Christ will have: but otherwise, they are often to be chaged; that is, interpreted aright: as when it is said, Pluck out thine eye. To him that taketh away thy coat, give thy cloak also. For words are to be understood according to the nature of things. Object. 5. The words of Testaments are to be understood properly, lest occasion of striving about the will of the Testator fall out: the Supper is the New Testament: Therefore the words therein are properly to be understood. Ans. To be Major we make answer, that the words of Testaments are properly to be understood, if they be properly spoken; and figuratively, if they be figuratively uttered. If they say, All words of Testaments are properly to be understood, we deny the Major: For it is sufficient, that the words of Testaments be clear and plain, though oftentimes they be not proper, but figurative. For when we are sure of the Testators will, what it is, in vain do we then dispute of the letter. So God in the old time spoke figuratively of Circumcision, of the Paschall Lamb, of the Sacrifices. And Christ in the New Testament spoke by a figure, Take, drink; This cup is the New Testament in my blood. For here is a double figure: 1. A Synecdoche, when he biddeth them drink of the cup; that is, of the wine in the cup. 2. A Metonymy, when he calleth the cup the New Testament; that is, the reconciliation of mankind with God, sealed by his blood. Object. 6. The eating of bread is done by the mouth: but the eating of the body, is the eating of bread: Therefore the eating of the body is done by the mouth. Answ. The Minor is either figurative, or false: It is figurative, if you understand it thus, The eating of the body is the thing signified and sealed by the eating of bread. And so, the manner of predication or affirmation being changed, nothing is proved. If it be properly understood, it is false. For the eating of the bread is external, corporal, and visible: but the eating of the body is internal, spiritual and invisible. Wherefore they are not properly one kind of eating; but as the thing signified is distinguished from the sign, so the receipt of both of them is distinct, though both be at once in the lawful use of the Sacraments. Object. 7. That which quickeneth and nourisheth, must needs be received into us. The body and blood of Christ do quicken us; Therefore they must needs be received into us; that is, be eaten and drunken with the mouth. Ans. The Major is but merely 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 and nourisheth naturally; that is, by a joynt-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 fare 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 in 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 us requireth, so receive we Christ's body. The manner how Christ's body and blood nourish us. The manner, whereby Christ's body and blood nourish 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 to 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 or blood quickeneth or nourisheth us when we receive that merit of Christ's 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 he doth in Christ. For, except we be graffed into Christ, we do not please God. For he will on that condition receive us into favour, and pardon us our sins, so that by faith, through the working of the holy Ghost, we be joined with Christ, and ingraffed 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 to quicken us. Repl. Not only our souls, but our bodies also are fed with Christ's body and blood unto eternal life: Therefore our bodies must eat as well as our souls. But our bodies eat and drink by the mouth Answ. The Major here omitted, proceedeth thus: Whatsoever is fed with Christ's body, eateth it; and is false, being universally proposed. For doth thy thigh or thine elbow therefore eat, because it is nourished by the meat, which thou conveyest in by thy mouth? It sufficeth, that eating is by the mouth, as an instrument framed by nature to this end, to minister nourishment to the whole body. So it is not necessary, that our bodies should eat Christ's body with their mouches, therewith to be fed unto eternal life: but it sufficeth, that the mouth of faith taketh the spiritual meat, that spiritual nourishment and life may be transfused throughout the whole man. Quest. 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? Ans. 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 blood shed, are indeed the meat and drink of our soul, whereby it is nourished to eternal life a John 6.55. : 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 receive by the mouth of our body these holy signs in remembrance of him b 1 Cor. 10.16. : And further also, that that his suffering and obedience is so certainly ours, as though we ourselves had suffered punishments for our sins, and had satisfied God. The Explication. WHereas neither Transubstantiation nor Consubstantiation are signified by Christ's words; the question is, Why the bread is called Christ's body, and the cup Christ's blood: that is, why the things signified are attributed to the signs, and the signs called by their name. There are two causes alleged hereof: 1. For the natural analogy or likeness, Two causes why the things signified are attributed unto the signs. which Christ's body and the bread have between themselves. 2. For the certainty or confirmation of the joynt-exhibition of the sign, and the thing signified in the true use. The similitude and proportion of the bread, and Christ's body, especially consisteth in these points: 1. As the Bread and Wine nourish our body unto this life; so the Body and Blood of Christ nourish us unto everlasting life. 2. As the Bread and Wine are received by the mouth; The Analogy or proportion between the bread and Christ's body in the use of the Supper. so Christ's body and blood are received by faith, which is the mouth of the soul. 3. As the bread is not swallowed whole, but eaten, being broken; so Christ's body is received being sacrificed and broken on the Cross. 4. As the bread and wine profiteth not him that eateth without appetite, but we must bring hunger and thirst unto the Table; so Christ's body and blood profit none but them, who hunger and thirst after righteousness. 5. As of many corns is made one loaf, and of many grapes one wine: so we, by participation or communion of these signs, though many, yet are made one body, and grow up into one body with Christ, and between ourselves. The certainty also or assurance of faith is a cause, why we affirm that of the signs, which is proper to the thing signified. For the signs testify, that Christ's sacrifice is accomplished, and that indeed for our behoof and salvation, as verily as we have the signs; yea, that we are fed with Christ's crucified body and blood, shed and poured out, as truly as we receive these sacred symbols of his body and blood. ON THE 30. SABBATH. Quest. 70. What difference is there between the Lord's Supper and the Popish Mass? Ans. 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 wrought on the Cross a Heb. 10.10, 12. & 7.27. & 9.12, 25. John 19.30. Matth. 26.28. Luke 22.19. : Then also, that we by the holy Ghost are graffed into Christ b 1 Cor. 6.17. & 10.16. & 12.13. , who now, according to his humane nature, is only in heaven, at the right hand of his Father c Colos. 3.1. Heb. 1.3. & 8.1. , and there will be worshipped of us d Mat. 6.20 21. John 4.21, 22. & 20 17. Luke 24.52. Acts 7.55. Col. 3.1. Phil. 3.20. 1 Thes. 1.19. . But in the 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 of 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 worshipped in them e In Canone Missae, & de consec. dist. 2. Concil. Trid. Sess. 13.5. . And so the very foundation of the Mass is nothing else then an utter denial of that only sacrifice and passion of Christ Jesus, and an accursed Idolatry f Heb. 9.26. & 10.12. . The Explication. THis question is necessary, by reason of errors, which by the Mass have crept into the Church. It is otherwise demanded, Why the Mass is to be abolished? But 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. For whereas it hath so many abuses in it, flat repugnant to the Lords Supper, it may not be confounded therewith, nor be thrust on the Church in place thereof, nor be permitted and tolerated in the Church by godly and religious Magistrates; but it ought to be utterly abandoned and put down. First then let us speak a few words of the name of Mass, or Missa. The word Missa seemeth to have his name derived from the Hebrew Masah; that is, a tribute, or voluntary offering, which was wont to be paid of every one. The original of the word Missa, which we call the Mass. The word is found, Deut. 16.10. Missach nidbath jadecha, a free gift of thine hand. Now that offering was called so, being as it were an yearly tribute, which was yet 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 the Lord commanded the Israelites, that they should open their hands unto the poor, Deut. 15. ●. and should lend him sufficient for his need. This the Chaldee Paraphrast interpreteth to be Missah. Hereof these our men think, that it was called Missa, as if it were a tribute, and free-offering, which should be offered to God in the Church, for the living and the dead. But this is not of any likelihood to be true. It is manifest indeed, that the Church hath borrowed some words from the Hebrews; as, Satan, Osanna, Sabaot, Halleluja, 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 seek 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, seemeth to have taken from the Fathers, who used Remissa for Remissio, as Tertullian: Tertul. lib. 4. cont. Marc. Cypr. debono patiented. & Epist. 4. lib. 3. We have spoken (saith he) of a De remissa peccatorum. remissio; 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 c Remissam peccatorum non habet. remission of sins. Wherefore, as they say Remissa, for Remissio; so they seem also to have said Missa, for Missio. But herein again they much vary. For some will have the word Missa to be used as it were Missio, from an ancient custom of Ecclesiastical rites and actions, which came from the Greek Churches to the Latin, because Sermons and Lectures being ended, before the Communion a Deacon did send forth, that is, did command the Catechumenes, the possested with spirits, and the excommunicated persons to departed, crying with a loud voice; If any Catechumene be yet abiding within the Church, let him departed: 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 Dimission, or from the manner of dimissing the congregation; because, Service being ended, a Deacon dimissed them with these words: Ite, missa est; that is, Go, you may departed: Or, as others interpret it; Go, now is the collection of 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. Lombard hath a new conceit hereof: Lib. 4. dist. 15. It is called the Mass (saith he) because an heavenly Messenger cometh to consecrate Christ's quickening body, according to that prayer of the Priest; Almighty God, command that this be carried by the hands of thine Angel into thine high Altar, etc. Therefore unless an Angel come, it cannot rightly be called a Mass. Lo the folly of the man! Again, The Mass is so called, either because the host is sent; whereof mention is made in that Service: whence it is said, Ite, missa est: that is, Fellow the host, Lib. 4. dist. 24. which is sent up to heaven, trace ye after it: Or, because an Angel cometh from heaven to consecrate the Lords body, by whom the host is carried and conveyed to the heavenly Altar. Whence it is also said, Ite, missa est: Go, it is sent. We reject both the name and the thing. For this word, the Mass, doth not agree to the Lords 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 extant in Scripture, where it is called, The Lord's Supper, The Lord's Table, Breaking of bread, etc. Now let us see the differences of the Supper, and the Mass; and those most contrary one to another, and such, as in respect whereof, the Mass ought to be abolished. They are especially three, and are deciphered in the Catechism: 1. The Lord's Supper testifieth unto us, That we have full remission of sins, and justification freely by faith, for Christ's one and only sacrifice finished on the Cross: according to these say of Scripture; The bread is the body of Christ, given for us. Heb. 7.27. Heb. 9.12, 26. The cup is the blood of Christ, shed for us for remission of sins. Do this in remembrance of me. Show forth the Lords death till he come. That did he once, when he offered up himself. By his own blood entered he in once into the holy place, and obtained eternal redemption for us. For than must he have often suffered since the foundation of the world, but now in the end of the world hath he appeared once, to put away sin by the sacrifice of himself. Heb. 10.10, 12, 14. By the which will we are sanctified, even by the offering of the body of Jesus Christ once made. This man, after he had offered one sacrifice for sins, sitteth for ever at the right hand of God. With one offering hath he consecrated for ever them that are sanctified. Contrariwise, the Mass denieth, that both quick and dead have remission of sins, by and for Christ's oblation, except also he be daily offered by the Massing-Priests to God his Father. For thus hath that their Canon, which they call the less: Holy Father, Almighty and Eternal God, receive this immaculate host or sacrifice, which I thy unworthy servant offer to thee my living and true God, for my innumerable sins, offences, and negligences, and for all that stand about me here present, yea, and for all faithful Christians, quick and dead, that it may be profitable to me and them to everlasting salvation. And their greater Canon hath: Remember Lord thy servants and handmaids N. and all here present, whose faith and devotion is well known unto thee; for whom we offer, or who offer unto thee this sacrifice of praise for themselves, and all that are theirs, for the redemption of their souls, for the hope of their safety and salvation. What need was there that Christ should offer himself at all, if the oblation of a petty Masse-Priest may serve for the redemption of souls? 2. The Lord's Supper witnesseth unto us, That Christ (according to the Articles of faith) as concerning his humanity, is in heaven at the right hand of his Father, and is not shrouded under the bare accidents of the elements or signs in the Supper, and that he exhibiteth unto us in the Supper his body and blood, to be eaten and drunken by faith; and that he ingraffeth us into himself by his holy Spirit, that we may abide in him, and have him abiding in us, as it is said: He that is joined unto the Lord, 2 Cor. 6.17. & 10.16. Heb. 1.3. & 8.1, 4. is one spirit. The bread which we break, is it not the communion of the body of Christ? We have such an high-Priest, that sitteth at the right hand of the Throne of the Majesty in the heavens. For he were not a Priest, if he were on earth. Contrariwise, the Mass teacheth us, That bread and wine, by force of consecration, is changed into Christ's body and blood; and that this his body and blood in the act of consecration is conveyed by an Angel into heaven, lieth corporally under the forms of bread and wine, is really carried up and down in the hands of the Minister, and received by the mouth of the Communicants. These forgeries are repugnant to the Articles of Faith, the Incarnation, the Ascension, and Intercession, and the return of Christ unto Judgement: and to the nature of Sacraments, in which the signs must needs remain, and not lose their nature. 3. The Lord's Supper teacheth us, That Christ is to be worshipped in heaven at the right hand of his Father. For it overthroweth not, but establisheth and ratifieth the Articles of Faith and doctrine of the whole Gospel, which showeth, that Christ is to be sought and worshipped Above. Colos. 3.2. Seek the things which are above, where Christ sitteth at the right hand of God: Acts 7.55. And Stephen, when he was stoned, saw Christ, and worshipped him Above, standing at the right hand of God. The ancient Church also sang in their Liturgy, or common Service and Prayer, Sursum corda, We lift up our hearts unto the Lord. On the other side, the Mass telleth us, That Christ is to be worshipped in the bread; which adoration and worship, questionless is idolatrous. For, To worship Christ in the bread, is, 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 hereto, 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. That this is idolatry, we prove: 1. Because no creature hath power to tie the worship of God to any thing or place, Exod. 25.22. & 29.42. 1 King. 8.33. & 12.29, 10, 31. Dan 9.11. 2 Kings 12.13. Amos 4.4. 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 heard; 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: and the cause of this thing is more at large declared, 1 Kings 17.9. 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, 22, 23. So Christ teacheth: Ye worship that which ye know not, we worship that which we know. But the hour cometh, when ye shall neither in this mountain, nor at Jerusalem, worship the Father. But the true worshippers shall worship the Father in spirit and truth. Whereas Christ saith in spirit, not in this mountain, nor at Jerusalem, he 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, which is the foundation of idolatrous adoration or worship. For this being put, that Christ is in body present in the bread (whether it be said to be done by Transubstantiation or Consubstantiation) the Popish adoration standeth fast. For as in ancient times, before the Ascension, it was not only lawful, but behooveful also to worship Christ wheresoever he was; so now also, if he be in the bread, he must be worshipped in the bread, whether he be there seen, or not seen. For much more were we to believe the voice of God, than any sense of ours, if it expressed and specified any such matter. Likewise of the contrary side, the presence of Christ's body in the bread is taken away, if we take away by God's commandment this foul and shameful Popish adoration of Christ's body, lying covertly by their judgements under the forms of Bread and Wine. Here the Ubiquiraries except against us on their behalf, that Christ is present in the bread, not to be worshipped but to be eaten, and that he commanded not himself to be adored, but to be eaten. Answ. In both these asseraions they conclude no more, then that which is in controversy: for Christ commanded neither of these. If he be in the bread, he must there be worshipped, because of the general commandment; Let all the holy Angels of God worship him. Thou shalt worship the Lord thy God. They therefore imagine Christ in the bread, and yet say it is not lawful to worship him; which is an open deceit and mockery. Wherefore Musculus, and others, to salve this sore, are content to fall down before the Bread, and worship Christ therein. But Heshusius replieth against us, thus; The Divinity is not adored in all the creatures, though it be present in all: Therefore neither is it necessary that the humanity should be adored in the bread, though it be corporally present therein. Ans. The examples are not alike. The adoration of the Divinity is not tied to all creatures, but it is tied to the humanity assumed, as to a proper peculiar Temple. Wheresoever then Christ's humanity is, there the Divinity will be worshipped in it, and with it. And indeed, by this their own main argument, The Ubiquity of Christ's manhood confuted by the Ubiquitaries own argument. the Ubiquity of Christ's manhood is quite overthrown: For, seeing the manhood is not to be worshipped in all creatures, and ; it followeth, that it is not present in all pears, apples, ropes, cheeses, etc. as the Ubiquitaries writ thereof. These differences did D. Vrsine, in the year of our Lord 1569. thus enlarge and deliver 1. The Supper testifieth, that Christ's only sacrifice justifieth: The Masspriests say, that the Mass justifieth for the very work done, as they use to speak: that is, through the external rite and action. 2. The Supper teacheth us, that Christ redeemed us by offering himself for us: The Masspriests say, that we are redeemed by Christ offered by them. 3. The Supper telleth us, that our salvation is perfected by Christ's own sacrifice: The Massmongers report, that it is perfected by infinite numbers of Masses. 4. The Supper instructech us, how we are ingraffed into Christ by faith by means of the holy Ghost: The Mass falsely feigneth, that Christ entereth into us corporally; or we are ingraffed into Christ by his corporal conveyance into us. 5. The Supper teacheth us, that Christ, having ended his sacrifice, ascended into heaven: Our Massemongers tell us, that he in his body is on the Aliar. 6. In the Supper bread and wine remain, and change not their substance; because Sacraments retain, and change not the substance of the sign: The Masspriests declare unto us, that the substance of bread and wine is quite abolished, and the accidents only remain. 7. The end of the Supper is, the confirmation of faith in Christ, and his one only sacrifice: The end of the Mass is, a confirmation of that opinion of works meritorious for their very working and performance, and a denial of Christ's sacrifice. 8. The Supper teacheth us, that Christ is to be adored above in heaven: The Massmongers adore him under the forms of bread and wine. These differences prove, that the Popish Mass, in the foundation and ground thereof, is nothing else but a denial of CHRIST'S only sacrifice, and an horrible Idolatry. They further point out unto us many causes, for which the Popish Mass ought to be suppressed, abolished, and abandoned far out of the Church: Nine causes why the Mass is to be abolished. of which are these here expressed. 1. The Popish Mass is a manifold corrupting, or rather abolishing of the whole rite instituted by Christ. For it taketh away the cup from the people, and admitteth many childish toys unknown to the Apostles, and never practised by religious antiquity, when as notwithstanding no creature hath any power to institute any Sacraments, or to change and abolish the constitutions and ordinances of God. 2. The Mass taketh away the sign and Sacrament itself, because it transformeth the sign into the thing signified. For it denieth that there is any bread and grain remaining; but saith, it is the flesh and blood of Christ substantially, which is flat repugnant to the nature of a Sacrament, which admitteth not that the substance of the signs be abolished, nor requireth a physical connexion of the signs and things signified, and therefore no transubstantiation, or corporal presence in the Supper; but leadeth us unto Christ crucified, and now reigning in heaven, and thence communicating himself unto us. 3. The opinion of Merit in the work done is grounded on the Mass. For the Masspriests feign that the Mass is a propitiatory sacrifice, which for its own worth doth merit, even by the work itself wrought, (that is, through the external right and action) both for him that celebrateth, and for others, remission of sins. Whereas even Moses sacrifices had not this property or power but the only sacrifice of the Son of God once offered for us, whereunto the Lords Supper leadeth and directeth us, and from which the Mass withdraweth us. In what sense the Fathers call the Supper a sacrifice. The Fathers indeed sometimes call a supper a Sacrifice and so it is; but an Eucharistical or thanksgiving sacrifice, not a propitiatory sacrifice, as the Papists dream. And the Supper verily, is even that same sacrifice which Christ offered, in such sort, as the bread is that body which Christ gave for us: but sacramentally. But our Masspriests will have the Mass to be not the same sacrifice which Christ offered, but divers and different from it: For they term it a sacrifice without blord, whereby is obtained remission of sins. Therefore in very truth they deny Christ's bloody sacrifice, whilst they deny that Christ hath perfectly merited remission of sins, and invent another sacrifice for the purging of sin; howsoever in words they profess that they offer no other sacrifice then that which Christ offered. For it is one thing for the same sacrifice to be often offered, which cannot be verified of Christ's sacrifice: and another thing for one sacrifice to be once offered, and that sufficient to take away all sins, which the Scripture affirmeth of Christ's sacrifice. For these speeches are contradictory; This sacrifice alone is sufficient for remission of sins: and, This sacrifice with others is offered for sins. 4. In this error another lurketh, whereas they bear us in hand that by their Masses they are able to obtain remission of sins, and redemption of souls for such as are absent, dead, or in Purgatory: though God's word contrariwise reach that we shall be clothed in heaven, if we be found clothed and not naked on earth; and that we shall be judged as we are found in our departure out of this life. Cont. Demet. For (saith Cyprian) When we are once deceased and have departed this life, there is no place for repentance, no effect of satisfaction: here life is either lost or gained; here we procure eternal salvation by our worship of God and fruit of faith. 5. Hereof also is hatched another fancy, seeing they feign that by that work of offering the sacrifice in the Mass, they do not only merit remission of sins, but other benefits also: as healing of sick men, sheep, horses, oxen, swine, etc. Wherefore, they feign that in the Mass corporal blessings, and different in kind from those which are promised in the Gospel, and sealed by the Sacraments, are imparted unto them. 6. 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. Object. The Priests slay 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. Ans. It is enough that they say, that they offer Christ with their hands. For it remaineth that they make themselves Priests, and so place themselves above Christ the Son of God. 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, and liquid offerings, and burnt offerings, and other such like. The Jews indeed slew Christ: but it cannot thence be affirmed that they did sacrifice him; but Christ himself was willingly slain, and therefore sacrificed himself. Christ through the eternal spirit offered himself without spot to God: Heb 9 1●. Heb. 9.28. and verily he offered himself once a sacrifice unto his Father for us. 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. Christ after he had offered one sacrifice for sins, Heb. 10.12. A propitiatory sacrifice cannot be without blood 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. For they say, they sacrifice him indeed, but slay him not. But a propitiatory sacrifice cannot be without slaughter: for, Without shedding of blood is no remission. Heb. 9.22. 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, it fasteneth on Christ a body made of bread: it feigneth that Christ lieth hid corporally under the forms of bread and wine. 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 teacheth that we are made members of Christ by the holy Ghost, and ingraffed into him. 9 The Mass is repugnant to the true worship of God, because it maketh Christ to be there corporally present, and 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 and 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 to 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, then if they should worship Christ at a wall, or if they should worship a pillar, falling down before it. Hence it is evident that the Mass is an Idol, made by Antichrist out of divers, and those horrible errors and blasphemies, and substituted in place of the Lords Supper, and for this cause is justly and rightly suppressed. Object. 1. The Mass is an application of Christ's sacrifice. Therefore it is not to be taken away. Ans. I deny the Antecedent: because we apply Christ's merit by faith only, as it is said: Ephes. 3.17. That Christ may dwell in your hearts by faith. Object. 2. There must be a perpetual sacrifice in the Church, Esay 66.23. Mal. 1.11. because Esay foretold that it should be from Sabbath to Sabbath: and Mal. They shall offer a pure offering. Ans. The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving; and the Prophets insinuate unto us such a Sacrifice perpetual and pure. Such a Sacrifice of thanksgiving the Fathers termed the Eucharist: 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. But that the Supper should be a propitiatory Sacrifice, the Fathers never so much as once dreamt. Quest. 81. Who are to come unto the Table of the Lord? Ans. 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 drink damnation to themselves a 1 Cor. 11.28. & 10.19, 20, 21, 22. . The Explication. Here are three things to be handled and declared: 1. Who ought to approach unto the Lord's Supper. 2. What the wicked receive if they come. 3. What is the right and lawful use of the Supper. 1. Who ought to approach unto the Lord's Supper. THese are distinct questions, Who ought to approach unto the Supper: and, Who ought to be admitted to the Supper. The former concerneth the duty of the Communicants; the latter, the duty of the Church and Ministers. The former is stricter, the latter, larger and more general: for, touching the former, the godly alone aught to come; touching the latter, not the godly only, but Hypocrites also, who are not known to be such, are to be admitted by the Church unto the Supper. Wherefore, all that aught to come, aught to be admitted, but on the other side, not all that aught to be admitted, Who ought to come unto the Lord's Supper. aught to come; but they only ought to approach unto the Supper, 1. Who acknowledge their sins, and are truly sorry for them. 2. Who have a confidence that they are pardoned and forgiven them by Christ, and for his sake. 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith, and pureness of life: that is, they only ought to approach and draw near unto the Lord's Supper, and are worthy guests of Christ, who live in true faith and repentance: Herein a man's true proof and examination consisteth, whereof Saint Paul speaketh: 1 Cor. 11.28. What it is to prove himself. Let a man examine himself, and soulet him eat of this bread. To prove thyself, is, 2 Cor. 13.5. How we may be assured that we have true faith and repentance. Rom. 1.1.5. To examine whether thou have faith and repentance, according as it is said: Prove yourselves whether ye are in the faith, whether Christ dwell in you. But how shall a man know that he hath these things? 1. By a confidence and tranquillity of conscience: because, Being justified by faith, we have peace towards God. Hope maketh not ashamed: because the love of God is shed in our hearts by the holy Ghost, which is given unto us. 2. By effects; that is, by the beginnings of true outward and inward obedience, and by an earnest purpose to obey God according to all his commandments. They who have and perceive this in themselves, aught to draw near and partake of Christ's Supper; namely, whoso have faith and repentance, not in possibility only, but also actually. Therefore infants are not capable of the Supper, because they save faith only potentially and in possibility, not actually: they have an inclination to faith or they have faith only by inclination, but they have not an actual faith. But here is required an actual faith; which is both a knowledge, and confidence or assurance on Christ's merit, a beginning of new obedience, and a purpose of living godly: also an examination of himself, and commemoration or remembrance of the Lords death. Four causes why wicked men and hypocrites ought not to approach unto the Supper. It is not lawful for the wicked to approach unto the Supper: 1. Because Sacraments are instituted only for the faithful, and those which are converted, to seal to them the promise of the Gospel, and confirm their faith. The word notwithstanding is common to the converted and unconverted; that the converted may hear it, be confirmed by it; and that the unconverted also may hear it, and thereby be converted. But the Sacraments pertain to the faithful alone, and Christ instituted his Supper for his Disciples alone: Luke 22.15. as he said, I have earnestly desired to eat this Passeover with you. 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. 2. Paul 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, and drink of that cup. 3. Because, when hypocrites & wicked men press and thrust forwards themselves unto this mystery, they eat and drink their own judgement, and become guilty of Christ's body and blood: For, he that eateth and drinketh unworthily eateth and drinketh his own damnation. 4. Unto these may be adjoined also general testimonies of Scripture; whereby unbelievers are forbidden to come unto the Supper; Mat. 5.24. Esay 66.3. Rom. 2.25. and the use of the Sacraments frequented by irrepentant and impenitent men, condemned. Leave there thine offering before the altar: first be reconciled to thy brother, and then come and offer thy gift. He that killeth a bullock is as if he slew a man. If thou be a trasgressour of the Law, thy circumcision is made uncircumcision. Object. 1. God commandeth that all use the Sacraments; and Christ saith: Take, drink ye all of this; therefore if wicked men approach unto the Lord's Table, they offend not. Answ. To the Antecedent we answer, that God indeed enjoineth all men the Sacraments, namely, the lawful and right use, which is not without faith and repentance. He commandeth that all be baptised and resort unto the Supper; but he commandeth farther, that all believe and repent, Repent and be baptised. Acts 2.38. 1 Cor. 11 28. Let every man examine himself. Object. 2. We are all unworthy. Therefore all must abstain. Ans. To the Antecedent: By nature, and in ourselves we are all unworthy, but we are made worthy by the grace of Christ, if we bring faith and a good conscience. In Johan. tract. Augustine saith; Come with boldness; it is bread and not poison. No man's unworthiness therefore aught to withdraw and withhold him, because all that bring faith and repentance are worthy. To him will I look that is poor, and of a contrite spirit, Esay. 66.2. and trembleth at my words. Object. 3. They 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. Ans. The Major must be distinguished: 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: but they do very ill, who avoid it, persevering in their sins, hypocrisy and hatred: For these men heap sin upon sin, and add contempt to their former profanation; and the rule is sound, that, Evil is not to be done, that good may come thereof. 2. What the wicked receive in the Lord's Supper. Eight proofs that the wicked receive nothing but the bare signs in the Supper. THe wicked and hypocrites coming to the Lords Supper, receive not the things signified, to wit, Christ's body and blood; but the bare signs of bread and wine, and those to their judgement and damnation. This is proved, John 6.56, 57 1. From the definition of eating. To eat Christ, is through faith to be made partakers of his merit, efficacy, and benefits: as it is said: He that eateth me, liveth by me, dwelleth in me, and I in him. But the wicked and unfaithful are not partakers of Christ: Therefore they e'er not Christ. 2. From the manner and instrument of eating. Christ's body is eaten by faith alone: For, we apprehend Christ with his benefits by faith only; and Christ's body is the meat and food of the soul, not of the belly; of the heart, not of the mouth; as it is well expressed in Luther's Catechism: These words: FOR YOU, require believing or faithful hearts. But the wicked and hypocrites are destitute of faith: Therefore they receive not Christ's body. 3. Christ in the Supper offereth his body to be eaten of them only, for whom he offered himself on the Cross. But he offered himself on the Cross for the faithful only, not for the wicked and hypocrites: I pray not for the world, but for them which believe. This is my body, John 17.9. which is given for you. John 6.36. 4. Christ's body is the quickening bread, which whosoever receiveth, receiveth life therewithal. For Christ's spirit is not separate from his body. He that eateth my flesh, dwelleth in me, and I in him. But the wicked receiving the signs, receive not life. Therefore the wicked receive the signs without the things signified. 5. The unfaithful eat and drink their own damnation: Therefore the do not eat Christ's body and blood. The argument is of force by the rule of Contraries. For, To eat their own damnation, is, through incredulity and abusing of the Sacraments, What is to eat his own damnation. to be abalienated and repelled from Christ and all his blessings: or through abusing of the Sacraments, being received without faith and repentance, grievously to offend God: and so to draw upon themselves temporal and everlasting punishment except they repent. What it is to eat Christ. Contrariwise, To eat Christ, is through faith to be made partakers 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. 1 Cor. 10.11. 6. When Paul saith, Ye cannot be partakers of the Lords Table, and of the table of Devils, then bereaves he the wicked of some thing in the Lord's Table, whereof they can have no part: But they at the Lord's Table partake of the signs, bread and wine: Therefore he depriveth them of the participation of Christ's body and blood, the things signified. Object. Ye cannot; that is, with a good conscience and to salvation. Ans. This is a false gloss. For the Apostle reasoneth not from an inconvenience, but from an impossibility. Ye ought not to partake with them that sacrifice to Idols: why? because this is to partake with Devils. But it is impossible that ye should be partakers of the Table of the Devils, Mat. 6.24. and of the Lords Table, because sooth, it is impossible to serve two Masters, as Christ speaketh; No man can serve two Masters: Ye cannot serve God and Mammon: so the Apostle also speaketh in the same sense, Ye cannot be partakers of the Lords Table, and of the table of Devils. Mat. 15.25. 7. Christ saith, It is not meet to cast the children's bread unto dogs. But Christ's body is the children's bread, that is, the bread of the faithful. Mat. 7.6. Therefore Christ casteth not his body to dogs, to wit, to the wicked, contrary to his own doctrine, Give not holy things to dogs, nor cast pearls to swine. August. lib. 21. c. 25. de Civit. Dei. & in lo. tract. 26. & 59 & in senten. Prosp. c. 3.39. Ambros. Serm. de coena. 8. From the authority of Fathers, who have preached the same doctrine, Austin, and Prosper. Ambrose saith, Although the Sacraments or signs suffer themselves to be taken and touched by the unworthy, yet these men cannot be partakers of the spirit, whose infidelity or unworthiness contradicteth so great holiness. And a little after, But as for those who in word only with dry hearts and minds (that is, without affection and without understanding) are present at these sacred mysteries, or further be partakers of the gifts therein; they indeed lick the rock, but they neither suck honey thence, nor oil: because they are not quickened with any sweetness of charity, or fatness of sanctity of the holy Ghost: they neither judge themselves, nor discern the Sacraments, but unreverently frequent and use these his holy gifts and blessings, as common meats: and impudently intrude themselves into the Lord's Table in a filthy garment, for whom it had been better with a millstone about their neck to have been drowned in the sea, then with an unclean conscience to have taken one morsel at the Lords hands, who to this very day createth, sanctifieth, blesseth, and divideth to godly receivers his true and sacred body. The causes for which the wicked are said to eate unto themselves damnation. Now for these causes the wicked eat unto themselves, and draw on themselves damnation: 1. Because they profane the signs, and by consequent the things signified, by laying hold on those things which are 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; whereas they are in league with the Devil, and not with God, whom by this means they would, as much as in them lieth, make the Father of the wicked. 3. Because they discern not the Lord's body, and 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: and yet in the mean season are conscious unto themselves, that they are hypocrites, and so condemn themselves. Therefore false is their objection, who say thus, The wicked eat damnation unto themselves: Therefore they eat Christ's body. Ans. Nay, rather the contrary followeth; They eat damnation: Therefore not Christ's body. For, To eat Christ, and To eat damnation, are contraries; which cannot stand together. Repl. 1. They eat unworthily: Therefore they eat. Answ. I grant they eat; but they eat not Christ: For the text saith expressly, Whosoever shall eat this bread unworthily. 1 Cor. 11.7. Repl. Christ is not a Saviour only, but a Judge also. Answ. He is a Judge not of them by whom he is eaten, but of them of whom he is despised and rejected. For of them which eat, he saith, He which eateth me▪ shall live by me. John 6.57. But of them which despise him, he proclaimeth, Depart from me all ye that work iniquity. Matt. 7.23. As therefore the Gospel, being believed, is the savour of life unto life; and being despised, is the savour of death unto death: So Christ, being eaten, quickeneth; but being contemned, judgeth the eater. But he is then despised, when in the word and sacraments he is offered to the unfaithful, but is refused or rejected through infidelity. Repl. 3. They are guilty of Christ's body: Therefore they eat it. Ans. The cause of their guilt is not the eating of Christ, but the eating of the bread without Christ; because it is said, He that eateth of this bread unworthily. The abuse then of the sign is the contempt of Christ; as the defacing of the King's Charter or Seal is an injury to the Prince himself, and a matter of treason. Repl. 4. But how eat the wicked damnation unto themselves, seeing it is a good work to receive the Sacrament? Ans. It is a good work by itself, but not unto the wicked. The receiving of the Sacrament 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, Isa. 66.3. is as if he slew a man. So likewise Paul: This is not to eat the Lords body. And again: 1 Cor. 11.20. Rom. 2.26. If thou be a transgresser of the law, thy circumcision is made uncircumcision. Else might we thus conclude; The receiving of Christ's body is a good work: Therefore the wicked by that receipt cannot be made guilty of Christ's body. 3. What the right and lawful use of the Supper is. THe right and lawful use of the Supper is, When the faithful receive in the Church the Lord's bread and his cup, and show forth his death, to this end, that this receiving may be a pledge of their union with Christ, and an application of the whole benefit of our redemption and salvation. It 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, bu● in a convenient and lawful assembly of the Church, whether great or small: and the rites instituted are, That the Lords bread be broken, distributed, and received; and the Lords cup given to all that communicate, in remembrance of Christ's death. 2. When the rights are observed of those persons for whom Christ did institute them; that is, when the bread and wine is not distributed and received of others then 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, and the whole action directed to the right end appointed by Christ: which is, in commemoration and remembrance of the Lords death, and for confirmation of our faith, and to show our thankfulness. Quest. 82. Are they also to be admitted to the Supper, who in confession and life declare themselves to be unbelievers and ungodly? Ans. No. For by that means the Covenant of God is profaned, and the wrath of God is stirred up against the whole assembly a 1 Cor. 11.20, 34. Isa. 1.1. etc. & 66.3. Jerem. 21. Psa. 50.16. etc. : wherefore the Church, by the commandment of Christ and his Apostles, using the keys of the kingdom of heaven, aught to drive them from the Supper, till they shall repent and change their manners. The Explication. Who are to be admitted to the Supper. THey are to be admitted of the Church to the Lords Supper, 1. Who are of a fit age to prove themselves, and to to mind, and meditate on the Lord's death, according to that commandment: Do this in remembrance of me. Let a man examine himself, and so let him eat of this bread. Show forth the Lords death till he come: Luke 22.19. 1 Cor. 11. 2●, 28. Therefore the infants of the Church, though they be reckoned among the faithful, yet they are exempted from the use of the Sacrament. 2. Who are baptised, and by baptism made members of the Church: For in the Supper, the covenant plighted with God in baptism is renewed: Therefore in old time none might eat of the Passeover, except he were first circumcised. So that Turks, Jews, and other aliens from the Church are to be debarred of the Supper. 3. Who in words and deeds profess true repentance and faith, or they who express and show a profession of faith and repentance in the actions of their life, whether they do this truly and sincerely, or of secret and hidden hypocrisy: For of things concealed the Church judgeth not. Therefore it admitteth all whom it may judge to be Christ's members; that is, whom it heareth and seethe professing faith and repentance in public confession and outward actions, whether they be truly godly, or hypocrites not yet unmasked. But they are not to be admitted, whosoever simply do avouch that they believe all things, and yet live wickedly: for he that saith he believeth, and hath not works, is a liar, and denieth in deed that which he affirmeth in words; according to that of the Apostle, T●●. 1. ●6. They profess that they know God, but by their works they deny him, and are abominable and disobedient, and to every good work reprobate. So S. James showeth, James 2.20. Why they only who profess faith and repentance are to be admitted to the Supper. That faith which is without works is dead. The reasons why they are to be admitted only who both by their profession and life profess faith and repentance, are these: Profaning of God's covenant. What it is to profane God's covenant. God's covenant two ways profaned. 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 sign 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 and friend of the wicked; and the sons of the devil they make the sons of God, whosoever reach the signs to the wicked. Fear of God's wrath. 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, 1 Cor. 11.31. 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 or winkers at the profanation of the Sacrament, and so punisheth them, because he punisheth the wicked, whom they, consenting thereto, admitted: for by both the Supper of the Lord is alike profaned. Christ's commandment. Christ hath commanded that the wicked be not admitted. And if any deny that any such commandment is extant, yet the substance and tenor of the commandment shall be easily proved: For Christ instituted his Supper for his disciples, and to them alone he said, juke 22.15, 17, 19, 20. I have earnestly desired to eat this 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. To these three reasons we may here add a fourth. 4. This is an evident demonstration: They who deny the faith are not to be accounted for members, no not of the visible Church: But all that refuse to repent deny the faith; according to that saying of the Apostle, They profess that they know God, but by works they deny him, Tit. 1.16. and are abominable, and disobedient, and to every good work reprobate: Therefore they who refuse to repent are not to be reckoned members, no not of the visible Church; and therefore are not to be admitted to the Sacraments of the Church, but to be secluded, as aliens, from them, until they repent and change their evil manners. 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. Object. The Church profaneth the covenant, if it admit the impenitent, Answ. To the Antecedent we answer, that the Church sinneth not in admitting hypocrites, to wit, as yet concealed, and not unmasked to the view of the world, seeing the Church is forced to acknowledge them for sincere members, who confess with their mouths, and counterfeit repentance. It should sin indeed, if wittingly and willingly it admitted open and professed hypocrites, which in word or deed deny faith and repentance. Rep. But many impenitent persons intrude themselves, and profane the covenant, especially where excommunication a part of Church discipline flourisheth not; and these the Church admitteth without sin: Therefore it offendeth not in admitting others which deny repentance. Ans. The Church herein sinneth not, not because it is no sin to admit the unrepentant; but because it admitteth them without knowledge that they are such. But the impenitent persons themselves, who press unto this table, profane the covenant; not to the impeachment of the Church, or them that communicate with them, but of themselves: for they procure unto themselves damnation. Nevertheless, it is the duty of the Church to observe diligently what manner of men it admitteth; and the Minister of the Church is there excused, where excommunication is not authorised: yet so, that he give not willingly the Sacrament to the abusers thereof, but be instant in warning and reproving them, and wish them to take heed of, and avoid their abuses. For, Matth. 5.6. Blessed are they that hunger and thirst after righteousness. But the sin shall lie on others, even on them who commit the abuse, and on them who wink with both their eyes thereat. OF THE PASSEOVER. SEeing it is aforesaid, that the Lords Supper succeeded the Passeover, it shall not be impertinent to declare here in brief the doctrine of the Passeover. The Questions concerning the Passeover are these: 1. What it was. 2. What were the ends and uses thereof. 3. What are the allegories or resemblances of the rites of the Paschall lamb. 4. Whether it be now abrogated, and what succeeded in place thereof. 1. What the Passeover was. THe Passeover was a solemn eating of a Lamb, enjoined the Israelites by God that this ceremony, being yearly performed throughout every house, might be a memorial unto them of their deliverance out of Egypt, but should especially signify unto the faithful their sparituall freedom from sin and death by Christ, which was to be sacrificed or slain on the cross, and to be eaten by faith. Or, It was a Sacrament of the ancient Church, which by God's commandeme●t was to be celebrated with the yearly slaying and eating in every family of the Jews a lamb of a year old, to be a remembrance unto hem of the benefits of their delivery out of Egypt, and a seal of the promise of grace touching remission of sins for the sacrifice of the Messiah. Pascha the Greek word, cometh from the Hebrew Pesach a Passeover, derived of Pasach, which signifieth, To pass over. This Sacrament and whole solemnity had his name from the passing over of the Angel, who seeing the blood of the Lamb on the Israelites upper door-posts, passed over, and spared their firstborn, when he slew all the firstborn of the Egyptians. The history of the institution of the Passeover is extant Exod. 12. God commanded that the kill of the Lamb should be executed with certain and divers ceremonies. The rites and ceremonies of the . For, A lamb of a year old, a male without blemish, was to be separated from the flock, the tenth day of the first month called Nisan, or Abib, according to the number of the families, for every household a lamb; and was to be slain four days after, that is, the fourteenth day at even, and the posts and lintels, or upper cheeks of the doors of their houses were to be sprinkled with his blood: then was he to be roasted, and eaten whole, and in haste, with unleavened bread and sour herbs; and they that did eat it stood with their loins girt, their shoes on their feet, and their staves in their hands. Exod. 12 11, 23. Of this ceremony, saith God, It is the Lords Passeover. The blood shall be a token for you upon the houses where ye are, that when I see the blood, I may pass over you. This feast God would have to be yearly, that is, once every year seven whole days celebrated with great solemnity: Exod. 12.14, 15. And this day shall be unto you as a remembrance: and ye shall keep it an holy feast unto the Lord, throughout your generations ye shall keep it an holy ordinance for ever. Seven days shall ye eat unleavened bread, etc. Look Exod. 23.15. Levit. 15.5. Deut. 16.1. 2. What the ends and uses of the Passeover were. FIve ends of the institution of the are specified, Exod. 12. To be a confirmation of the promise of the Angels , and of the saving of the Israelites firstborn. That the blood of the lamb sprinkled on the posts might be a sign of the Angel-which should pass over the Israelites, and save their firstborn; as it is said, ver. 13. And the blood shall be a token for you upon the houses where you are, that when I see the blood, I may pass over you. This end, after the first performance of the rite, and execution of the , ceased forthwith, although the analogy thereof remain for ever. For God both heretofore spared, and now spareth the faithful for Christ's blood shed; that is, for it remitteth their sins, as in the second end is declared. To be a type of Christ. That it might be a figure of the Messiah his sacrifice to come or a sign of the deliverance to be performed by Christ, and of God's grace towards his Church: this was the principal end of the yearly . Exod. 12.45. John 19.36. This is thus proved: It is said, Ye shall not break a bone thereof: This figure, John saith, was then fulfilled when Christ's bones were not broken on the cross; therefore the lamb was a type of Christ, and of his sacrifice. Again, Christ our is sacrificed for us: 1 Cor. 5.7. Therefore the paschal lamb signified Christ, and the sacrificing thereof represented the sacrificing of Christ. Besides, the Church understood the significations of other sacrifices, that they were types of the sacrifices of the Messiah (for the Fathers of the old Church were not so brutish, as to hope for remission of sins by the blood of bulls:) much more therefore did they by faith behold the Messiah and his sacrifice in the Paschall lamb Finally, John calleth Christ The Lamb of God: Revel. 13.8. and, the Lamb which was slain from the beginning of the world; to wit, because he was prefigured by that lamb which was slain to be the . For a remembrance of their delivery out of Egypt. Exod. 12.15. Deut 16.3. To be a memorial of the first , and of the delivery out of Egypt. For God would, that the memory of so great a benefit should be preserved among his people, lest their posterity should wax unthankful. Seven days shalt thou eat unleavened bread, even the bread of tribulation, (for thou camest out of the land of Egypt in haste) that thou mayest remember the day when thou camest out of the land of Egypt, all the days of thy life. To be an occasion of public concourse to praise God for this benefit. Exod. 12.16. That it might be a bond of public assemblies, and maintenance of ecclesiastical Ministry: In the first day shall be an holy assembly. To distinguish Israel from other people. Exod. 12.43, 48. That it might be a Sacrament whereby to distinguish God's people from other nations: No stranger shall eat thereof. But if a stranger dwell with thee, and will observe the of the Lord, let him circumcise all the males that belong unto him, and then let him come and observe it; and he shall be as one that is born in the land: For no uncircumcised person shall eat thereof. 3. The allegories or resemblances between Christ and the Paschal lamb. FOr confirmation and illustration of the principal end of the , the consideration of the resemblances of such rites as God prescribed to be observed in the kill and eating the Paschall lamb, may much avail. A Collation of the type, and the thing signified by the type. THE TYPE WASPE, THE THING SIGNIFIED IS, 1. A Lamb out of the flock, 1. Christ very or true man, Isa. 53. John 1. 2. Without blemish, set apart, 2 Without sin, Isa. 53. Heb. 7. 3. To be slain and roasted, 3. Who suffered and died, 1 Cor. 5. 4. Without breaking any bone, 4. Without having his bones broken, John 19 5. About evening. 5. In the end of the world, Heb. 1. & 9 6. The posts were to be sprinkled wit● his blood, 6. His satisfaction was imputed unto us, Isa. 53. Rom. 3. 7. That the Destroyer might pass over the Israelites house's. 7. That we might be delivered from everlasting death, Heb 2. 8. He was to be eaten, and that in every family. 8. There must be in man an applying of this death of Christ to himself by faith, Rom. 1. John 6. 9 He was to be eaten all. 9 This application must be according to all the Articles of faith, 2 Tim. 3. 10. Without leavened bread. 10. Without hypocrisy, 1 Cor. 5. 11. With sour herbs. 11. With patience of the cross, Matt. 10. 12. Hastily, and in the habit of travellers. 12. With a desire of profiting, and expectation of an heavenly life, Matth. 13. Heb. 13. 13. Of the Circumcised alone. 13. The regenerate only eat him, and he is profitable to them alone, and they only take not the Sacraments to their condemnation, Joh. 6. Heb. 13. 1 Cor. 11. 4. Whether the ancient be now abrogated. THat the ancient is now by Christ's coming abrogated, with all other types whatsoever, prefiguring the Messiah to come, is clear: 1. Out of the whole disputation of the Apostle to the Hebrews, touching the abolishment of the legal shadows, Heb. 7.12. which abolishment is now performed in the New Testament. If the priesthood be changed, then of necessity must there be a change of the law. In that he saith, a New Testament, he hath abrogated the Old. 2. From the fulfilling and performance of those legal shadows. These things were done, that the Scripture should be fulfilled; Not a bone of him shall be broken. John 19.36. Christ our is sacrificed for us. 1 Cor. 5.7. 3. From the substituting of the New Testament in place thereof: For Christ, when he was ready to die, and to sacrifice himself as the true Passeover, ended the ceremony of the Paschall lamb with a solemn banquet; and thenceforth instituted and ordained a Supper to be observed by his Church in place thereof. I have desired to eat this with you before I suffer. Luke 22.15, 19 Do this in remembrance of me. Where he commandeth, that we celebrate and solemnize the supper in memory of him, not the ancient . As than Baptism succeeded Circumcision; so the Lords Supper succeeded the Passeover in the new Testament. Certain conclusions of the Supper. 1. THe Supper of the Lord is a sacrament of the new Testament, wherein, according to the 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 to eternal life, and that we also might, for these his benefits, give solemn thanks unto him. 2. 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 restification 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 fifth, that it might be a bond of our assemblies and meetings. 3. That first end and use, which is the confirmation of our faith in Christ, the Supper of the Lord hath, because Christ himself giveth this bread and drink by the hands of his Ministers, to be a 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 is 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. 4. 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 by his hand bread and wine: and an internal, of the internal meat, which is Christ himself, feeding us by his body and blood. 5. 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. 6. 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, ingraffeth 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 it 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 to us to be food of eternal life: and therefore is the instrument of the holy Ghost to maintain and increase this food in us, 1 Cor. 10. as S. Paul saith, The bread is the communion of the body of Christ: that is, it is that thing by which we are made partakers of Christ's 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, that Christ's 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 as 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 believe in Christ dwelling in us by faith, is, by the virtue and operation of the holy Ghost, to be ingraffed into his body, as members to the head, and branches into the vine: and so to be made partakers of the fruit of the death and life of Christ. Whence it is apparent, that they are 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, and 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 taken: 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 the 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 to 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 Christ's body is a true humane 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 Christ's 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 and fellowship with Christ in his afflictions and glorification. But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins, and ourselves ingraffed 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 the use of them: Because Baptism is to be given before the Supper, and the Supper may not be given unto any, except he be first baptised. 14. They come worthily to the Lords Supper who examine themselves, that is, are endued with true faith and repentance. They who find not this in themselves, ought neither to come without it, lest they eat and drink their own judgement; not to defer repentance wherewith they should come, lest they draw upon themselves hardness of heart, 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 bereft the people of the use of the cup. Corruptly also hath he transformed the Supper of the Lord, with adding so many ceremonies not delivered by the Apostles into a theatrical or pageant-like Mass, that is, into a Jewish superstition, and stage-like rounds and conveyances. But more wicked and idolatrous inventions are these; That the Mass is a propitiatory sacrifice, wherein Christ is offered by the Masspriests for the quick and the 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, and 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. Ans. We teach that the things signified are together with the signs in the right use exhibited 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. Ans. 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 ministry, though diversely 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. Ans. 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 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, and is spiritually received of those only who are worthy receivers: as for the unworthy, they receive nothing besides the bare signs, unto their condemnation. Ans. All this we grant, as being agreeing to the word of God, the nature of sacraments, the analogy of faith, and 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 refutation of them. 1. THe words of the institution are open and plain, This is my body; This is my blood. Ans. 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 the 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 divers, 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 words, but follow the sense and meaning. We must see therefore which part followeth it. Ours shall be proved in the end. Repl. Christ addeth an exposition of his mind, Which is given for you; and, Which is shed for you. Ans. 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. Ans. 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. Repl. He is also omnipotent: therefore he is able to be , and so in the bread. Ans. 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 God's truth, affirming, that God doth that which he spoke. But they oppugn it, making contrary wills to be in God. Repl. Christ's body hath many prerogatives not agreeable to our bodies: as, that he was born of a Virgin, walked on the sea, was at one time and together in the grave, in hell, and in paradise; and passed thorough the gates when they were fast shut. Ans. These examples are partly not matches, and partly false. For this may agree unto a creature, to walk on the waters, as it did to Peter: to pass thorough the gates shut, as it 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 imply a contradiction. For when he is said to be born of a Virgin, he is not said withal not to be born 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 thorough the gates shut, whereas the gates might yield and open unto him: as also, that he passed thorough 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 once and together in more places, which they seem to have of Austin: but Austin said, That his body was in the grave, his soul in hell, and his Godhead every where. 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. Ans. I deny the Major: 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 Passeover 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 mayst eat the Passeover? 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. Repl. Christ said, This cup is the new testament. In wills and testaments men speak properly: Christ here instituteth a Sacrament: Therefore he speaketh properly. Ans. I deny the Major, and invert the reason: for seeing he would institute a Sacrament, therefore he spoke figuratively, calling the 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 come to the Supper should be in the covenant. Object. Christ saith, In my blood: Therefore the real blood of Christ is in the Supper, and is drunk by the mouth. Ans. 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 the Sacrament. Rep There is a great force in the word New; That which was done in the Old Testament typically, is done in the New really. Ans. 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 not otherwise eaten in the new Testament then in the old: But in the old it was eaten spiritually only: Co●. 2.17. Hebr. 9 Therefore in the new also it is so eaten. Rep. The new Testament differeth from the old; because in that were types, in the new is the body itself. Ans. This difference of the old and new Testament is not 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 signifies 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 accomplishment and fulfilling of the types and shadows of the old Testament. Moreover, albeit we have Christ exhibited in the new Testament, and he is there born a 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 S. Paul. Matthew, as Theophylact calculateth, writ his Gospel eight years after Christ's 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. Ans. 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 you with the holy Ghost, Match. 3. 1●. John 1.33. and with fire. 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 purposely of the Supper, yet he stirreth up and exhorteth unto it. Repl. It is the same sense and meaning. Answ. The question now is not of the sense and meaning of the words, but of the identity of the words; that is, whether they be the same words. Repl. Where there is no mention at all of any figure, there is no figure. Answ. 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, 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 born 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 the 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 blood 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, 1 John 1.7. 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. Eph. 4.15, 16. He that is joined unto the Lord is one spirit. 1 Cor. 9.17. And by one spirit are we all baptised into one body. Hereby know we that we dwell in him, and he in us: 1 John 4.13. 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. Repl. He that is guilty of the body of Christ, eateth it: They who receive unworthily are guilty of the body of Christ: Therefore they eat it corporally, for spiritually they cannot; because if they could so eat it, they should not be guilty. Answ. The Major is false. For he is guilty of Christ's body, who by his sins hangeth it on the cross again, and despiseth Christ's benefits. 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. Repl. They that discern not the Lord's body, eat it: But the guilty discern it not: Therefore they eat it. Ans. It the Major be taken sacramentally, as of the bread, which is called, and is the body of Christ, it is true: but if properly, it is false. For, not to discern his body, is, not to give due honour to it, to contemn it; yea, not to receive the thing signified. So, They are said to tread under foot the Son of God, Heb. 10.29. and to count the blood of the testament as an unholy thing, who contemn him. 5. They reason from the testimony of the Fathers, and the godly of ancient times in the purer state of the Church. Ans. The say of the Fathers are to be understood sacramentally, or of our spiritual communion. Repl. 1. Augustine saith, Thou shalt receive this in the bread, which hung on the cross: and this is the cup, which was shed out of Christ's side. Answ. 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. Repl. 2. 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 and essentially. Answ. 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 Christ's spirit, but also of his humane nature. Now he understandeth a spiritual communion: 1. Because he citeth those places concerning it, John 6. & 1 Cor. 10. where no mention is made of corporal eating. 2. He speaketh of the presence of Christ, not in the bread, but in us. 3. He proveth the abiding of Christ in us, by the use of the Supper, not by any 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 and 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 a finer manner. But how ever they answer; in that opinion which they hold there is too too much idolatry: for Christ refuting the Capernaites, doth not distinguish the eating of him into a gross and a finer manner; but saith simply, That his body cannot be eaten with the bodily mouth: for he saith, that he must ascend: And, that the words which he speaketh are spirit and life. 2. We maintain not Ubiquity, for there is not a word thereof to be found. Ans. Here is to be observed the 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 and at one time in more places, must needs be infinite, and therefore . 3. We overthrew not the article of Christ's ascension. Ans. 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 remaineth and is invisible on earth. But he is said to have left the world, to have ascended from a lower place into an higher, and to remain in heaven until he come to judgement. Now, that some except, that Christ doth descend from heaven as often as the Supper is administered, it is already refuted. 4. We take not away the doctrine of the properties of Christ's humanity. Ans. They altogether take it away. For, they will have his humane nature to be such as is not seen, nor felt, nor limited in place. Rep. But Christ did put off these infirmities and retained the essential properties. Ans. But these are very essential properties, which being taken away, the verity also and truth of his humane nature is taken away. Augustine saith, Take away from bodies their spaces, and they shall be no where. 5. We abolish not the doctrine concerning the communicating of properties of both natures. Ans. Yea, but they endeavour it: For they apply those properties of his divine nature, which are affirmed of the whole person in the concrete, to both natures. I will be with you to the end of the world: This they understand of both natures; which is all one, as if, when it is said, Christ, God and man, was circumcised, one should thus conclude: Therefore the Godhead of Christ was circumcised as well as his flesh. Repl. This only we add, That those articles belong not unto them. Ans. After this sort all sects may shift off all testimonies of Scriptures. But they belong hither, and that by a double right: 1. Because they are written of the body of Christ: But the body of Christ belongeth to the Supper: Therefore these articles also belong hither, for they show how Christ's body is to be eaten. 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 Supper no other justice or righteousness is to be sought for, but by the blood of Christ. 6. The manner how we eat it is not to be defined. Ans. They commit a double fault in so saying: 1. When they deny that the manner is to be defined, and so contradict and gainsay the Scripture, which defineth it, and sheweth that it is spiritual, and 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 writing. 7. The saying of Durandus is true: We hear the words; we perceive the motions; we know not the manner; we believe the presence. Ans. 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 every where 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 in the head. 8. We teach this only, That the body and blood of Christ, is truly, substantially, and naturally exhibited. We grant that we eat the true body of Christ. So then is their disputation vain and frivolous: 1. 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. 2. Because the reasons and refutation 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 humane nature. Whereupon 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 the 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-alledged reasons cometh the consent of the ancient Fathers, Ambrose, Athanasius, Austin, Basil, Bede, Bertram, chrysostom, Clement Alexandrinus, the Council of Nice, Cyprian, Cyril, Denis, Gelasius, Gregory the Great, Gregory Nazianzene, Hesichius, Hierom, Hilary, Irenaeus, Justine, Leo, Macarius, Origen, Procopius, Gaza, Tertullian, and so forth. THE SECOND APPENDIX OR ADDITION. Arguments, whereby the opinion of the 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 the ubiquity, and of the real communicating of the properties of both natures, doth raise again from hell that fantastical dotary 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 humane nature which Christ took. Hence these absurdities will follow: 1. Christ shall not be truly born 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 born; and after he was born he remained no less truly and substantially, as touching his humanity, in that self same womb, than before. 2. Christ was not truly weak in his humane 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 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, & 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. Ans. 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 Malcus, 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, and 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 and by nature God, but because in finite power, majesty, and glory is given him from God, and all the gifts of the holy Ghost are bestowed on him without measure. Now this accidental bestowing of the God head and all the properties, doth not make Christ to be properly and by nature God, but only by divine grace, or God unproperly so called: because it is not the very essential Godhead of the Word, but a certain participation thereof, in virtue and efficacy. And therefore the sounder Fathers objected 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 b 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 Godhead, we do disclaim and accurse this their doctrine as blasphemous and heretical. And, that they do this, their own words and opinions witness; Brentius in recog. p. 20 Anar. Thes. 10. ●● p. Tubin. & Thes 25, 26. and Apol. ●agr 29. as Brentius, and Jacobus Andraeas, and others of them in their writings. Whence we conclude, that the Ubiquitaries hold the same opinion with the Artians and the Antitrinitaries, of the Godhead of Christ-man: that is, that all 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, Lib. 1. de Trinita. but a divine man, such as the Ubiquitaries repute him, who (as Servetus) hold this opinion: That God can communicate the 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 God head 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 his heresy. Tert. lib. de Trin pag. 6. 10. Tertullian saith: If Christ be man only, how then is he present , being called upon and invocated, seeing this is not the nature of man, but of God, to be able to be present in all places? By this testimony is refuted the Ubiquity of the humane nature in Christ. Object. But the union of the divine and humane nature in Christ is unseparable: Therefore wheresoever the divine nature is, there is also the humane nature. Ans. It is true which is said, that the union is unseparable. The Word never forsaketh the nature once assumed and taken. But the Word is not in the humane nature, as the soul is included in my body. Wheresoever my body is, there must my 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 humane nature, as that he is together also without the humane nature in all the parts of the world, as he filleth all; and in holy men and Angels by his 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 Lord's Supper. THey agree in these points: 1. 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. 2. That in the true use of the Supper, as well as in all other Sacraments, two things are given by God unto us, and are received of us, namely, earthly, external and visible signs, 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. 3. 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 body and blood, which was given for us to death on the Cross, and which was shed for us; and are truly fed with the self same unto eternal life: and that this very thing Christ should teach, and make known unto us by this visible receiving of this bread and wine in this Supper. 4. That the bread and wine are not changed into the flesh and blood of Christ, but remain true and natural bread and wine: that also the body and blood of Christ are not shut up in the bread and wine; and therefore the bread and wine are called the body of Christ, his body and 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 or 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. 5. 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. 6. That there is no other true and lawful use of the Supper, besides that which Christ himself hath instituted and commanded to be ketp, namely, this; that this bread and this wine be eaten and drunken in remembrance of him, and to show forth his death. 7. 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 applieth them unto those which eat and drink, as proper unto them. 8. 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 world, 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: 1 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 prove: but the other part, that those words must be understood sacramentally, according to the declaration of Christ and Paul, according to the most certain and infallible rule and level of the Articles of our Christian faith. 2. That one part will have the body and blood of Christ to be essentially In, or With the bread and the wine, and so be eaten, as that together with the bread and the wine, out of the hand of the Minister, it 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 and continue, 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 blood shed, we are cleansed from our sins; but are also in such sort coupled, knit, and incorporated into his true, essential, humane body, by his Spirit dwelling both in him and us, that we are flesh of his flesh, and bone of his bones; and are more 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. 3. 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 damnation, but that the faithful only can eat and drink by a true faith, and the fore-alledged working of the holy Ghost, the body and blood of Christ unto eternal life. Quest. 83. What are the keys of the Kingdom of heaven? ON THE 31. SABBATH. Ans. Preaching of the Gospel, and Ecclesiastical discipline: by which heaven is opened to the believers, and is shut against the unbelievers. Quest. 84. How is the Kingdom of heaven opened and shut by the preaching of the Gospel? Answ. 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 and Hypocrites, that so long the wrath of God and everlasting damnation doth lie on them, as they persist in their wickedness a John 20.21, 22 23. Mat. 16.19. : according to which testimony of the Gospel, God will judge them, as well in this life, as in the life to come. Quest. 85. How is the Kingdom of heaven opened and shut by Ecclesiastical discipline? Ans. When, according to the commandment of Christ, they who in name are Christians, but in their doctrine and life show themselves aliens from Christ b Rom. 11.7, 8, 9 1 Cor. 12.28. , after they have been some time admonished, will not departed from their errors or wickedness, are made known unto the Church, or to them that are appointed for that matter and purpose, of the Church; and if neither then they obey their admonition, are of the same men by interdiction from the Sacraments shut out from the Congregation of the Church, and by God himself, out of the Kingdom of heaven. And again, if they profess, and indeed declare amendment of life, are received as members of Christ, and his Church c Mat. 18.15, 16, 17. 1 Cor. 5.3, 4, 5. 2 Thes. 3.14, 15. 2 John 10.11. 2 Cor. 2.6, 7, 10, 11. 1 Tim. 5.17. . The Explication. SEeing it hath 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 lest, approaching unto them, they profane them. The chief questions are: 1. What the power of the keys given unto the Church is, and what are the parts thereof. 2. Whether Ecclesiastical discipline and excommunication be necessary. 3. To whom that power is committed: against whom, and in what order to be used. 4. To what ends it is to be directed, and what abuses therein are to be avoided. 5. What that power of the keys committed unto the Church differeth from the Civil power. 1. What the power of the keys given to the Church is, and what are the parts thereof. THe power of the keys of the Kingdom of heaven, which Christ gave to his Church, is the preaching of the Gospel, and Ecclesiastical discipline, whereby heaven is opened to the believing, and shut up against the unbelieving and unfaithful. Or it 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. It is called the power of the keys by a Metaphor or borrowed speech, taken from the Stewards of men's houses, Why this power is called the keys. to whom the keys are delivererd in charge: and the keys import a Steward-ship by a Metonymy or change of names between the sign and the thing signified thereby; as we use to say, The Sceptre or Crown of any Country, when we intimate and signify thereby the Kingdom of that Country: Wherefore Paul saith, 1 Tim. 3.15. 1 Cor. 4.1. The Church is the house of the living God. The Ministers of the Church are God's Stewards. For look what a faithful Steward is in his Master's house, ordering all things at his Master's beck; the same a faithful Minister is in God's Church. Wherefore the denouncing of Gods will in his Church, is executed by the Ministers, as the Stewards in his name. God himself is author of this Ministry, who gave this power and privilege to his Church, and entitled it by the name of the Keys, saying unto Peter; I will give unto thee the Keys of the Kingdom of heaven: that is, the office or power of shutting and opening the Kingdom of God: and unto all his Disciples, Whatsoever ye bind on earth shall be bound in heaven, Mat. 18.18. and whatsoever ye lose on earth shall be loosed in heaven. So then the Keys are that power of opening and shutting, binding and losing; and are called Keys from the efficacy of this power. For the Church verily by the Word of God in Christ's name (whose place the Ministers supply) doth open and shut heaven, bind and lose men; and the holy Ghost works powerfully by the Word, John 20.23. as Christ promised: Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. Now the chief and principal parts of this power of the Keys are two: The preaching of the Gospel, Two parts of the power of the Keys. or Ministry of the Word; and Church judgement, which is called also spiritual Discipline or Jurisdiction, whereunto Excommunication belongeth. With either of these two parts the Church shutteth and openeth, bindeth and looseth. By the preaching of the Word it shutteth and bindeth, when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation, until they repent: and it openeth and looseth, when it preacheth to the faithful and penitent remission of sins and God's favour through Christ. By Ecclesiastical judgement it shutteth and bindeth, when it excommunicateth outrageous and refractory, or stubborn persons; that is, excludeth them from the communion of the Sacraments, the Church and Kingdom of God: Again, it openeth and looseth thereby, when it receiveth the same persons, upon their repentance, as members of Christ and his Church. Here we are to observe a difference in the order of these two parts: For in the preaching of the Gospel the Keys do first lose and afterwards bind: but in Ecclesiastical discipline they first bind, and afterwards lose. Again, in the former they bind and lose the same or divers parties; in the latter they bind and lose the same persons only Now, What Excommunication is. Excommunication is the banishing of a grievous transgressor, or an open ungodly & obstinate person from the fellowship of the faithful, by the judgement of the Elders or Chief men, and by the consent of the whole Church, exercised and executed in the name and authority of Christ, and of the holy Ghost, to the end that the offender, being put to shame, may repent, and scandals in the Church may be prevented. This exclusion or exile is not only from the Sacraments, but even from the whole communion of the faithful, whereunto the obstinate pertain not at all. Two sorts of Excommunication. It is twofold; Internal, which concerneth God only: and Externall, which belongeth to the Church. The internal excommunication is manifested to men on earth by the external; and the external is ratified in heaven by the internal, according to Christ's promise: Whatsoever ye bind on earth, Mat. 18.18. shall be bound in heaven. 2. Whether Ecclesiastical Discipline and Excommunication be necessary in the Church. COncerning the Ministry of the Word, there is no doubt but all the Prophets, Christ, and the Apostles have preached: and whereas Ecclesiastical Jurisdiction hath a necessary coherence with the Ministry of God's Word, it is not to be doubted thereof, inasmuch as God himself, and Christ, and the Apostle Paul, have both by precepts and practice confirmed and established it. Mat. 18, 15. 2 Thes. 3.14. 1 Cor. 5.1. 1 Tim. 1.20. And verily, if no Territory, no City can stand without discipline, laws, and punishment; the Church also, which is the House of the living God, hath need of some spiritual policy and discipline, though it much differ from civil Jurisdiction. Church-discipline therefore is necessary: 1. In respect of Gods general commandment, of preventing the profanation of his Sacraments, both in the Old and New Testament. In the Old Testament God would not that the rebellious should be reputed so much as members of his people, but would have them cut off: much less would he endure, that they should be admitted to his Sacraments. Num. 15.30, 31. The person that dothought presumptuously, whether born in the land, or a stranger, the same blasphemeth the Lord: Therefore that person shall be cut off from among his people. Because he hath despised the Word of the Lord, and hath broken his commandment, that person shall be utterly cut off. God would that all should come unto the Passeover, that is, all the members of his people: but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people: therefore he permitted them not to come thereunto. That man that will do presumptuously, Deut. 17.11. not harkening 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 his law, and that even from the civil state and Commonwealth: 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, and admitted to the Sacraments. The civil or judicial law indeed is taken away, as also are the ceremonies: but that especial difference between the Citizens of the Church and others, is not taken away. In the first of Esay is a whole Sermon against the wicked, which offered sacrifices unto God, and there God will not that they should sacrifice unto him: therefore now also he will not that such men be admitted to the Sacraments. Bring no more oblations (saith God) in vain. Object. God will that all should celebrate the Passeover: Therefore here-hence he excluded not the wicked. Ans. God will that all celebrate his Passeover; that is, all such as he will have accounted for members of his Church and people: not the obstinate, whom he commanded to be sequestered from his congregation. Again, Esay 66. he detesteth such as persist in their wickedness; and yet offer sacrifices unto him: He that killeth a bullocks, is as if he slew a man: he that sacrificeth a sheep, Esay 66.3. 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 Idol. Jerem. 6.20. In the sixth of Jeremy he sharply reproveth those, who, being defiled with their abominations, yet durst appear in his Temple. Ezekiel the 20. he threatneth that he will not answer, Ezck. 20.31. when he is asked by them who go after other gods, and then present themselves in God's Temple, when they are polluted. In the same Chapter he saith, verse 24. that they profane his Sabbaths, and pollute his Sanctuary, who, when they have gone a whoring after Idols, appear in his Temple. Amos the fifth, Amos 5.21. he rejecteth the sacrifices and worship of transgressors: I hate and abhor your feast-days, and will not smell in your solemn assemblies. Haggai the second, he prohibiteth the unclean in soul once to touch holy things, where he speaketh of moral and ceremonial uncleanness. Prov. 15.8. The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptisem, who confessed their sins, and repent: Bring forth fruits worthy amendment of life. Leave thine offering before the Altar, and go thy way; Mat. 3.6. first be reconciled to thy brother, and then come and offer thy gift: Therefore whosoever reconcileth not first himself unto his brother, he is to be debarred the Sacraments. For Christ will that all submit themselves first unto God, according to all his commandments, before they approach to any Sacrament: For by the name of Altar, here are understood any Sacraments whatsoever. Amend your lives, Acts 2.38. & 8.37. 1 Cor. 10.20, 21. & 11.27. and be baptised every one of you. If thou believest with all thine heart, thou mayest be baptised: Therefore, if thou believest not, thou mayest not. The things which the Gentiles sacrifice, they sacrifice to devils, and not unto God. Ye cannot be partakers of the Lords Table, and of the Table of Devils. Whosoever eateth unworthily, is guilty of the Lords body: But the wicked, eating without faith and repentance, eat unworthily: Therefore they are guilty. We ought not to partake in other men's sins: and we ought not to wink at any man's destruction: therefore we may not admit the wicked to the Sacrament, lest they eat unto themselves damnation. 2. In respect of Christ and his Apostles special commandment: If thy brother trespass against thee, go and tell him his fault between him and thee alone: Mat. 18.15, 16, 17, 18. if he hear thee, thou hast won thy brother. But if he hear thee not, take yet with thee one or two, that by the mouth of two or three witnesses every word may be confirmed. And if he will not vouchsafe to hear them, tell it unto the Church: and if he refuse to hear the Church also, let him be unto thee as an Heathen man, and a Publican. Verily I say unto you, Whatsoever ye bind on earth shall be bound in heaven; and whatsoever ye lose on earth, shall be loosed in heaven. But Christ will not that his Sacraments, which he instituted for the faithful alone, be made common with Pagans and Publicans. And lest this Mandate might be understood of some private and special judgement, it is expressly added: Whatsoever ye shall bind, etc. which words cannot be otherwise understood, but of the public power of the Keys. I verily, as absent in body, but present in spirit, 1 Cor. 5.3, 4, 5. have determined already, as though I were present, that he that hath done this thing, when ye are gathered together, and my spirit, in the name of our Lord Jesus Christ, that such one, I say, by the power of our Lord Jesus Christ, be delivered unto Satan, for the destruction of the flesh, Ibid. ver. 11, 13. that the spirit may be saved in the day of our Lord Jesus. And again: With such a one eat not. Put away therefore from yourselves that wicked man. For what concord hath Christ with Belial? 2 Thes. 3.6, 14. or what part hath the Believer with the Infidels? We command you, brethren, in the name of our Lord Jesus Christ, that ye, withdraw yourselves from every brother that walketh inordinately, and not after the instruction which ye received of us. If any man obey not our say, note him by a letter, and have no company with him, that he may be ashamed. 2 John ver. 10. If there come any unto you, and bring not this doctrine, receive him not to house, neither bid him, God speed: for, he that biddeth him God speed, is partaker of his evil deeds. 3. The power of the Keys is necessary in respect of God's glory. For God is reproached and despited, if without difference wicked blasphemers go in the number of his Children, and his Kingdom, and the devils be confounded. 4. Lest the Sacraments be profaned, and that given the wicked in the Supper, which is denied them in the Word. 5. That the purity of God's doctrine and worship be preserved. 6. For the safety of the Church, which shall be punished, if she wittingly and willingly profane Christ's Sacraments, or suffer them to be profaned. 7. For the safety of the sinners, that they, being often admonished and put to shame, may return to repentance. 8. For avoiding of offence in the Church, that others, weaklings, be not corrupted by evil example. 4.1 Cor. 5.6. Know ye not that a little leaven leaveneth the whole lump? 9 For avoiding of offence among those that are without, lest they, who are not as yet members of the Church, come not to it. 10. That the name of God might not be blasphemed, and evil spoken of by others, and his Covenant despited and reproached. 11. 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 thither. 12. They who deny the faith and doctrine of Christ, are to be excluded from the Church, and 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, or with those, who are professed ungodly persons, blasphemers, revolters to Arrianisme, Mahumetanisme, and the like. But they that deny, and refuse to repent, deny the faith and doctrine; They profess that they know God, but by works they deny him. And he that denieth the faith, Tim's 1.16. is worse than Infidels: Therefore they who persist in their wickedness, and deny to repent, are to be shut out of the Church; neither are they to be admitted to the use of the Sacraments. 13. And here hath place that saying of Christ, 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 and unconverted, or such as were yet to be converted; much more shall this likewise be spoken of his visible Word, namely, of the Sacraments, which were ordained and instituted for the converted only. 14. Open Infidels, wicked ones, and blasphemers, ought not to be baptised: For they ought not to be baptised, who believe not with their whole heart. Wherefore, Philip saith to the Eunuch, If thou believest with all thine heart, thou mayest be baptised. Acts 8.37. Mat. 3. ●. So John also baptised 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, and not to be admitted to the receiving of the Sacraments. They who ought not to be baptised, neither ought they to be admitted unto the Supper: for there is one and the same reason in both. 15. They who are not as yet baptised are not to be admitted unto the Supper: but to them who forsake their Baptism, Baptism is no Baptism; according to that of the Apostle: If thou be a transgressor of the law, thy circumcision is made uncircumcision; Rom. 1.25. that is, if thou persevere in thy transgression without repentance: Therefore they who forsake their Baptism, are not to be admitted unto the Supper. Obj. Then they who forsake their baptism, are also to be baptised after their receiving into the Church. Ans. 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 forsake 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. 16. Unto whom the promise of grace doth not belong, unto them the sign of grace ought not to be extended: otherwise the Church should deal corruptly, admitting them whom God excludeth, and should be divers and disagreeing from herself: for she should absolve them by the visible word, whom she condemned by the audible word. Wherefore the wicked and blasphemous, whom God hath rejected, and deprived of his grace, are not to be admitted unto the Sacraments, which are the signs of God's grace. 17. The institution of the Sacraments, or the condition, which must be observed in coming to the Sacraments, requireth faith and repentance: Therefore they who show not repentance, ought not to be admitted. This argument followeth by a counter-position; They which have repentance and faith are to be admitted: Therefore they, which have not repentance and faith are not to be admitted. 3. To whom the power of the Keys is committed, against whom, and in what order to be used. 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 the anger and favour of God, which is performed in the preaching of the Gospel, is committed unto the Ministers: For the preaching 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 and spiritual jurisdiction belong. Now the denouncing and declaration which is used in the ministry of God's word, is done after another manner than in the Church discipline. In the ministry 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 unrepenting 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. How the Ministers of the word do absolve and condemn. Object. Then have men power to condemn. Ans. 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: and 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 Peter said to Simon Magus, Acts 8.23. 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 the Pastors, and annexed unto the Ministry of the word. But to execute this sentence declared, belongeth to God alone. In Ecclesiastical jurisdiction, or Church-judgement, the denouncing of the favour and wrath of God, is not done by any privately, but by the whole Church, or in the name of the whole Church, by such as are deputed thereunto by the common consent of all. And this denouncing is used for some certain causes, and towards some certain persons, having also companying it a debarring and excluding from the use of the Sacraments, when need requireth. The persons who are to be excommunicated. 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 Supper. The order how they are to be excommunicated. That Order is to be observed in executing the office of the Keys which Christ himself, Matth. 18. hath set down. 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 him and thee 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 God's word, and with signification of good will towards the offender; and that not but for causes just, weighty, and 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, according 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 extreme 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. This then is the lawful course of reclaiming such as go aside, and refractory persons in Christ's Church, if the degrees prescribed be observed in the execution. The degrees prescribed are four: 1. A brotherly private admonition. 2. An admonition by many. 3. An admonition by the Church, 4. The public deceee and sentence of the Church. The first and second degree take place in private offences; the third, in notorious and grievous public crimes or scandals; the fourth, in a case of contumacy, in which only the Church proceedeth to excommunication, reputing the obstinate party for an Heathen and Publican; that is, for an alien and stranger from the Church and Kingdom of God, until he repent. Wherefore necessarily before excommunication first goeth a knowledge of some slip or error, and a knowledge of obstinacy or stubborness. If then any man become a Papist, or an Arrian, or a Davidian, or an Apostata in any other kind, he must not be reputed a member of the Church, though himself profess that he is, and desire to continue therein, unless he abjure and detest his error, and live according to the doctrine of the Gospel. The reason is, because God will have his Church separated from all other Sects and limbs of the Devil: but they, who reverse their oath made in Baptism, are limbs of the Devil: Therefore they are to be exiled the Church; yea, though they profess themselves Christians. For, in deeds they deny what they profess in words: and therefore it is evident, that they lie and dissemble; seeing faith and a Christian life cannot be disjoined; and they who separate them, mock God and his Church. Now, an Apostata is not such an one as sometimes, Who is an Apostata. or oftentimes offendeth in life and doctrine, and repenteth again; but such an one, as who being apparently convicted of open errors and outrages, refuseth to desist from them. Howbeit, if any profess repentance, and make outward show thereof, though inwardly he be an hypocrite, the Church is bound to admit such an one, until he bewray himself. For the Church may not judge of things secret and hidden. 3. What are the ends of the Ecclesiastical discipline, and what abuses are therein to be avoided. CHrist hath given to his Church the power of Excommunication, not for the destruction of the sinner which is to be excommunicated, but for his edification and salvation. Wherefore the end of this discipline is not to establish the sovereignty and tyranny of the Ministers: The Kings of the Gentiles reign over them; Luke 22.25. but ye shall not be so. The Ministers themselves must most of all be subject to this discipline, and with this bridle they are specially contained within the bounds of their vocation; because the Keys belong not to Ministers alone, but to the whole Church. Much less is this the end of Ecclesiastical discipline, that wretched sinners should be vexed, oppressed, The ends and uses of Excommunication. and driven to desperation (these are the slanders of the enemies of this discipline) but the true ends are those which the Apostle delivereth and showeth: 1. That the rebellious, by this means disgraced and terrified, may bethink themselves and repent, Let such a man be delivered unto Satan, 1 Cor. 5.5. for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus. 2. Lest other Christians, by the example and conversation of wicked ones, should be corrupted. For, one scabbed sheep, unless he be cured or excluded, may infect the whole flock; and a little leaven leaveneth the whole lump. Your rejoicing is not good: 1 Cor. 5.6. know ye not that a little leaven leaveneth the whole lump? 3. That others may be put in fear of offending; Them that sin, rebuke openly, that the rest may fear. 1 Tim. 1.20. 4. That the Church be not defaced with scandals, and to avoid the profanation of the Sacraments, and Gods anger consequent thereon: Purge out therefore the old leaven, 1 Cor. 5.7. that ye may be a new lump, as ye are unleavened: For Christ our Passeover is sacrificed for us. These than are the ends and uses of Ecclesiastical discipline or excommunication. The abuses that are to be avoided in Excommunication, are; 1. That the degrees of admonition be not neglected, The abuses of it. and that we begin not preposterously from the last, but from the first. First therefore let private admonition take place, and let him be gently and courteously admonished, which hath offended; and let the admonition be a detecting and reproof of his error out of God's Word, and an exhortation to amendment. 2. Let it be done in such sort as it ought; that is, according to God's Word, with signification of our brotherly love, and desire of succouring them that err, and that to their salvation. For, God will not execute another's sentence, but his own: Therefore our offending brother must not presently be reckoned for an enemy, or alien from the Church, but be admonished as a brother; according to that of the Apostle: Yet count him not as an enemy, 2 Thes. 3.15. but admonish him as a brother. 3. Let it be done on just, weighty, and necessary causes, and not on wrong, doubtful, and causes of no importance. We may not proceed on every suspicion to Excommunication, but upon urgent necessity, as Physicians, who come not to lancing, until mere necessity enforce them. Now, this necessity is then, when errors against the foundation of faith, and open out rages are obstinately maintained, and the whole congregation, or some parties thereof are endangered. 4. The cause must with circumspection be weighed by all the Elders, the decision and judgement approved of the whole Church; it may not be managed by any several man's private authority, or swayed by the Minister alone. For this power is not appropriated by Christ to some few, or to the Ministers only (howsoever the execution be devolved by the Church to a few, or to the Minister alone) but to the whole Church, If he will not vouchsafe to hear them and others tell it unto the Church. Mat. 18.17. Luke 22.25, 26. The Kings of the Gentiles reign over them; but ye shall not be so. Wherefore the consent and decree of the Church is to be expected; 1. Because of God's express commandment to this purpose. 2. That no man be injured. 3. That the process may be better authorised. 4. That the Ministry of the Church grow not unto an Oligarchy, or a Papistical sovereignty of some few persons. 5. That the condemnation of the rebellious may be the more just. The last abuse to be prevented by Excommunication is, 5. That we kindle no schisms, not give occasion of scandal and offence in the Church, whilst good men see many at variance between themselves, that grievous evils follow one another on the head, and that the Church is divided: These evils, if the Ministers see, or fear, they may not proceed, but warn and exhort both privately and publicly. If they profit nothing hereby, they are held excused: Blessed are they which hunger and thirst after righteousness; Mat. 5.6. for they shall be filled: Others shall give an account of their obstinacy. 5. How the power of the Keys committed to the Church, differeth from the Civil power. THe differences are many and manifest: 1. Ecclesiastical discipline is executed by the Church: the civil power by the Judge or Magistrate. 2. In the civil state judgement is exercised according to civil and positive laws: in the Church, judgement proceedeth according to God's Laws and Word. 3. The power of the Keys, committed unto the Church, dependeth on God's Word; and the Church exerciseth her authority by the Word, when it denounceth the anger and wrath of God against Infidels and unrepentant persons, and punisheth the obstinate with the Word only; yet so, as that this punishment pierceth even unto their consciences: the civil power is armed with the Sword, and punisheth the obstinate with corporal punishments only. 4. The judgement of the Church hath degrees of admonition; and if repentance interpose itself, it proceedeth not to punishment: the civil judgement and the Magistrate proceeds to punishment, though the offender repent. 5. 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. 6. As the Church proceedeth against refractory and obstinate persons only; so it is bound to reverse and retract her judgement and punishment, if there come repentance: but the Magistrate, when he hath once punished, is not bound to recall his judgement and punishment, neither is he able sometimes to revoke and repeal it. The Thief repenteth on the Cross, and is received of Christ into Paradise: nevertheless, the Magistrate goeth on to execute this penalty adjudged unto him, and putteth him out of the Commonwealth. So 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, whom notwithstanding the civil Magistrate tolerateth. And contrariwise, the civil government ofttimes exileth those, whom the Church receiveth; as when the Magistrate punisheth Adulterers, Robbers, Thiefs, and doth no more reckon them for members of the Commonwealth, whether they repent, or continue obstinate; whom yet the Church (if they repent) abandoneth not, but receiveth. Wherefore the difference of the Ecclesiastical and civil power is apparent and manifest. There remain objections of the Adversaries of Ecclesiastical Discipline, whereunto we will in few words make answer. Object. 1. The charge and office of the Keys is not where commanded: Therefore it is not to be ordained in the Church; and by consequent, no man ought to be excluded from the Sacrament. Ans. The Antecedenc is false; because frequently in Scripture manifest testimonies of this charge and commission are extant: Matth. 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 or 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: If he will not vouchsafe to hear them, tell it to the Church: Mat. 18.17, 1●. and if he refuse to hear the Church also let him be unto thee as an heathen man, and a publican. Verily, I say unto you, Whatsoever ye 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. 5.1, 5. & 11.20. 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. When ye come together into one place, this is not to eat the Lords Supper. 2 Thes. 3.14. If any man obey not your save, note him by a letter, and have no company with him that he may be ashamed. Of whom is Hymeneus and Alexander, whom I have delivered unto Satan, 1 Tim. 1.20. that they may learn not to blaspheme. In the Prophets also are manifest testimonies, in which this is apparent to have been commanded by God: Isa. 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. Isa. 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 idol. I spoke not unto your fathers, nor commanded them, Jerem. 7.22. when I brought them out of the land of Egypt, concerning burnt-offerings and sacrifices. Psal. 30.16. Unto the wicked said God; What hast thou to do to declare mine ordinances, that thou shouldst take my covenant in thy mouth? Wherefore Christ also saith, Matth. 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, and 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 and repentance. Rep. 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 have done in the Church, that will he have to be avoided by the discipline of the Church: and that God hath willed the Church to forbid and exclude professed ungodly persons, is manifestly proved by the fore-alledged places. Obj. 2. Men are not able to discern the worthy from the unworthy, they cannot know who truly repent, and who persist in piety; neither can they cast a man into hell: Therefore that judgement is not committed unto the Church, whereby the godly may be distinguished from the ungodly. Ans. 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 and 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; and when out of the word of God she absolveth them which show repentance. But to discern from others such as are close and hidden, as the Church is not able, so neither doth she take it upon her. Object. 3. Christ saith in the parable of tares, Let both grow together until the harvest: Matth. 13.30. Therefore none ought to be excluded. Ans. 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. Object. 4. 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. Ans. 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 as he saith, Leave there thine offering before the Altar, and go thy way. 2. The Major 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: Luke 14.23. and so is that to be understood which Christ saith, Compel them to come in. It they thus urge the argument: Good works are not to be forbidden: The use of the Sacrament is a good work: Therefore not to be forbidden. If (I say) they thus argue, we grant them their Conclusion: so we forbidden not the use, but the abuse. Rep. 1. God would that all should celebrate the . numb. 15.30. Ans. All? Not not orious wicked ones, but such as were members of his people, and aught to be tolerated in a civil society: but concerning obstinate persons, there was a commandment that they should be taken from amidst the congregation. Rep. 2. Yet nevertheless many evils accompany this use, and are therein committed. Ans. These evils are done by them that hinder, and will not follow this good use, not by them that exhort thereunto: yet, Blessed are they that hunger and thirst after righteousness; Mat. 5.6. that is, which desire the performance of that which is good: which, if it be not practised, it is not their fault. And we may not do evil, or omit those good things which God commandeth, that good may come thereof: only let us do our duty, and leave the event unto God. If that which is good be not put in practice by others, yet our conscience is clear, and we have discharged ourselves. Object. 5. We have not examples of this exeluding: The Prophets, Apostles and John excluded none; nay, John baptised a generation of vipers: Therefore our Ministers may not exclude any from the sacraments. Ans. The Prophets, albeit they could not exclude the wicked from the sacrifices and sacraments; yet they condemned that wickedness of theirs in approaching thither, and made oftentimes long sermons, bot 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, in that he commanded the incestuous person to be delivered unto Satan, Mark 1.3. Luke ●. 3. and to be cast out of the Church: and John baptised them only who promised faith and repentance: he baptised a generation of vipers, when they did repent. Wherefore, although they were a viperous brood whom John baptised; yet were they not any longer vipers when they were baptised: for John baptised none but such as confessed their sins; as also he preached the baptism of repentance for the remission of sins: and required of them whom he baptised, that they should bring forth fruits worthy amendment of life. Object. 6. If they are to be admitted unto the sacraments which profess faith and repentance, and 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 the 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. Ans. The reason is not alike: For John was endued with a prophetical and apostolic authority, which our Ministers have not. 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, in a public disputation held in Heidelberge, An. 1568. June to. (D. Peter Boquine being Moderator, and M. George Withers Englishman, the Respondent) endeavoured to abolish Ecclesiastical Discipline: which Arguments, with their Solutions, were taken word by word from the mouth of D. Ursine, at the repetition of this disputation, the next day privately made in Colleg. Sapient. The THESES proposed concerning Church Discipline were these two: 1. To the sincere preaching of the word and lawful administration of the Sacraments is required an office or power of Government in the Church. 2. This office I thus interpret; That the Ministers, with the Seniory, should have, and should exercise a power of convicting, reproving, excommunicating, and executing any other point of Ecclesiastical discipline on any offenders whatsoever, even on Princes themselves. 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 abjurd also to impose a necessity of discipline on the Church. Ans. These words, To be rightly administered, are doubtful, and have a divers meaning. 1. To administer rightly, signifieth, so to administer, as that the administration wholly agree with the prescript of the Lord. 2. It signifieth, To administer (not according to the right, perfect, and exact observing of it; but) so that the administration be pleasing to God, and profitable for the salvation of the Church. In this whole world the Sacraments are not rightly administered according to the former signification: but according to the later signification they are. For, albeit some blemishes, by reason of the Church's weakness and imbecility, cannot be corrected and amended on a sudden; yet the administration may please God, and profit the Church: albeit we are nevertheless to acknowledge and bewail the defects: for, Mat. 5.6. Blessed are they that 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, and continued in the Primitive Church, and shall also continue in an ill ordered Church, but with great abuse, as amongst the Papists. Repl. In our Churches, and in the Helvetian Churches, excommunication is not in force: Therefore the Minor of the former objection is true. Ans. Although in some Churches it be not exercised, yet is it not then ill exercised: but the Minor is nevertheless infringed; because in those Churches the Word and the Sacraments are rightly administered, according to the other signification, whereof we spoke before. Here Ursine alleged a saying out of chrysostom; chrysostom saith, If any wicked person come unto the Lord's Table, give not unto him the Lords Sacrament, the body and 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, and was exercised in the Church many hundred years after Christ. Object. 2. That doctrine which hath neither God's word nor approved examples, Mat. 18.17. is not to be thrust upon the Church: But this doctrine hath neither of these: 1 Cor. 5.5. 1 Tim. 1, 20. Therefore it is not to be thrust upon the Church. Ans. It hath the word for it: If he refuse to hear the Church, let him be unto thee as an heathen man. It hath approved examples: Let such a one be delivered unto Satan. And, Whom I have delivered unto Satan. Objections against the Word or Scriptures alleged for proof of Seniory and Excommunication. REpl. No mention is made of the Seniory, or of Excommunication in the place, Mat. 18. Therefore this Scripture proveth nothing. Ans. I deny the Antecedent: For, although there be not the formal words, yet the thing itself is contained in them. For the Seniory is intimated in these words, Tell it to the Church: and Excommunication in these, Let him be unto thee as an heathen or publican. Rep. 2. The Church is not the Seniory: That by the name of the Church is meant the signory. But Christ commandeth that signification be given to the Church; and that admonition be given by the Church: therefore not by the Seniory. Ans. I deny the Major: albeit the whole reason notwithstanding may be granted: namely, that Christ understandeth not the Seniory, but taketh properly the name of the Church, both of the Jewish before Christ, and of the Christian after Christ. But there must be notwithstanding some order of the jurisdiction of the Church: some must be appointed and ordained by the Church to oversee and direct men's actions, else will there be a confusion of all things. We cannot observe that which Christ saith, without defining of circumstances: Therefore by the Church is comprehended the Seniory, and by consequent it is understood of a Council or assembly of Governors. Repl. 3. 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: so that the meaning is; Tell the Church, that is, the Senate of the City. Ans. 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. They prove therefore that this Council is civil, thus; That Council which punisheth with corporal punishment, is civil: The Council which gave Paul power to put Christians to death, punisheth with corporal punishment: Therefore it was civil. Ans. 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: and further, the Priests themselves were consenting to it, but unjustly. Rep. 4. S. Austin saith, John 18.31. Tract. 114. in Joh. that the Jews did lie, when they said, It is not lawful for us to put any man to death. Ans. The words of Austin are these: Did they not put him to death, whom they yielded up to be put to death? But we must understand, that they meant, they might not put any to death, because of the solemnity of the day which they began now to celebrate. Ye false Israelites, are ye so hard hearted? Have ye so lost all sense through your overmuch malice, that you think yourselves undefiled from the blood of the innocent, because ye delivered him to another to be slain? Therefore Austin saith not that they lied; but only saith, that they did that nevertheless, which they said was not lawful for them to do. Rep. 5. S. chrysostom also saith, In Mat. Hom. 83. It is not lawful for us; that is, because of the feast approaching. Ans. This is not true, (with the good leave of S. chrysostom be it spoken) because it is witnessed by their stories, that their civil jurisdiction and laws were taken from them by Herod the Great: Lib. 4. Antiq. c. 8. and Josephus writeth, that the whole Council was put to death by him and Hyrcanus, one Sameas only excepted. Therefore the Jews in effect say this unto Pilate, Thou hast the power of the sword, it is not lawful for us to put any man to death: which thing Pilate also himself confirmeth, saying, Joh. 19.10. Knowest thou not, that I have power to crucify thee, and have power to lose thee? Repl. 6. It is said in the Gospel, Take ye him, and judge him after your own law. Ans. He meaneth the law of Moses: as if he should say; If he be a blasphemer, stone him to death, you have my good leave and warrant. Repl. 7. Josephus saith, That their laws were granted unto them by Claudius. Ans. 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. Joseph. lib. 19 Antiq. cap. 5. I will (saith Claudius the Emperor) that their laws be no longer infringed through my predecessor Caius his folly, but by the publication of this my Edict, that other of Caius be repealed, and they have free liberty to persist in the ancient religion of their Fathers. Repl. 8. Their Council was taken away by Herod the Great: Therefore before time they had civil jurisdiction, and at that time, when Christ commanded to signify it unto the Council, they had none but the civil. Wherefore, by consequent, it was to be signified to the civil Senate: for that there was no council but the Civil. For, in all, there were three counsels or assemblies: 1. Of the whole kingdom, as the high courts of Parliament in England. 2. A less council, which was the Senate of the city of Jerusalem: and that was civil and ecclesiastical. 3. The Triumvirs. All these were civil. The Council then was civil. Christ sendeth to the council. Therefore to the civil Senate. Ans. 1. By retortion. If the Jews lost their civil Jurisdiction under Herod the Great, than they had it not in Christ's time: for it is clear that Herod the Great died before Christ began to teach. Ans. 2. The council was civil, but not only civil: for it had also Ecclesiastical power, because it handled and decided matters of religion. It consisted of Pharisees and Scribes, of Divines and Lawyers: For they had moral and judicial laws. The less Council therefore, whereof Christ speaketh, was not merely Civil, but Ecclesiastical also. Now than the question is. Whether Christ commanded 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 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. Here Christ meeteth with an objection: For the excommunicated person may object; what doth this touch me? Although the Church account me for an Infidel, for a Heathen man, and publican, I will notwithstanding in the mean season ear and drink. Christ answereth therefore, that this judgement shall not be frustrate or of no effect: for I myself will be the executor of it. Before, he said, I will give thee the keys of the Kingdom of heaven: Chap. 16. but there he speaketh of the common and general authority of the Ministry: here he speaketh namely and particularly of the Minister's authority in this case. To bind & lose therefore is not belonging unto the Civil Magistrate, but unto the Church. Thus fare concerning the first member, That in the name of the Church mention is made of the Seniory. Now as touching the other member, that there is mention of Excommunication in those words, Let him be unto thee as an heathen or publican. The excommunication is contained in the place of Scripture before alleged. Repl. 1. To be accounted for an Heathen man▪ and, To be excommunicated are not all one. Therefore the word Excommunication is not contained here in words of like force. Now the Antecedent is proved thus: Let him be unto thee as an heathen man, and a publican: There he speaks not of the public judgement of the Church, but of the private judgement of each man. Therefore he is not presently excommunicated by the whole Church, who is accounted for an heathen by private men. Ans. Whom each in several account for an heathen man, him the whole Church so accounteth of. Therefore he speaketh of the judgement of the Church. Rep. 2. But it is not said there in the text, whom the whole Church accounteth for an heathen man; but, He that heareth not the Church, account him for a heathen man. Therefore thou accountest him not so according to the Church's judgement, but according to thine own judgement. Answ. Well; I account him so, because he heareth not the Church. But, Not to hear the Church, and, To be a publican and estranged from the Church, are not these all one? But I add another thing which admitteth less questioning. He saith not only to every private man, but 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 a Heathen, doth he in the mean time will that the Church account him for a Christian? No: because than he would have contrary judgements to be at once given of the same man. Wherefore, to be accounted of one for a publican, is, so to be accounted of all, even of the whole Church: and if that denunciation should not be done in special and particular, no man should be accounted for a Publican. 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 later member standeth still, that in the Scripture alleged mention is made of Excommunication, and that it is committed to the Church. Repl. 3. The wicked may be accounted for heathens and publicans without any Excommunication: Therefore a publican and an excommunicate are not all one. Ans. I deny the Antecedent: because, To account one out of the communion of the Church, and, To excommunicate, are all one. Rep. 4. But we may account one, that is, think one in mind to be such a person. Ans. 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 forbids us to eat and drink with a wicked person: 1 Cor. 5.11. but conversing with a wicked man cannot be avoided on the secret cogitation, but on the public determination of the Church: therefore it is not a knowledge only in the mind. Thirdly, in the same place he saith, Put away from among yourselves that wicked man; that is, proclaim and declare him to be no member of the Church: Therefore, To account one for a publican, is not only to think in mind, but also to pronounce him an alien from the Church, and to excommunicate him. Objections against the example of the Apostles excommunicating, alleged, 1 Cor. 5. 2 Cor. 8.5. 2 Thess. 3. 1 Tim. 1. etc. THey who at this day disallow the Discipline of the Church, elude the example of S. Paul two ways: Some simply deny, that the Apostle speaketh of Excommunication, when he saith, He that hath thus done, let him be delivered unto Satan: For, say they, to deliver unto Satan, is not to excommunicate, but by some miraculous punishment through Satan's means to cut off, or at least, curse and ban him, and deliver him to Satan to be tortured; yet so, that he continue a member of the Church notwithstanding. Others grant, that Paul speaketh of Excommunication; but they deny, that the example pertaineth to us: because now there are Christian Magistrates, maintainers of discipline, of which Magistrates the Church was destitute in the Apostles time. Ans. But against the former of these make the Apostles words, To deliver up to Satan, &, To put from the Church, is to excommunicate. 1 Cor. 5.2. Put away from yourselves that wicked man: and, With such a one eat not. These cannot be understood of a miraculous punishment by death, such as Ananias and Sapphira suffered; but they signify the ordinary authority and judgement of the Church: 1. Because he saith, Put ye away; and reprehendeth them, because they have not yet abandoned him. And, Ye are puffed up, and have not rather sorrowed, that he which hath done this deed might be put from among you. Now all these had not the gift which Peter had: Therefore he should wrongfully reprove them for not showing some miracle. 2. Because he requireth the consent of the Church: When ye are gathered together, 1 Cor. 5.4. and my spirit: But there was no need of such a concourse or an assembly for manifestation of a miracle. 3. Because he will, that the incestuous person be delivered unto Satan for the destruction of the flesh, 1 Cor. 5.5. that the spirit may be saved in the day of the Lord Jesus: that is, he will have him so dealt withal, that notwithstanding he might live and repent, that his flesh might be tamed with true contrition, that the old man might be mortified, and the new man quickened. Wherefore the Apostle would not that he should be slain. 4. He speaketh of the separating and exiling him from the Church, when he saith, Purge out the old leaven. Company not together with fornicators. With such a one eat not. All these speeches intimate a separation, not any mortal punishment. 5. The conference of places of Scripture teacheth, that they who either in word or in life deny the Christian faith, are not to be reputed Christians. Ambrose saith, that this incestuous person, when his offence was once known, was to be banished from the company of the brotherhood; that is, from the Church. Now they who are cast out of the Church, are worthily said to be delivered up to Satan; because they are conversant and resident in his kingdom, as long as they repent not. Three causes why Paul commanded the incestuous person to be excommunicated. They who maintain the later opinion, allege a false cause, when they say, that Paul therefore would have the incestuous person excommunicated, because then there was no Christian Magistrate. For Paul rendereth fare different reasons hereof, which continue in force unto this day: 1. The Commandment of Christ, When ye are gathered together, and my spirit, in the name of our Lord Jesus Christ; that is, by that authority and warrant of Christ, Tell it unto the Church: Let him be unto thee as an Heathen, or a Publican. 2. That the excommunicated person might repent, and be saved: Let him be delivered unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of our Lord Jesus. 3. Lest others should be tainted and infected with the same fore; Know ye not, that a little leaven leaveneth the whole lump? For, Christ our Passeover is sacrificed for us, that we should live with the unleavened bread of sincerity and truth, and become a new sprinkling, and cast out the old leaven of maliciousness and wickedness; or at least, if we cannot cast it all out, yet that we profess not the toleration thereof. These are the causes why Paul commanded, that the incestuous person should be excommunicated out of the Church: but we no where read, that the Church did therefore excommunicate wicked persons, because it wanted a Christian Magistrate. For the duties of the Church and of the Magistrate always were, and yet remain distinct. It is certain then, that the Apostle speaketh of Excommunication, when he saith: Deliver him unto Satan. Put away the wicked man from among you: and that he treateth of the ordinary power of the Church against malefactors; whether any miracle then betid or no. Object. 1. Nathan excommunicated not David an adulterer: Therefore Paul excommunicated not the incestuous person. Answ. David repent after the first warning; therefore he ought not to be excommunicated. Paul also speaketh with condition of repentance: Put him away; to wit, if he repent not, or hath not already repent; on which repentance he commandeth that he be received again. This condition we must necessarily understand; because that Christ would, that certain degrees of admonition should first be practised, and God at any time receiveth the penitent into favour. The Thief on the Cross is not excommunicated, but upon his repentance, received of Christ. Mat. 18.28. If thy brother shall sin against thee until seventy times seven times, thou shalt forgive him. Wherefore not offenders, but obstinate persons, of which sort David was none, are to be excommunicated. Object. 2. Christ excommunicated none: Therefore Paul did it not, neither ought the Church to excommunicate any. Ans. The consequence is not good, to argue from the denial of the fact, to the denial of the right and lawfulness of the fact. The argument is no better than this: Christ baptised none: Therefore Paul might not, and the Church may not baptise any. For Christ indeed baptised none, but he commanded his Apostles to baptise all Nations. So likewise he excommunicated none, but he commanded the Church to excommunicate the rebellious and obstinate. Mat. 18.17. & 5.24. Acts 8.36. Let him be unto thee as an Heathen. Leave thy gift at the Altar, etc. Philip said to the Eunuch, Thou mayst be baptised, if thou believest with all thine heart: Therefore he had not baptised him, if he had not believed. Object. 3, Paul saith, Ye have not * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sorrowed, that he which hath done this deed, 1 Cor. 5.25. might be put from among you: Therefore they should have prayed, that God would miraculously take him away by the Devil. Answ. Ye have not sorrowed, signifieth, ye have not been earnest in taking away that scandal, which should be removed from you: from you, I say; because in the end Paul saith, Put away from yourselves that wicked man. Therefore these words, That he might be put from among you, signify, that he was to be cut off, not by Satan, but by the Church. Repl. Paul useth the same word of himself: 2 Cor. 12.21. I shall * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bewail many of them which have sinned already, and have not repent, etc. Here, to bewail, signifieth not to be careful of removing a scandal from the Church: Therefore neither in the former place. Answ. We answer out of the text: In that place he saith, If I come again, I will not spare: 2 Cor. 13.1. Where he noteth the cause of this his grief, in that he is constrained to punish severely the obstinate; that is, in the end to excommunicate them out of the Church. Object. 4. The Apostle expoundeth himself, that he did not enjoin the Corinthians to excommunicate the incestuous person, when he saith: 2 Cor. 2.6. It is sufficient unto the same man, that he was rebuked of many: Therefore those words; Account him for a Heathen and a Publican: and, Put him away from among you▪ signify only a rebuking. Answ. This reason deceiveth by a fallacy of consequent; because a general rule is not builded upon an example. For because here was need of rebuking only, seeing the party repent; it doth not therefore follow, that always the same only is required. Repl. 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, and to deliver him up to Satan. Ans. Paul commanded, that they should reprehend him, but not that only; because he commanded also that they should reject him, if he repent not. But if he repent, it should be sufficient to reprehend and rebuke him. Wherefore it doth not follow, They only reprehended 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 and rejected. Matth. 18. And when also he saith, Of many, hereby is confirmed, that by the name of the Church, whereof Christ speaketh, 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, he also 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 it is taken, Galat. 5.15. 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 that man by public testimony. Therefore, to forgive, is to receive the excommunicated person into favour, and that doth he often repeat. Now there was also some space between the writing of the former and the later Epistle to the Corinthians: Therefore he stood in the mean time excommunicated. In the former Epistle Paul saith, That he heareth, that some wicked persons were among the flock. Them he willeth to be excommunicated. And it is likely, that the Corinthians obeyed this his commandment in excommunicating them, and so wrote to Paul, that they had obeyed him therein, because in his second Epistle, Chap. 2. he commendeth them, and willeth them to receive again the incestuous person, upon repentance. Object. 5. Excommunication needeth no excuse; but Paul excuseth himself, for that he had commanded him to be delivered up to Satan: Therefore he commanded not that he should be excommunicated, but enjoined some more grievous penance. Answ. The Major is false: because excommunication from the Church and Kingdom of Christ, whereas it is a most grievous punishment, it requireth a fare greater excuse, than any bodily punishment. Object. 6. The Ministers cannot shut men out of the Kingdom of God: Therefore Paul commandeth them no such matter. Ans. To the Antecedent we answer, that they indeed cannot by their own authority; but they can in Christ's name, according to the Apostles direction: When ye are gathered together, and my spirit, in the name of our Lord Jesus Christ. Again, they cannot cast men out of God's Kingdom: but they both can and aught to denounce rejection unto such as God professeth in his word that he doth reject. For, to excommunicate, is nothing else, but by denouncing to obstinate offenders their rejection from God, to subscribe unto God's divine censure. Now this the Church not only can, but aught also to do. Therefore Paul reprehended the Corinthians, because they excommunicated not the incestuous adulterer, but expected until they were admonished hereof. Therefore he reprehendeth them, because they had swerved from the common rule, that is, performed not the known and ordinary office of the Church, that, according to the commandment, they should account of him as of an heathen or publican. Obj. 7. Paul commandeth, that he should be delivered to Satan for the destruction of the flesh: But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, importing destruction, signifieth in Scripture violent death: Therefore here in this place also is insinuated a miraculous slaying of the body by Satan, that the soul might be saved. Ans. It appeareth out of the circumstances, that destruction here signifieth the mortifying of the old man: for the opposition of the flesh and the spirit, and the very phrase is most usual with Paul in this sense. The whole scope also of the matter ratifieth the same; for he will, that he should be delivered unto Satan, that the flesh may be mortified, and the spirit saved: that is, that he may be converted in this life, and saved in the life to come. Therefore his meaning is not, that he should be miraculously destroyed, and deprived of life. Rep. But no man can be delivered unto Satan for his conversion, or the mortification of the old man in him. Ans. It is true, that this delivery and giving over to Satan, of itself, worketh no such effect, but by accident; that is, it is of God's mercy that the elect are reform by chastisements. And in the same sense wherewith they press this reply, may we overthrow their own interpretation: because Satan also slayeth no man, that his soul might be saved. Obj. 8. If he would have had him excommunicated, he would have expressed his intent more plainly. Ans. We are not to respect only the plainness of any speech, but the purpose, force, and vigour thereof. Here greater perspicuity needs not, because the Corinthians understood what he meant, else had he unjust reproved them. Object. 9 Whom Paul had willed to be noted by a letter, 2 Thess. 3.15. 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 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 account him for a brother, are contraries, and so cannot stand together; except, Not to account, and, To account for a brother should be all one. Ans. There is an ambiguity and divers understanding of these words, To account for a brother: seeing there are degrees of brotherhood. Wherefore the contrariety is not here of force; for all men are brethren, both Christians and Turks: But Christians nevertheless, though 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. 2. It is a fallacy of taking that simply and wholly to be true, which is true but in part: Account him for a brother; that is, in love, desire, and hope of saving him, but not in reckoning him amongst the sons of God, and members of the Church, until he repent. 3. He saith not, * Habete. Account him for a brother; but, * Monete. Admonish him as a brother: that is, as him who sometimes was a brother; and who, if he repent, must again be reputed a brother. For they are not altogether deprived of all hope of salvation, who are excommunicated, but that they may return again by repentance, and be included under the same hope. Now Paul useth this phrase, because he would that love and hope of amendment should be the rule of reproof. For a brother admonisheth a brother friendly, and to a good end. Object. 10. What Paul did, that are not we to follow: 1 Tim. 1.20. Paul did excommunicate Hymenaeus and Alexander without the Church's consent: Therefore we must excommunicate not man. Ans. The Major proposition is false, if it be generally understood. Repl. The Major 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 the 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 of special authority. Ans. 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 then 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 what manner he did it, whether alone, or with others. THE THIRD PART. Of Man's Thankfulness. AFter the Treatise of man's Misery, and of his Delivery thence by Christ, the doctrine of Thankfulness hath his necessary place: 1. Because it concerneth God's glory; seeing the principal end of our Redemption is our thankfulness; that is, our acknowledging and magnifying of Christ's benefits. 2. For our comfort, which consisteth in our delivery: and deliverance pertaineth not but to those who desire to approve themselves thankful. 3. That hence we may yield unto God his due and lawful worship: for God condemneth all man's will-worship. We must therefore declare out of God's word the nature of true thankfulness, which is the due worship of God. 4. That we may know that all our good works are thankfulness, and not merits. Now, What thankfulness is in general. in general, Thankfulness is a virtue acknowledging and professing the person of whom we have been interessed, and the greatness of the benefits we have received, with a desire of returning and performing again to our benefactors all honest and possible duties. It comprehendeth in it truth and justice: Truth, because it acknowledgeth and testifieth the benefits that are received: Justice, because it endeavoureth to render condign thanks for good deserts. What Christian thankfulness is. So then, Christian gratitude, which is here handled, is an acknowledgement and profession of our free redemption from sin and death by Christ, and an earnest desire to decline and avoid sin, and all displeasure of God, and to order our life after his will; to crave expect, and receive all good things by true faith from him alone, A connexion of the Common places of this third part, by resolving gratitude into his parts. and to render all possible thanks for benefits received at his hands. Two parts there are also of this gratefulness; Truth and Justice: Truth acknowledgeth and testifieth the benefit of free redemption and yields thanks unto God for it. Justice offereth up unto God such recompense as he requireth, which is nought else but a true worship of him, obedience and good works. Unto truth belongeth the doctrine of prayer; and the doctrine of good works is referred to justice. Now the fountain of all these is, Man's conversion unto God: for the works of the regenerate only are good and acceptable to God; and God's law is the rule of good works. Wherefore in this third part of Catechism, Man's conversion to God, and The law of God is largely handled. So that these four Common places principally appertain to this part, Of Man's Thankulfulnesse; The Common place of Man's conversion, of Good works, of God's law, and of Prayer. The order and coherence of these Common places may be gathered also on this wise: Out of the divers and manifold doctrine of the two former parts we have learned, Another connexion by compounding gratitude of all his parts. 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 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 and approve ourselves thankful to God, except we be truly converted: for whatsoever is done by them which are not converted, is done without faith, and is therefore sin and abomination before God. 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 intreateth 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, and show ourselves to be thankful; which are done by faith, according to the rule and prescript only of God's law. Because God will chief be worshipped of us, and magnified by invocation; and for this cause we show our thankfulness most of all by prayer 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. ON THE 32. SABBATH. Quest. 86. When as 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 works? Answ. 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 show ourselves all our life time thankful to God a Rom. 6.13. & 12.1, 2. 1 Pet. 2.5, 9 1 Cor. 6.20. , and honour him b Matt. 5.16. 1 Pet. 1.12. . Secondly, that every of us may be assured of his faith by his fruit c 2 Pet. 1.10. Matth. 7.17, 18. Galat. 5.6, 22. . And lastly, by our honest and good conversation, may win others unto Christ d 1 Pet. 2.12. Romans 14.19. Matthew 5.16. . The Explication. THis Question concerning the impulsive causes of good works, is moved in the first place, and before we come to handle the Question of man's conversion; not that good works go before conversion, but for the orderly connexion of this latter part of Catechism with the former. For out of the doctrine of free satisfaction, humane reason thus argueth: He is not bound to satisfy, for whom another hath already satisfied: Christ hath satisfied for us: Therefore there is no need that we should do good works. Ans. The Conclusion containeth more than the premises enforce; that which followeth out of the two former propositions is this: Therefore we ourselves are not bound to satisfy; and thus much we grant: 1. In respect of God's justice, which exacteth not a double payment. 2. In respect of our salvation, for which, if we were bound to satisfy, it should be no salvation at all. Farther also we are obliged unto obedience and good works, in regard of those causes which are in this Question enlarged. 1. Because good works are the fruits of our regeneration by the holy Ghost, which is perpetually united with free justification: For whom he called, them also he justified, and glorified. Rom. 8.30. Such were some of you; but ye are washed, but ye are sanctified. 1 Cor. 6.11. Therefore they who perform no good works, declare themselves to be neither regenerated by the Spirit of God, nor redeemed by Christ's blood. 2. To testified our thankfulness towards God for the benefit of our redemption: Rom 6.13. & 12.1. Give your members weapons of righteousness unto God. Give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. 3. That God may be honoured by us: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Mat. 5.16. That by your good works which they shall see, 1 Pet. 2.12. they may glorify God in the day of visitation. 4. Because good works are fruits of faith, by which we judge of our own faith, and of the faith of others: Give diligence to make your calling and election sure: 1 Pet. 1.10. after which words of Peter, certain copies insert these words, by good works. Matth. 7.17. Every good tree bringeth forth good fruit. A good tree cannot bring forth evil frruit. Galat. 5.6, 22. Faith worketh by love. The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. 5. That we may win others unto Christ: When thou art converted, Luke 22.32. 1 Pet. 3.1. strengthen thy brethren. Let the wives be subject to their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives. Let us follow those things which concern peace, Rom. 14.9. and wherewith one may edify another. These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation: and hereunto tendeth the whole sixth Chapter, and part of the eighth Chapter of the Epistle to the Romans, as far as the sixteenth Verse. Three causes why justification and regeneration have a necessary coherence. For farther declaration of the first cause, we may observe, that the benefit of justification is not given without the benefit of regeneration: 1. Because Christ hath merited both; to wit, remission of sins, and the dwelling of God in us by his holy Spirit. Now the holy Ghost is never idle, but always working, and so maketh those men in whom he dwelleth conformable unto God. 2. Because by faith the hearts are purified: Acts 15.9. For in them to whom Christ's merit is by faith applied, is kindled a love of God, and earnest desire of performing things acceptable unto him. 3. Because God imparteth the benefit of justification to none, but to them which prove thankful: But no man can prove thankful, but he which receiveth the benefit of regeneration: Therefore neither of these can be separated from the other. We are farther to note the difference of the first and second cause. The first showeth us What Christ worketh in us by the virtue and power of his death. The second teacheth us What things we are bound unto in regard of the benefits we have received. Quest. 87. Cannot they then be saved, which be unthankful, and remain still carelessly in their sins, and are not converted from wickedness unto God? Ans. By no means. For as the Scripture beareth witness, neither unchaste persons, nor idolaters, nor adulterers, nor thiefs, nor covetous men, nor drunkards, nor slanderers, nor robbers, shall inherit the kingdom of God a 1 Cor. 6.9. Ephes. 5 5, 6. 1 John 1.14. . The Explication. THis Question is a collection or consequent issuing out of the former Question, and depending thereon: For whereas good works are the fruits of our regeneration, and are the thanks we own unto God, and evident arguments of true faith, which whosoever have, they only are saved: on the contrary it followeth, that evil works are the fruits of the flesh, unthankfulness to God, and clear arguments of infidelity, wherein whosoever persevere, they cannot be saved. Therefore they who are not converted from their evil works unto God, but continue in their sins, they are condemned for ever; 1 Cor. 6.9. for so saith the Scripture, Be not deceived: neither fornicators, nor idolaters, nor adulterers, Galat. 5.21. nor wantoness, etc. shall inherit the kingdom of God. Whereof I tell you before, as I also have told you before, that they which do such things shall not inherit the kingdom of God. Ephes. 5 5. For this ye know, that no whoremonger, neither unclean person, nor covetous person, which is an idolater, hath any inheritance in the kingdom of Christ and of God. For for such things cometh the wrath of God upon the children of disobedience. 1 John 3.14. He which loveth not his brother, remaineth in death. We may farther observe, that here is contained another cause of good works, arising from the effect of the contrary, namely, of evil works: because they which have not good works, but persevere in sin, cannot be saved, seeing they are destitute of true faith and conversion. ON THE 33. SABBATH. Quest. 88 Of what parts consisteth the conversion of men unto God? Answ. It consisteth of the mortifying of the old man a Rom. 6 1, 4, 5, 6. Ephes. 4.22, 23, 24. Col. 3.5, 6, 7, 8, 9, 10. 1 Cor. 5.7. 2. Cor. 7.11. , and the quickening of the new man. Quest. 89. What is the mortifying of the old man? Ans. To be truly and hearty sorry, that thou hast offended God by thy sins, and daily more and more to hate and eschew them b Rom. 8.13. Joel 2.13. Hosea 6.1. . Quest. 90. What is the quickening of the new man? Ans. True joy in God through Christ c Rom. 5.1. & 14.17. Esay 57.15. , and an earnest and ready desire to order thy life according to Gods will, and to do all good works d Rom. 6.10, 11. Gal. 2.20. . The Explication. Here followeth the Doctrine of man's conversion unto God, the chief questions whereof are: 1. Whether man's conversion be necessary. 2. What conversion is. 3. What are the parts of man's conversion. 4. What are the causes of conversion. 5. What are the effects of conversion. 6. Whether man's conversion be perfect in this life. 7. In what the conversion of the godly differeth from the repentance of the wicked. 1. Whether man's conversion unto God be necessary. Man's Conversion unto God in this life is so necessary, that without it no man can attain unto everlasting salvation in the life to come: according to the Scripture, which saith; Except a man be born of water and of the Spirit, John 3.5. Luke 13.3 1 Cor. 6 9 Gal. 5.21. 2 Cor. 5.3. Mat. 25.10. he cannot enter into the Kingdom of God. Except ye repent, ye shall all likewise perish. They which do such things, shall not inherit the Kingdom of God. If we be clothed, we shall not be found naked. Hereunto belongeth the example of the foolish Virgins, which are shut out from the Marriage, because they had not burning Lamps filled with oil. And to this purpose is it, that Christ gave commandment, Let your loins be girded about, Luke 12.35, 40, 46. and your lights burning. Be ye also prepared therefore; for the Son of man will come at an hour when ye think not. And again, The Master of that servant will come in a day when he thinketh not, and at an hour when he is not ware of, and will cut him off, and give him his portion with the unbelievers. And here may we take up that notable sentence of S. Cyprian against Demetrianus: When we are once departed hence, there remaineth no longer any place for repentance; there is no work of satisfaction. Here life is either lost or gained. Here we procure eternal salvation by our worship of God, and fruit of faith. Neither let any man be bindered by sin, or force, from coming to obtain salvation: For no repentance is too late for him that is yet abiding, in this world, etc. Hence it appeareth how necessary conversion is unto the godly, or those who are to be justified and saved: and therefore that in our 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 2. What man's conversion unto God is. THe Hebrew word signifying man's conversion, is Thescubah, the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Some distinguish these two words, Mat. 27.3. Heb. 12.17. Rom. 11.29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Sam. 15.11, 29. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their judgement is spoken only of the repentance of the godly; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also the repentance of the wicked; for, of Judas it is said, that he repent himself; where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used: and, of Esau it is said, that he found no place to repentance, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed. Howbeit of God Saint Paul saith, The gifts of God are * We have no one English word to answer unto Resipiscentia: for our English Repentance, expresseth rather the Latin Poenitentia, which agreeth as well to the wicked, as to the godly. without repentance: and the Septuagint, when they speak of God, use either word indifferently: It * repenteth me that I have made Saul King. The holy One of Israel will not * repent. The difference therefore is very little or none at all, save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth properly a change of the mind or understanding, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuateth an alteration of the will and purpose. Now, in man's conversion there is a change of both these parts, the understanding and the will. The Latins have many appellations and names, whereby they express the same: For they call it Regeneratio, Renovatio, Resipiscentia, Conversio, Poenitentia. Among all these, the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well interpreted in Latin by 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 or retract our judgement and opinion, and to alter an evil purpose. Some tender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latin Poenitentia, that is, repentance, or penitency: and this Poenitentia is said to be derived either from Poenitet, which signifieth to be grieved, and to repent; or from Poema, which signifieth pain and punishment: because the grief which is in repentance, is as it were a punishment: or (as Erasmus is of opinion) from pone tenendo; as if to repent, were to apprehend and lay hold on a latter advisement, or to know and understand a thing after it is done. However it be, yet the name of Poenitentia, 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 in a true faith. 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. Thus fare have we discoursed of the names and appellations of conversion: now let us examine what the thing itself is. A definition hereof, proposed by his parts, may be deduced out of the 88 question of Catechism; to wit, that it is a mortification of the old man, and a quickening of the new man. It is more fully defined on this wise: Man's conversion to God is, a mutation or change of a corrupt mind and will into a good, stirred up by the Holy Ghost in the chosen, through the preaching of the Law and the Gospel; on which ensue good works, or a life directed according to all the commandments of God. This definition is confirmed by these places of Scripture: Jerem. 4.1. Esay 1.16. 1 Cor. 6.11. Psal. 34.14. Acts 26.17, 18, 20. If t●●ou return, return unto me. Wash you, make you clean. But ye are washed, but ye are sanctified, but ye are justified in the name of our Lord Jesus, and by the Spirit of our God. Eschew evil, and do good. The whole definition is set down in the Acts of the Apostles; I send thee to open their eyes, that they may turn from darkness to light, and from the power of Satan unto God, that they receive forgiveness of sins, and inheritance among them, which are sanctified by faith in me. I shown that they should, repent, and turn to God, and do works worthy amendment of life. 3. What are the parts of Conversion. The two parts of Conversion: 1. Mortification. 2. Quickening. THe parts of Conversion are in number two, 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 and new obedience, which are indeed effects of faith, but not faith itself: and Contrition goeth before Conversion; neither is it Conversion itself, nor any part thereof, but only a preparing of men unto conversion; and that in the Elect only, not in others. And this is the reason why they begin the preaching of repentance from the law, and then come unto the Gospel, and 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, as he who beginneth to cease from fins, namely, as our nature is regenerated. The mortification of the old man, Mortification. or of the flesh, is an annihilation and abolishment of the corruption of nature in us, and containeth, 1. A knowledge of sin, and of God's wrath for sin. 2. A grief for sin, and for the offending of God. 3. The flying and shunning of sin. Of this Mortification the Scripture testifieth thus: If ye mortify the deeds of the body by the spirit, ye shall live. Rend your hearts, etc. Come, let us return to the Lord, etc. Rom. 8 13. Joel 2.13. Hosea 6.1. 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 grief, because the affections of the heart follow knowledge. Grief followeth the knowledge of sin in the wicked, on a sense of some present, and a fear of some future evil; to wit, of temporal and eternal punishments: and this grief in the wicked properly is neither a part of Conversion, nor a preparation thereunto; but rather a flight and backsliding from God, and an entrance to desperation, as appeareth in Cain, Saul, Judas, etc. It is called a grief not unto salvation, and, a grief of the world, Contrition not unto salvation. causing death, or, a grief not according unto God. But in the godly grief springeth from a sense of God's displeasure, which they seriously acknowledge and bewail; and it is joined with an hatred and detestation of the sin past and committed already, and with an eschewing and avoiding all present and future sin. This grief is a part of Conversion, or at least a preparation to the same; Contrition unto salvation. 2 Cor. 7.10. and it is called Contrition unto salvation, and, a sorrow according unto God, working repentance to salvation. Now these three, knowledge of sin, grief for sin, and flying from sin, differ in their subjects or places in man, wherein they are seated. The knowledge of sin is in the mind or understanding: The grief is in the heart: The flying is in the will; in that he will not hereafter commit sin. The averting is in the heart and will, and it is an averting unto somewhat, to wit, an averting from evil unto good, according to that of the Psalmist: Psal. 34.14. Eschew evil, and do good. This former part of Conversion is called Mortification: 1. Because, as dead men cannot show forth the actions of one that is living; so our nature, the corruption thereof being abolished, doth no more show forth, nor exercise her actions; that is, doth no longer bring forth actual sin, original sin being repressed: For the dead by't 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 of the flesh: Rom. 6.7. Gal. ●. 17. Gal. 5.24. They that are Christ's have crucified the flesh, with the affections and the lusts thereof. 3. Because it is a flight, or ceasing from sin. Neither is it simply called mortification, but the mortification of the old man; because, by it, not man's substance, but sin in man is destroyed. The words (Old man) are also added for distinctions sake between the repentance of the godly and ungodly: For in them not the man, but the old man; and in these, not the old man, but the man is destroyed. The quickening of the new man is a true joy in God, through Christ, and an earnest and ready desire of orderning our life after Gods will, and exercising all good works. It comprehendeth three things▪ which are contrary unto mortification: Three parts of this quickening. 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 through Christ, and for that new obedience is begun, and shall be perfected. 3. An ardent or earnest endeavour and purpose to sin no more, arising from thankfulness: and (because we rejoice that we have God appeased and pacified towards us) a desire also of righteousness, and of retaining God's love and favour. The ardent desire of not sinning, and also of righteousness, and of retaining God's love and favour, is new obedience itself; according to those say: Being justified by faith, Rom. 5.1. & 14.15. we have peace with God through our Lord Jesus Christ. The Kingdom of God is righteousness, and peace, and joy in the holy Ghost. Esay 57.15. I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to give life to them that are of a contrite heart. Rom. 6.11. Gal. 2.20. Likewise, think ye also, that ye are dead to sin, but are alive to God in Jesus Christ our Lord. 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, who hath loved me, and given himself for me. Why this latter part of Conversion is called quickening. The latter part of Conversion is called Quickening: 1. Because, as a living man doth the actions of one that liveth; so quickening is a kindling of a new light in the understanding, and a be getting of new qualities and motions in the will and heart of man; whence issueth a new life, and new operations. 2. Because of that joy which the converted have in God through Christ, which is a most pleasant thing. The cause, through Christ, is added, because we cannot rejoice in God, except he be appeased and pacified with us: but he is not at peace with us, but through Christ; therefore we cannot joy in God but through Christ. Either part of Conversion springeth from faith. The reason is, because no man can hate sin, and draw nigh unto God, except he love God; and no man loveth God, except he be endowed with faith. Whereas then in neither part there is express mention made of faith, the cause hereof is not, in that faith is excluded from Conversion; but because it is presupposed in the whole doctrine of Conversion and Thankfulness, as a cause is presupposed where his effect is defined. Object. Faith bringeth forth joy: Therefore not grief and mortification. Ans. It were no absurdity to aver, that the same cause produceth divers effects in a divers kind of causing, and in divers respects. So then faith causeth grief, not of itself, but by some occasion of accident, which is sin, whereby we offend God, so bountiful a Father. It effecteth joy by its own intent, because it assureth us of God's fatherly will towards us through Christ. Repl. The preaching of the law goeth before faith, seeing that the preaching of repentance hath his beginning from the law. But the preaching of the law worketh grief and wrath: Therefore there is some grief before saith. Answ. I grant there is some grief before faith; but no such, as may be part of Conversion: For the grief of the wicked, which is before and without faith, is rather an averting from God, than a converting unto him: See Cal. Institue. lib. 3. cap. 3. Paragraph. 2. which being quite contrary, neither partly, nor wholly agree. But contrition and grief in the Elect, is a certain preparation to repentance and conversion, as hath been already said. 4. What are the causes of Conversion. THe principal efficient cause of our conversion is God himself, even the holy Ghost. The holy Ghost the principal efficient. Jerem. 31.18. Lament. 5.21. Acts 5.31. Hence is it, that the Saints beg of God to convert them; and repentance is in divers places of Scripture called the gift of God. Convert thou me, and I shall be converted: for thou art the Lord my God. Turn thou us unto thee, O Lord, and we shall be turned. Him hath God lift up with his right hand, to be a Prince and a Saviour, to give repentance to Israel, and forgiveness of sins. Whence is collected a notable argument for proof of Christ's Divinity; seeing it is the property of God only to give repentance and remission of sins. Acts 11.18. 2 Tim. 2.25. Then hath God also to the Gentiles granted repentance unto life. If God at any time will give them repentance, that they may know the truth, and that they may come to amendment, out of the snare of the Devil. The instrumental causes or means are; The instrumental causes: The Law. The Law. The Gospel. Rom. 3.20. The Gospel. Faith. After the doctrine of the Gospel hath been preached, 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, raising up contrite hearts, with a confidence of God's mercy through Christ. For without this preaching there is no faith, and without faith there is no love of God; and consequently, no conversion unto God. After the preaching of the Gospel, again followeth in the Church the preaching of the Law, that it may be the squire of our thankfulness, and course of life. The Law than goeth before conversion, and followeth after the same. It goeth before it, to stir up a knowledge of sin, and grief for the same: It followeth, that unto the converted it may be a rule of their life. Hereof it is, that the Prophets do first accuse sin, threaten punishments, and exhort to repentance; and then afterwards comfort and promise: and lastly, exhort again, and lay down unto them the duties of piety and godliness: Such was John Baptists preaching. So then the preaching of repentance comprehendeth the law and the Gospel, though in effecting conversion the offices of both be distinct. The next instrumental and internal cause of conversion is faith: because without faith there is no love of God; and except we know what the will of God towards us 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, Acts 15. ●. 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 joy in God; neither can we without faith love God: and, Whatsoever is not of faith, is sin. Rom. 14.23. 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 and chastisements: whether our own or others; also the punishments, benefits, and examples of others. The helping causes. Jerem. 31.8. Psal. 119.71. Mat. 5.16. Thou hast corrected me, etc. The subject or matter, wherein conversion is placed, is the will, mind, heart, and all man's affections, wherein there is an alteration by means of conversion. The form of conversion is conversion itself, with all the properties and circumstances thereof, which are: 1. In the mind and understanding, The material cause. The form of conversion. a right judgement concerning God, his will, and works. 2. In the will, an earnest and ready desire and purpose of avoiding our former falls, and a declining of God's displeasure; with a resolution to obey God according to all his commandments. 3. In the heart new motions, with good and reformed affections conformable with God's law. 4. Uprightness in our outward actions and whole course of life, with obedience begun after God's law. The Object of conversion is; 1. Sin, or disobedience, The object. which is the thing from which we are converted. 2. Righteousness, or new obedience, which is the thing whereunto we are converted. The chief final cause of conversion is God's glory: The final causes. Luke 22.51. Mat. 5.16. the next and subordinate end is our good, even our blessedness and fruition of everlasting life. There is another end also of conversion, less principal, to wit, the conversion of others. To this place of conversion belong those questions of Pelagianism: Whether a man be able to convert himself without the grace of God's Spirit: and, Whether by freewill a man be able to prepare himself unto the receipt of grace. The former was maintained by Pelagius, contrary to these express testimonies of Scripture: Turn thou me, and I shall be turned. God worketh in as both the will and the deed. An evil tree cannot bring forth good fruit. The later, the Schoolmen, and the Papists at this day defend, contrary to the same words of Scripture, and contrary to that direct proof against their opinion. No man cometh unto me except my Father draw him. Thomas Aquinas attributeth preparation unto freewill, Vid. Su●●. Theolog. Partis primae parte secunda quaest. 109 Art. 6. but not conversion. Now this preparation he thus coloureth, that it is indeeda furtherance to the habitual grace of conversion, but yet through the free assistance of God, moving us inwardly. 5. What are the effects of man's conversion. THe effects of conversion are; 1. A true and ardent love of God and our neighbour. 2. An earnest desire to obey God, according to all his commandments, without exception. 3. All good works, even our whole new obedience. Vid. Cal. Institur. lib. 3. cap. 3. Paragraph. 16. 4. A desire of converting others, and recalling them into the way of salvation. In a word, the fruits of true repentance are all the duties of piety towards God, and charity towards our neighbour. 6. Whether man's conversion be perfect in this life. OUr conversion unto God is never perfected and accomplished in this life, but is here in perpetual motion, until it attain unto perfection in the life to come. We know in part. Hereunto bear witness all the complaints and prayers of the Saints: 1. Cor 13▪ 9 P●al. 19.12. Rom. ●. 2. Mat. ●. 10▪ Rom. ●. G●●. ●. leanse thou me from my secret faults. O wretched man that I am, who shall deliver me? etc. Forgive us our trespasses. The wrestling also and conflicts between the flesh and the spirit in the converted, testify hereof: The flesh lusteth against the spirit. The exhortations also of the Prophets and Apostles, that the converted should yet be more converted, confirm this position: He that is righteous, etc. We may thus make evident demonstrance hereof. Revel. ●2. 11. Neither the mortification of the flesh, Both parts of conversion are imperfect in this life. nor the quickening of the spirit is absolute and perfect in the Saints in this life: Therefore man's whole conversion cannot be absolute and perfect. Concerning the imperfection of man in the mortification of the flesh, there can be no question or doubt thereof, it is so apparent; because the Saints of God do not only continually wrestle with the concupiscence of the flesh, but oftentimes also yield and give over in the conflict: oftentimes they sin and slip, and displease God; though they defend not their sins but detest, bewail, and study and endeavour more and more to shun and avoid them. Touching man's imperfection in the quickening of the spirit, the same combat giveth testimony: and verity, sigh our knowledge is but in part only, the renewing of our will and heart is even such; for our will followeth our knowledge. Two causes of this imperfection in man. Now, there are two evident causes why the will of the converted tendeth imperfectly to good in this life: 1. Because the renewing of our nature in this life is never made perfect, either concerning our knowledge of God, or concerning our inclination to obey God: whereof Saint Paul's only complaint maketh sufficient proof: I know that in me, that is, in my flesh, dwelleth no good thing. 2. Because the converted are not always ruled by the holy Ghost, Rom. 7.18, 19 but sometimes forsaken by God for a season, either to examine or try them, or to chastise and humble them: notwithstanding at length they are re-called to repentance, so that they perish not. Muke ●. 24. The 〈◊〉 why God 〈◊〉 r●th 〈◊〉 m●●rfe●tio● to be ●●man. P●●●●●3. Ma. ●. 12. I believe Lord, Lord help mine unbelief. But the causes why God finisheth not, as he might man's conversion in this life, are these: 1. That his Saints may be humbled, exercised in saith, patience, prayers, and skirmishing with the flesh, and not wax proud with an opinion of perfection, but daily pray; Enter not into judgement with thy servant, O Lord. Forgive us our trespasses. 2. That they may more and more go forward unto perfection, and covet it more earnestly. 3. That contemning this world, they may the more aspire and hasten to the heavenly life; as knowing that their perfection is reserved until then. Set your affectio●s on things which are above. Col 3▪ 2, 3, 4. 1 Joh● 3.2. Your life is hid with Christ in God Mortify therefore your members, which are on the earth. It doth not appear what we shall be: and we know, that when he shall appear, we shall be like him. Of this imperfection Calvin hath a notable saying: In tit. 5. 3. parag. ●. This reparation or restoring (faith he) is not finished in one moment, day, or year; but God, b● continual, and sometimes slow proceed, abolisheth the corruption of the flesh in his Elect. he cleanseth them from their filth, and consecrateth them temples unto himself, b●renuing, according unto true purity, all their senses, that they may exercise themselves in repentance their whole life time: and they know, that of this warfare there is no end, but in death. You may to this purpose read the Sections immediately following as farte as to the fifteenth, in which the whole disputation, touching the remn●nts of sin in the Saints, is learnedly maintained against the Cathari and Anabaptists. 7. In what the conversion of the godly differeth from the repentance of the wicked. THe name of Repentance is attributed as well to the wicked, as to the godly, because they both agree in some things; to wit, in the knowledge of sin, and the grief for sin: but in the rest there is great difference: Their grief is divers. In the impulsive cause of repentance, which is Grief. The wicked are grieved only for the punishment and torment ensuing, not for that they offend and displease God. So was Cain grieved only in respect of his punishment: Gen. 4.13. My iniquity (that is, the punishment of mine 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; Psal. 51.4. Against thee, against thee only have I sinnned: 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. This difference hath the Heathen Poet, Horace, described in this his Poem: Horat. lib. 1. Epist. 16. The good avoid offence for virtue's sake: The wicked to abstain base fear doth make. The cause of their grief is divers. In the cause, which breedeth repentance in both. The wicked repent, by reason of a despair, distrust, and diffidency; 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 through Christ. The manner of their repentance is divers. In the form and manner of their repentance: For the repentance of the godly is a returning unto God from the Devil, from their sins, and from their old nature; because they do not only grieve, but also comfort and erect themselves again by confidence in the Mediator; they trust in God, and rejoice in him, and rely on him with David: Purge me with Hyssop, and I shall be clean. The repentance of the wicked is a back-sliding from God unto the Devil, a hatred of God, a flight from him, and a murmuring or repining against him, and a beginning of desperation. The effect of their grief is divers. In the effect, which their repentance worketh in them. In the wicked new obedience doth not follow repentance; but they go forward in their sins, and return to their vomit, though they counterfeit repentance for a time, as Achab did. They are mortified in feed themselves, and quite destroyed: but the old corruption of their nature, that is, sin, is not crucified in them: and how much the more they give themselves to repentance, so much the more is in them a hatred of God, murmuring, flying, and turning away from God, and an approaching unto the Devil: But in the godly new obedience followeth and 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 and living well, is in them so much the more increased. Quest 91. What are good works? Answ. Those only which are done by a true faith a Rom. 14▪ 23. , according to God's law b Levit. 18.4. 1 Sam. 5.22. Ephes. 2.10. , and are referred only to his glory c 1 Cor. 10.31 : and not those which are imagined by us, as seeming to us to be right and good, or which are delivered and commanded by men d Ezek. 20.18, 19 Esay 29.13. Matthew 15.7, 8 . The Explication. UNder this Question is contained the Doctrine of good works; the chief questions whereof are: 1. What good works are. 2. How they may be done. 3. Whether the works of Saints be pure and perfectly good. 4. How our works, though not perfectly good, please God. 5. Why we are to do good works. 6. Whether good works merit any thing in the sight of God. 1. What good works 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 and circumstances required for the making a good work. 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, Three things required to a good work: may be good and acceptable to God, these conditions are required necessarily unto it: God's commandment. Mat. 15.9. How moral and natural good differ. That it be commanded of God. In vain they worship me, teaching for doctrine 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 different from natural good, inasmuch as all actions, as they are actions, even those of the wicked, are good naturally, that is they are something framed by God in nature: but all actions are not good morally, that is agreeing with the justice of God. And thus is excluded by this condition all will-worship, and that coined device 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 evil, or not forbidden, 1 Sam. 15.22. Fizek. 20.19. Mat. 15.9. Esay 29.12. but it must also be commanded, if it shall serve for God's worship: according to the Scripture, Obedience is better than sacrifice. Ye shall walk in my statutes. Object. But you will say, Things of indifferency (that is, things in themselves neither good nor evil, and such as may be done or left undone by men at their pleasure) are not commanded of God, and yet many of them please God. Answ. They please him, not of their own nature, but by accident, inasmuch as they are contained under the general of love; that is, they are done in respect and regard of charity, and to avoid offence, and to further the salvation of the weaker brethren. For in this regard they are in general, though not in special. commanded by God. True faith. 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 thou mayest know both thy person, and thy work to be accepted of God for the Mediators sake. For, to do any thing with a true faith, is; 1. That the person who is the Agent, believe that he is acceptable to God for Christ's satisfaction. What it is to do any thing with true faith. 2. That the obedience itself pleaseth God, both because it is commanded by him, and also because the imperfection thereof is accepted of God through Christ's satisfaction, for which the person is accepted. Without faith it is impossible for any man to please God. Neither is such a faith here sufficient, which assureth thee that God willeth this, or that this work is commanded of God: For then the wicked also should do that which God willeth, with a true faith. A true and justifying faith therefore stretcheth further, as both comprehending historical faith, and also (which is the chiefest thing) applying the promise of the Gospel unto us. Rom. 14.23. Heb. 11.6. Of this true faith are these things spoken: Whatsoever is not of faith is sin. Without faith it is impossible to please God. And the reasons of both these say, 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; yea, a reproach and contempt of God. For he which dareth to do any thing, whether it be acceptable to God or no, despiseth God and dishonoureth him. Neither can there be a good conscience without faith: and that which is not done with a good conscience, cannot please God. A referring of them principally to God's glory. It is required, that this work be referred principally to the glory of God only, and to his honour. Now, honour comprehendeth love, reverence, obedience, and thankfulness. Therefore to do any thing to God's glory, is so to do it, that we may testify thereby our love, reverence, and obedience towards God, and that by way of thankfulness for benefits received. Hereunto must our works principally be referred, if we will that they be good and acceptable to God, namely, to God's glory, not to our glory and profit. Otherwise they shall proceed from the love of ourselves, not from the love of God. When as thou dost any thing, thou must not heed or ear what men speak, whether they praise thee or no; so that thou know that it pleaseth God: according to the saying of the Apostle; 1 Cor. 10.31. Do all things to God's glory. But yet true glory we may lawfully desire and seek for: according to that, Let your light so shine before men, that they may see your good works. Briefly, Mat. 15.16. in good works faith is required; because, except we be certainly persuaded that they are acceptable unto God, they are done with a contempt of God. The commandment is required, because faith hath an eye unto the Word: Wherefore, seeing there is no faith besides the Word, there can be no good works also besides the Word. Lastly, Three sorts of works failing in the former conditions. it is required that they be done to the glory of God, because if they be attempted with a desire of our own glory or profit, they cannot please God. By these former conditions all these works are excluded: 1. Which are sins in themselves, and repugnant unto God's law, and his will revealed in the Word. 2. Which indeed 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 accident, when as they, being not commanded of God, but imposed by men, are done, with an opinion of worshipping God therein, or with the offence of our neighbour. These kind of works fail in these two former conditions of good works. 3. Which are good in themselves, and commanded by God, but yet are made sins by accident, in that they are unlawfully done, as not arising from those lawful causes, by which the doers of them should be moved to them, and which in doing, they should respect; that is, they are not done by faith, neither to this end chief, that God might therein be honoured. These kind of works fail in the two latter conditions of good works. 2. The works of the regenerate and unregenerate differ, in that the good works of the regenerate are done after all the conditions before specified: but the good works of the unregenerate, though they be commanded by God, yet, 1. They proceed not of faith. 2. Are not joined with an inward obedience, and therefore are done dissemblingly, and are mere hypocrisy. 3. As they proceed not of the right cause, that is, of faith; so are they not referred to the chief end, which is God's glory. Therefore they deserve not the name of good works. 3. This difference which appeareth in the works of the godly and the wicked, confirmeth also that the 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 other are sins only by an accident, namely, by reason of defect, because they neither come of faith, neither are done for God's glory. Wherefore this consequence is not of force: All the works of the wicked and Paynims are sins. Therefore they are all to be eschewed. For the defects only are to be eschewed, not the works. A Table of the kinds of good works. Of good works some are 1. Truly good, which, according unto the definition of good works, are done, 1. By God's commandment. 2. Of faith. and these are 3. To God's glory. and these are and these are 1. Perfect: as are the works of Angels, and man's works were before the fall, & shall be in the life to come. 2. Unperfect: as are the works of the regenerate in this life. 2. Apparently good, such as are indeed commanded by 1. God; and are in their kind good, but evil by accident, because they are not performed on that manner, and to that end which they should. 2. Men for religions sake; as traditions, advertisements, and precepts of Pharisees and Papists; Mat. 15. In vain they worship me, etc. 2. How good works may be done. Against the Pelagians and Papists. THis question must be unfolded and plainly expressed, because of the Pelagians, who attributed good works even to the unregenerate: and because of the semi-Pelagian Papists, who have coined preparative works of free will. Good works may be done, through the grace or assistance of the holy Ghost only, and that by the regenerate only, whose heart is truly regenerated of the holy Ghost by the faith of 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 acknowledgement of sin, faith, a desire of new obedience; and also doth daily more and more increase and confirm the same gifts in them. Unto this doctrine S. 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 benefits and blessings 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 we are by nature evil, and dead in our sins: Mat. 7.11. Ephes. 2 1. Esay 6.6. 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 but sin 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 works: Matth. 7.18. Jerem. 13.23. John 15.5. Phil. 2.13. An evil tree cannot bring forth good fruit. Can the Black moor change his skin? or the Leopard his spots? then may ye also be good, that are accustomed to do evil. Without me can ye do nothing. 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 of God, abomination, filth, and dung. But the righteousness of Christ is not imputed unto us before our conversion: Therefore it is impossible, before our conversion, that either ourselves or our works 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: and therefore good works cannot be before our conversion. An answer to the Papists question touching preparative works. Here notwithstanding some demand of us, whether there be no preparative works? Ans. If they mean by preparative works, such works as are unto us an occasion of repentance, or which God useth to work in us repentance; such as are external civil demeanour and a life led according unto the law; hearing, reading, and meditation of the Word; yea, oftentimes the cross, and afflictions: we may grant that there are some preparative works of this kind. But if by preparative works they understand works before conversion, due according to the law, whereby, as by man's good endeavour, God is alured and encited to impart on the workers true conversion, and other his benefits and graces; we utterly deny that there are any such: because, according to S. Paul's rule, Whatsoever is not of faith is sin. The Papists term these works merits of congruity: Rom. 14 23. The Papists merit of congruity. that is, such as in themselves indeed are imperfect, and deserve nothing; yet such they are, that for them it may seem meet to the mercy of God to bestow on men, conversion and life eternal. But true it is that Paul saith, God hath mercy on whom he will, not on them who deserve mercy: For no man deserveth aught of God but plagues and punishments When ye have done all those things which are commanded you, Rom. 9.18. Luke 17.10. say, We are unprofitabe servants, we have done that which was our duty to do. 3. Whether the works of Saints be perfectly good. THe works of the Saints are not perfectly good or pure in this life: 1. Because the Saints, which do good works, do many things which are sins in themselves. for which they are guilty before God, and deserve to be cast out into everlasting pains. Cursed be he that abideth not in all. 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 Vriah, committing adultery, willing to cover it, and numbering the people. 2. Because they omit many good things which they should do according to the law. 3. Because there is not that degree of goodness in those works that proceed from the Saints, which ought to be, and the exactness of the law requireth; 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 the judgement of God. Seeing then all our works are imperfect, let us acknowledge and bewail our defects and infirmities, and so much the more hasten unto perfection. Hence it is apparent, that that device of the Monks, touching works of supererogation, A refutation of works of supererogation. Luke 10.35. is a wicked doctrine, which they feign to be works undue to God and the law, when men perform more than they ought. O blasphemous opinion against that of Christ, When ye have done all, etc. Object. 1. If thou * Supererogaveris. spendest any more, etc. Therefore there are works of supererogation. Ans. In Parables and similitudes opinions may not be grounded on every circumstance and particle, seeing that which is like, is not altogether the same. The Samaritane saith: If thou spendest any more: not on God, 1 Cor. 7.25. but on the sick man. Object. 2. I give mine advice (saith S. Paul) speaking of Virgins, concerning whom he had no commandment from the Lord: Wherefore, advice may be given of doing more works than are commanded. Ans. I give my advice, to wit, that I think it profitable and commodious for this life, Mat. 19.22. but not meritorious of life eternal. Object. If thou wilt be perfect, go and sell all that thou hast: Therefore there be some exhortations, which being put in practice, give perfection. Ans. This is but a special commandment, whereby the proud young man is called unto humility, and to the love of his neighbour, and to the office of an Apostleship in Jury; and Christ requireth not supererogation at his hands, but perfection: and that also he requireth, only to cause him to understand how far off he is from it. 4. How our works, though not perfectly good, please God. IF our works were not acceptable unto God, they should in vain be performed. We must therefore know how they please him. Whereas then they are in themselves imperfect, and many ways defiled, they cannot of themselves please God, by reason of the exactness of justice which is in God. How beit they are acceptable unto him in Christ the Mediator through faith, that is, for the merit and satisfaction of Christ, imputed unto us by faith, and for his intercession with the Father for us. For as we ourselves please God, not in ourselves, but in his Son: so also our works, being imperfect and defiled in themselves, yet are accepted of God for the righteousness of his Son; wherewith, whatsoever is imperfect and unclean in them is covered, so that it cometh not into God's sight. The person who is the Agent of good works, must first be acceptable to God, and then the works please him. Otherwise, the very best works of man, without faith, are not grateful unto God, but are an abomination unto him, because they are nothing but hypocrisy. And the works of the person which pleaseth God, so please God, as the person himself doth. Now, the person pleaseth God for the Mediators sake; that is, by the imputation of the righteousness, and sanctification or satisfaction of Christ, being clad therewith as with a garment before God: and therefore the works also of the person are for the Mediators sake pleasing and acceptable unto God. God doth not examine our imperfect justice and our works, as they are in themselves, according to the strict rigour of the law, according to which he should rather condemn them; but regardeth and considereth them in his Son. Hence is it that God is said to have had respect unto Abel, Gen. 4.4. and to his offering; to wit, in his Son, in whom Abel believed. Whence Christ also is called our High Priest, by whom our works are offered unto God. Heb. 11.4. He is called also the Altar, whereon our prayers and works being put, are pleasing to God; whereas otherwise, they should stink in the fight of God. Wherefore it followeth, that we do as it were supply and repair our want and defect with the perfection of Christ's satisfaction in God's judgement. Therefore saith Paul: Phil. 3.9. That I might be found in him, that is, not having mine own righteousness, which is in the Law, but that which is of the faith of Christ, etc. 5. Why we are to do good works: and whether they be necessary. BEfore, in the 86. Question, certain impulsive causes unto good works were specified and expressed, which pertain unto this place: namely, Our regeneration, having a necessary coherence with our Justification: Our gratefulness for our Redemption: Our glorifying and magnifying of God. The confirmation of our faith and election; and our good example unto others, whereby to win them unto Christ. These weighty causes may most amply be enlarged, if we reduce them to these three Classes or principal heads: to wit if we say that good works are to be done by us in respect, 1. Of God. 2. Of ourselves. 3. Of our neighbour. I. In respect of God they are to be done: In respect of God: & that▪ Because of the commandment. Mat. 5.16. 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, John 15.12. Rom. 6.13. 1 Theff. 4.3. that we may perform due obedience unto God, who requireth it of us. This is my commandment, that ye love one another. Being made free from sin, ye are made the servants of righteousness. This is the will of God, even your sanctification. For God's glory. For the glory of God. For 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 out heavenly Father, like as that saying of Christ before alleged out of S. Matth. doth teach us. To testify our thankfulness. Because of that thankfulness which the regenerate owe. 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. But God deserveth all our duties by his benefits, and we merit not his benefits by any or all our duties: therefore we own unto him thankfulness in lieu of them, which is to be declared in our obedience and good works. Rom. 2.1. I beseech you brethren by the mercy of God, that you give up your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable serving of God. Ye are made an holy Priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. II. We are to do good works also in respect of ourselves: In respect of ourselves: and that, For confirmation to ourselves of our faith. Mat. 7.18. James 1.20. Phil. 1.11. That by our good works we may make testimony of our faith, and may be assured thereof. Every good tree bringeth forth good fruit. That faith which is without works, is dead. 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, and amendment of life: and these fruits likewise discern and distinguish true faith from historical, and temporary faith, and so also from hypocrisy. For our assurance of remission of sins. 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. For our assurance of our Election. 2. Pet. 1.10. That we may be assured of our Election and Salvation: 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. Whom he predestinated, Rom. 8.30. them also he called, and them also he justified. Therefore we are assured of our Election through Justification; and that we have received from Christ our 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. For exercise of our faith. 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 God's favour towards us, and a good conscience. If ye live after the flesh, ye shall die. I put thee in remembrance, Rom. 3.13. 2 Tim. 1.6. that thou stir up the gift of God which is in thee, by the putting on of my hands. To grace our calling. Ephes. 4.1. That by good works we may show forth and grace our life, profession, and calling: I pray you, that ye walk worthy of the vocation wherewith ye are called. For avoiding of punishments. Mat. 7.19. Rom. 8.13. Psal. 39.12. That we may escape temporal and eternal punishments: Every tree that bringeth not forth good fruit, is cut down and cast into the fire. If ye live according to the flesh, ye shall die. Thou with rebukes dost chasten man for sin. To obtain rewards. 1 Tim. 4.8. That we may obtain at God's hands corporal and spiritual rewards: which, according to the promise, accompany good works. Godliness is profitable unto all things, etc. For 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, promises, and comminations. III. We must do good works also in respect of our neighbour: To edify him by our example. 2 Cor. 4.15. Phil. 1.24. That we may be profitable to our neighbours by our good example, and so edify them. In respect of our neighbour: and that, All things are for your sakes, that most plenteous grace by the thanksgiving of many may redound to the praise of God. That I abide in the flesh, is more needful for you. To avoid offence. Mat. 18. ●. Rom. 2.24. That offences may be avoided: Woe be unto that man, by whom offences come. The Name of God is blasphemed among the Gentiles through you. To win the faithless unto Christ. Luke 22.32. That we may win unbelievers, and by our words and deeds, and example convert them unto Christ: When thou art converted, strengthen thy brethren. Here the question is moved, Whether good works be necessary to salvation. Some have defended simply and peremptorily, that they are necessary thereunto; others on the contrary have maintained stiffly, that good works are pernicious to salvation. Both forms of speech are ambiguous and scandalous, especially the latter; which seemeth to condemn, not only the confidence on good works, but also the study and desire of performing them. Wherefore the latter is utterly to be rejected. The former must thus be declared or expounded: That Good works are necessary to salvation, not as a cause of our salvation, nor as a merit deserving such a reward, but as part of salvation, itself, or an Antecedent of salvation which is to come after, or as a means without which we cannot attain the end. And after the same sort also may be said, That good works are also 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 and doubtful. 2. Because they breed contentions, and administer occasion of cavalling unto the Adversaries. 3. Because the Scripture doth not use them; which must be followed of us in speaking. more safely say, that good works are necessary in them that are justified, and them that are to be saved. To say, that they are necessary in them who are to be justified, is an ambiguous kind of speech, seeing it may be so understood, that they are required before Justification, and so become a cause of Justification. But Augustine hath rightly refuted this opinion, saying: Good works go not before them that are to be justified, but follow them that are justified. Hence ariseth a direct answer to this objection. Obj. That is necessary to salvation, which whosoever have not, they cannot be saved. But they which have no good works cannot be saved, as it is said in the 87. Question of this Catechism: Therefore good works are necessary to salvation. Ans. We answer by distinguishing the Major proposition. That, without which no man can be saved, is necessary to salvation: that is, either as a part of salvation, or, as some necessary precedent of salvation; and so we grant the conclusion: but not as a cause or merit of salvation. If the Major be thus understood, we condescend unto it. For good works are very necessary to salvation, or rather in them that are to be saved (for it were better so to speak and avoid ambiguity) as a part of their salvation, and as a precedent thereof, but not as a cause or merit. 6. Whether good works merit any thing before God. THis sixth Question ariseth out of the fifth, as the fourth did out of the third. For when men hear that we receive rewards of God 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; Out works merit not at God's hands, but yet that they merit nothing, no not the least of God's gifts, either corporal or spiritual. The reasons hereof are most true and evident: Because they are imperfect, and that, 1. In parts. 2. In degrees. Gal. 5.17. Our works are imperfect, as well in parts, as in degrees of accomplishment. In parts; because we omit many things which the Law prescribeth: and do many evil things which it prohibiteth, and always mingle evil with good, as both Scripture and experience testifieth. 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. Now, imperfect works not only merit nothing, but are also condemned in the judgement of God: Cursed is every one that continueth not in all things, etc. They are imperfect in degrees; Deut. 27.26. because the best works of the Saints are unclean, and defiled in God's sight, seeing they are not done by such as are perfectly regenerate, nor with so great love of God and our neighbour, as the Law requireth. The Prophet saith, even of good works, Esay 64.6. We have all been as an unclean thing, and all our righteousness is as filthy clouts. Phil. 3.8. Paul Pronounceth as much of his: 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 dung, that I might win Christ. Thus do the Saints judge and account of their own righteousness and merit. Because they are none of ours, but are wrought by God in us. Phil. 2.13. 1 Cor. 4.7. If we do any good works, they are not ours, but are belonging to God only, who worketh them in us by his Spirit; It is God which worketh in you both the will and the deed, even of his good pleasure. 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. It is God which freely maketh us good trees, and which worketh good fruits in us: as it is said; We are his workmanship, Ephes. 2.10. created in Christ Jesus unto good works, which he hath prepared, that we should walk in them. If then we perform any good, it is the gift of God, and not our merit. Mat. 20.16. 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 of those hundred; whereas rather he is by this gift received, bound to the rich man, and not the rich man to him. Because God is not bound to reward any. No creature, which doth even the most perfect works, can thereby merit aught at God's hand, or bind God unto him, to give any thing of debt, and 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: but he did and doth both, of his own free will and mere loving kindness. He receiveth no benefits at our hands. We can bestow no benefits upon our Creator. Now, where there is no benefit, there is no merit. For a merit presupposeth a benefit received. Because there is no proportion between our works and Gods rewards. There is no proportion between our works, which are utterly imperfect, and the excellency of those great blessings and benefits, which the Father giveth us freely in his Son. Lest we should glory in ourselves. He that rejoiceth let him rejoice in the Lord. But if we merit by our works remission of our sins, man should have in himself whereof to rejoice, neither should the glory be given to God. If Abraham were justified by his works, 1 Cor. 1.13. Rom. 4 2. he hath wherein to rejoice, but not with God. Because we are justified ere we do them. Rom. 9.11, 2, 13. We are just, before we do good works. For ere Esau and Jacob were borne, and 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. Wherefore we are not then justified before God, when we do good works; but we then do good works, when we are justified. Because all our good works are due. Our good works are all due: for all creatures own unto their Creator worship and ; so that although we should never sin, yet can we not sufficiently declare and show forth our thankfulness, whereof we are indebted. Luke 17.10. When ye have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do. The opinion of merit weakeneth consolation. Ga●. 3 40. Rom. ●. 16. 8. The opinion of merit, and justification by works, impaireth Christian consolation disquieteth the conscience, and causeth men to doubt and despair of their salvation. For when they hear the voice of the Law sounding in their ears, Cursed is every one that continueth not in all things; and withal consider their own imperfection, they are forthwith convicted in conscience, that they never performed all things therein exacted. Wherefore they are constrained to waver always uncertain, and to dread the curse. But faith giveth sure consolation and comfort; because it relieth on the promise, which is certain. The inheritance is by faith, that it might come by grace, and the promise might be sure to all the seed. Because than Christ had died in vain. Gal. 2.21. If we should obtain righteousness by our own works, the promises should be made void: For in Abraham shall all the Nations be blessed. And Christ also should have died in vain. Because than we should be otherwise justified th●n the Fathers of the old Church John 14.6. 1 Tim. 2.5. Ephes 4.5. Heb. 13.8. Acts 4.12. 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 to salvation: I am the way, the truth, and the life. There is one Mediator between God and men. There is one Lord, one Faith, one Baptism. Jesus Christ yesterday and to day, the same is also for ever. 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. Because than Christ were not a perfect Saviour. 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. For look how much of our merit were added unto his, so much should be detracted and subducted from his merit: But Christ is our perfect Saviour. For (as Paul witnesseth) God with his glorious grace hath made us accepted in his beloved. Ephel. 1.6, 7. and 2.8. 1 John 1.7. Acts 2.12. By whom we have redemption through his blood, even the forgiveness of sins, according to his rich grace. By grace ye are saved through faith, and that not of yourselves: it is the gift of God. The blood of Jesus Christ purgeth us from all sin. There is no salvation in any other. Object. 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 before God. Ans. Amongst creatures sometimes it doth, but never with God: because no creature can merit at God's hands, seeing God oweth nought unto any creature. 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; and therefore God is not bound, no not to make the least recompense. For he 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; and 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 God's hands by good works, than if one should say; Thou hast given me an hundred florins, therefore thou oughtest also to give me a thousand florins. Howbeit, God enjoineth us good works, and promiseth free recompense to them that do them, as a father promiseth rewards unto his sons. ON THE 34. SABBATH. Quest. 92. Which is the law of God? Ans. God spoke all these words a Exod. 20.1. Deut. 5.6. . 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 not 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 jealous God, and visit the sins of the Fathers upon the Children, unto the third and fourth generation of them that hate me, and show mercy unto thousands of them that love me, and keep my commandments. 3. Thou shalt not take the name of thy 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, and thy daughter, thy manservant, and thy maid-servant, thy cattles, and thy stranger that is within thy gate. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the seventh day, and hallowed it. 5. Honour thy father and 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. The Explication. Now followeth the doctrine of the Law, which is the Canon and Rule of good works. The chief questions concerning the Law are: 1. What the law is in general. 2. What are the parts of God's law. 3. How far the law is, and is not abrogated by Christ. 4. In what the moral law differeth from the Gospel. 5. How the Decalogue is divided. 6. What is the true meaning of the Decalogue, and of every commandment thereof. 7. How far forth the law may be kept of the regenerate. 8. What is the use of the law. THe first four of these questions pertain to this 92. Question of Catechism: the fifth to the 93. Question: the sixth to the 94. and to the rest which follow, until the 114. Question: the seventh to the 114. Question: the eighth to the 115. Question of the Catechism. 1. What the law is in general. 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 the 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 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. 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 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. Object. But the Gospel also promiseth freely good things and blessings: Therefore the Law differeth not from the Gospel. Ans. 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. Plato saith, A Law is a right form of government, directed to the best end by fit means, proposing punishments to transgressors, and rewards to the obedient. Oftentimes by the word Law, the course and order of Nature, appointed by God, is improperly signified. So we say, The Law, that is, the order of Nature requireth, that fruit spring of a tree. But more improperly doth S. Paul call original sin the law of sin; because as a law it constraineth us to sin. 2. What are the parts of the Law. Laws are some divine, and some humane. Humane laws are they, which being established by men, do bind certain men unto certain external actions, whereof there is no divine commandment or prohibition expressly, with a promise of reward, and commination or threatening of punishments corporal and temporal. These humane laws are either Civil, or Ecclesiastical. Civil laws are such as are made by Magistrates, or 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, etc. 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 Ministry 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 partly unto certain special 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 humane laws are made. Divine laws are some eternal and unchangeable, some changeable; yet so, that they can be changed of none but of God himself, who made them. Three parts of God's Law: The parts of the Law of God are in number three; the Moral, Ceremonial, and Civil or Judicial Law. 1. The Moral 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 often repeated again and declared by the voice of God by the Ministry of Moses, the Prophets and Apostles, teaching that there is a God, and what he is, and 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 and everlasting pains and punishments unto them, who are not perfectly correspondent thereunto, except there be granted remission of sins, and reconciliation for the Son of God the Mediators sake. An explication of some clauses in the definition. Agreeing with the eternal and immortal wisdom.] That this Law is eternal, is hereof apparent and manifest; because it remaineth from the beginning unto the end of the world one and the same: and we therefore were created, and are redeemed by Christ, and are regenerated by the holy Ghost, to observe and keep this law in this life, and in the life to come, to wit, that with all our heart we love God and our neighbour. I writ no new commandment unto you, but an old commandment, which ye have had from the beginning. 1 John 2.7. Afterwards often repeated again.] God repeated the law of nature, which was engraven in our minds: 1. Because it was obscured and darkened by the fall; yea, and many points thereof were wholly blotted out, and altogether lost. 2. Lest the remnant of it, which was yet in men's minds, should be reputed for a mere opinion without any truth or ground, and so at length be quite extinguished. 2. The Ceremonial law. The Ceremonial, or laws derived of God by Moses concerning ceremonies, that is, external solemn actions and gestures, which in the public worship of God are to be performed, with the due observation of the same circumstances which are prescribed, binding the Jews until the coming of the Messiah: that they should distinguish this people and the Church from others; and should be signs, symbols, types or shadows of spiritual things to be fulfilled in the New Testament by Christ. What Ceremonies are. 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, and with the same circumstances reiterated, ordained of God, or of men also, to be used in the external service or worship of God, for order, or signification sake. But the ceremonies, which are ordained of God, are simply and absolutely divine worship. The ceremonies which are ordained and instituted of men, if they be good, are a worship only serving for divine worship. 3. The Judicial law. The Judicial, are laws concerning the civil order or civil government, or maintenance of external discipline among the Jews, according to the tenor of both Tables of the Decalogue; that is, of the order and offices of Magistrates, judgement, punishments, contracts, and of the distinguishing and bounding of dominions, delivered of God by Moses, for the settling and preserving of the Jews Commonwealth, binding all Abraham's posterity, and distinguishing them from the rest of mankind, until the coming of the Messiah; and further, that they should be the bond of the preservation and government of the Mosaical Commonwealth, 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. The Moral Law is the fountain of all other good laws, even as many as deserve the name of laws, and it wholly agreeth with the Decalogue, and is thence also deduced by necessary consequent, so that whosoever violateth the one, transgresseth the other also. Ceremonial and Civil laws, whether they be divine or humane (so that they be good) are verily agreeable unto the Decalogue; but yet they are not deduced thence by a necessary consequence, as the Moral laws are, but serve thereto, as certain prescriptions of circumstances. Hereby plainly appeareth the difference of these laws. For it is one thing to follow necessarily out of the Decalogue, and another thing, to agree with, and serve to the performance and execution of the Decalogue. How the Moral differeth from the Ceremonial and Judicial law. This difference yet is divers, because there is not one and the same government of the Commonwealth and of the Church: neither is there the same end of 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, and 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 Syrian, and others, who are recounted for religious men, that is, such as were born 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 both of 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 observed: that adulterers and thiefs 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 thiefs 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 are ordained: The Moral signify or prefigure nothing, but are signified by the rites and ceremonies. 7. The Moral are the end, for which other laws 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 giveth place unto the Moral: the Moral giveth not place unto the Ceremonial. The Moral Law, the Natural, and Decalogue differ. The Decalogue is the sum of the Moral laws, What difference is between the Moral Law, the law of Nature, and the Decalogue. which are scattered through 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 in man's mind after the fall: for which cause also God hath in his Church repeated again, and declared the whole sentence and doctrine of his law in the Decalogue. Therefore the Decalogue is a restoring and re-entering or reinforcing the law of Nature; and the law of Nature is a part only of the Decalogue. The distinctions of these laws are to be known, both in respect of the differences of the same (without the knowledge whereof, their force and meaning cannot be understood) and also in respect of their abrogating; and lastly, for the knowledge and understanding of their use. 4. How far the Law is, and is not abrogated by Christ. THe common and true answer to this demand is, That Moses Ceremonial and Civil Law is abrogated as touching obedience: and the Moral Law also as concerning the curse thereof, but not as concerning obedience thereunto. The Ceremonial and Civil are abrogated, as touching their obedience, and the reasons hereof: That the Ceremonial and Civil, or Judicial laws are so abrogated by Christ's coming, that they now bind none unto obedience, and in our times carry no show of laws, is proved: Dan. 9.27. Psal. 110. 1. Because the Prophets in the Old Testament foretold of this their abrogation and cancelling: Christ shall confirm the Covenant with many for one week, and in the midst of the week he shall cause the sacrifice and oblation to cease. Thou art a Priest for ever after the order of Melchisedech. 2. Christ and his Apostles in the new Testament have expressly deciphered this abrogation of the Ceremonial and Judicial Law. Acts 7.8. Heb. 7.11, 12, 13, 18. & 8.8, 9, 10, 11, 12, 13. Acts 15.28, 29. And, in stead of many testimonies, it shall suffice to allege that one Canon of the Apostles Council. It seemed good to the holy Ghost, and to us, to lay no more burden on you than these necessary things. 3. The causes being altered, the Laws also depending thereon are altered. But the causes of the Ceremonial and Civil Laws were; one, that the people of the Jews, of whom Christ was come, might by this form of worship and regiment, be distinguished from other Nations, until his coming: another; that they might be types of the Messiah, and his benefits: both which causes have now ceased since the exhibiting of the Messiah. 1. The distinction of Jews and Gentiles is now taken away: He is our peace, which hath made of both one, Ephes. 2.14. 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. In Christ neither circumcision availeth any thing, Gal. ●. 15. nor uncircumcision, but a new creature. 2. That the signification of the ceremonies is fulfilled by Christ, is every where taught: Heb. 9.8. Luke. 6.16. Col. 2 16. Whereby the holy Ghost this signified, that the way unto the Holiest of all was not yet opened. The Law and the Prophets endured until John. Let no man condemn you in meat and drink. Against the abrogation of the Ceremonial Law, the Jews thus object: Object. 1. Moses religious orders or worship were, by virtue of the commandment annexed to them, Acceptation of Jewish objections against this doctrine. Gen. 1●. 13. Exod. 12.24. Psalms 132.15. Exod. 31.16. to continue for ever; and the Jewish kingdom, by God's promise. Circumcision is an everlasting covenant. The Passeover was to be kept holy by an ordinance for ever. This is my rest for ever. The Sabbath is an everlasting covenant. Thy throne, O God, endureth for ever. Therefore Moses form of religion and polity was not to be repealed by Christ. Ans. In this argument the fallacy of taking that to be simply averred, which is spoken but in part, is twice used. For the Major proposition treateth of an absolute perpetuity, the Minor of a restrained and limited perpetuity; sigh that in the testimonies alleged, an infinite or unlimited perpetuity of the Jewish ceremonies and kingdom is not promised, but a continuance until Christ, who was to be heard after Moses. For the particle (Holam) signifieth every where in Scripture not eternity, but the continuance of a long and yet definite time. So is it used in that text of Scripture; And he shall serve him for ever: that is, until the year of Jubilee; as appeareth by the conference of that Law, Exod. 21.6. with the Law touching the year of Jubilee, enroled and registered, Levit. 25.40. Again, to grant that which they urge in their Minor, that an absolute perpetuity is promised in the fore-rehearsed quotations, yet this perpetuity is not of the types and shadows themselves, but of the spiritual things signified and figured by them; to wit, that their truth shall endure for ever in the Church, yea though the signs and shadows be by Christ abolished. For thus doth Circumcision continue unto this day; and thus is there a perpetual Sabbath in Christ's Kingdom, and shall be perpetual in life everlasting. Lastly, thus the kingdom of David is established for everlasting in the throne of Christ. Object. 2. The worship which lizekiel in his fortieth Chapter, and so forth to the end of his Prophecy, describeth, pertaineth to the Kingdom of the Messiah, and is therein to be retained. But that worship is merely typical and ceremonial: Therefore a typical and ceremonial kind of worship is to be retained in the Kingdom of the Messiah; whence this inference is good, that the Jewish religion, and polity, or form of government was not to be abolished, but reform rather, and reestablished by the Messiah. Ans. The Major of this Syllogism is not simply and universally true, because there the Prophet indeed prophesieth of the kingdom of the Messiah, but not only thereof. For withal he describeth the restitution of the ceremonial worship in Judea, which should be after the return of the people out of the captivity of Babylon, and should stand in force until the coming of the Messiah. We deny also the Minor. For in the alleged Prophecy, not only the restoring of the Jewish types is promised, but under the description of the types the spiritual state and stateliness of the Church, which should be under the kingdom of the Messiah, is shadowed and insinuated; which state and stateliness was to be begun in this life, and to be perfected in the life to come. Whereof good proof may be made by these evident arguments: Arguments to prove that under the typical description before alleged, the spiritual condition and estate of the Church is figured. 1. The story of Esdras testifieth unto us that this restoring was not accomplished until the coming of Christ: and withal other Oracles also of the Prophets, concerning the base and contemptible coming and kingdom of the Messiah in this world, suffer us not to believe that there shall be any such magnificent and pompous estate of the Church on earth (as the Jews dream of) no not after the coming of the Messiah. Wherefore that restoring of Jerusalem, that is, the Church, is either to be understood spiritually; or of force we must grant this absurdity, namely, that this Prophecy never was, nor shall be performed. 2. That promise delivered by the Prophet (The house of Israel shall no more defile mine holy Name, neither they nor their Kings) doth necessarily enforce a spiritual sense and meaning touching the perfection of the life to come. Ezek. 43.7. For usual and customable it is with the Prophets, to unite the entry of Christ's kingdom, with the full and perfect establishment thereof. Ezek. 47.1. 3. Furthermore, those waters issuing out of the Temple, spoken of in the same Prophecy, may not be interpreted to be elementary waters, but shadow and represent unto us the plentiful effusion from heaven, of the gifts of the holy Ghost in Christ's kingdom. 4. Lastly, we Christians have for our Interpreter the Apostle S. John in his Revelation, Chap. 21, 22. where the spiritual and heavenly Jerusalem, that is, the glorified Church of the New Testament is deciphered in words and terms literally borrowed from this description of Ezekiel. Wherefore this Prophecy maketh nought to prove the continual observation of ceremonies, in the kingdom of the Messiah. Object. 3. The best and most just form of government is always to be followed. But there can be none better or juster than that, which God himself settled among his people the Jews: therefore that is to be followed and retained. Answ. Either the Major 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 Law makers 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 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 to the Roman laws, when he appealed unto Caesar, Rom. 13.2. 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, and such like: it is therefore much more lawful and 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, and the time 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. Neither yet is Moses law any whit impeached by this liberty of cleaving to it, or leaving it, and appointing other ordinances in place thereof; sigh in so doing, we do no more than cease to observe that which was never imposed on us. How far forth the moral Law is abrogated. Hitherto have we entreated of the abrogation of the Ceremonial and Civil laws. Touching the moral law, it is in some part abrogated by Christ, and in some part not abrogated. It is abrogated in respect of the faithful, two ways: 1. As touching the curse of it; 1. As touching the course of it. Psal. 143.2. so that it cannot condemn such as are justified by faith in Christ, by reason of the merit of Christ imputed unto them: or, as touching justification; because judgement is not given of us according to the Law, but according to the Gospel. John 3.36. For the judgement of the Law would condemn and cast us away, whose dreadful voice is: Rom. 8.1. In thy sight shall no man living be justified. But the judgement of the Gospel is; He that believeth in the Son of God hath everlasting life. This abrogation of the Law is the first and principal part of Christian liberty, whereof it is said; There is no condemnation to them that are in Christ Jesus. Rom. 6.14. Ye are not under the law but under grace. 2. As touching constraint. 2. As touching constraint. For now the Law doth not any more express and wrest obedience from us as a Tyrant, or as a Master enforcing and constraining a lewd servant unto obedience. The reason is, because Christ beginneth a voluntary and free obedience in us by his Spirit, so that we yield voluntary obedience unto the Law. Rom. 6.14. Of this part of Christian liberty the Apostle speaketh: Sin shall not have dominion over you; for ye are not under the law, but under grace. Which liberty and exemption from the Law, that it is, he afterwards unfoldeth at large in the whole seventh Chapter of that Epistle: and elsewhere saith; The law is not given unto a righteous man. 1 Tim. 1.9. Gal 5.23. And again, speaking of them which are under the Spirit, Against such there is no law. Object. The Law and the Prophets continued 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 the faithful were under condemnation, who lived before the coming of Christ. How the Law was abrogated to the Fathers of the old Testament, & how to us the children of the new. Ans. 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. How the moral Law is not abrogated, namely, touching obedience. Now the Moral Law or Decalogue is not abrogated as touching obedience: but God always, even at this day no less than in ancient times, exacteth as well at the hands of the regenerate as unregenerate, that they perform obedience unto his Law. The reasons hereof are strong and clear. The first is drawn from the end for which Christ delivered us from the curse of the Law. For the Son of God was not therefore made Mediator, Three proofs hereof: 1. From the end of our redemption. took the form of a servant, became obedient 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, and 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. From our duty, who receive a greater portion of God's blessings than other men. 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 moe and greater benefits than others. For these are evermore 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 unto Gods Law. Testimony of Scriptu●e. Mat. 5.17. Many testimonies confirm the same; as, 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 most especially of the moral Law, which Christ hath fulfilled four ways: 1. By his own righteousness and perfect conformity with the Law. 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, Heb. 7.26. except himself were free from all spot, or stain of sin. Such an High Priest it became us to have, which is holy, blameless, undefiled, separate from sinners. 2. By paying sufficient punishment for our sins. Rom. 8.3. For (that which was impossible to the Law, inasmuch as it was weak because of the flesh) God sending his own Son in the similitude of sinful flesh, 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. 5.2. He made him to be sin for us, which knew no sin, that we should be made the righteousness of God in him. And this fulfilling of the types of the Law, and the paying of that punishment which we did owe, is that very abrogating of the Law, whereof we have spoken. 3. 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, and 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 Saint Paul, when he saith: Rom. 6.6. & 8.4. That the righteousness of the Law is fulfilled in us, which walk after the Spirit. And of the giving or the holy Ghost, and of regeneration, which is wrought for and by Christ, Saint Paul purposely intreateth, Romans 6. and 7.4. Christ fulfilled 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. and 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, Do we then make the law of none effect through faith? God forbidden: yea, Rom. 3.31. we establish the law. Now, by faith, or by righteousness and justice of faith, By faith the Law is three ways established: the Law is established three ways: 1. In confessing or approving the judgement and accusation of the Law against us; as, that we do not yield due obedience to the Law, and therefore are guilty of damnation: for indeed, we seek for righteousness without ourselves in Christ. 2. In satisfying, because, through faith is applied to us Christ's satisfaction equivalent to eternal punishment, which the Law required of us not performing perfect obedience: by means of which satisfaction it cometh to pass, that indeed not through the Law, but yet neither against the Law, but with the Law, which Christ by his perfect obedience satisfied on our behalf, we are justified before God. 3. Through the beginning of new obedience in this life, and the accomplishing of the same in the life to come. Act. 15.9. Purifying their hearts by faith. We through the spirit wait for the hope of righteousness, Gal. 5.5. through faith. More briefly to comprehend this large discourse; The Law is established by faith, both in regard that the doctrine of the righteousness of faith instructeth us how we are not righteous of ourselves; neither are made righteous, but by some perfect satisfaction which the Law requireth; as also, because by faith a restauration or renewing of obedience unto the Law is accomplished in us. The brief sum then of the whole doctrine touching the abrogation of the Law, is this: The Ceremonial and Civil Law of Moses are quite canceled by Christ's coming, as touching both their bond and obedience; but the Moral Law, as touching obedience to be performed thereunto, is not abrogated, but only as concerning the curse, justifying, and constraint thereof. The Objections of Antinomists, Libertines, and such like, who aver that the Moral Law appertaineth nothing at all unto Christians, and is not to be taught in the Church of Christ, you may find them resolved at the 115. Question of this Catechism, where the use of the Law is handled. 4. In what the Moral Law differeth from the Gospel. THe declaration of this Question is many ways necessary, as by the difference of the Law and Gospel may appear. The doubt ariseth especially from the definition of the Law, where it is said, that the Law promiseth rewards to such as perform perfect obedience; and it promiseth them freely, because no obedience can be meritorious in the sight of God. In like manner also the Gospel promiseth everlasting life freely: so that the Law and Gospel seem not to differ. How beit there is a great diversity in them. The Law differeth from the Gospel: In the manifestation. In the manner of their manifestation. The Law is known by nature: the Gospel was after man's fall manifested from above. In doctrine. In their matter or doctrine. The Law propoundeth God's mere justice; the Gospel propoundeth it jointly with mercy. Again, the Law teacheth what we ought to be that we may be saved, and what to perform; the Gospel teacheth how we may be such as the Law requireth, namely, in Christ. In promises. 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 another's 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. In effects. Rom. 4.15. 2 Cor. 3.7. In effects. The Law causeth wrath, and is the ministration of death: The Gospel is the ministration of life, and of the spirit. Quest. 93. How are the Commandments divided? Answ. Into two Tables a Deut. 4.13. Exod. 34.28. Deut. 10.3, 14. : whereof the former delivereth in four commandments, how we ought to behave ourselves towards God: the latter delivereth in six commandments, what duties we own unto our neighbour b Ma●th. 22.37, 38, 39 . The Explication. Three causes why the division of the Decalogue is to be observed. THe question concerning the division of the Decalogue is necessary and profitable, and therefore to be observed: 1. Because God himself hath expressed and set down a certain number of the Tables and Commandments of the Decalogue. 2. Because Christ divideth the sum of the whole Law into two Commandments, or into two kinds of commandments. 3. Because the right division of the Decalogue maketh to the understanding of the commandments themselves. For 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. The first division of the Decalogue into two Tables. 1. The Decalogue is divided by Moses and Christ into two Tables: the former whereof compriseth our duties towards God immediately; the latter our duties towards God mediately: Or, the former teacheth us how we are to demean and behave ourselves towards God; the latter, what duties we own to our neighbour. This division is grounded on the express Word of God: Deut. 10.1, ●. Hue thee two Tables of stone. It is also grounded on this, that Christ and Paul refer the whole Law to the love of God and our neighbour, Thou shalt love the Lord thy God with all thine heart, with all thy soul, Exod. 32.15. Deut. 4.13. Mat. 22.37, 38, 39 Two causes of this division. and with all thy mind: this is the first and great commandment; and the second is like to this, Thou shalt love thy neighbour as thyself. This division hath these uses: Two causes of this division. 1. That we may better conceive the sense and scope of the whole Law, and understand what is the perfection of obedience. 2. That we observe the common rule, namely, that the commandments of the second Table yield to the commandments of the first in the same kind of worship: That is, that the love and glory of God, is to be preferred before the love and safety of all creatures: Acts 5.29. according to that saying; We ought rather to obey God than men. The second division of the Decalogue into ten commandments. 2. The Decalogue is divided into ten Commandments, whereof four are ascribed unto the first, and the six other unto the second Table. Now, God numbered out these ten commandments or laws, not that he was delighted with this number more than any other, but because the titles, and arguments of the things themselves, to wit, the duties, were so many in number. For in these ten laws all that we own unto God and our neighbour, is so comprehended, that nothing is omitted, and nothing is superfluous. So that the four commandments of the first Table contain all duties which we own unto God immediately: and the six commandments of the second Table have in them whatsoever pertaineth to the leading of this life in felicity and happiness. Howbeit there is much dissension about the number of the Commandments. For some reckon three, some five, and some four Commandments in the first Table and that that division, which so ascribeth four Commandments to the first Table, that the first proceedeth of not admitting other gods; the second, of not making any graven Images; the third, of not taking the name of God in vain; the fourth, of hallowing the Sabbath; and referreth the other six unto the second Table: that this division, I say, is the truest, these reasons declare: 1. Those are distinct Commandments, The proof of this second division by four arguments. which are distinguished in the matter which they deliver, or whose matter and meaning is distinct and divers (for doubtless God, when he divided the Decalogue into ten Commandments, would that each Commandment should differ ●rom the rest in matter or meaning: so that those Commandments which differ in sense are divers; and they, which differ not in sense or meaning, are not divers Commandments, but one Commandment.) But the Commandment of not having strange gods, and the Commandment of not making graven Images differ, or are distinguished in matter or meaning: (for 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: the first forbiddeth any other god, besides the true God alone, to be worshipped: the second prohibiteth any other worship of that only true God, than himself hath commanded:) Therefore they are divers and distinct Commandments. So of the contrary, the Commandments touching concupiscence, which some divide into the ninth and tenth; that it is in sense and meaning but one Commandment, both themselves are witnesses, as often as in their Expositions and Paraphrases hereon, they join this their ninth and tenth together: and Paul also teacheth the same doctrine, when he speaketh of all concupiscence, as of one Commandment: Rom. 7.7. I had not known lust (to be sin) except the Law had said, Thou shalt not lust. Wherefore the two first Commandments before specified, are two divers Commandments; and this last, imagined by some to be two, is but one Commandment. But if therefore yet the tenth Commandment must be cut in two divers Commandments, because it distinctly maketh mention of divers things, not to be coveted or lusted after, namely, our neighbour's house, and our neighbour's wife; it shall thereof follow, that so many Commandments must be numbered, as there are recited kinds of things in every Commandment. 2. Doubtless those Commandments are divers, and not the same, which are distinguished of Moses by divers periods or sentences, and verses; and those no whit different in themselves, but one Commandment, which are comprised of Moses in one period or verse. But Moses hath distinguished the first Commandment (which proceedeth, Of not having strange gods) from the second (which is, Of not making Idols) in divers verses and periods. Therefore they are distinct Commandments. Contrariwise, Moses hath not distinguished the Commandment touching the coveting of our neighbour's house and wife by several periods, but hath comprehended it in one period or sentence: therefore there is but one Commandment concerning concupiscence. 3. Questionless, Moses retained one and the same order of the Commandments, both in Exodus and Deuteronomy: But he transposeth in those places the words of the tenth Commandment, touching the coveting of our neighbour's wife, (for in Exodus is placed first, Thou shalt not covet thy neighbour's house, and then followeth, Thou shalt not covet thy neighbour's wife: but in Deuteronomy these words are foremost, Thou shalt not covet thy neighbour's wife, and these follow, Thou shalt not covet thy neighbour's house.) Therefore these two members are parts of one Commandment; else there can no ninth Commandment be assigned; and the Adversary must needs say, that Moses in one of these places confoundeth the ninth Commandment with the tenth, and substituteth a part of the tenth in place of the ninth; which absurdity Moses may by no means be accused of. By this transposing therefore and displacing of the words, the holy Ghoft 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 distinction of the Commandments is confirmed. For thus do the ancient Writers of the Jews, Josephus and Philo a joseph. l. 3. Antiq. jud. Philo in exposed Decalog. , distinguish the first and second Commandment, and knit up in one the tenth Commandment, which our Adversaries divide into two. In like sort do the Greek Ecclesiastical Writers divide the Decalogue: as Athanasius, Origen, Gregory Nazianzene, chrysostom, Zonaras, and Nicephorus b Athanas. in Syrups script. l. 2. Orig. l. 3. sup▪ exod. ●om 8. Greg. Naz. i● Carm. Chrys. sive Aut. opti. pers. in Mat. 49. Zo●. Tom 1. histor. Ni ceph. hist. Eccles. : And unto this opinion and sentence subscribe also the Latin Ecclesiastical Writers; as Jerome, Ambrose, Sulpitius, Severus, and Austin c Hier. in cap. 6. ad c phe. A●●bros. in ●und loc. ad Eph Sulp S●ver. lib. 1. hist. sacrat. Aug. l. quaest. vet. & ●o●. To●t. quae●●. 7. & l. 2. quaest. sup. Exod c●p. 7.1. . Therefore this distinction of the Decalogue was of ancient reputed best, and so received in the Greek and Latin Church▪ We have therefore restored, not changed or altered the Decalogue. Now whereas Josephus, Philo, and some Greek Writers, attribute to each Table five Commandments, this maketh nothing against us: For, howsoever they so do, yet herein they all agree, that the words and clauses touching the worshipping of one God, and not having any graven Image, are two distinct Commandments: and the clause touching Concupiscence maketh not two, but one Commandment. Likewise, we find another division in Augustine d August Epist. 119. ad ●a●. car cap. 11. & quaest. sup. Exod cap. 7. , which reckoneth only three Commandments in the first Table, and seven in the second. But the Allegory of the Trinity, whereon Augustine groundeth this reason, is too weak a proof for confirmation thereof. Howbeit this we must observe, that if the doctrine and purpose of the Decalogue, touching the true God, and his true worship be no way impeached, but reserved whole and entire, we ought not to maintain any bitter contention about the reckoning or account of the Commandments in their Tables. The third division of the Decalogue In'o the immediate and mediate worship of God. 3. The Decalogue is divided according to the things themselves which are commanded or forbidden in the Decalogue, into the immediate and mediate worship of God. 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 contained in the first▪ Table, and 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, as touching the confession of God in our words and works; 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 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 fifth 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 and possessions, which is in the eighth; 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 he included and understood in all the former Commandments; and is prescribed in the tenth and last Commandment. Hence we easily answer this objection: Object. The duties to be performed towards our neighbour are not the worship of God. But the second Table prescrib●th what duties we are to perform towards our neighbour: Therefore the obedience of the second Table is not the worship of God. Answ. The Major holdeth true only in the mediate worship of God; in respect whereof we grant the Conclusion. For the obedience of the second Table is not the immediate worship of God, as the obedience of the first is: yet is it the mediate worship of God, that is, such as is performed to God in our neighbour mediating, or coming between God and us. For the duties of love towards our neighbour, aught to flow or proceed out of the love of God; and being so performed, they are acceptable to God, and are no less done to God himself, How the obedience of the second Table is called God's worship, and how duties towards our neighbour. A difference of the two tables in objects. than the obedience of the first Table. Wherefore in respect of God, for whose sake they are put in practice, they are called, and verily are God's worship: but in respect of our neighbour, to whom they are immediately performed, they are termed duties. Now the worship required in both Tables differeth in objects. For the first Table hath an immediate object only, which is God. The second hath both an immediate object, to wit, our neighbour; and farther also a mediate object, namely, God. A Table comprising the sum of the third division of the Decalogue. In the Decalogue generally is commanded God's worship: which is, 1. Immediate, or towards God alone: and that 1. Internal, or inward, touching the worshipping Of one true God. as in the Commandemet. 1 Of one true God aright. as in the Commandemet. 2 2. Externall, or outward: which is Private. as in the Commandemet. 3 Public. as in the Commandemet. 4 2. Mediate, or towards our neighbour for God's sake: and that 1. Externall or outward, consisting in the Duties of superiors towards their inferiors; and of the contrary, of inferiors towards their superiors. as in the Commandemet. 5 Preservation of Our own and others life and safety. as in the Commandemet. 6 Chastity. as in the Commandemet. 7 Goods and possessions. as in the Commandemet. 8 Truth. as in the Commandemet. 9 2. Internal, or inward, which is a moderation or uprightness of the appetite, that no man desire, or imagine any thing that is against all or any the former Commandments. as in the Commandemet. 10 Quest. 94. What doth God require in the first Commandment? Ans. That, as dear as I tender the salvation of my own soul, so earnestly should I shun and fly all Idolatry a 1 John 5.2. 1 Cor. 6.9, 10. & 10.14. Sorcery, Enchantments, Superstitions b Levit. 19.31. Deut. 18.9, 10, 11. , prayer to Saints, or any other creatures c Mat. 4.10. Revel. 19.10. & 22.8, 9 , and should rightly acknowledge the only and true God d John 17.3. , trust in him alone e Jer. 17.5, 7. , submit and subject myself unto him with all humility f 1 Pet. 5.5. , and patience g Heb. 10.36. Colos. 1.11. Rom. 5.3, 4. 1 Cor. 10.10. Phil. 2.14. , look for all good things from him alone h Ps. 104.27, 28, 29. Esay 47.7. James 1.17. : and lastly, with the entire affection of my heart, love i Deut. 6.5. Mat. 22.37. , reverence k Deut. 6.2. Ps. 101.10. Pro. 1.7. & 9.10. Mat. 10.28. , and worship him l Mat. 4.10. Deut. 10.20. ; so that I am ready to renounce and forsake all creatures, rather than to commit the least thing that may be against his will m Mat. 5.29, 30. & 10.37. Acts 5.29. . Quest. 95. What is Idolatry? Ans. 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 hope and confidence n Ephes. 5.5. 1 Chro. 16.29. Phil. 3.19. Galat. 4.8. Ephes. 2.12. 1 John 2.23. 2 John 9 John 5.23. . The Explication. General rules for better understanding of the Decalogue. BEfore we enter any particular discourse of the meaning of every several Commandment, we must observe certain general rules, necessary for the understanding of the whole Decalogue, and each particular Commandment. 1. The Moral Law, or Decalogue, is to be understood according to the inter pretation of Scripture: that is, according to the exposition and declaration of the Prophets, Christ and his Apostles; and not according to the sense and judgement of man only, or Philosophy. We must join together the explication, scattered throughout the Scriptures, and not stick only upon those short Commandments. 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 Decalogue requireth in all the Commandments obedience both external and internal, in the understanding, will, heart, and all actions, perfect, not in parts only, but also in degrees; that is, that we most perfectly obey God, not only in all the duties prescribed, Galat. 3.10. Rom. 7.14. Mat. 5.22. but in the degrees also of those duties. Cursed be he that abideth not in all. The Law is spiritual. Whosoever is angry with his brother unadvisedly, shall be culpable, etc. 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 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 shine before, and give light as it were unto all the other Commandments both of the second and the first Table, and be included in them. This rule is delivered by the Apostle; Whether therefore ye eat or drink, 1 Cor. 10.31. 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. Esay 29.13. Because this people come near unto me with their mouth, Rom. 14.23. and honour me with their lips, but have removed their hearts fare from me. I will again do a marvellous work in this people. Whatsoever is not of faith is sin. Moreover, by 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. Purifying their hearts by faith. Acts 15.9. Galat. 2.20. John 5.23. 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. 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 and for the satisfaction of Christ imputed unto us. He hath freely made us accepted in his beloved. Ephes. 1.6. 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 John 3.6. He that is borne 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 which God in every Commandment intendeth, we shall judge aright and easily of the means. This rule also is of force in humane 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 remote or 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 fifth commandment is, the preservation of civil order: it compriseth therefore the duties of superiors towards inferiors, and inferiors towards superiors; because without these, civil order cannot be preserved. 5. The same virtue or the same work is often, in a divers respect, commanded in divers Commandments: that is, the same virtue is required for the performing of obedience to many Commandments; because the ends of actions put a difference between them, and the same virtue may serve for divers ends: As, fortitude is a virtue both of the fifth and sixth Commandment; because it is required in a Magistrate, who is to take upon him the defence of others. This we are to know, lest we in vain trouble and vex ourselves in distinguishing and placing the virtues. 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, in the forbidding of vice, the commanding of the contrary virtue is included. For, wheresoever any good thing is enjoined, there the special evil opposed unto this good is inhibited; because the good cannot be put in execution, unless the contrary evil be abandoned. Now by evil is meant, not only the doing of that which is evil, but also the omitting of that which is good. 7. We must take heed that we restrain not the Commandments too much, and take them too straight. 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 manslaughter and adultery is forbidden, all wrongful violence, and all wandering lusts are likewise condemned: 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; and the commandments concerning Ceremonial worship, to commandments concerning Moral worship. Object. Mat. 22.39. What similitude or likelihood is between the first & second Table. But the second commandment is like unto the first: Therefore the second Table yields not unto the first. Ans. This is a fallacy, in taking that to be simply and generally spoken, which is meant but of some part or points of the second Table. The second Commandment, we grant, is like unto the first; but not simply, and in every point, but (as heretofore hath been showed) it is like, 1. As concerning the kind of Moral worship, which is always to be preferred before the Ceremonial. For the ceremonies must give place to the duties of charity expressed in the second Table. 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. 3. As concerning the necessary coherence and connexion of the love of God and our neighbour; the one being a cause, and the other an effect, so that 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. If any man say, I love God, and yet hate his brother, he is a liar: 1 John 4.20. for how can he that loveth not his brother whom he hath seen, love God whom he hath not seen? And this is the purpose of Christ in the fore-alledged Scripture. For there the Pharisees equalled divine Ceremonies and their own superstitions with the obedience of the second Table: for the detection of which error, Christ faith, that the second Table is like unto the first: that is as the obedience of the first Table is moral, spiritual, and principal; so also is the obedience of the second: and as the ceremonies stoop to the duties of the first Table, so also they ought unto the duties of the second. What dissimilitude and difference. Notwithstanding, there is a great difference between the Commandments of the first and second Table: 1. In their objects. For the object of the first Table is God; of the second, our Neighbour. So that look how much God is greater than our neighbour, so much the obedience of the first Table surpasseth the obedience of the second: and how much inferior our neighbour is unto God, so much inferior is the obedience of the second Table to the obedience of the first. 2. In respect of their process and order. For the obedience of the first Table is most principal: the obedience of the second less principal, and depending and attending on the more principal. For therefore must we love our neighbour, because we love God, and our love of God is the cause of the love of our neighbour; the love of our neighbour ariseth from the love of God, and not contrariwise, the love of God from the love of our neighbour. So saith Christ; If any man hate not his father, and mother, and wife, and children, and brethren, and sisters, yea and his own life also, he cannot be my Disciple. And in regard of this twofold main dissimilitude of the two Tables, the Commandments of the second give place to them of the first Table. Repl. The duties of our love towards our neighbour commanded in the second Table, Hos. 6.6. Mat. 9.13. & 2.7. yield not to the ceremonies commanded in the first: according to that saying of Scripture: I will have mercy, and not sacrifice. But the duties of love towards our neighbour are the obedience of the second Table: Therefore obedience unto the second Table is no whit inferior to the obedience of the first. Ans. There is more inferred in the conclusion than the premises enforce. This is that only which followeth; Therefore the duties of the second Table yield not to the ceremonies of the first: which conclusion is true, and overthrows not this general rule. For this rule is to be understood of Moral matters, and not of Ceremonial duties. If therefore the necessity, and the 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. And so is that text of Scripture to be construed, I will have mercy, and not sacrifice. Certain Conclusions of the Decalogue. 1. THe first Table commandeth the duties towards God. The second commandeth the duties towards man. But yet so notwithstanding, as that the first immediately, this is mediately referred to 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 chief 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, and lowliness in the sight of God, and patience. 4. God may be known of reasonable creatures, so fare 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 attain. 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. The knowledge of God, which is in creatures, if it be compared with that, whereby God understandeth and knoweth himself, is to be accounted imperfect. But if the degrees thereof in itself be considered, it is also either perfect or imperfect; 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 creatures with God. The imperfect 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 imperfect knowledge of God which men have in this life, is of two sorts; one Christian, or Theologicall: 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 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 the heavenly doctrine heard, read, and meditated. 10. The ordinary means to know God, and which is prescribed unto us by God himself is by the study and 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 and Chosen; and therefore are by God himself often commanded in Scripture, and are of us to be considered. 12. But concerning them this we must hold; that they are true indeed, agreeing with God's 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 diversely 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 Ethnics, Manichees, and those that pray to Angels, dead men, and other creatures: and the vanity of superstitious men, which put their trust in other creatures, or things divers from him, who hath manifested himself in the Church: as Jews, Mahumetists, Sabellius, Samosatenus, Arius, Pneumatomachists, and such like, who acknowledge not God to be the eternal Father, with the Son and the holy Ghost co eternal. Hitherto have we delivered certain general rules for the better understanding of the true meaning of the Decalogue. Now we are to speak of the sense and meaning of the Decalogue in special; that is, of the meaning of every particular Commandment. An exposition of the first Commandment. THe first 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 to the whole Decalogue; because it describeth and discerneth God the Lawgiver, from all creatures, Lawgivers, and false gods: and further, it containeth three several reasons, why the obedience both of this first Commandment, Three reasons why obedience is to be performed unto God in this, and in all the other Commandments. and of the rest which follow, is to be performed unto God. 1. He saith, 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, and giving the Law unto thee, am the true God, who is and existeth from himself and by himself, and giveth unto all other things their being, and therefore hath chief authority and sovereignty over all; Creator of all things, eternal, omnipotent, author and preserver of all that are good: therefore obey me. 2. 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 governing of them all; but he is the God of his Church, by the singular participation and manifestation of himself. How God is said to be out God. God then is our God, when we acknowledge him to be such as he hath manifested himself in his word: namely, who employeth his omnipotency, justice, wisdom, and mercy unto our salvation: or, who tendereth us with an especial and peculiar favour in his Son. For God is properly said to be their God, whom he loveth and favoureth above all others. Whereupon also the Prophet David affirmeth that Nation to be blessed, whose God is the Lord: Psal. 33.12. even the people that he hath chosen for his inheritance. 3. He saith, Which have brought thee out of the Land of Egypt: As if he should say; I am he, I am he, who have manifested myself unto thee, and bestowed all those 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 and imply all the deliverances of the Church, by the mentioning of so famous and notable a benefit. And further also, this was a type of our wonderful deliverance achieved by Christ. Now when he saith, that he Jehovah is this God, and deliverer of the Church, he opposeth himself both to all creatures, and to Idols, challenging all divine honour and obedience unto himself alone, according to the exposition hereof delivered. Deut. 6. Esa. 43. and in other places. Wherefore it followeth, not only that this Jehovah is to be worshipped, but that he alone is to be worshipped, and to be accounted for our God. Some of the ancient made this preface to be the first Commandment, and for the second Commandment they took the words following: Hesychius. Thou shalt have no other gods before me. But it is manifest that these words, I am the Lord thy God, etc. are not the words of commanding aught, but of one recording or rehearsing something of himself. Howbeit, the words which follow, Thou shalt have no other gods, etc. have the form and nature of a Commandment. The end of the first Commandment. The Commandment than is, Thou shalt have no other gods before me. The end of this Commandment is the immediate, internal, or inward worship of God; that is, that we acknowledge the true God alone revealed in the Church, and give due honour unto him with our whole mind, will, and heart. Moreover, this Commandment is in such wise a negative, and denieth other gods, as that it containeth also an affirmation, thus; Thou shalt have none other gods: therefore thou shalt have me, that Jehovah, which have manifested myself in my Church, thy God alone. Now to have God, What it is 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 in his Church, and that he is such a God also 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. Herein consisteth the obedience of this Commandment, whose parts are the virtues which follow immediately after the explication of the words of the Commandment. What is meant by the words other God. What it is to have other gods. An other God is every thing to which the properties and works of God are attributed, though the thing itself have them not, and they be not agreeable to the nature of the thing whereunto they are attributed. To have other gods, is, not to have the true God; that is, either to have no God, or to have more gods, or an other than the known God, or not to acknowledge God to be such unto us as he is manifested, or 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 contrary to these virtues whereof we purpose presently to entreat. Before me, or in my sight: as if he should say, Thou shalt have no other gods, not only in thy gesture, and words in the eyes of men; but neither shalt thou have strange gods in the closet of thy heart, because nothing is close and hidden from my sight, but lieth wholly open, and is altogether manifest unto me the searcher of the hearts and reins. The most ready and easy way of expounding each Commandment, is to distribute the obedience of every Commandment into his virtues, as parts; adjoining afterwards thoses vices, which are opposite unto the same virtues. The parts of the obedience of this first Commandment are seven virtues; The Knowledge of God, Faith, Hope, the Love of God, the Fear of God, Humility, and Patience. These virtues are commanded, and their contrary vices are forbidden. I Virtue, The knowledge of God. Rom. 10.14. John 17.3. 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. How shall they believe in him of whom they have not heard? This is life eternal, that they know thee to be the only very God, and whom thou hast sent Jesus Christ. The extremes repugnant to this virtue are many. Ignorance of God and his will. 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, and by his manifestations. This ignorance is either natural, Twofold ignorance. 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 enquired after, neither yet do we inquire after them with an earnest desire, namely, with a desire of learning them, and of obeying God. Of both these ignorances' it is said, There is none that doth understand, and seek God. Psal. 14.2. 1 Cor. 2.14. The natural man perceiveth not, etc. Errors touching God. 2. Errors conceived, or false imaginations and opinions of him: as when 1. Some imagine there is no God. 2. Some feign that there are more gods: as in ancient times the Heathen, the Manichees, etc. 3. If they profess it not in words, yet in deed they make gods, while they ascribe those things to creatures, which are proper to God only: as the Papists, who make their prayers unto Angels, and men departed. For prayer and invocation attributeth unto him who is invocated, infinite wisdom and power. Wherefore Paul saith, that they who pray to creatures, Rom. 1.23, 24. Turn the glory of the uncorruptible God, to the similitude of the image of a corruptible man, and of birds, and of fourfooted beasts, and of creeping things; And, Turn the truth of God into a lie, and worship and serve the creature, forsaking the Creator. So neither will the Angel suffer John to worship him, and addeth this reason; I am thy fellow-servant, Apoc. 19 10. and one of thy brethren, which have the testimony of Jesus: worship God. 4. In like manner also they imagine false opinions of God, who know God to be but one, but know not the true God, which hath revealed himself in the Gospel: as the sounder Philosophers, and Mahumets Sectaries. 5. And so they also, who profess that they know that one and true God, but yet slide and fall from him, and in place of him worship an Idol which they make unto themselves, because they imagine this God to be some other kind of god than he hath revealed himself to be in his word; as Jews, Samosatenians, Arrians, Pneumatomachi, etc. John 5.23. 1 John 2.24. He that honoureth not the Son, honoureth not the Father. He that denyeth the Son, hath not the Father. Magic. What Magic is. Magic, Sorcery, and Witcheraft, 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 or saying this or that, shall receive things promised of the Devil; and such things as 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. 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, Enchantments. and so the names grew infamous. 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. 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 revolt from God to the Devil, Levi●. 20.6. Deut. ●1. 10, 11, 12, ●3, 14. and worship him in place of God. Now, as the Magician, so they also are condemned by this Commandment, whosoever use the help of Magicians. Superstition. 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 then those, whereby they are thought to have been done. For though it be no covenant with the Devil, yet it is Idolatry. Under this vice of superstition are comprehended south saying, Levit. 19.26. Esay 14 25. & ●7. 13. observations of dreams, divinations signs, and predictions, or foretelling of Wizzards, all which are by express words condemned in Scripture. Confidence in creatures. All trust and confidence, which is reposed in creatures. For this is manifestly repugnant to the true knowledge of one God; and to faith, and hope. For trust and confidence is an honour due unto God alone, which whoso translateth unto creatures, doth in very deed imagine more gods. Wherefore God in his word doth utterly condemn those, Psal. ●6 2. Je●. 17 ●. Mat. ● 24. Ep●es. 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 also covetous men do; and so under the name of this vice is covetousness also comprehended. Idolatry. Two kinds of Idolatry. 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 in profession another is worshipped, than that one true God: or, when that is worshipped for God, which is no God. This kind of Idolatry is more gross and palpable, and doth properly belong unto the first Commandment. 2. When in profession or professedly we worship not another god, but we err in the manner of worship: that is, 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 or ceremonies. This other kind of Idolatry is more fly and wily, and is condemned and forbidden in the second Commandment. For they who worship God in Images, though they deny that they worship any other besides the true God, yet notwithstanding are Idolaters. For they imagine God to be such a god as will be worshipped in Images, and so change the will of God, and by changing Gods will, change even God himself. Contempt of God. The contempt of God, which is to know those things of God which are true, but not to be moved thereby to love him: or to acknowledge indeed one true God revealed in the Church; but not to be moved thereby to worship him, to trust in him, to fear him, and to love him. For the knowledge of the true God doth not suffice alone, but there must also accompany it an inward motion of the mind to embrace and follow the same; else should the Devils also and the Gentiles have the true knowledge of God, which the Apostle denyeth, saying: They are inexcusable, Rom. 1.20, 21. because when they knew God, they glorified him not as God, neither were thankful, etc. II Virtue, Faith. 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 thereon, being kindled of the holy 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. Put your trust in the Lord your God, 2 Chron. 20.10. and you shall be assured. Four vices contrary in the defect to faith. Unto faith are repugnant of one side which offendeth in the defect of faith, Unbelief. Vn belief, which assenteth not to such doctrine as is heard and known concerning God. Doubtfulness. 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. Distrust. Distrust, which applieth 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, and seek protection and safeguard without God, or of some other besides God. He that believeth not God, 1 John 5.10. hath made him a liar, because he believeth not the testimony or record that God witnessed of his Son. Temporary faith. A dissembling or hypocritical faith, temporary faith, or a revolting from faith: which is to yield an assent to 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 8.13. Heb. ●. 4. Simon also believed, and was baptised. It is impossible, that they which were once lightened, and have tasted of the heavenly gift, etc. Two vices contrary in the excess to faith. Now amongst those which are repugnant unto faith, of the other side, which offendeth in the excess, are, Tempting of God. Deut. ●. 19. Ma●. 4.7. Exod. 17.2. 1 Cor. 10.9. 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. Thou shalt not tempt the Lord thy God. Moses said unto them, why contend ye with me? Wherefore do ye then tempt the Lord? Do we provoke the Lord unto anger? Carnal security. 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 to ourselves an indemnity from the anger of God, and from punishment, without faith and repentance: This is often, and most grievously accused in the Scripture. Christ speaketh of that security and carelessness which shall be at his second coming. As the days of No were, Mat 24.38, 39 so likewise shall the coming of the Son of man be. For as in the days before the flood, they did eat and drink, marry, and give in marriage, etc. III Virtue, Hope. Hope is a sure and certain expectation of everlasting life freely to be given for Christ's sake; and of mitigation or assuagement of present evil▪ 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. Hereof is said: Trust perfectly on the grace that is brought unto you, 1 Pet. 1.13. Rom. 5.5. by the revelation of Jesus Christ. Hope maketh not ashamed. 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: Rom. 11.21. 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; according as it is said, Heb. 11.11. Rom 8.24. Faith maketh those things to be which are hoped for, and showeth those things, etc. Hope that is seen, is not hope; for how can etc. Two vices contrary in the defect to Hone, Unto hope, in the defect, is opposed, Despair. 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 to 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 and a tyrant; Gen. 4.3. 1 Thes. 4.13. Rom. 5.20. as Cain cried out, My sin is greater than can be pardoned. From this despair S. Paul dehorteth us, Sorrow not as others which have no hope. Where sin abounded, there grace abounded much more. Doubting of future blessings. A doubting of the blessings to come, which are expressed in the word: as of everlasting life, of defence and delivery in temptations, and of final perseverance. Carnal security contrary in the excess to Hope. Spiritual. security. Unto hope, in the excess carnal security is opposed, whereof we spoke a little before. But as that is every where in God's word condemned; so spiritual security is commended, and required at the hands of all the godly, as which doth assure us of God's grace amidst and against all the affrightings of Conscience; and is nothing else but a faith, and hope, which, being joined with true repentance, doth not fear Gods forsaking, because it is assured of God's unchangeable favour towards it. Rom. 8.31, 32. Whereof it is spoken: If God be on our side, who can be against us? Who spared not his own Son, but gave him for us all to death, how shall be not with him give us all things also? IV Virtue, The love of God. 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: and so, through the acknowledging of his infinite goodness towards us, to love God above all things, 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 (love we them never so dear) then be bereft 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, and nothing is more cared for of us, then how we may do things grateful and acceptable unto him. Two parts of true love. For true love comprehendeth two things: 1. A desire of the safety and preservation of the thing which is loved. 2. A will to be joined with the thing we love, Deut. 6.5. Luke 14.26. or to have it joined with us. Hereof-it is said, Thou shalt love the Lord thy God with all thine heart, etc. If any man come to me, and hate not Father and Mother, wife and children, yea, and his own life also, he cannot be my disciple. The contrary v●ces. Unto the love of God in the defect, are repugnant, Contempt or hatred of God. 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 punishing sin, and to fret against him. Of this sin it is said; Rom. 8.7. The wisdom of the flesh is enmity against God, for it is not subject to the Law of God, neither indeed can be. Inordinate love of ourselves and other creatures. Inordinate love of himself and 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, Mat. 10.37. then to part from those things which we love: He that loveth Father or Mother more than me, is not worthy of me. Feigned love of God. 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. V Virtue, The fear of God 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. Thou shalt fear the Lord thy God, because I am the Lord. Levit. 19.14. Jerem. 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 unto thee. Object. The highest good cannot be feared: for fear is a shunning of evil. God is the chiefest good. Therefore he cannot be feared. Ans. To the Major we answer, that the highest good cannot be feared, as it is the highest good, but in respect that it is somewhat else. So God is feared, not as he is our principal good (for so he is loved) but as he is just, and mighty to punish: or he is feared in regard of the evil and punishment of utter destruction which he is able to inflict. The differences between the fear and love of God. The fear and love of God differ: For, 1. 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. 2. Love pursueth good, to wit, God and our conjunction with him: wherefore the love of God is, not to abide to be bereft 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, A difference of the fear of God in the nature of man being yet uncorrupt, and the fear of God in the regenerate. Esay 25.8. Rev. 7.18. & 21.4. 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, nor any punishment of sin; and they are assured that they shall never sinne or be punished. 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, and 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. Fear ye not them which kill the body, Mar. 10.28. but are not able to kill the soul: but rather fear him, which is able to destroy both soul and body in hell. Fearest thou not God, seeing thou art in the same condemnation? Luke 23.40. This fear is commonly called Sonlike fear, Sonlike fear. because it is such as Sons bear towards their Parents, who are sorry for the anger and displeasure of their Father, and fear lest they farther offend him, and be punished; and yet notwithstanding are always persuaded of the love and mind of their Father towards them: and 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. So he went out, Mat. 26.75. Servile fear. and wept bitterly. Servile fear, such as is of slaves or servants towards their Masters, is to shun punishment without faith, and without a desire of changing and amending this life, with a despair and shunning of God, and with a separation from him. Three diffences between Sonlike and slavish fear. The Sonlike fear differeth from a servile or slavish fear: 1. Because this Sonlike fear ariseth from a confidence and love of God. And therefore, 2. It principally shuneth not God himself, but the displeasing and offending of God: and, 3. It is certain of everlasting life. Servile fear, 1. Ariseth from a knowledge, and an accusing of sin, and from a feeling of God's judgement and anger against sin: and, 2. Is a shunning and hatred of God, and punishment, and the judgements of God on sin, but not of sin itself. 3. 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 grace and the mercy of God. This fear of God is in the Devils, and in the wicked, and is that beginning of everlasting death, which the wicked feel in this life. I heard thy voice in the garden and was afraid. Gen. 3.10. James 2.19. Esay 57.21. The devils believe and tremble. There is no peace unto the wicked. Wherefore it is an hatred and shunning, not of sin, but of God, and is repugnant to the faith and love of God. It is no● commanded, but forbidden in this Commandment. 1 John 4.8. 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 tentations and doubts; therefore, albeit this sonlike fear is begun in them, yet it is never in that purity, but that some servile fear is mingled with it. Examples hereof are rife and frequent in the Psalms, and in the book of Job. Psal. 32.3. and 38.4. Job 13.24. When I held my tongue my bones consumed, when I roared all the day. 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. Wherefore hidest thou thy face, and takest me for thine enemy? We are further here to observe, The fear of God used in Scripture for the whole worship of God. Prov. 1.7. 1 Tim. 1.5. 1 Joh. 5.2. 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, The fear of the Lord is the beginning of wisdom. The end of the Commandment, is love out of a pure heart, etc. In this we know that we love the children of God, when we love God, etc. The reason hereof is, because the fear and love of God, seeing they spring of faith, and hope, are causes of our whole obedience. For they who truly love and fear God, will not offend him in any thing, but endeavour to do all things pleasing and acceptable unto him. The contrary vices. Unto the fear of God are repugnant, 1. In the defect, Profaneness, carnal security, and contempt of God: 2. In the excess, Servile fear, and despair; of which we have already spoken sufficiently. VI Virtue. Humility. Humility is, to acknowledge all those good things, which are in us, and are done by us, not to come from any worthiness or ability of our own, but from the free goodness of God: and so by the acknowledging of God's divine Majesty, and our infirmity and unworthiness, to subject and submit ourselves unto God, to give the glory of all things which are in us to him alone, truly to fear God, and to acknowledge and bewail our own defects and vices, not to covet to 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 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 any excellency above others: but to be well contented with those things which God hath given us, and to employ all our gifts and studies to the glory of God, and the safety of our neighbours, even those which are of the base and unworthier sort: neither at any time to murmur against God, if we fail of our hope, or if we be despised, but in all things to ascribe the praise of wisdom and justice unto God. 1 Cor. 4.6, 7. 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. Whosoever shall humble himself as this little child, Mat. 18.4. the same is the greatest in the kingdom of heaven. Do nothing through contention, Phil. 2.3. or vain glory, but in meekness of mind let every man esteem another better than himself. Pride a vice contrary in the defect to Humility. Unto Humility in the extremity of defect is opposed 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 places and callings; and 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 to his calling; to contemn and debase others in respect of himself, to yield to none, but to covet to excel, and be eminent above other, to refer his gifts and counsels principally to his own glory, to be angry with God and men, to fret and fume against God, when his desires and counsels are hindered, and also to accuse God of error and injustice, if God's counsels agree not with the judgements and affections of men. More briefly thus: Pride and arrogancy is for a man to admire himself and his own gifts, to attribute them to himself as chief causes of them, to intermeddle with other men's affairs, and fret and fume against God, if his will and desire be hindered. Hereof it is said, 1 Pet. 5.5. Prov. 16.5. God resisteth the proud. All that are proud in heart are an abomination to the Lord. Unto humility, is opposed, in the extremity of excess, 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. When ye fast, look not sour as the Hypocrites: for they disfigure their faces, that they might seem unto men to fast. Verily I say unto you, that they have their reward. Aristotle termeth it, feigned niceness, and those that are possessed therewith, sergeant nice men. Some render the word there used by Aristotle, thus; Vainglorious dissemblers. The words of Aristotle are these, They who dissemble in small and open matters, are called coy deceivers, and grow contemptible every where with men: and sometimes it is pride in men, as the wearing of Lacedaemonian attire, or cladding themselves in any course and vile apparel. Therefore counterfeit humility is double pride. VII Virtue, Patience. Patience is the knowledge and agnizing of God's Majesty, wisdom, justice, and goodness, resolving through a confidence in God's promise, and so in hope of God's assistance and deliverence, to obey God, in suffering those evils and adversities, which he sendeth on us, and 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 and grief, to retain still the confidence and hope of God's assistance, to ask deliverance of him, and by this knowledge and full persuasion of God's will, to mitigate and assuage our grief and pains: Psal. 37.7, 35▪ Hold thee still in the Lord, and abide patiently upon him. Hope thou in the Lord, and keep his way, and he shall promote thee. 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, or confidence, love and fear of God, as necessary effects of the same. Impatience contrary in the defect to patience. 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 Commandments, neither to desire or expect from God any help and deliverance, neither by the knowledge and trust, or persuasion of God's will, to moderate the grief, but to yield unto it; and being broken therewith, to be driven and solicited unto despair. Examples hereof are Saul and Judas: also many raging affections in Jobs complaints, wherewith the godly are often shaken and distressed. Unto Patience in the excess, Temerity or rashness is opposed; Rashness contrary in the excess to patience. Sirac. 3.27. 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. Here is to be noted and observed, that oftentimes in this and other Commandments the same vices are opposed to sundry and divers virtues. So unto faith, hope, and fear of God, is opposed carnal security: to faith, hope, the love of God, humility and patience, is opposed the tempting of God: and to the true knowledge of God and faith, Idolatry is most repugnant. The same may be seen also, and must be observed in the virtues and vices of other Commandments. ON THE 35. SABBATH. Quest. 96. What doth the second Commandment require? Ans. That we should not express or represent God by any image or shape, and figure; a Esay 40.18, 19, 25. Deut. 4.15, 16. Rom. 1.23, 24. Acts 17.29. 1 Sam. 15.23. Deut. 12.30. Matth. 15.9. or worship him any otherwise then he hath commanded in his word himself to be worshipped. The Explication. The end of this second Commandment. TWo things are contained in this second Commandment: the Commandment itself, and an exhortation to obedience. The end or scope of the Commandment, is: 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 and understanding creatures, and such as pleaseth him, and be in no sort dishonoured by superstitious kinds of worship. Wherefore the true worship of the true God is here enjoined, 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, nor maim the same so much as in the least point: which also we are in other places expressly enjoined by the lord What is the true worship of God, and what it is to worship him truly. Now the true and uncorrupt worship of God 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 whereof 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 the worship to be thus done unto him. Will-worship is false worship. And, To worship God truly, is so to worship him, as himself hath manifested in his word that he will be worshipped. Contrariwise, in this second Commandment is forbidden all will-worship, that is, all false worship; namely, not only that creatures or Images be not reputed or worshipped for God, but also that we resemble not him the very true God by any Image or shape, neither worship him by Images, and at Images, or with any other kind of worship, which himself hath not commanded. For when he condemneth the chief or grossest, and most evident kind of false worships, namely, the worshipping of God at, or by Images, it is manifest that he forbiddeth also the other kinds of false worships, seeing this is the head and fountain of all the rest. For he forbiddeth the most gross kind of Idolatry, not thereby to exclude others, and acquit them from this inhibition, but because this is the fountain of all the rest. Wherefore all worships (whatsoever are instituted by men, not by God, and in which the same cause of prohibiting or forbidding appeareth) are forbidden by the forbidding of this, the grossest kind of the rest. Therefore whatsoever things hinder Gods true worship, they are all contrary to this Commandment. Twofold Idolatry. 1. Idolatry; which is a false or superstitious worship of God. Idolatry (as we have heretofore showed) is of two sorts: 1. When a false god is worshipped: that is, when in place of the true God, or besides him, 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 err in the kind of worship: that is, when worship or honour is imagined to be done to 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-worship, Who are superstitious. Esay 29.13. Mat. 15.9. Col. 2.8.16.22, 23. or superstition, adding men's inventions to God's Commandments. They are said to be superstitious, whosoever add humane inventions to the Commandments of God. This superstition or will-worship is condemned every where in Scripture: In vain they worship me, teaching for doctrine men's precepts. 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. Let no man condemn you in meat and drink, etc. Which all perish with the using, and are after the commandments and doctrines of men. Which things have indeed a show of wisdom in voluntary religion, and humbleness of mind, and in not sparing the body: neither have they it in any estimation to satisfy the flesh. Hence we answer this objection. Object. Idolatry is forbidden in the first Commandment, and in this second also: therefore they both make but one. Answ. One kind of Idolatry is forbidden in the first Commandment, to wit, when another god is worshipped: another in the second, namely, when the true God is worshipped otherwise then he ought. Repl. Yea, but still in both there is Idolatry committed, and a strange god worshipped. Ans. There is indeed an Idol in both always: but not always in the intent and profession of men. Therefore whosoever offend against the second Commandment, offend against the first; because they who worship God otherwise then he will be worshipped, imagine God to be another, or otherwise affected and qualified than he is. Therefore they worship not God, but the invention of their own brain, which they persuade themselves to be so affected. Hypocrisy. 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 Esaias: This people come near unto me with their mouth, Esay 29.13, 14. and honour me with their lips, but have removed their hearts fare from me, and their fear towards me was taught by the precepts of men. Therefore behold I will again do a marvellous work in this people. Profaneness. Profaneness, which is, a voluntary letting go, or contempt of all religion, and of the whole worship of God both internal and external, or else of some part of divine worship. This profaneness is repugnant not only to this Commandment, but also to the whole worship of God in the first and second Table. For defence of superstition some allege: Object. 1. That such places and say as are brought against will-worship, speak only of Mosaical and Jewish ceremonies, and of the wicked and ungodly commandments of men: but not of such precepts of men, as are authorised by the Church, Bishops, and such as command nothing contrary to God's word. Answ. That this is false which is replied, some demonstrances, which are added unto certain places, declare, which also reject those humane 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 wicked, nor forbidden of God. So Christ rejecteth the Jews tradition of washing of hands, Mat. 15.11. because they had an opinion of worshipping God thereby; whereof he saith, 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, Mat. 23.25. Woe be to you Scribes and Pharisees, Hypocrites: for ye make clean the outer 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 an opinion of superstition in them, the Apostle in sundry places doth show: He that observeth the day, observeth it to the Lord: Rom. 14.16. 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, Whatsoever is sold in the shambles, eat ye, and ask no question for conscience sake. 1 Cor. 10.25. For the earth is the Lords, and all that therein is. Wherefore they are not simply so condemned, but only so fare as they are prescribed for divine worship, that is, if they be so prescribed, as that by the performance of them God is honoured, and dishonoured by the omission of them. 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, He that is able to receive this, Mat. 19.12. 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. Things indifferent are diligently to be discerned from God's worship. 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: serve: 1. Because when men feign other worships of God, in them they feign another will of God, which is to feign another God. When they therefore so do, (as erst Aaron and Jeroboam did) they are no less accused of Idolatry, than they who purposely worship another God, besides that Jehovah revealed in the Church. 2. Because, by confounding of the true worship with false worships, the true God is confounded with Idols, 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. But because the defenders of worships invented by men, allege certain places in which the Scripture willeth us to obey the commandments of men, and do thence conclude, that they have the force and nature of divine ordinances, and so of divine worship: it is therefore necessary, that here we should say something touching humane traditions and their differences. Of men's commandments, and the authority of Ecclesiastical Traditions. THere are four sorts of those things which men command: God's ordinances proposed by men. 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, and Masters to their Scholars; so Magistrates propound the Commandments of the Decalogue unto their Subjects. The obedience of those Commandments is, and is called God's worship: because they are not humane 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. Hitherto appertain many places of Scripture: Prov. 6.20. Deut. 17.2. Exod 16.8. Mat. 23.2, 3. Luke 10.17. 1 Cor. 4.21. 2 Cor. 13.10. 1 Thes. 4.2, 8. 2 Thes 3.14. Heb. 13.14. as, My son, keep thy father's commandment, and forsake not thy Mother's instruction. Ye know the commandments we gave you by the Lord Jesus. He therefore that despiseth these, despiseth not man, but God. The Scribes and Pharisees sit in Moses seat. All therefore, whatsoever they bid you, observe and do. These and the like say, will us to obey men as the ministers of God, in those things which belong unto the ministry, that is, which God by express commandment hath testified, that he will have published and commanded by them; they grant not authority unto any to institute new worships of God at their own pleasure: according as it is said; Prov. 30. ●. 1 Tim. 1.3. & 4.11. & 6.2, 3, 4. 2 Tim. 3.16, 17. Put nothing unto his words, lest he reprove thee, and thou be found a liar. Command some that they teach none other doctrine. 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. 2. Civil ordinances of men. Such are the positive laws of Magistrates, Parents, Masters, and 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 bedience pure and sound. So, To carry weapons, or, Not to carry weapons; To pay a lesser, or greater tribu e 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 Magistrare neither command nor forbid either, it is free to do 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. Hither belong these Scriptures: Let every soul be subject to the higher powers. Rom. 13.1, 2, 5. Titus 3.1. Ephes. 8.1. Co●. 3.22, 23. Whosoever resisteth the power, resisteth the ordinance of God. Ecclesiastical ordinances. The Ecclesiastical or Ceremonial ordinances of men, which are determinations or prescriptions of circumstances, necessary, or profitable for the keeping of the Moral Commandments of the first Table: for they belong either to the keeping and maintaining of order and comeliness in the Church assemblies, and the Ecclesiastical administration of the Ministry; or to external exercise of godliness, both public and private, or to avoid the giving of offence unto the weaker, and to bring them unto the Church and knowledge of the truth: of which kind are, the time, place, form, and course of Sermons, and Prayers, and Readins in the Church; likewise Fasts, the manner of proceeding in election of Ministers, in gathering and distributing of alms, and such like, whereof God hath commnded nothing in special. The general also of these Laws, as of the Civil, is moral, if they be rightly and profitably made; and therefore it is 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 consciences, to use this or that form of prayer, to pray standing or kneeling, to pray at this or that time, at this or that hour, in this or that place, to read or interpret this or that Text of Scripture, to eat or not to eat flesh, etc. 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 amongst men: that is, if they do it neither of contempt or neglect of the Ministry, nor of wantonness, or ambition, or of a desire of contention and 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 our 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 necessary sometimes to be done, or ●o be omitted; and the conscience is hurt, not by the neglect of any humane commandment, as in Civil matters, but by the neglect of the causes for which they are commanded. Hither belongeth the precept of S. Paul: If any of them which believe not, call you unto a feast, 1 Cor. 10.27. and ifie 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 shown 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, Acts 15. for that, wherefore I give thanks? Likewise, the decree of the Council of the Apostles, 1 Cor. 11. of things sacrificed to Idols, of blood, and that which was strangled. Likewise, the precept given concerning women to be covered. Likewise, the Lords day substituted by the Church in place of the Sabbath, for the exercise of the Ministry, etc. Object. If the Edicts of Magistrates bind men's consciences, why then do not the traditions of the Church bind them also? A difference between Civil and Ecclesiastical Laws. Answ. There is a difference in these examples. God gave this power and authority of making Civil Laws unto the Magistrate, and hath strengthened it with this band, in that he threatneth 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 and 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. Mat. 20.25. This answer is delivered in these places of Scripture: Ye know that the Lords of the Gentiles have dominion 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. Not as if ye were lords over God's heritage, but that ye may be ensamples to the flock. 1 Pet. 5.3. Co●os. 2.16. Gal. 5.1. Two causes of this difference. Let no man condemn you in meat you in meat and drink, or in respect of an Holiday, or of the new Moon, or of the Sabbath days. 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, 1. 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. 2. Because of the breach of Ecclesiastical Laws, if it be done without giving 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, inasmuch as either some thing is taken from the Commonwealth, Rep●. or some occasion is given of injuring 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 necessary to be kept, than the Laws of the Civil Magistrates. Answ. 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 Ministry 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. Humane ordinances, 4. Wicked ordinances of men. Acts 5.29. Mat. 15.3. 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. We ought rather to obey God then men. Why transgress you the Commandment of God by your tradition? Object. Answ. 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 commandments of men. He doth so: 1. Such as be good, that is, not repugnant unto the word. 2. Such as he himself hath commanded by men, that worship may be given him. 3. Civil ordinances, which depend on the authority of men, not obeying them for divine worship, but for conscience sake. 4. 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. Object. 2. 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. Ans. 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 those 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 humane, or the constitutions of men, as they do in special design that which was in general by these divine Laws signified rather then expounded. Wherefore those ordinances are no worship of God, which the Church adviseth, decreeth, receiveth, or commandeth for the maintenance 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 to 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, counselling them to single life which have the gift of continency, yet he addeth further, But I speak this by permission, 1 Cor. 7.6, 36. not by commandment. Again, This I speak for your own commodity, not to tangle you in a snare, but that you 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. So doth the same Apostle forbidden to eat of things sacrificed to Idols, with scandal or offence of any weaker brother: but without this offence, 1 Cor. 10. and setting it apart, he leaveth it free to each man to do as himself listeth. Object. 3. 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. Ans. 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 sometime 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 reconciled unto God, and that the action, or omitting of the action, doth agree with the word of God. Object. 4. 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. Answ. The example of Samuel sacrificing in Ramoth, 1 Sam. 5.17. 1 Reg. 18.32. Judges 13.19. Elias in Mount Carmel, Manoah in Zorah, cannot at all establish will-worship. For, 1. As touching the sacrifices, they were the worship of God, because they were commanded by God. 2. As concerning the places appointed for sacrifices, they were free, when as yet there was not 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. 3. As concerning the persons, 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 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, Genes. 4. Hebr. 11. Rom. 10. Jerem. 35. and bring in. Abel and Noah offer sacrifice: but not without the commandment of God, because they did it with faith. But no faith can be without the word of God. The Rechabites 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 ordinace, to banish from his posterity riot, and such sins and punishments as accompany riot. Dan. 10. Jonab 3. So also daniel's fasting, and the Ninivites fasting was not 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, Mat. 3. not his kind of living, food and apparel, but his sobriety and temperance is commended, and is the worship of God. And not the raiment made of Sheep's and Goat's skins; neither the wand'ring in mountains, caves, and dens; but faith and patience in calamities, is set forth and commended as the worship of God. Object. 5. 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. Answ. This doth not suffice for the defining of God's worship, to say that a thing pleaseth God: seeing actions of indifferency may also be done of faith, and so please God, though in another sort then his worship properly so called pleaseth him. For after a divers sort is the worship of God, and indifferent actions, pleasing unto God. The worship of God doth so please God, that the contrary thereto displeaseth God; and 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, insomuch that both of them may be done of faith, which faith maketh both the work and the person acceptable to God. Thus fare have we proceeded in speaking of the commandment itself: it remaineth, that we prosecute the exhortation. But first the doctrine touching Images, sigh it pertaineth to the Commandment, is to be weighed and considered, which is wholly contained in the two questions next ensuing of the Catechism. Quest. 97. May there then at all any Images or resemblances of things be made? Ans. God neither aught, nor can be represented by any means a Esay 40.25. : and for the creatures, although it be lawful to express them, yet God forbiddeth notwithstanding their Images to be made or had, as thereby to worship or honour either them, or God by them b Exo. 34.17. & 23, 24. & 34.13. Numb. 33.52. Deut. 7.5. & 12.3. & 16.22. . The Explication. 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 or had; Thou shalt not make to thyself any graven Image, nor the likeness of any thing, etc. The second and latter part forbiddeth to worship them with divine honour, Thou shalt not bow down to them, nor worship them. In the former part question is made, Whether all Images; and if not all, What Images are lawful, or not lawful; and, How fare forth they are so: In the latter, Whether all bowing to Images be forbidden, and can by no means be defended. Of Images and Pictures in Christian Churches. The chief questions concerning Images, are these: 1. Whether, and how far forth Images in Churches are forbidden by this Commandment. 2. Whether the worshipping of Images may be defended. 3. Why they are to be abolished in Christian Churches. 4. How, and by whom they are to be abolished. The two former of these fall under this 97. question of the Catechism: the latter belong to the 98. question immediately following. The Hebrew names of an Image. THe usual Hebrew words are Zelem and Themunah, which signifieth an Image: and Lpesel, that is to say, a graven Image: and Hhezebh, that is to say, an Idol or Statue, derived from Hhazabh, which signifieth to trouble, to vex or grieve; fitly so called from the effect of Idolatry, because and Idol vexeth and grieveth the conscience. The Greek names of an Image. The Greeks call an Image and Idol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to wit, any resemblance or likeness, especially that which men frame unto themselves, thereby to represent and worship God; whether it be a solid-bodied Statue, or a bare and naked Image or Picture. The Latin names. Imago. Statue. Simulachrum. Idolum. A fond distinction of the Papists between the words Idolum and Simulachrum confuted by three reasons. The word Imago with the Latins, is any similitude represented and shadowed or painted: the word Statue is any solid Image, carved, or cast: and so is Simulacrum. The selfsame also doth the word Idolum signify, which of a Greek word is made a Latin. Notwithstanding our late Popish Sophisters have invented a distinction between the words Idolum and Simulacrum, thereby the more colourably to defend their worshipping of Images. For they will have the word Simulachrum to signify the Image of a thing truly existing in the world: and the word Idolum to import an Image of some imaginary and counterfeit thing: and therefore that Idols indeed, and their worship are forbidden, but not Images. But the fondness and vanity of this distinction is apparent: 1. Out of the derivation of both these words. For the words Simulachrum and Idolum, differ no more than these words, panis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which both signify the same thing, even bread: but herein only is the difference, that the former is a Latin word, the latter a Greek word. For as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth a form or shape, from formando, which is to form and fashion; so the word Simulachrum is a counterfeit or shadow, from the word Simulando, which is to resemble, sergeant, or shadow, saith Lactantius. 2. The Interpreters of Scripture use both these words indifferently. For the Septuagint translate the Hebrew word Hhezebh, by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Latin Interpreters translate it Simulacrum. Thus the vulgar La●in Interpreter rendereth this caveat; Cavete vobis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in these words, Fugite Simulacra, Fly Idols. 1 Joh. 5.21. 3. The use of both these words is indifferent in good and probable Authors. Cicero in his first book De Finibus, speaking of the Atom●, calleth them Imagines & Idola, both Images and Idols. Euripides likewise termeth the ghosts of Polydore and Achilles, Eurip. in Hecub. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Idol. Therefore an Idol is not only an Image of a feigned thing, but of a true thing also. Again, on the other side, the word Simulachrum is used for the Image of a feigned thing. For Pliny calleth the Idol of Ceres, a false goddess, Plin. lib. 13. c. 4. by the name Simulachrum: and Vitruvius likewise termeth the Image or Idol of Diana, Simulachrum. Wherefore false and feigned is this distinction of these Sophisters between the words Idolum and Simulachrum. Thus much of the names used in divers languages, to express that we call an Image. Images and Pictures not simply forbidden. Now to the question we answer, that Images or Pictures are not here simply forbidden to be made or had at all, because the Science of casting, carving, painting, and embroidering is reckoned among those Arts and Crafts, which are renowned and commendable, and are profitable for man's life, and are the gifts of God: and God himself took care, Exod 31.30. & 3●. 30. Syrac. 38. 2●. 1 Kings ●. 30. & 10.20. Two ●orts of unlawful Images. 1. Images of God. that Images should be made in his Tabernacle: and Solomon provided, that in his Throne Lions, and in the Temple, by God's appointment and commandment, Palmtrees and Cherubins should be carved and set up. Neither is the reason hereof hard and obscure: because writing and painting are profitable for the memorial of things done; for ornament, and for a liberal and ingenuous delight of man's life. Wherefore the Law forbiddeth not the use of Images, but the abuse; namely, it forbiddeth that Images should be made, as by them to represent or worship God, or any creatures. That Images of God are unlawful and forbidden in this Commandment, proved by fo●●e season,: So that simply all Images or Pictures are not forbidden; but only some which are unlawful, are forbidden: as first, All Images and Pictures of God; that is, made to represent or worship God, are simply here condemned, as it is manifest, By the end of the Commandment. By the end of the Commandment, which is the preservation of the uncorrupt and sincere worship of God. By the nature of God. Esay 40.12, 18, 25. By the nature of God. For God is incorporeal and infinite; and therefore it is impossible that he should be expressed and represented under a bodily and finite Image, without impeachment and diminishing of his divine Majesty: according to these say, Who hath measured the waters in his fist? and counted heaven with the span? etc. To whom will ye then liken God? or what similitude will ye set up unto him? To whom will ye liken me, that I should be like him, saith the Holy One? Rom. 1.23. They turned the glory of the incorruptible God, to the similitude of the image of a corruptible man, and of birds; and four footed beasts, and of creeping things. By God's inhibition of them. Deut. 4.15, 16, 17, 18. By God's inhibition of them: Take therefore good heed unto yourselves; for ye saw no Image in the day that the Lord spoke unto you in Horeb out of the midst of the fire: That ye corrupt not yourselves, and make you agraven Image or representation of any figure, whether it be the likeness of male or female, the likeness of any beast that is on the earth, etc. By the cause of the inhibition. By the cause of this inhibition: because, forsooth, these Images not only profit not men at all, but farther hurt them very much. For they are unto them an occasion and cause of Idolatry, and so of punishment: In a word, God may not be represented, because he neither will have it done, neither can we do it, neither profueth it us any thing to do it. It is a very memorable precedent, which Plutarch recordeth of Numa in his life, Plutarch. in these words: Numa forbade the Romans the use of any Image of any god, which Image had the form or likeness of beast or man: So that in those former times, there was in Rome no image of God either painted or graven: and it was from the beginning 170. years, that they had built Temples and Chapels unto the gods of Rome, and yet there was neither picture nor Image of God within them. For they took it at the first for a sacrilege, to represent heavenly things by earthly forms, seeing we cannot possibly any way attain to the knowledge of God, Lib 4. cap. 3. Ortho. bid. but in mind and understanding. Damascene writeth, that To endeavour to represent God, is a fond and wicked thing: although the very same Author elsewhere doth not obscurely defend the worship of Images in the seventh Council held by Constantine and his son Leo; which Council, amongst other worthy Decrees, ratified, that Christ should not be painted, nor carved, no not according to his humane nature; because nothing but his humane nature could be expressed by Art: and they who make such Images, seem to re-establish the error of Nestorius and Eutyches. 2. The Images of creatures. Secondly, the Images and figures of creatures, which are set up in Churches, in Streets, and elsewhere, either for the worship of God, or to some perilous and inconvenient ornament, are unlawful. Thou shalt not bow down to them. 1 John 5.21. Babes. fly Idols. But such Images of creatures may be lawful as are made and set up without Churches, without any peril or show of Idolatry, superstition or scandal only for a politic or Civil use, to wit, historical, or for record of history; and symbolical, or for evidence of some mystical matter; and for honest or comely ornament: of which kind of Images were those Lions in salomon's Throne, and Caesar's image in coin or money, etc. Object. 1. Thou shalt make no graven Image: Therefore God forbiddeth the Art of graving. Ans God indeed forbiddeth the abuse; and that is: 1. If we would grave an Image of God. 2. If we bind and tie the worship of God unto Images. Object. 2. The holy 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. Answ. There is a dissimilitude between these Metaphors or translations of words, and between Images: because unto them is annexed an opposition of them in the word of God, which hindereth and stoppeth all errors: and God's worship is not tied to those words. But Images have not where any declaration of their necessary or convenient use, and men easily fasten worship and adoration on them: Wherefore God himself used those Metaphors of himself, by an anthropopathy, that is, applying himself to speak unto men after the manner of men, thereby to help our infirmity; and farther also permitted that we, speaking of him, should use the same Metaphors: but he never either himself represented himself in pictures and images; or willed us to use them for representation of him, but strictly and precisely forbade them. Object. 3. God of old presented himself to be seen in man's shape: Therefore we may also follow in like signs and semblances. Ans. God indeed, moved by certain reasons thereunto, did so; but he hath forbidden us to follow it. The reason of the prohibition is manifest. 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 sign which himself hath not commanded: there is therefore a dissimilitude or difference in the instances. 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, not to represent, or resemble those ancient manifestations of God: and therefore are they an object and an occasion of Idolatry. A Table for the distinction of Images. Of Images some are Natural; as any kind of Meteors, and other such natural resemblances. Artificial; of which some are Engraven. Cast. Painted. These are distinguished by their several matter, object, and end; and are Images of God; which are simply condemned in this commandment, and every where else in Scripture, and that because they impair the Majesty of God, and make of God an Idol. Creatures; and are Lawful; such as stand without Churches, and occasion no fear of Idolatry, but are only for civil use, or comely ornament. Unlawful; such as are set up in Churches to worship God withal, or for some dangerous kind of ornament. 2. Whether all worshipping at Images be forbidden, and may not in any sort be defended. TO this question we make answer, out of the second part of the commandment, which simply forbiddeth us to impart divine honour and worship to Images and pictures, not only that which is given thereby or referred to creatures, but also which is referred to the true God. Thou shalt not bow down to them nor worship them. Object. 1. We worship not the Images (say the Papists) but God, of whom those are signs and tokens, according to those versicles of the second Nicene Council: That which the Image showeth, is God; the Image itself is not God. Look on the Image, but worship in thine heart that which thou beholdest therein: and according to those of Thomas, Whensoever thou passest by the Image of Christ, see thou do obeisance: yet worship not the Image, but worship that which the Image representeth. Answ. 1. We deny that Images are signs of God, because God cannot be truly signified by them, seeing he is immense; and though he could, yet he ought not, because he hath expressly forbidden them; and because it is not in the power of any creature to ordain or establish any signs whereby to signify God, but only in the will and pleasure of God. Answ. 2. In this argument our adversaries tender and allege unto us a false and needless cause. For not only the worshipping of Images is the cause and form of Idolatry, but even the very worship of God also, which is given to Images or other creatures besides or contrary to his word; 1 Kings 12.28. Exod. 32.5. as the story of Aaron's and Jeroboams calves doth sufficiently declare. For, though these men said: Behold, O Israel, thy gods which brought thee up, etc. To morrow shall be the holy day of the Lord: yet God both detested, and severely punished those worships as horrible and abominable Idolatry. Wherefore, howsoever Idolaters pretend the name and honour of God; yet in Idols, not God, but the Devil is worshipped, according as Paul testifieth of the Gentiles: 1 Cor. 10.12. These things which the Gentiles sacrifice (to Idols) they sacrifice, etc. though even they also in their worshippings pretended the name and honour of God. Object. 2. 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. Answ. We again deny the Minor, or distinguish of the Major thus; 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, and when also that honour is given to the sign which the right and lawful author of it will have done to 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 whereas God hath forbidden both these, namely, that Images should be erected to him; and, that himself should be honoured at Images erected to him, or to any creatures; he is not honoured, but contumeliously wronged, and reproached, when any honour done to images is fastened on him. Repl. Whatsoever contumely is done to 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 to the sign. Answ. This reason doth not follow, because then are contrary things rightly attributed to contraries, when the contrariety of the attributes dependeth of that, according to which the subject is opposed, and 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 sin, 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 to the signs, we rather promote, further, and advance God's 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: because it is not the intent and purpose of honouring God, that sufficeth to the doing of honour unto God, but the manner also which himself hath prescribed, whereby to be honoured is required, and must be observed. Object. 3. It is lawful to honour the Images of noble, renowned, and well-deserving men. Therefore much more is it lawful to honour the Images of blessed Angels and Saints. Ans. 1. To the Antecedent we answer; 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 the use which themselves would justly have it, and not to the worship of them, or to the worship of God by their monuments: yea, and the defacing and utter razing of those monuments (if necessity require such a change) so it be done without any will or desire of despighting or dishonouring them, whose monuments they are, is also lawful. But by no means may we attribute divine honour unto them, such as that is, which these Papists yield unto their Idols, whether they cloak it with the name of adoration and worship, or veneration and service. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2. The images or monuments of notable men must be such, as have not been drawn into Idolatry: for if so, we are not to honour them, but to suppress them altogether, after the example of the brazen Serpent which Ezekias broke in pieces, 2 Kings 18.4. Num. 11.8, 9 when it was abused to jolatry, though in former times it were kept as a monument of God's goodness showed in the wilderness, in healing, by the aspect or beholding of it, them that were bitten with the fiery Serpents. Quest. 98. But may not Images be tolerated in Churches, which may serve for the use of the common people? Answ. No. For it is not seemly that we should be wiser than God, who will have his Church to be taught with the lively preaching of his word a Rom. 1.17. 2 Pet. 1.19. 2 Tim. 3.16, 17. , and not with dumb images b Jer. 10.8. etc. Hab. 2.18, 19 . The Explication. THis is their demand, who grant that indeed the picture and images of God and Saints are not to be adored: but maintain that they are to be retained in Christian Churches as the books of lay-men, and for other causes also; so that the worshipping of them be avoided. But we are to uphold the contrary, namely, that the images and pictures of God, or the Saints, are not to be tolerated in Christian Churches, but utterly to be abolished, and removed from the sight of men, whether they be worshipped or no. Eight causes of suppressing images in Christian Churches. 3. Why images and pictures are to be abolished in Christian Churches. THe chief causes for which images and pictures are to be abandoned our Churches, are; The express commandement of God is, that they should not be made at all. Because, that images should be made and set up in Christian Churches, it is quite contrary to the express commandment of God, Thou shalt not make to thyself any graven image, nor the likeness of any thing, etc. And whereas God will have no images made, whereby to represent him, or at which to worship him; in like manner will he not have them retained or kept which are made by others. They are instruments of Idolatry. Because in time of Popery they were the occasion and instruments of horrible Idolatry. They are commanded to be abolished if they be made. Exod. 23.24. and 34.13. Num. 33.52. Deut. 7.5. Because God precisely commanded all Idols to be abolished, and all the corruptions of the true worship of God, and of the true doctrine, to testify his wrath and anger against Idolatry. The profession of sincere religion so requireth. Deut. 7.5, 6. 1 John 5.21. In respect of our confession of the sincere worship of God, and of our hatred against Idolatry. This confession, whereby we profess ourselves not to be Idolaters, consisteth not only in words, but also in actions, and in outward shows and signs. Ye shall overthrow their Altars, and break down their pillars, and ye shall cu● down their groves, and burn their graven images with fire. For thou art an holy people unto the Lord thy God. Fly Idols; namely, in heart, profession, and signs. The example of zealous & godly Princes herein. 1 King. 15.13. a King 10.30. & 18.4. & 13. Because for the taking away and abolishing of Idols certain zealous and godly Kings are praised in the Scripture; as Asa, Jehu, Ezekias, Josias. To avoid offence, superstition and Idolatry among ourselves. For avoiding of offence, and peril of superstition and Idolatry, lest by retaining of ancient images, or by substituting and adding new, the same danger come to the Church, and to the ignorant people thereby, which in times past we see to have issued hence on our Progenitors and Ancestors. To avoid the offence of the Jews and other enemies of Christianity. That the enemies of the Church by this spectacle, having so great a show of Idolatry, be not the more alienated from the Church, so that they despite and reproach therefore the truth of God. Of this danger God himself forewarneth us in that dreadful judgement on the Israelites for sparing the Canaanites: Judges 2.3. Wherefore I say also, I will not cast them out before you, but they shall be as thorns unto your sides, and their gods shall be your destruction. So verily the Jews at this day, because they see Images and Pictures in the Churches of those that profess Christianity, are greatly offended, in so much that they prove the more averse from Christianity. Their evil success who of ancient maintained Images. We see that Images never brought any good to them which had them: but even Gods own people was for the most part seduced thereby, as we may see often in the sacred Story, especially in the book of Judges, and in the Kings, and in the Prophets. So prone and ready is our nature unto this evil, which hath after ensuing it most grievous punishments: as those which the Lord reciteth by Moses, Levit. 26.30. besides many others: I will destroy, saith he, your high places, and cut away your Images, and cast your carcases upon the bodies of 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, Judges 2.3. 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. For these causes, pictures and Images may not be tolerated in Christian Churches, but must be taken down and abolished, yea, though they be not worshipped. 4. How and by whom Images are to be abolished. Two things to be observed in abolishing Images. IN abolishing and banishing Images, two things are diligently to be observed: The preaching of God's true worship before their abolishment. That the doctrine concerning the true worship of God be preached before the abolishing of Idols. So we read that Josias did, who first commanded God's Law to be read before all the people, and afterward proceeded to the execution of it; I mean, the suppression and deposition of all Idolatrous abominations. For a change in external matters, without declaration and understanding of the causes, for which the change must go on, 2 King. 23.2. either maketh them Hypocrites, or alienateth and changeth their minds and affections from them, who are authors of the change. Let the word therefore go before, and the Idols will fall to the ground. The abolishment must be executed, not by private men, but by public authority. The Images, and the seats of Images, their Altars, and the like instruments of Idolatry, must be taken away, not by private men, but by public Authority, whether of Magistrates, or of the people, it the right of Empire and Sovereignty belong unto them, and in those places, where the Church hath chief rule and dominion. For so hath God commanded the Israelites; and so we read that the Israelites, and their godly Kings put in practice, and so also Paul, Acts 17.8. being but a private man, seeing and disliking the Idols of the Athenians, Ephesians, and others, did not yet himself pull them down and abolish them, nor exhort Christians to pull them down, but only to avoid them: because indeed, neither himself was a Magistrate, neither had the Church there the sway and sovereign authority: 1 Cor. 5.12, 13. and in this case he giveth this rule; What have I to do, to judge them also which are without? Do ye not judge them that are within? But God judgeth them that are without. Object. 1. The books of lay-men, or the unlearned, are profitable, and therefore to be retained in Churches. Images are the books of the unlearned. Therefore they are profitable, and may be retained in Churches. Answ. 1. Such books of lay-men are profitable, as are delivered unto them by God. But Images are forbidden them by God. 2. The Minor is false. Habac. 2.18. Zach. 10.2. For the Prophets teach far otherwise: as, An Image is a teacher of lies. 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 swerve so fare, and carry us with them from God, as their figure and shape is unlike God: and 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, The stock is a doctrine of vanity. Cap. 10.8. 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 the 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 dumb Images, but by lively preaching of his word; because faith is not by the sight of Images, but by the hearing of God's word. Object. 2. The commandment concerning the abolishing of Images is ceremonial: Therefore it pertaineth not to Christians, but to the Jews. Answ. We deny the Antecedent: For it is no ceremony to abolish Images; seeing they are the instruments, signs, causes, and occasions of Idolatry. Neither are the causes, for which this commandment was of ancient given, 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 God's worship, unto weak and ignorant 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. Three differences between the images in salomon's temple & in ours: Object. 3. Solomon by the commandment of God set up Images of Cherubins, Lions, Oxen, Palmtrees, etc. Therefore Images may be tolerated also in our Temples. Ans. The examples are unlike. They had Gods special warrant, ours have not. The figures and resemblances of divers things and living creatures, as Oxen, Lions, Palmtrees, Cherubins, and such like, painted in the Temple of Solomon, were warranted by the word of God, and by his special commandment. But the word of God is flat against those Images which the Papists have in their Churches. They could not easily be abused, ours have been and may be. The Images which were painted in salomon's Temple, were such as could not easily be drawn by any man into a superstitious abuse. But the Images of God, and of the Saints, not only may easily be used to superstition, but (alas) have been a long time hitherto the cause of too too filthy and shameful Idolatry in Popery. They were types of spiritual things, ours can have no such use. 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. Therefore our Images cannot be patronised by this example: rather we are to obey the general commandment, whereby we are forbidden to set up such Images, which, or in such a place where they may be a scandal to the members, or enemies of the Church. Object. 4. Images and Pictures are not worshipped in the reformed Churches. Therefore there they may be tolerated. Answ. 1. God not only forbiddeth Images to be worshipped, but to be made also, or to be had being made. Thou shalt not make to thyself any graven image, etc. 2. They are always an occasion of superstition and Idolatry to ignorant people; witness the experience of former, and of present times. 3. They give occasion of scandal, and matter of blaspheming the Gospel, to Jews, Turks, Pagans, and other enemies. Object. 5. Images are the ornament of Churches. Therefore they may be tolerated. Answ. 1. The true ornament of the Churches is the sincere preaching of the Gospel, the lawful use of the Sacraments, true prayer, and worship according to the prescription and direction of God's word. 2. Churches were built, that in them lively images of God might be seen, not that they should become stalls of Idols, and dumb blockish images. 3. The ornament of the Church must not be contrary to God's commandment. 4. It must not be dangerous to the members of the Church, nor scandalous to the enemies thereof. Repl. The thing itself, and the use thereof is not to be inhibited and taken away for the casual abuse of it: But Images by accident only or casually become perilous and scandalous: Therefore they are not hereupon upon to be abandoned our Churches. Answ. The Major is true, if the thing of itself, and in its own nature be good, and the use thereof lawful, and if the accident inseparably concurring therewith be not precisely condemned by God. For otherwise both the thing and the use of the thing is unlawful, and to be eschewed. Now the Images of God and the Saints, erected in Churches for Religion's sake, neither are good, nor their use lawful, but forbidden by the express Commandment of God. Besides, and evil accident, namely, Superstition or Idolatry (whatsoever the learned vaunt and boast of their knowledge) always attend these Images, and accompany them amongst the unlearned sort: and this accident, Superstition and Idolatry, is in like manner condemned in God's Commandment. Repl. It sufficeth that these Images by preaching of the word are rooted out of men's hearts: Therefore it is not necessary they should be thrown and cast out of our Churches. Answ. 1. The Antecedent is false. For God forbiddeth not only that they be set up in our hearts, but also that they be advanced in the sight of men: seeing it is his will that not only we should not be Idolaters, but also that we should not so much as seem to be such. Abstain from all appearance of evil. 2. Such is the perverseness of man's heart, and his proneness to superstition, that Idols, especially garnished, trimmed, and decked, and so presented to the view of the eyes, of themselves sink into and seat themselves in the hearts of simple and ignorant men, what soever others teach to the contrary. 3. We thus retort this argument, They are to be rooted out of our hearts by preaching: Therefore also to be cast out of our Churches. For God's word revealed from heaven commandeth us, not only not to adore and worship them, but neither to make, not have them. And thus far have we insisted on the declaration of the Commandment. The Exhortation added unto the second Commandment. THe Exhortation which is annexed to the Commandment, I am the Lord thy God, a mighty and jealous God, which visit the sins of the fathers upon the children, etc. 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 not to yield due obedience to so bountiful a Benefactor, but to revolt from the true worship of him to 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: Therefore he is to be feared and loved above all things. 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 or impair his honour and worship. Now seeing jealousy or indignation conceived from 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 threatneth 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 Ezekiel seemeth to be repugnant: Object. Ezech. 18. 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 it addeth 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, Answ. Vers. 14.19. neither doth the like, he shall not die in the iniquity of his father, but shall surely live. He threatneth them, that he will punish the sins of their antecessors in their posterity, that is, such as persist in the sins of their antecessors, whom it is meet and just to be partakers also of their punishments. If any man reply: Repl. 1. Answ. 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 divers, as of the same men. If further it be urged, Repl. 2. 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, Answ. 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. 5. He saith, that he is a God, which showeth mercy unto thousands in them that love him, and keep his Commandments: by which promise he amplifieth his mercy, the rather to invite us to obedience, by the greatness of his bounty, and by a desire of our own good and safety, and the good and safety of our posterity. And whereas he here threatneth punishment only unto the fourth generation, he extendeth his mercy unto thousands, thereby to signify, that he had rather show mercy then anger: and so by this means to allure us the more to love him. Object. 1. But unto this promise are opposed many examples of the godly, whose children and posterity have perished. Whereunto God himself answereth, That he will bless the posterity of the godly, Answ. Ezek. 18. if they continue in the good conversation and 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, Repl Answ. seeing without his mercy they are not able to follow the godliness of their Parents; we answer: 1. 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. 2. Because he bindeth not himself to perform the same benefits, or all the benefits to all the posterity of the godly. Wherefore he satisfieth this promise, when he doth even vouchsafe corporal benefits to the wicked and reprobate posterity of the godly. 3. Because he promiseth this felicity of the posterity unto them that love him, and keep his commandments; that is, to those which are indeed godly, and of good conversation. But because the love of God and obedience is even in the holiest Saints in this life imperfect: therefore the reward also promised unto them is imperfect, and joined with the cross and chastisements, among which the wickedness and unhappiness of their posterity is not the least; as may appear in David, Solomon, and Josias. Object. 2. They who keep Gods Commandments, obtain mercy: Therefore we merit somewhat of God by our obedience. Answ. The contrary rather followeth. For God saith, I will show them mercy. Therefore it is not of merit or desert; for, Whatsoever is done of mercy, is not done of merit: and contrariwise, Whatsoever is done of merit, is not done of mercy. 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 thousandth 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. Object. 3. This promise and commination belongeth to the whole Decalogue: why then is it peculiarly annexed to this Commandment? Answ. 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; and 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. ON THE 36. SABBATH. Quest. 99 What doth God decree in the third Commandment? Answ. That not only by cursing a Levit. 24.15, 16. , or forswearing b Levit. 19.12. , but also by rash swearing c Mat. 5.37. James 5.12. , we should not use his Name despitefully or unreverently: neither should by silence or connivance be partakers of those horrible sins in others d Levit. 5.1. Prov. 29.24. : but that we use the sacred and holy Name of God ever with great devotion and reverence e Isa. 45.23. : that he may be worshipped and honoured by us with a true and constant confession f Mat. 10.32. Rom. 10.9, 10. , and invocation of his Name g Psal. 50.15. 1 Tim. 2.8. and lastly, in all our words and actions whatsoever h Colos. 3.17. Romans 2.24. 1 Tim. 6.1. . Quest. 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? Answ. Surely most grievous i Prov. 29.24. Levit. 5.1. : For neither is there any sin greater, or more offending God, than the despighting of his sacred Name; wherefore also he would have this sin to be punished with death. k Levit. 14.16. . The Explication. IN the first and second Commandment God framed our minds and hearts to his true worship: now he frameth also our outward parts and actions, and that in this and the fourth Commandment. Two parts of this third Commandment. 1. A prohibition. 2. A commination. These are two parts of the third Commandment: A prohibition, and commination. There is prohibited the vain usage of God's Name; that is, all abuse thereof in whatsoever false, vain, Four significations of the Name of God. 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 in Scripture: It signifieth: God's attributes or properties. Genel. 32.29. Exod. 3.15. Exod. 15.3. The attributes or properties of God; that is, those things which are affirmed of God: As, Wherefore dost thou ask my Name? Thus shalt thou say unto the children of Israel; The Lord God of our 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. The Lord is a man of war, his Name is Jehovah. God himself. Psal. 116.12. Psal. 5.12, 17, 18. Deut. 16.2. 1 Kings 5.5. It signifieth God himself: As, I will take the cup of salvation, and call upon the Name of the Lord: that is, I will call upon the lord They that love thy Name; that is, they that love thee. I will sing praise to the Name of the Lord most high. Thou shalt offer the Passeover to the Lord thy God, of sheep and bullocks, in the place where the Lord shall choose to cause his Name to dwell. I purpose to build an house unto the Name of the Lord my God. God's will or commandment. Deut. 18.19. 1 Sam. 17.45. It signifieth the will or commandment of God, and that either revealed and true, or imagined and feigned by men. Whosoever will not hearken unto my words, which he shall speak in my Name, I will require it of him. I come unto thee in the Name of the Lord of hosts. God's worship. Micah 4.5. Matth. 28.19. Acts 21.13. It signifieth the worship of God, trust, invocation, praise, profession. We will walk in the Name of the Lord our God. Baptising them in the Name of the Father, the Son, and the holy Ghost. 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 rashly; that is, lightly, falsely, or reproachfully. Lightly, as in our daily and common talk, contrary to the rule of Christ, Matth. 5.37. Let your communication be Yea, yea, and Nay, nay. Falsely, as in unlawful oaths and perjuries. Reproachfully, as in curse, blasphemies, and sorceries, wherein the works of the Devil are cloaked and coloured with the name of God. 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 unhonourable mention of God: as neither against nor besides that honour which is due to him, neither yet lightly, neither without just cause. Now, this negative commandment hath an affirmative included in it: For, as in this commandment is prohibited the abusing of God's 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: The affirmative commandment or the thing which the commandment requireth. The end of the third commandment. 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 in 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 and setting forth of his glory, and privately. Unto the prohibition is annexed a commination, The commination. whereby God might show, that this part also of the 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, God justly claimeth and exacteth that at our hands most precisely, for which he commandeth all other things: and seeing the chief good and felicity in man is the praise and worship of God, it followeth, that the evil and misery is to despite and reproach God; and therefore that the chief and greatest punishment is due for this evil: Whosoever curseth his God, Rom. 1.21, 28. Levit. 24.15, 16. shall bear his sin. And he that blasphemeth the Name of the Lord, shall be put to death The virtues of this Commandment consist in the right and honourable usage and taking of the Name of God; the parts whereof are these: I Virtue. Propagation of true doctrine. The propagation and spreading abroad of the true doctrine of God's essence, will and works: not that propagation which is done publicly by the Ministry, and which is belonging unto the public 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 and worship of God. Teach them thy sons, and thy sons sons. When thou art converted, strengthen thy brethren. Deut. 4.9. & 6.20. & 11.19. Luke 22.32. Col. 3.16. 1 Thes. 5.11. The Vices contrary to the former virtue. Exhort one another, and edify one another. Unto the propagation of the doctrine concerning God, is opposed, Omitting of instructing others. Mat. 25.25. 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 Master's Talents in traffic; I was afraid, and went and hid thy talon in the earth. Loathing of communications about divine matters. A loathing or shunning of such talk and speech as is had of God▪ and divine matters: I will delight in thy Statutes, and will not forget thy words. Salvation is far from the wicked, because they seek not after thy Laws. 3. The corruption of Religion and heavenly Doctrine, whereby some false thing is avouched or spread abroad concerning God, Psal. 119. Jerem. 13. 14. and his will, or works: The Prophet's prophecy lies in my Name. By sword and famine shall those Prophets be consumed. Virtue. Lauding of God. II. The celebration, lauding, or magnifying of God, which is a commemoration and recounting of God's 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 to him may appear and be manifested: Psal. 22.22. & 18. 1. & 6●. 35. The Vices contrary to this virtue: I will declare thy Name unto my brethren, in the midst of the congregation will I praise thee. O Lord, our Governor, how excellent is thy Name in all the world! Let heaven and earth praise him, etc. Unto the celebration or magnifying of God are repugnant. Contempt of God. Rom. 1.21. Contempt of God, and the omitting of his praise and divine services: They glorified him not as God. Contumely against God. 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, Levit. 24.15. and of God himself. Whosoever curseth his God, shall bear his sin. Now the Scripture distinguisheth the blasphemy of God (that is, A distinction between blasphemy against God, and blasphemy against the holy Ghost. 1 Tim. 1.13. Matth. 12.31. whatsoever is spoken contumeliously or reproachfully against God, either of ignorance, or against the conscience. As, When I before was a blasphemer, and a persecuter, and an oppressor: but I was received to mercy; for I did it ignorantly through unbelief) from the blasphemy 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 neither repent, nor obtain remission. 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 Christ affirmeth, that some blasphemy is forgiven, and some not forgiven, that the name of blasphemy is taken in divers senses. Cursing. What it is to curse. 3. All cursing and banning, whereby men speak impious things of God against their neighbour, as if he forsooth were their executioner, to revenge their quarrel. Now, to curse, is to whish any man evil from God's hands. All cursing and banning, proceeding of hatred and thirst of private revenge to the destruction of our neighbour, is ungodly; because therein we desire, that God should become an executioner of our lusts and desires. Certain imprecations of the Saints in the Psalms. In the Psalms, and elsewhere, there occur certain imprecations of the Saints against God's enemies: but these are not simply to be condemned, because for the most part they are Prophetical denouncements of punishment against the unrepentant enemies of God. By their example execrations may at some times be lawful, When execrations or curse are lawful. but with these conditions: 1. If we wish evil to them, on whom God denounceth it, even to God's enemies. 2. If we wish it in God's cause, without any private hatred or desire of revenge. 3. If we wish it on condition; namely, if they prove incurable. 4. If we so wish it, that we delight not in their destruction, but only desire the advancement of God's glory, and the preservation of the Church. Virtue. Confession of the truth we know concerning God. 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, and for the furthering of the salvation of others. Rom. 10.10. 1 Pet. 3.15. With the heart man believeth unto righteousness, and with the mouth man confesseth to salvation. 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. The agreement & difference of these three virtues of this commandment. These three parts of 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. Unto the confession of the truth is repugnant, 1. The denial of the truth, and of our opinion in Religion for fear of hatred, The Vices. 1. Denial of the truth. 1. General. 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 advice, 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 to himself the promise of grace, and in showing repentance. This denial is proper to Reprobates and Hypocrites. 1 John 2.19. Whereof is spoken; They went out from us, but they were not of us: for if they had been of us, they would have continued with us. Which for a time believe, but in time of temptation go away. Luke 8.13. And this defection, if it be done against the truth certainly known, is sin against the holy Ghost, whereof none repent; and therefore it is not forgiven, neither in this life, nor in the life to come. The other denial is special and particular, 2. Special. which is the denial of weaklings, and is committed either through error not voluntarily, neither purposed; or through fear of affliction, when as not withstanding there remaineth still in the heart 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 exemplified in Peter, Matth. 26. thrice denying his Master through infirmity, but at length repenting. Dissembling of the truth. 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. So did the parents of the blind man dissemble, and those chief Rulers also, who would not confess Christ for fear of the Jews, John 9.22. & 12.42, 43. lest they should be cast out of the Synagogue. Untimoly confession. 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 then set forth the glory of God; and rather hindereth, then 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 for biddeth it, Give not that which is holy to dogs. And Paul, Matth. 7.6. Titus 3.10. Object. 1 Pet. 3.15. Reject him that is an heretic after once or twice admonition, etc. Neither doth that cross this, which is said, 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; and to repulse all slanders, and cavils, whereby the doctrine of the Gospel is traduced and defamed by the adversaries thereof; yet so, as that it is not necessary to utter and expound to every one, but unto all those which require a reason and an account of our faith, thereby either to learn it, or know it, or to judge of it. But whom we see once to scoff at the true doctrine, which hath been expounded and confirmed unto them sufficiently, 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 himself rendereth a reason of his silence: If I shall tell you, you will not believe me. Matth. 26.63. and 27.14. Another reason is given by Esaiah: He was oppressed, and was afflicted, and did not open his mouth: that is, because Christ knew he was 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. Object. 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. Answ. 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 us not 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 to judge and deal, men's consciences are left wavering and in doubt. But if also we are to judge of the outward show of swine and dogs, it is hard to pronounce who are to 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 stubbornness 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 err 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 and assured, either that their counsels are so ruled by the holy Ghost, that they err not; or, if they err, that yet their error is pardoned and forgiven them. And this certainly 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 Magistrate 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; and also in respect of God's glory: according as it is said of Christ; Mark 8. 3●. Whosoever shall be ashamed of me, and of my words among this adulterous and sinful generation, Matth. 10. & Luke 12. of him shall the Son of man be ashamed also, when he cometh in the glory of his Father with the holy Angels. When they shall bring you to the Synagogues, and unto the Rulers and Princes, take no thought how or what things ye shall answer, or what ye shall speak: For the holy Ghost shall teach you in the same hour what ye ought to say. Abuse of Christian liberty. The abusing of Christian liberty, or of giving of offence in things indifferent, which is, by using of the 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. 1 Cor. 8.9. Acts 18.18. If thy brother be grieved for thy meat, now walkest thou not charitably; destroy not him with thy meat, for whom Christ died. Take heed, lest by any means this power of yours be an occasion of falling to them that are weak. And hereof it is that Saint Paul maketh a vow, that he might free himself from the suspicion of revolting from Moses. Scandals and offences. All scandals and offences given in manners, when as namely they which profess true Religion, lead a lewd and wicked life, denying in their works the faith which in words they profess. For, thereby they give an occasion unto the adversaries, and 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. Psal. 50.16. Esav 52.5. 2 Tim. 3.5. The Name of God is blasphemed among the Gentiles through you. Unto the wicked said God: What hast thou to do to declare mine ordinances, that thou shouldest take my Covenant in thy mouth? Having a show of godliness, but have denied the power thereof. IV Virtue. Thanksgiving. Thanksgiving: which is to acknowledge and confess, what, and how great benefits and blessings we have received of God, and 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. Whatsoever ye shall do in word or deed, Coals 3.17. do all in the Name of the Lord Jesus, giving thanks to God, I Thes. 5.18. Psal. 107.1. even the Father by him. In all things give thanks, for this is the will of God in Christ Jesus towards you. Praise the Lord, because he is good, for his mercy endureth for ever. Unto giving thanks is opposed, Ingratitude, or omitting of thanksgiving. The omitting of thanksgiving or ingratitude, when a man doth either never or seldom times think of, and magnify Gods benefits; or if he think of them, he doth it coldly and counterfeitly: that is, in such wise that there is not kindled and stirred up in him a love of God, and a desire of performing obedience towards God: When they knew God, they glorified him not as God, Rom. 1.21. neither were thankful. Extenuating of God's benefits. 1 Cor. 4.7. A dental, or extenuating and lessening of God's benefits, or to make himself and others authors thereof: What hast thou that thou hast not received? If thou hast received it, why gloriest thou, as though thou hadst not received it? Neglect and abuse of God's benefits. Mat. 25.26, 27. The neglect of God's gifts, when as they are employed not to God's glory; or the abuse, when they are employed to the reproach of God: Thou evil servant and slothful, thou oughtest to have put my money to the exchangers, etc. Virtue. The zeal of God's glory: 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, as he is in duty bound, do vindicate and maintain the glory of God. Phinehas hath turned mine anger away from the children of Israel, Numb. 25.11. 1 Kings 19.10. while he was zealous for my sake among them. I have been very jealous for the Lord God of hosts, etc. Unto zeal for the glory of God is opposed, Cowardliness in maintaining God's glory. In the defect, Cowardliness, Vices. or lithernesse in maintaining God's glory: which is, either not to be stricken with a grief, when God is reproachea, and so neglect God's glory: or not to have and show in words and deeds a desire to hinder, according to his place and calling, the reproaching of God's Name. They run into this vice, who forbidden not, when they may, rash oaths and blasphemies of God's Name: because they are not led with a zeal of 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. Ignorant zeal. Rom. 10.3. In the excess is opposed an erring and ignorant zeal, or a zeal of error, which Paul 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, Three kinds of ignorant zeal. 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 God's 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 God's glory is prevented and repelled otherwise then it ought to be repelled. VI Virtue, Invocation. Invocation, which is a 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 true feeling of our own want and necessity, and from a desire in us of God's bountifulness and liberality; and is made in true conversion, and in a full persuasion of God's promises, for the Mediators sake: Psal. 105.1. Mat. 7.7. Praise the Lord, and call upon his Name. Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you. This is the assurance that we have in him, 1 John 5.14. The opposite vices. that if we ask any thing according to his will, he heareth us. Unto invocation is opposed, Neglect of invocation. A neglect or omitting of invocation: which is reprehended, as being the fountain of all ungodliness. This is neither to crave of God, nor to wish for benefits and blessings necessary for us: They call not upon the Lord. Unlawful and idolatrous invocation of Heathens, Turks, Jews, Papists. All unlawful invocation; Psal. 14.4. that is, wherein is wanting some necessary circumstance of those which are required to the lawful and true invocation of God: as, Idolatrous invocation, or prayer, which either is directed unto false gods, or to creatures; or tieth Gods hearing of us, and his presence to a certain place or thing without his word; that is, without the commandment or promise of God. Such is the invocation and prayer 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 the Prophets and Apostles, through the sending of his Son and his Spirit: Ye know not what ye worship. John 4.22. Likewise idolatrous is the Papists invocation, who invocate on Angels, or on the Saints departed; because they attribute and give unto them the honour which is due unto God alone: Thou shalt worship the Lord thy God, and him only shalt thou serve. Mat. 1.10. I fell before the Angel's feet to worship him, but he said unto me, See thou do it not; Revel. 19.10. I am thy fellow servant, and one of thy brethren, which have the testimony of Jesus. Worship God. Praying for things contrary to Gods will. James 4.3. A craving of such things at God's hands, as are contrary to his will and Law. Ye ask and receive not, because ye ask amiss, that ye might consume it on your lusts. Lip-labour or faithless and unrepentant prayer. Lip-labour, or vain babbling; that is, prayers made without any true motion of the heart, without a desire of God's bountifulness, only in word or outward motion of the body, or without true repentance, without faith believing to be heard, without a submitting of our will unto God's will, without the knowledge or cogitation of God's promise, without confidence and trust in Christ the Mediator only, and without acknowledgement of our own weakness and infirmity. Mat. 6.7. Esay 1.15. James 1.7. When ye pray, use no vain repetitions, as the Heathen: for they think to be heard for their much babbling. When you shall stretch forth your hands, I will hid mine eyes from you: And though you make many prayers, I will not hear. Neither let that man think that he shall receive any thing of the Lord. Objections of Papists for invocation and prayers to Saints departed. OBject. 1. The Saints for their virtues and gifts are to be worshipped of us, with the worship either of Adoration or of Veneration. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But not with the worship of Adoration (for this is due unto God only, as giving unto him, to whom it is yielded, an universal and general power, providence and dominion.) Therefore Veneration is due unto them: that is, such honour, wherewith we venerate and worship Saints for their holiness and merits. Ans. 1. We deny the consequence, because the enumeration of duty and reverence proposed in the Major is imperfect. For besides the worship of Adoration and Veneration (as they distinguish) there is another kind of worship and honour due to the Saints, What worship is due to Saints. and beseeming them; namely, 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: whereof Augustine testifieth; They are to be honoured (saith he) by imitation, Lib. de vera Relig. not by adoration. This worship is due unto the Saints, neither do we detract or take it away from Saints, either living or departed; but with all willingness we yield it unto them, Heb. 13.7. according to the Apostles commandment: Remember them which have the oversight of you, which have declared unto you the word of God, whose faith follow, considering what hath been the end of their conversation. 2. We deny the Major, because the worship which they entitle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, adoration, and veneration, are not divers, but one and the same, not befitting Saints or other creatures, but God only, because he heareth and understandeth, in all places and at all times, the thoughts, groans, and wishes of such as call upon him, and relieveth their necessities. None but God can hear them which prey: therefore this honour is to be rendered to God alone, that it is he who heareth them that pray: as also this honour agreeth to Christ alone, that through his merit and intercession, remission of sins, eternal life, and other blessings are given us of God. This honour therefore cannot be translated unto Saints, without manifest sacrilege and Idolatry, whether it be called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify but one thing. Mat. 4.10. Mat. 6.24. Luke 16.13. 1 Thes. 1.9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 16.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Levit. 7.21. Levit. 25.28. Valla in cap. 4. Mat. or any other name whatsoever. For this distinction is very frivolous, seeing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signify indifferently the same thing, both in Scripture and in profane Writers. Of God it is said, Thou shalt worship the Lord thy God, and him only shalt thou serve. Where the English word Serve, is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And, Ye cannot serve God and Mammon: where the English word Serve, is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is used in this sense in these places: Ye turned from God to Idols, to Serve the living and true God. They that are such, Serve not our Lord Jesus Christ. And Paul calleth himself the Servant of God. In the Greek Text of the Bible servile and slavish business is commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Suidas writeth, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth as much as to serve for hire or reward. Valla showeth, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to serve men, as well as to serve God: citing and alleging for proof a place out of Xenophon, where the husband saith, that he is ready to adventure his life, rather than his wife should Serve; where Xenophon useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And again, the wife saith, that she would adventure her life, rather than her husband should Serve: which word Xenophon expresseth by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ no more than meat and food; that is, they are two names of one thing. Object. 2. Whom God honoureth, the same must we also honour. God honoureth the Saints. Mat. 19.28. Ye shall sit upon twelve thrones, etc. Therefore we also must honour them. Ans. 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, That he will not give his glory to another. Esay 42.8. 3. The hearing of our secret and inward groans, which God hath by his own power and nature, is communicated to the Saints by grace: Therefore they are to be prayed unto by us. Ans. The Antecedent is false. For God doth not communicate these properties unto others, whereby he will be discerned from others; as his infinity, his omnipotency, his infinite wisdom, his beholding of the hearts, and therewithal his hearing of such as call upon him: these properties he communicateth to no creature, neither by nature, nor by grace. Thou only knowest the hearts of the children of men. 2 Chron. 6.30. 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. Answ. This reason is doubly faulty: 1. 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. 2. 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 fore-telling, 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 will. Wherefore it doth not hereof follow, that either the infinite wisdom and universal knowledge of hearts, or other essential properties and prerogatives of God are communicated with the Saints. 5. Some Prophets saw the thoughts, and perceived the privy devises of other men; 1 Kings 14.6. 2 Kings 6.12. Acts 5.2. as, Ahijah knew the thoughts of Jeroboams wife. Elizeus knew the thoughts of the King of Syria. Peter knew the cozenage and fraud of Ananias and Sapphyra: Therefore God hath communicated the knowledge of minds and hearts unto Saints. Answ. 1. A few extraordinary examples make not a general rule. 2. They knew these things by the gift of prophecy, wherewith they were endued by reason of their office and calling which they had, and bare 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 relelation from God, they knew only at such a time, and such things, as was requisite for the prosit 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 bear 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, Luke 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 & 10. Therefore the Angels being in heaven, behold repentance and other desires in men's hearts which are on earth. Answ. 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 and tokens, or by divine testimony and 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, Luke 15. ●3,25. and knew the state of his five 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, and therefore are to be invocated. Answ. First, they do amiss to take that properly, which Christ spoke allegorically, and by the way of parable, in translating his speech from corporal things unto spiritual things, not thereby to show that these are like unto them, but applying his speech as might best fit our capacity, to advertise us of the estate 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, and 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 and necessity of them that call upon him, in all places, and at all times. Wherefore the Saints also have communicated unto them from God the beholding of hearts, and the hearing of prayers. Answ. The example is unlike. For the humane understanding and mind of Christ understandeth and knoweth, and his bodily ears and eyes also hear and see things, whatsoever according to his humane 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 things which are farthest distant. Neither yet is the force or wisdom of his humane 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, Mark 13.32. it is said, 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, Mark 2.8. it is said, 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 understanding of Christ by his Godhead, they will never be able to prove out of the Scripture. For Christ's humane 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 and 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. 18.10. Their Angels always behold the face of my Father which is in heaven: Therefore they behold in God all things which we do, suffer, and think. Answ. 1. The Major proposition which they put, is doubt full 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 also be beheld of creatures, this verily they have not as yet proved out of Scripture. 2. Neither is the Minor true, namely, That the blessed behold the essence of God, whereof it is said, John. 1.18. No man hath seen God at any time. 3. Albeit there is no doubt, but the holy Angels and Men in the heavenly life enjoy a clear knowledge, and 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 than 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, Into which the Angels desire to look. To the intent, 1 Pet. 1.12. Ephes. 3.10. 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 God's works. Now seeing that which they speak of, is no natural, but a voluntary glass, or rather a divine manifestation or enlightening (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 and 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, and he to whom the Son will reveal him) we affirm therefore the invocation of Saints, so long to want a ground and foundation, and 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 and 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. 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 doth Christ this in the heavenly life. These follow the Lamb whither soever he goeth. Ans. Revel. 14.4. This cause is insufficient. 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 behooveful for their own salvation and happiness, and for his glory. 11. Christ is the only Mediator of redemption, or the Mediator redeeming us by satisfaction, as being God and 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 requesters: Therefore their intercession hindereth not, but that Christ may be the only Mediator. Answ. We deny the Major, or distinction of mediation and 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, but that also he continually appeareth and maketh intercession for us in the presence of his Father. Heb. 5.7, 9 John 17.9. Rom. 8.34. Heb. 7.24, 25. Heb. 9.24. 1 John 2.1. Who is also at the right hand of God, and maketh request for us. 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. If any man sin, we have an Advocate with the Father, Jesus Christ, the just. Wherefore both the merit or satisfaction, and 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 only Mediator and Intercessor by the worthiness and virtue of his own merit and intercession: but the Saints are Intercessors by the worthiness and virtue of Christ's merit and intercession; that is, their intercession prevaileth with God for us, through the merit and intercession of Christ: Therefore that is not translated unto them, which is proper unto Christ. Answ. 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 are said to merit of God those blessings that are proposed 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 to 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. Here they reply; They which pray for us in heaven, are to be prayed unto. 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 then in this life: and this may be done without any injury unto Christ our Mediator, and with assured persuasion of being heard either for their merits, or for the merit of Christ: Therefore we are to pray unto them. Answ. 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 to, 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, and that their prayers are heard according to the will and counsel of God, whereunto they submit themselves. And that this is the meaning and opinion of the ancient Doctors, when they treat of the prayers of the blessed for the Church, the considering and conference of the places themselves doth show. But that the Saints understand and pray against the evils and dangers of every one, and hear out petitions and requests, we deny. Wherefore neither living in that heavenly fellowship and society, neither conversing in this life, are they to be called upon, or prayed unto, without manifest Idolatry. 14. God saith, though Moses and Samuel stood before me, yet mine affection could not be towards this people: Therefore the Saints departed pray for us. Answ. 1. Though we should grant this whole argument, yet it followeth not hereon, that they are to be prayed unto; as hath been already proved. 2. 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, as whiles they lived they prayed for their people, and were heard: yet they should not obtain grace or pardon. The like place we read in Ezekiel: Though Noah, Daniel, and Job were in the midst of it, As I live, saith the Lord God, Ezek. 14.20. they shall deliver but their own souls. Here 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 Esaiah, I will defend the City to save it for mine own sake, and for David my servant's sake: ● King's 19.34. Therefore we are heard also for the merit and intercession of the Saints. Ans. This protection and preserving of the City is not promised in respect of David's merit, but in respect of God's promise of the Messiah, which should be born of David's posterity. Repl. The delivery of the City from the siege of the Assyrians, is not promised and performed in respect of the promise of the Messiah, because that promise might have been fulfilled without the benefit of delivery, as also it was fulfilled after the taking and overthrow of the City. Ans. They err 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 and 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. For all the promises of God in him are, Yea, and are in him, Amen. 2 Cor. 1.20. And so doth the Scripture expound the like kinds of speaking, as 1 Kings 13. Deut. 7. Lastly, the benefits which God also performeth unto the wicked posterity of the godly, are attributed to the godliness of their godly parents, not of merit, but of mercy, and for the truth of God's promises. As, Exod. 20. & 32. & Deut. 4.16. 16. Jacob saith of joseph's sons, Let my name be named upon them, Gen. 48.16. and the name of my fathers, Abraham and Isaac. Here Jacob willeth himself and his fathers to be called upon after his death: Therefore it is lawful to call upon the Saints departed. Ans. It is an Hebrew phrase, which signifieth not adoration, but 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 and title of Patriarches, that two Tribes of Israel may come therein. The like phrase is in Esay, Esa. 4.1. In that day shall seven women say to one man, * According to the old Latins; Let thy name be called upon us. Job 5.1. Let us be called by thy name; that is, let us be called thy wives. 17. Call now, if any will answer thee, and to which of the Saints wilt thou turn? Here Eliphas exhorteth Job to crave the aid of some Saints. Answ. 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, then plead for the invocation of Angels. * This is translated according to the old Latin translation, the words whereof the Papists urge. 18. 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 improperly. For the words are thus; If there be an Angel with him, or 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 then, 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 ministry, by whom he doth instruct him. 19 Inasmuch as (saith Christ) ye have done it unto one of the least of these my brethren, Mat. 25.40. ye have done it unto me: Therefore what honour of invocation we give unto the Saints, the same is also given unto Christ himself. Ans. That honour of the creature may and aught 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 & help; & not of the invocation of Saints. 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 in special, it is confirmed by Zachary: The Angel of the Lord answered and said, Chap. 1.12. O Lord of hosts, how long wilt thou be unmerciful to Jerusalem, and to the cities of Judah? Ans. The Major is not wholly to be granted, namely, that all the Angels understand all the wants and necessities of men. For the calamities of Jewry 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 Angels 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: and 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 straightways to be invocated, as was before declared. Object. 21. Judas Maccabaeus saw in a dream Onias the Highpriest, and Jeremias the Prophet praying for the people, 2 Maccab. 15.14. and holy city Jerusalem: Therefore the Saints deceased pray for us, and are to be prayed unto by us. Ans. First, an Apocryphal book proveth nothing. Again, we deny the consequence, that because the Saints pray for us, therefore we should pray to them; seeing every one that prayeth for us, is not forthwith to be prayed unto by us. Object. 22. Baruc saith, Hear now the prayer of the dead Israelites. Therefore the Saints pray for us, and are to be prayed unto by us. Ans. Baruc is an Apocryphal Scripture also, and besides in this argument the words (dead Israelites) are misconstrued. For the Israelites are there said to be dead, not which were deceased and departed this life, but which were yet living and invocating on God in this life; but, by reason of their calamities, like unto those that are dead. Object. 23. We cannot have access unto a Prince without some one's intercession and mediation. Therefore much less may we appear before God without some Intercessor and Mediator. Ans. We grant the whole. For indeed without Christ the Mediator there is no access to God for any man, according as Christ himself saith: No man cometh to the Father but by me. John 14.6. And Ambrose notably answereth this their argument, in his Exposition or Commentary on the Epistle to the Romans, thus writing: Some men are wont to use a miserable or cold excuse, saying, that we have access unto God by his righteous Saints; as we have unto a King by his Nobles about him. Well: Is any man so desperately mad, and careless of his life, as to transfer the Majesty and title of the King to any of his attendants; especially seeing that they, who are found to have but once consulted of this practice, are worthily condemned as guilty of treason? Yet these men think them not guilty of treason against God, who attribute Gods proper honour unto the creature, and, forsaking the Lord and Master, adore and worship their fellow servants, as if this made any whit the more for them, that herein they serve God. For therefore we approach unto a King by means of his Nobles and followers, because the King himself is a man in like manner as we are, and knoweth not to whom he may commit the charge of the Commonwealth: But to put God in mind of us, who is not ignorant of us (for he knoweth the merits of all) we need no solicitor save only a devout mind. For wheresoever such a one speaketh, he will answer nothing, etc. And chrysostom saith, The Canaanitish woman prayeth not James, nor beseecheth John, nor goeth to Peter, nor followeth after the whole company of the Apostles, nor seeketh any Mediator: but in stead of all these she taketh repentance for her companion, which repentance bore the place or person of her Advocate, and so she went on to the spring head, even Christ. Thus much be spoken of the sixth virtue prescribed in this Commandment: namely, invocation, and calling on God. VII Virtue, Right and lawful swearing. Right and lawful swearing, which is comprehended under invocation, as a special under the general: wherein we desire that God would become a witness of the mind of the swearer, that in the thing which he sweareth he will not deceive: and that God would punish the swearer, if he deceive. This swearing is authorised by God to be a bond of truth between men and men, and a testimony or record that God is the author and defender of truth. Unto right and lawful swearing is opposed, The vices opposite: Refusing of a lawful oath. 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. An oath for confirmation is an end of all strife. Perjury. What it is to forswear. Forswearing, Heb. 6.16. when wittingly and willingly a man deceiveth by an oath, or keepeth not a lawful oath. For, To forswear, is either to swear that which is false; as, that thou art not guilty of murder, when thou hast slaughtered a man: or not to perform a thing lawfully sworn. An idolatrous oath. An idolatrous oath, which is taken by another besides the true God. An oath of an unlawful thing. An oath made of an unlawful thing: as was Herod's, to perform whatsoever Herodias daughter should ask. A rash oath. A rash oath, made of lightness; that is, without any necessity, or on great cause. And hereof speak those places which forbidden swearing, Mat. 5. & 23. and James 5. But the doctrine concerning Oaths is more largely amplified in the two questions next ensuing in the Catechism. ON THE 43. SABBATH. Quest. 101. May a man swear also religiously and lawfully by the name of God? Answ. 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 ordered by God's word a Deut. 16.13. & 10.20. Esay 48.1. Heb. 6.16. , and therefore was well used of the Fathers both in the Old and New Testament b Gen. 21.24. & 31.53. Josh. 9.15. 1. Sam. 24.22. 2. Sam. 3.35. 1. King. 1.29. Ro. 1.9. &. 9.1. 2 Cor. 1.23. . Quest. 102. Is it lawful to swear by Saints or other creatures? Answ. 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 swear falsely a 1 Cor. 1.23. Rom. 9.1. . But this honour agreeth to no creature b Mat. 5.34, 35, 36. James 5.12. . The Explication. In these two questions the doctrine touching swearing is expounded and set down at large. OF AN OATH, OR SWEARING. The chief questions concerning an oath or swearing, are, 1. What an oath is. 2. By whom we are to swear. 3. Whether a Christian may swear. 4. Of what things we must swear. 5. Whether all oaths are to be kept. The three last appertain to the declaration of the 101. Question of the Catechism: the two former belong to the declaration and unfolding of the 102. Question. 1. What an oath is. AN oath is oftentimes understood and taken in Scripture for the whole worship of God: The word Oath signifieth, 1. God's whole worship. Deut. 10.10. Esa. 19.18. & 45.23. & 65.16. Jerem. 12.16. as it is said of the worship of God in the Old Testament; Thou shalt swear by his name. In that day shall five Cities in the Land of Egypt speak the language of Canaan, and shall swear by the Lord of Hosts. Every knee shall bow unto me, and every tongue shall swear by me. And of the worship of God in the New Testament: He that shall bless in the earth, shall bless himself in the true God, and he that sweareth in the earth, shall swear by the true God. If they will learn the ways of my people, to swear by my Name; then shall they be built in the midst of my people. The reason is, because by whom we swear, 2. An especial invocating of God to give witness to the truth, and punish the wi●full fa●se. swearer. 2 Cor. 1.23. the same we profess to account for God. But properly an oath is an Invocating on God, whereby is desired that God, who is the viewer of the hearts, would give testimony unto the truth, and punish him that sweareth, if wittingly he deceive. So doth the Catechism define it, and the definition is desumed or borrowed from that form of swearing which the Apostle useth: I call God for a record unto my soul, that to spare you, I came not as yet unto Corinthus. It is said in the definition, that God would give testimony; namely, by saving and doing good to him that sweareth, if he swear aright: but by punishing and destroying him, if he wittingly deceive. For 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. 2. By whom we must swear. We must swear by the name of the only true God: Five causes why we must swear by God alone, God's Commandment. Deut. 10.20. Because God hath commanded us to swear by him only, as he alone is to be feared and worshipped. Thou shalt fear the Lord thy God, thou shalt serve him, and thou shalt cleave unto him, and shalt swear by his name. God's prohibition of swearing by any other besides himself. God expressly forbiddeth, that we swear by any other name: Ye shall make no mention of the name of other gods. Because an Oath is a kind of invocation, which invocation is due to God only. God will have invocation to be used to himself only, and he condemneth such as in their oaths join the creatures with God. Now an Oath is a kind of invocation of God, as appeareth out of the definition thereof. Because God only is the viewer of hearts. An Oath doth give and ascribe unto him by whom we swear, the inspection and viewing of hearts, infinite wisdom, and knowledge of all things, presence in all places, etc. (And indeed, infinite wisdom, and the searching of hearts is required in him by whom we swear, because in oaths we treat not of manifest matters, or whereof there is good evidence; but of hidden and uncertain difficulties, and in which he only can judge whether men deceive who is the beholder of hearts.) But God alone is the searcher of hearts, omniscient, and every where present. Hence issueth a proof that Christ is true God, and that we are to swear by him; John 2.24, 25. 1 Cor. 2.10. Because he knoweth all men, and hath no need that any should testify of man: for he knoweth what is in man. So also is it said of the holy Ghost, The spirit searcheth all things. Because God alone is omnipotent, and executor of punishment. By whom we swear, unto him we give and ascribe the execution of punishment, and unto him we attribute omnipotency, as whereby he must maintain the truth, and punish him that lieth. But God alone is omnipotent and executor of punishment: Mat. 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 body and soul in hell. Men cannot be revengers of perjury, because such as swear falsely escape the judgement of men, seeing men are not the intelligencers of men's hearts, to see whether they who swear, deceive or no; or because perjured persons are sometimes mightier then that they may be drawn to punishment by men. Hence followeth it, that such oaths that are sworn by Saints or other creatures are Idolatrous, and forbidden of God. Object. Gen. 41.15. But Joseph swore by the life of Pharaoh: Therefore it is lawful to swear also by man or creatures. Ans. 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 asseveration is, that those things which are avouched, are as certain, as that man certainly liveth, whom he assevereth to live; namely, as being known, and yet living: or so certain as he, who assevereth, 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 asseverations: as the asseveration of Hannah, 1 Sam. 1.26. & 17.55. & 20.3.25.26. As thy soul liveth my Lord, namely Ely: and of Abner, As thy soul liveth O King, meaning Saul: and of David, As the Lord liveth, and as thy soul liveth, speaking to Jonathan: And of Abigail, As the Lord liveth, and as thy soul liveth, speaking to David. 3. Whether a Christian may swear, or take a right and lawful oath. Four causes why we may take a lawful oath. THat a Christian may without breach of piety swear by the name of God; namely, if the Magistrate exact an oath at his hands, or otherwise if necessity so require, is here proved by four arguments: God's glory. That God's glory may thereby be advanced: For truth, and the manifestation thereof, is a thing glorious unto God. Man's safety. That the safety of others may thereby be procured: For our safety consisteth in the truth, especially in that heavenly truth. Authority of God's word. Because a lawful oath is authorised by God's word. Example of the ancient Church. Exception of Anabaptists and the refutation thereof. Because it hath been heretofore rightly taken by the Saints of God. Here the Anabaptists except against us; saying, that of ancient it was lawful for the Fathers in the Old Testament under the Law to swear, but it is prohibited us in the New Testament. Therefore to the former reasons we are to add these for proof of the contrary unto their opinion. Christ's ratification of it in the New Testament. Mat. 5.17. Christ saith, I am not come to destroy the Law, but to fulfil it. Now he speaketh this of the Moral Law, whereunto an oath belongeth. Therefore the taking of an oath was not repealed by Christ. It is a part of God's Moral worship. The Moral worship of God is perpetual. But a lawful oath is a part of the Moral worship of God, for it is an invocating of God. Therefore it is perpetual. The Prophets call it so. Esay 65.16. The Prophets describing the worship of the new Church, term it a swearing by the name of God. He that sweareth in the earth shall swear by the true God. Therefore the new Church may swear by the name of the true God. It is a seal of faith and truth, and a deciding of debates. Heb. 6.16. The confirming of faith and truth, and the deciding of debates is profitable, lawful and necessary for Church and Commonwealth, and glorious unto God. But an oath is a confirmation of faith and truth, and a deciding of debates: An oath for confirmation is an end of all strife. Therefore an oath is not only lawful for Christians, but also necessary. Example of Christ and the Saints in the New Testament. Mat. 5.18. Rom. 1.9. Rom. 9.1. 2 Cor. 1.23. Phil. 1.8. 1 Thes. 2.10. We have herein the example of Christ and the Saints in the New Testament. For, Christ himself not once, but often used a form of swearing for confirmation of his doctrine; Verily, Verily, I say unto you: And Paul in the same case often interposeth an oath: God is my witness, whom I serve in my spirit, in the Gospel of his Son, that etc. I say the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost. I call God for a record upon my soul, etc. God is my record, how I long after you all. Ye are witnesses, and God also, how holily, and justly, and unblamably we behaved ourselves among you. These, and the like arguments and examples do sufficiently show, that doubtless, To swear lawfully, is granted unto Christians, even now also in the new Covenant. The Anabaptists object against us that saying of Christ: Object. But I say unto you, Mat. 5.34, 35, 36, 37. Swear not at all: neither by heaven, for it is the throne of God; nor yet by the earth, for it is his footstool; neither by Jerusalem, for it is the city of the great King; neither shalt thou swear by thine head, for thou canst not make one hair white or black. But let your communication be, Yea, Yea; Nay, Nay. For whatsoever is more than these, cometh of evil. James 5.12. And that of James: Before all things, my brethren, swear not, neither by heaven, nor by earth, nor by any other oath: but let your Yea, be Yea; and your Nay, Nay; lest ye fall into condemnation. Answ. That by those places alleged, not all oaths, but rash and unnecessary oaths are forbidden, is manifest both by conference of other places and examples of the Old and new testament, and especially by the purpose and scope of Christ; who, freeing the true meaning and sentence of the law from the corruptions of the Pharisees, Two sorts of oaths. 1. Direct. 2. Indirect. Both these oaths are here forbidden. and taxing their hypocrisy, showeth, that by the third Commandment is condemned not only all perjury, but also all rash 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. For such kind of oaths were then commonly used in ordinary and daily speech: and hypocrites, A twofold profaneness issuing out of the Pharisees accustomed swearing by creatures. who did exercise those indirect or obliqne forms of swearing, By the Temple, By the Altar, By Heaven, etc. excused them, 1. As if, swearing on this wise, they profaned not the name of God, inasmuch as they expressed not the name of God in their oath. 2. As if they were not perjured and forsworn, if when they expressed not the name of God in their oath, they afterwards broke their faith and 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, no creature, wherein God hath not engraven some work of his glory. And when men swear by heaven and earth, Why we are said to swear by God, when we swear by creatures. 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 respecteth the mind of him that sweareth: neither doth the honour or dishonour of God's name consist so much in the naked and bare letters and syllables, as in the sentence and meaning of those signs and symbols; like as Christ also teacheth the same in express words, Matthew 23. Mat 23.16, 17. etc. which words are to be conferred with this place which now we have expounded. The meaning of S. James in the place alleged out of his Epistle, is also all one with the meaning of Christ already expressed. Repl. But Christ saith: Swear not at all. And James saith: Nor by any other oath. Therefore all oaths are forbidden amongst Christians. Answ. Here is a fallacy of Composition; namely, a misjoining of words in this clause, or sentence, which are not to be joined together. For that particle, at all, is referred to the divers forms of rash swearing, which the Pharisees averred to be lawful, not to the very word of swearing itself: as if he should say, Swear not falsely, or rashly at all; to wit, neither directly, nor indirectly. So saith S. James, nor by any other oath, to wit, rash, or false; by naming of certain kinds whereof, he showeth that all such like are forbidden. Else should Christ himself offend against his own commandment, Mat. 5.37. whereas he here saith: Let your communication be Yea, Yea; and Nay, Nay: and yet elsewhere oftentimes, in his most grave and reverend speech and doctrine, useth this asseveration, Verily, Verily, I say unto you. Likewise else should James condemn Paul, who by an oath took God to witness unto his soul: and the holy Ghost should contradict himself in condemning all manner of oaths by James, and commending an oath by another Apostle as a ready remedy, profitable, and necessary for the preservation of humane society, to determine and end all strifes and controversies, from which in this frailty man's life cannot be free. Repl. 2. The permission of oaths in Scripture, and the examples of such as have taken them, concern public oaths only, that is, such as are given and taken in some public behalf: Therefore at least private oaths, such as pass between private men, are wholly forbidden. Esay 65.16. Jer. 4.2. Ans. 1. We deny the Antecedent, because this restraint is not only not found specified in these grants and examples in Scripture, but farther also can have no places in either of them, as the view and scanning of the places doth prove. 2. There are manifest examples of a private oath, as of Jacob and Laban, Boos, Abdias, Abigail and David. 3. The same is proved also by the end of an oath: for the end thereof, which 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 and establish faith and truth. 4. Of what things we are to swear: or, what oaths are lawful: and, what oaths are unlawful. Lawful oaths. THose oaths only are lawful, which disagree not with God's word, and which are taken of things true, certainly known, lawful, possible, weighty, necessary, profitable, and worthy of such and so great a confirmation; that is, such as require a confirmation by oath, for the glory of God, and safety of our neighbour. Of these only must we swear. Unlawful oaths. Unlawful oaths, are such as are contrary to God's word, and are taken of things either false, or uncertain, or unlawful, or impossible, or light and frivolous. Of such things we may not swear. For he that sweareth of things that are false, maketh God witness of a lie: 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 to a lie, or if he will not be accounted the witness of a lie, that then he will punish him that sweareth. 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 to himself; because he desireth God to punish him, if he do that which God commandeth; or if he do not that which God hath forbidden: and furthermore, either he hath a purpose to do against God's commandment, or if he swear in earnest, he allegeth God for a witness of a lie. He that sweareth of impossible things, either is mad, or mocketh and derideth God and Men; seeing he cannot have an earnest purpose of performing that which he sweareth; 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. 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, 1. The glory of God. Two principal causes to be respected in swearing. 2. The safety and welfare, as well private as public, of our neighbours. Object. Of uncertain things we may not swear. Things to come, such as those are which men promise to perform, are uncertain: Therefore we must not swear of things to come. Ans. 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 it, whereof every man may and aught to be certain. And so swore Abraham, Isaac, Abimelech, David, Jonathan, Booz, and others, binding themselves to a future performance of certain duties. 5. Whether all oaths are to be kept. Oaths conceived, or made rightly of things lawful, true, certain, weighty, and possible, are necessarily 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 in that thou art a perjured person: He that sweareth to his own hindrance, and changeth not, shall never be moved. Whosoever voweth a vow unto the Lord, Psal. 15.4, 5. Numb. 30.3. 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 made 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 re-called by repenting and surceasing a wicked purpose; not to be continued by persisting and practising it, lest we add thereby sins unto sins. In the Lords eyes a vile person is contemned, Psal. 15.6. he that sweareth to his own hindrance, and changeth not. For, he that keepeth an oath made of unlawful things, heapeth sin upon sin, both in that he swore amiss, and so hath a will to sin; and also in that he endeavoureth to do that which he swore amiss, and so confirmeth that will of sinning by an oath: according to the common rule, Ill sworn, and worse kept; for, what things God forbiddeth, those things he will not have men, either sworn or unsworn, to perform: and what he forbiddeth us to will, or promise, or swear; so much the more doth he forbidden 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 upon 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 necessary to be kept. But they have swor● these things: therefore they must needs keep them: For the Major 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; Let him that stole steal no more: and according to the example and doctrine of David, Ephes. 4.22. who sweareth that he will destroy. Nabal, together with his family, saying; So, and more do God unto the enemies of David: for surely I will not leave of all that he hath, 1 Sam. 25.22. 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 Israel, Vers. 32, 33, 34. 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, etc. Object. 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. But he that sweareth to make a slaughter, sweareth that which is in his power to do: Therefore he which sweareth to slay, and doth it not, maketh God witness of a lie; and God may not be made witness of a lie: Therefore sworn slaughter must be executed▪ Answ. The Major is true, if it be understood of a thing, which both is in our power; and is also lawful: but it is false, if we understand it of any thing, which being in our power, is unlawful. 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. For an unlawful oath being broken, maketh not God witness of a lie, because the revoking of it is good, as appeareth in the revoking of that oath which David had made to destroy Nabal with all his household. Object. 2. The oath of peace which was made to the Gibeonites, Josh. 9.15. was against the Commandment of God: It is lawful therefore to keep an oath made of things unlawful. Answ. 1. We deny the Antecedent, namely, that that oath of peace was unlawful, and against the Commandment of God: For they were not excluded from peace, if any of those Nations, which God had commanded to be destroyed, did ask peace of the Israelites, and did embrace their religion. Now the Gibeonites desired peace, and are adjudged to serve the Tabernacle for wood-cleavers, 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. In this Reason is a fallacy of alleging a false cause. 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, 1. For avoiding of offence, whereby the Name of God might be disgraced among the Heathen, Two causes why the Israelites kept their oath made to the Gibeonites. if the Jews had not kept their oath. 2. 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 fore alleged 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 re called; 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; but if any impossibility afterwards happen, they bind not at all. If otherwise there happen no impossibility afterwards, they 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 of 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 an 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. Object. That which is hurtful to the Commonwealth is not to be promised, or, if it have been promised, not to be kept. Such silence promised unto the thief is hurtful to the Commonwealth: Therefore it is not to be promised, or, if it have been promised, it is not to be kept. Ans. 1. That which is hurtful to the Commonwealth, is not to be promised, that is, if we may do it without 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 to the Commonwealth, to promise silence unto the thief, and to keep promise: For he which hath promised silence by an oath to 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 Commonwealth, nor himself. Wherefore, to promise silence by an oath unto the thief, and to keep it; seeing it is a lesser evil, then that a Citizen should be slain, is, of the two, rather to be chosen. ON THE 38. SABBATH. Quest. 103. What doth God command in the fourth Commandment? Answ. First, that the Ministry of the Gospel, and the Schools of learning should be maintained a Titus 1 5. 1 Tim. 4.13, 14.15, 16. 2 Tim 2.2. & 3.15. 1 Cor. 9.12, 13, 14 : and that I, both at other times, and especially on Holidays, should frequent studiously divine assemblies b Psal. 40.10, 11. & 68.26. Acts 2.42, 46. , hear the Word of God diligently c 1 Tim 4 13. 1 Cor. 14.29. , use the Sacraments d 1 Corinth. 11.33. , join my prayers with the common prayers of the assembly e 1 Tim. 2.1, 2, 3, 8. 1 Corinth. 14.16. , and bestow something, according to my ability, on the poor f 1 Cor. 16.2. . And further, that all my life time I be free from misdeeds and evil actions, yielding unto the Lord, that he may be his holy Spirit work in me his work, and so I may begin in this life that everlasting Sabbath g Esay 66.3. . The Explication. The parts of the fourth Commandment. THe parts of this fourth Commandment are in number two: A Commandment. A Commandment. A reason thereof. A reason of the Commandment. The Commandment is; Remember that thou keep holy the Sabbath day: and, In it thou shalt do no manner of work. The parts of the Commandment are also two: The first is moral and perpetual; namely, That the Sabbath be sanctified: that is, that some certain time be allotted to the Ministry of the Church, The Commandment twofold. or to the public service of God. The other part is ceremonial and temporary; namely, 1. Moral and perpetual. That that time be the seventh day. That the former part is moral and perpetual, 2. Ceremonial and temporary. is clearly proved by the end and perpetual causes of the Commandment. The end of the Commandment is, The public service of God in the Church; Or, The first part of the Commandment is moral and perpetual. the perpetual preservation and use of the Ecclesiastical Ministry. For, God willeth that at all times there be some public Ministry of the Church, and assembly of the faithful, 1. The end of it. in which the true doctrine concerning himself may daily resound: 2. The causer of it. and that for these causes; 1. That himself may be publicly served in the world. 2. That the religion and faith of the Elect may be stirred up and cherished by public exercises. 3. That men may mutually edify one another in the faith which they profess, and provoke one another to piety and godliness. 4. That consent in the doctrine of the Church and worship of God may be continued. 5. That the Church may be apparent in the world, and may be discerned from other companies of men. Now, whereas these causes pertain not to any definite or certain time, but to all ages and estates of the Church and the world; it followeth hereon, that God will have the Ministry of the Church perpetually maintained, and the use thereof often frequented: and therefore that the moral part of this Commandment bindeth all men from the beginning of the world unto the end to keep some Sabbath, that is, to allot some time to Sermons, Prayers, and the Administration of the Sacraments. That the latter part is ceremonial, That the latter part is ceremonial and temporary. and not perpetual, it is evident; because the Sabbath of the seventh day was in the promulgation and publishing of the law ordained by God for the observation of the levitical Ceremonies, and given unto the Jews for a Sacrament, that is, for a type of the sanctifying of the Church by the Messiah to come: Fzek. 10 12. according as it is said, Keep ye my Sabbath: for it is a sign between me and you in your generations, that ye may know that I the Lord do sanctify you. 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. Wherefore the Sabbath also of the seventh day was, together with the rest of the ceremonies and types, fulfilled and abrogated by the coming of the Messiah. And thus much briefly of the Commandment. The reason of the Commandment is: For in six days the Lord made heaven and earth, The reason of the commandment. etc. It is drawn from the example of God, who rested on the seventh day from his work of Creation, after six days labour ended. Wherefore, properly it pertaineth to the circumstance of the seventh day, or to the ceremonial part of the Commandment, concerning the seventh day. Howbeit, the imitating of that rest whereunto God inviteth us, is not only ceremonial, and belonging to the Jews; but moral also and spiritual, signified by the ceremonial, and extending itself to all men. But that the Commandment, with the reason thereunto adjoined, may more fully be understood, we will in brief expound the words of both; and afterwards summarily handle and unfold the Common-places hitherto belonging: namely, the Common-places concerning the Sabbath, the Ministry of the Church, and touching Ceremonies. Remember that thou keep holy the Sabbath day. A brief explication of the words of the commandment. Numb. 15.35. ] What the Sabbath is, and how manifold, shall hereafter be showed. Here God speaketh emphatically, as of a thing most strictly charged and enjoined: Remember that thou keep holy; that is, with great care and religion keep holy the Sabbath day: and elsewhere he commanded him to be put to death which breaketh the Sabbath. The causes why God doth so severely command the keeping of the Sabbath, Three causes why the observing of the Sabbath was so severely commanded. , be: 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 so severe exacting of the ceremonial or typical Sabbath, God would signify the greatness and necessity of the thing signified by this type; namely, the spiritual Sabbath. 3. Because God will have the external Sabbath to serve for the beginning and perfecting of the spiritual Sabbath. Keep holy.] To sanctify and keep holy the Sabbath, is not to spend the day in slothful idleness, What it is to keep holy the Sabbath. but to eschew and avoid sin, and to do good works on the Sabbath. 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: How God, and how man are said to sanctify the Sabbath. Men are said to sanctify the Sabbath, when they refer it to that use, unto which God hath appointed it. Six days shalt thou labour.] Six days God allotted unto men to labour in, the seventh he selected to his worship; not that he would that on other days the worship of God, and the meditation of divine things should be omitted, but he requireth these two things: 1. That on the Sabbath day there be not only a serving of God, Two things required by God of us on the Sabbath. 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 to the private and public service of God, which on other days every one doth exercise according to his vocation. What works are forbidden on the Sabbath. Thou shalt do no work.] God forbiddeth that on the Sabbath day we should work; not any work whatsoever, but only servile works, or such as hinder the worship of God, and exercise of the Ministry: which declaration is expressly elsewhere set down: Ye shall do no servile work. Levit. 23.25. Therefore Christ defendeth his Disciples, pulling the ears of corn on the Sabbath day to drive away hunger: and himself healeth a man having a dry hand, and saith, that an Ox, or any Beast, Mat. 12.3. Luke 14.4, 5. 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. And of the like actions there are two reasons given: 2 Maccab. 15. 1 Mac. 2.40, 41. If we do all 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 on 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, citing a place of Hosea, cap. 6. If ye knew what this is, Mat. 12.7. Mark 2.27. I will have mercy, and not sacrifice, ye would not have condemned the innocent. And, The Sabbath was made for man, and not man for the Sabbath: that is, ceremonial works must give place to the 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, Have ye not read in the law, how that on the Sabbath days, Mat. 5.6. the Priests in the Temple break the Sabbath and are blameless? but I say unto you, Here is one greater than the Temple. Also, Ye on the Sabbath day circumcise a man. If a man on the Sabbath day receive circumcision, that the law of Moses should not be broken; be ye not angry with me, John 7.22, 23. 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 and establish it (such as are the works which appertain to the service of God, or sacred ceremony, or to charity and love towards our neighbour, or to the saving of our own, or another's life, as that present necessity will not suffer them to be deferred until another time) do not break or violate the Sabbath, but are most of all required to the right and lawful observation or keeping of the Sabbath. Thou, and thy Son, and thy Daughter.] He will also have our children and family to cease from their labours for two causes: Two causes why our children and family must cease from labour on the Sabbath. 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 Ministry 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. Why Converts strangers must cease from labour on the Sabbath. Why Infidels strangers must cease from labour on the Sabbath. The stranger, etc.] He willeth also strangers to intermit their labours; and that, if they were converted to 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 to the Church. 2. Lest their liberty might be an occasion to 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 bond unto 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: To the first and second, as concerning binding and constraint, the strangers which conversed among the Jews, Three questions concerning the Sabbath answered. 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 and order, according to both Tables of the Decalogue, amongst his subjects, and to forbid manifest idolatry and blasphemies: and to take care, as far forth as he may, that strangers and sojourners minister or give no open scandal to his subjects. Moreover, as concerning the binding, there was a peculiar consideration and respect of the Sabbath, which was not then first by Moses prescribed to the Israelites, 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, terming them Sabbataries, because they so religiously observed the Sabbath. To the third question fore-alledged we answer, that the Sabbath was no Sacrament unto Infidels (though they also ceased from their labours as well as the faithful) 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. Thy cattles.] By this it is the better understood, that the Sabbath was not a Sacrament instituted for Infidels, in that their cattles also are commanded to rest, whose rest had no respect or consideration either of God's worship, Two causes why the rest of our cattles on the Sabbath is commanded. 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 they also sparing brute beasts, might learn how God will have regard to be had of mercy and favourablenesse towards men. For in six days.] The reason which is annexed unto the commandments, is drawn from God's rest, and appertaineth to the ceremonial commandment concerning the seventh day, as before hath been showed. Two causes why the seventh day is appointed the Sabbath. 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 this rest of the seventh day might be a monument of the Creation then finished and absolved by God, and of the continuing 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 and magnifying of these God's works and benefits towards mankind, for whose sake all things are made, and preserved by God. 2. That by the example of his own rest, as a most forcible and effectual argument, he might exhort men to the imitation thereof, in omitting on the seventh day their accustomed works of the six days. A twosold imitation of God's rest. Two sorts of our works. And so the imitation of God's rest is double: Ceremonial, or signifying; and Moral, or spiritual, or signified. So also our works, from which we are commanded to cease, are of two sorts: Labours in our vocation. Some of them are indeed commanded by God, but they are not to be done with the hindrance of God's worship; of which sort are the functions and labours of each man's vocation. Sins. Labour and sin forbidden by the Sabbath in divers respects. Some are forbidden of God; as sins. Both these are forbidden on the Sabbath, but in a threefold difference: For, 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 their 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 labour is a type of ceasing from sins, which is the thing signified by that type. OF THE SABBATH. HAving expounded the words of the Commandment, that the doctrine concerning the Sabbath, and the sanctifying thereof may be better understood, we are further to consider of the Sabbath: What and how manifold the Sabbath is. 2. How the Sabbath belongeth unto us. 3. The causes for which the Sabbath was instituted. 4. How the Sabbath is sanctified, or kept holy; and how it is broken or profaned. 1. What and how manifold the Sabbath is. THe Sabbath is called in Hebrew Schabbat, Schebbet, and Schabbaton, Three causes why the day appointed to God's public service is called the Sabbath day. each of which signifieth a quietness or rest, or ceasing from labours. And God so called the day appointed in his public service and worship: 1. Because God rested on that day; namely, from making any new or more kinds of creatures, though not from the preserving of the same which he had made, or from continuing the generations of the singulars of every kind. 2. Because the Sabbath is an image of the spiritual rest from sin, which should be in the life to come. 3. Because we also and our families, and our cattles 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. The Sabbath therefore is a time appointed for the ceasing from external works, which are either morally or ceremonially forbidden; that is, from sins, and labours, in our vocation pertaining to the use of this life, and a time consecrated to the execution and performance of such things, as belong to God's worship or service. And this concerning the name of the Sabbath. Furthermore, the Sabbath is of two sorts: Internal, and Externall. The internal, What the Sabbath is. What the internal or moral Sabbath is. 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, though it ought to be continual and perpetual with the godly, yet it is begun only in them in this life, and is called the Sabbath, both because this is that true rest from labours and miseries, and the consecration of us to God's worship, and also because it was in time passed signified by the ceremonial Sabbath. And this spiritual Sabbath shall be perfectly and perpetually continued in the life to come, wherein is a perpetual worshipping and magnifying of God, Two causes why ceasing from sin, and study of the word is called a Sabbath. Isa. 6.13. What the external or Ceremonial Sabbath is. all those labours being left and surceased, wherein we are now busied and occupied. And from month to month, and from Sabbath to Sabbath shall all flesh come to worship before me, saith the Lord. The external or ceremonial Sabbath is a certain time ordained and in stituted by God in the Church, dedicated to a ceasing from works and labours, and given to the Ministry of God's Word, and 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, and that on that day (as also on other holy days) the levitical ceremonies should be observed. This ceremonial Sabbath is a thing indifferent in the N. Testament. This external Sabbath is also of two sorts: Immediate, and Mediate. Immediate is that which was immediately instituted by God himself, and prescribed to the Church of the Old Testament, and this was diversely taken in the Old Testament: Divers Sabbaths in the Old Testament. The Sabbath of days. The Sabbath of days was every seventh day of the week: which was in a more particular 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. Hence the whole seven days, or, the whole week, was with the Hebrews called by the name of the chief day the Sabbath, or Sabbaths. Now in the end of the Sabbath, Mat. 28.1. when the first day of the Sabbath (that is, of the week) began to dawn. Likewise, Levit. 23.15. the Sabbaths of days were other festival days: as the feast of the Passeover, Whitsuntide, Tabernacles, Trumpets, etc. because in these feasts the people were to rest as on the seventh day. The Sabbath of months. The Sabbath of months was the new Moons. The Sabbath of years. The Sabbath of years was every seventh year, L●v. 25.4, 26, 35. Levit. 25.8. wherein the Jews were commanded to intermit the tillage of their fields. And hereof also the whole seven years were by a Synecdoche called Sabbaths. 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 in the New Testament, such as is the first day of the week; to wit, Sunday, or rather, the Lords day, which the Christian Church ever since the Apostles time observeth instead of the seventh, or Sabbath day, in respect of Christ's resurrection: witness that of John; I was ravished in spirit on the Lord's day. Revel. 1.10. More briefly thus: The ceremonial Sabbath is twofold; one of the old Testament, another of the new. The old Sabbath was tied to the seventh day, and the keeping of it was necessary, and was the precise worship of God. The new Sabbath dependeth on the arbitrement or appointment of the Church, which for certain causes maketh choice of the first day: and that first day is to be observed for order's sake, but without any opinion of necessity, as if that and no other were to be observed by the Church: of which difference more shall be spoken in the Question next ensuing. A Table of the distinction of the Sabbath. The Sabbath, that is to say, the ceasing or rest from working, is, 1. Internal, moral and spiritual; as, the rest from sin. 2. Externall and Ceremonial, instituted by God: 1. Immediately, in the old Testament: as the Sabbath of 1. Days, which were the 1. Seventh day. 2. feast-days of the Passeover, Whitsunday, etc. 2. Months, as the new Moons. 3. Ye●res, as every seventh year. 2. Mediately, by the Church in the new Testament, as the Lords day. 2. How the Sabbath belongeth unto us Christians. THe Sabbath of 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, and especially from sins: and afterwards in Moses law this Commandment was again repeated: and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament, that is, a sign and token of that sanctifying, whereby God signifieth himself to be the Sanctifier of his Church, that is to pardon her all her sins and offences, to receive her to favour, to endue and rule her with his holy Spirit, for the beginning of new and everlasting life in her in this life, which afterwards should be accomplished and perfected for, and by the Messiah promised to the Fathers. And this is the reason, why the Ceremonial Sabbath of the seventh day is now abolished; namely, because it was typical, admonishing the people of their own duty towards God, of God's benefits towards them, which was to be performed by Christ: for which self same cause also all the other Sacraments and Sacrifices, and ceremonies made before and after the Law, were abolished by the coming of Christ by whom that was fulfilled that 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 doth still remain; which is, that some time is to be allotted for the Ministry of the Church: For as heretofore in the Jewish Church, so now in the Christian Church 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. For the Apostolic Church, to distinguish itself from the Jewish Synagogue, according to the liberty wherewith she is enfranchised by Christ, instead of the seventh day, hath, on good reason, made choice of the first day; namely, because on that day was Christ's resurrection, whereby the spiritual and internal Sabbath is begun in us. Briefly, the Sabbath doth not belong to us Ceremonially, in special and particular; albeit it doth belong to us, and so to all men, and ever continueth both morally and ceremonially in general: that is, we must have some day wherein the Church may be instructed, and the Sacraments administered, but we are not tied to any certain day. Object. against the abrogating of the Ceremonial Sabbath. The Jews against the abrogation of the Ceremonial Sabbath thus urge: Ob. 1. 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. Ans. 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. Object. 2. The commandments of the Decalogue belong unto all. This is a commandment of the Decalogue: therefore it belongeth unto all. Answ. The commandments of the Decalogue which are moral belong unto all: But this commandment is in part ceremonial, and so as it is ceremonial, it belongeth not to 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. Col. 2.16. 2. Paul saith, Let no man condemn you in respect of an holy day. 3. The Apostles themselves did change the Sabbath of the seventh day. 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 the Jews from other Nations: but this severing and distinction was taken away by Christ. Object. 3. The Lord saith of the Sabbath day: Exod. 31.27. It is a sign between me and the children of Israel for ever, and an everlasting covenant: Therefore the Sabbath of the seventh day is never to be abolished. Ans. 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 overthrown before the coming of the Messiah. Object. 4. We grant the Mosaical ceremonies to be changeable, yet it followeth not thereof, Look the question concerning the abrogating of the Law. Ob. 1. Pag. 2. that the laws which were made before Moses time are changeable: in the number whereof also is the keeping of the Sabbath day. Answ. The ceremonies which were ordained of 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. Object. 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, as soon as the creation of the world was finished, before the fall of mankind: Therefore it is universal and perpetual. Ans. The Major 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; and therefore, in like manner as other ceremonies which were either then, or before instituted, it became subject to mutation and 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 and 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. Object. 6. The cause of the 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, yea even after Christ's coming. Ans. A law is made perpetual or unchangeable by reason of an unchangeable cause, that is, if that cause it, and do necessarily or perpetually require this law as an effect or mean: but not, if at other times, that end may be better 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 and abolished, we may nevertheless godlily and holily by other means meditate on God's works, it followeth not that this law of the ceremonial Sabbath is perpetual, although the memory and celebration of God's creation and 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, and 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 forbidden in the Church, seeing one day is not holier than another. The Anabaptists also against the observation of the first day of the week, Objecti. against the observing of Sunday or the Lord's day. Col. 2.16. Galat. 4.10. Rom. 14.6. or the Lord's day, oppose those say of Scripture, which forbidden the putting of difference between days and days in the new Testament. Let no man condemn you in respect of an holy day. Ye observe days, and months, and times, and years. He that observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the Lord. Therefore (say they) the observation of the first day of the week, or the Lord's day, is no less in these places reproved, than the solemnising of the Sabbath. Ans. We answer to the Antecedent, that a putting difference between days and days is indeed forbidden amongst Christians, but not simply or wholly, but on this wise; namely, if it be done with an opinion of ceremonious worship or necessity. Now the first day of the week, or the Lord's day, is not so observed by the Church, For there is a double difference between the Christian observing of the Lords day, and the Jewish observing of the Sabbath or seventh day. A double difference between the Christian observing of the Lords day, and the Jewish observing of the Sabbath. For, 1. It was not lawful for the Jews to change the Sabbath, or to omit it, as being a part of ceremonial worship: and this they might not do, by reason of the express commandment of God to the contrary. But the Christian Church, retaining still her liberty, allotteth the first day unto the Ministry, without adjoining any opinion of necessity, or worship. 2. The old ceremonial Sabbath, was in the old Testament a type of things to be fulfilled by Christ: 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 Ministry, or, at least wise, no well ordered Ministry in the Church. 3. The causes for which the Sabbath day was instituted. THe final causes or ends for which the Sabbath day was instituted, are these: For public service and worship of God in the Church. The public service and worship of God in the Church, exercise of prayers, confession and 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. For maintenance of the Ministry of the Church. What Church Ministry is. The maintenance and preservation of the Ministry 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 up and cherishing faith and repentance. To be a type of of the everlasting spiritual Sabbath. Ezek. 20.12. It was instituted, that it might be in the old Testament a type signifying the spiritual and everlasting Sabbath. 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. To be a memorial of God's creation & preservation of all things. 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. For exercise of the works of charity. That on that day the works of charity, bountifulness, and liberality should be exercised. For rest of man and beast. For the bodily rest both of men and beasts; but of beasts in respect of man. For example of man unto man in honouring God. Psalm 22.22. That men should provoke one another by their example to godliness, and to the praising and honouring of God. I will declare thy Name unto my brethren; in the midst of the congregation will I praise thee. To be a note of the Church. That the Church may be seen and heard among men, and be discerned from the other blasphemous and 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. 4. How the Sabbath is sanctified or kept holy, and how it is broken, or profaned: or, what are the works commanded and forbidden on the Sabbath. THe sanctifying or holy use of the Sabbath, or of the time ordained for the Ministry of the Church, is when such holy works as God hath commanded to be then performed, are exercised thereon. Contrariwise, The profanation of it is, when either holy works are omitted, or profane works done, such as hinder the Ministry, or are contrary to those works which belong unto the sanctifying of the Sabbath. Now the works whereby the Sabbath is sanctified, and the contrary unto them whereby the Sabbath is profaned, are principally these: 1. Rightly and truly to teach and instruct the Church concerning God, and his will. I. Virtue. 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 it is enjoined in this Commandment, that they faithfully propound and deliver sound doctrine to all men, both in public assemblies, and in private instruction, according to each man's necessity and occasion; and this they are to do for public edification of all, and the salvation of each man. Hither appertain those say of Scripture, Levit. 10.11. Acts 13.15. & 17.2, 17. 2 Tim. 4.2. The contrary vices. Unto the delivering and teaching of the doctrine is opposed: 1. The omitting or neglect of the duty of teaching, whether privately or publicly; whereof God by the Prophet complaineth: Esay 56.10. Ezek. 34.3. All her watch men are dumb dogs. Woe to the Shepherds that feed themselves. 2. A corrupting or maiming of the doctrine, or a fitting of it to the opinions, affections, lusts, or private commodities of the Ministers, Magistrates, and others: We are not as many, 2 Cor. 2.17. which make merchandise of the Word of God; but as of sincerity, but as of God, in the sight of God, speak we in Christ. 2. Rightly to administer the Sacraments according to God's divine institution. II. Virtue. 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. 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: But the administration of the Sacraments ought chief to be exercised on the Sabbath day. Acts 8.38. & 10.4, 8. 1 Cor. 11.20, 33 Acts 2.42. Numb. 28.9. When ye come together therefore into one place, this is not to eat the Lords body. Wherefore, my brethren, when ye come together to eat, tarry one for another. They continued in the Apostles doctrine, and fellowship, and breaking of bread and prayers. Therefore, besides daily sacrifice, there are certain sacrifices appointed, which were to be performed on the Sabbath, and 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: Drink ye all of this. Mat. 26.27. 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, Exod. 12.45. to eat of the Paschall Lamb: 1 Cor. 10. & 11. So neither aught the Church to admit unto the Lord's Supper those that are not baptised; or those that are baptised, but yet are aliens in their doctrine and manners from Christianity. Unto the right and due administration of the Sacraments is opposed an omitting in the Church or neglect of exhortation to the receiving of the Sacraments: The contrary vices. 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 or 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. Diligently to learn the doctrine of the Church: that is, daily to frequent the public assemblies of the Church, III. Virtue. 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 and 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 diligent teachers on the Sabbath, he will also have some to be diligent hearers and learners of this doctrine on the Sabbath. And the study of learning is not without private meditation: Therefore have the men of Beroea 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. Give attendance to reading, to exhortation, and to doctrine. 1 Tim. 4.13. 1 Tim. 3.6. 2 Tim. 2.24, 25. The contrary vices. And Paul will have the Minister of the Church to be fit and able to instruct, and to refute the adversaries. 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 deferred, 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. A neglect of learning the doctrine in Ministers, or in them who of God are called to the study of learning, and either are one day to serve for the propagation of the doctrine, or have greater occasion and ability of learning it than others have. To whomsoever much is given, of him shall be much required, Luke 12.48. etc. 3. Curiosity, which is a desire and study of knowing or hearing those things which God hath not revealed, unnecessary, strange, and vain. Prov. 25.27. Sirac. 3.22, 23. To search their own glory, is not glory. Seek not out the things that are too hard for thee, neither search the things rashly, which are too mighty for thee. But what God hath commanded thee, think upon that with reverence. Hereof S. Paul speaketh, 1 Tim. 4.7.2 Tim. 2.23. 2 Tim. 4.3. Tit. 3.9. 4. To use the Sacraments according to God's institution. The first day of the week, the Disciples being come together to break bread, iv Virtue. Acts 20.7. Paul preached unto them, etc. So God commanded the Passeover 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 be held in the public meetings and assemblies of the Church: because God will have both these to be marks, whereby his Church may be known and 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. Unto the right use of the Sacraments is contrary: The contrary vices. 1. The omitting and contempt thereof. 2. The profaning of them, when they are not received as God hath commanded, neither by them for whom they were ordained. 3. A 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. The uncircumcised manchild shall be cut off from his people. Gen. 17.14. Esay. 66.3. He that killeth a bullock, is as if he slew a man: He that sacrificeth a sheep, as if he cut of a dog's neck, etc. 5. Public invocation on God, V Virtue. whereby we join our confession, thanksgiving, prayers, and desires with the Church. For, God will be invocated not only privately by every one, but also publicly by the whole Church for God's glory, and 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 God hath annexed a special promise unto public prayers: If two of you shall agree on earth upon any thing, whatsoever they shall desire, Mat. 18.19, 20. 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 to God as a special worship: Psal. 22.22. In the midst of the Congregation will I praise thee: And the same is commanded: 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, seeing he knoweth not what thou sayest? I exhort, that first of all, supplications, prayers, 1 Tim. 2.1. intercessions, and giving of thanks be made for all men. Now whereas Christ elsewhere commandeth, that when a man prayeth, he enter into his chamber, Mat. 9.9. and 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 which go before; When thou prayest, be not as the Hypocrites. Now hypocrisy is a feigning and 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 third Commandment prescribed, is the private invocation, which concerneth every particular man. Unto public prayers is opposed, 1. A neglect of the prayers of the Church. The contrary vices. 2. An hypocritical presence at them, without any attention and inward devotion. 3. Such a reading or praying as serveth not for any edifying of the Church. Thou verily givest thanks well, but the other is not edified. 7. Charity and bountifulness towards the poor; that is, to bestow alms, VI Virtue. and perform the duties of love and charity towards the needy, 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 no good on the Sabbath day. And whereas God will have his 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 at that time any man show not his desire of obeying God, when God's doctrine soundeth in his ears, and when God willeth us, surceasing and omitting all other cares, to meditate on godliness and amendment of life; he giveth a token that he will far less do it at another time. Therefore hath it been always the custom of 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. The contrary vices. To the bestowing of alms is repugnant, 1. A neglect or contempt of the poor, and of the works of charity towards them: as when we do not, according to our power, secure the poor that stand in need of our help. 2. Ostentation and vainglory, in giving our alms, Mat. 6.2. which Christ condemneth. 7. The honour of the Ministry of the Church, VII. Virtue. or our obedience towards the whole Ministry in life, and manners: and this is the Moral Sabbath. Five parts of the honour of the Ministry. Now that obedience towards the Ministry comprehendeth many things: Reverence. 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 and judgement of the Ministry. 1 Cor. 4.1. Let a man so think of us, as of the Ministers of Christ, and the disposers of the secrets of God. 2 Cor. 5.20. We are Ambassadors for Christ, as if God did beseech you through us. Love. Love, whereby we gladly frequent divine assemblies, and hear and 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 of the Ministry, which they discharge. How amiable are thy Tabernacles? My soul longeth, Psal. 84.1, 2. yea and fainteth for the courts of the Lord. Psal. 122.1. I was glad when they said unto me, We will go into the house of the Lord. Obedience. Heb. 13.17. Obedience in those things which are belonging unto the Ministry. Obey them that have the oversight of you. 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 Ministry of the Church. For God will therefore have the true doctrine to be learned of us, that we may obey it. James 1.22. Be ye doers of the word, and not hearers only, deceiving your own selves. Thankfulness. 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 Ministry, and Schools of learning, and do his endeavour, that the Ministers, Teachers, and Schoolmasters be honestly provided for. For, without the study and learning of Arts and Sciences, neither can men be made fit to teach, nor the purity and sincerity of doctrine be upheld and maintained against Heretics. Hither appertain Moses Laws of the firstborn, of first-fruits, of tithes, and such like offerings, which were allotted to the Priests and Levites by way of stipend, whereby they might sustain their own life and their household, that so they might wholly be employed in the Ministry. And albeit the circumstances of these Laws are abolished, yet the general remaineth for ever; because God will have his Ministry to be maintained to the end of the world. Deut. 12.19. 1 Cor 9.7. Gal. 6.6. 1 Tim 5.17. Mat. 10.14. Beware that thou forsake not the Levite, as long as thou livest upon the earth. Who goeth a warfare any time at his own cost? Who planteth a vineyard, and eateth not of the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock? Lenity. Lenity and moderation in bearing with such infirmities of the Ministers, as do not enormously or manifestly corrupt or hinder the Ministry, 1 Tim. 5.19. and hurt the Church by offence. Against an Elder receive none accusation, but under two or three witnesses. To the honour of the Ministry of the Church is opposed the contempt of the Ministry: as when either the Ministry of the Church is abolished, or committed to men unworthy or unable, or is denied to be the means and 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 it is against the use of the whole Ministry, not only when some one privately neglecteth or omitteth the use of the Ministry; 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. OF THE ECCLESIASTICAL MINISTRY. WHereas the public external worship of God, and consequently the Ministry itself of the Church, and the use and honour thereof is in this Commandment authorised, as appeareth by that which hath been already handled; the doctrine concerning the Ministry of the Church is here to be examined. The chief questions thereof are: 1. What the Ministry of the Church is. 2. For what end and purpose it was instituted. 3. What are the degrees of Ministers. 4. What are the duties and functions of Ministers. 5. Unto whom the Ministry is to be committed. 1. What the Ministry of the Church is. THe Ministry of the Church 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 Ministry of the Church are two: 1. To preach God's word. 2. Rightly to administer the Sacraments. 2. For what end and purpose the Ministry was instituted. THe causes why God ordained the Church Ministry are: God's glory. Psal. 68.26. God's glory, because God will be magnified and invocated in this life by mankind, not only privately by particular men, but also by the public voice of the Church: Give thanks to God in the Congregation. men's conversion. Ephes. 4.11, 12. That it may be an instrument, whereby to convert men unto God: He gave some Apostles, some Prophets, etc. for the gathering together of the Saints. men's instruction by men. That God may apply himself to our infirmity, in teaching men by men. men's edification by good example. Psal. 22.22. That men may provoke one another by their example unto godliness, and to the magnifying and praising of God: I will declare thy name unto my brethren, in the midst of the Congregation will I praise thee. Man's advancement in so high a calling. That God may show his love towards man, in that he will have men to be Ministers of that great work, the ministry of reconciliation, which also the very Son of God did administer. The clear apparency of the Church. That the Church may be seen and heard among men, and may be discerned from the other blasphemous and idolatrous multitude of men, that so the Elect may be gathered unto it, and that the Reprobate may be made more inexcusable, while they contemn and endeavour to repress the voice and calling of God, which they have heard. But have they not heard? No doubt their sound went out through all the earth, and their words into the end of the world. Now thanks be unto God, which always maketh us to triumph in Christ, Rom. 10.18. 2 Cor. 2.14, 15, 16. and maketh manifest the savour 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. 3. What are the degrees of Ministers. OF Ministers, some are immediately called of God, some mediately by the Church. Immediately are called the Prophets and Apostles. 1. Immediately called. 1. Prophets. The Prophets were Ministers immediately called of God, to teach and open the doctrine of Moses, and of the promise of 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. 2. Apostles. The Apostles were Ministers immediately called by Christ, to teach the doctrine concerning the Messiah now exhibited, and to spread it throughout the whole world, having likewise a testimony and warrant, that they could not err in doctrine. 2. Mediately called. Mediately were called, Evangelists. The Evangelists, who were helpers of the Apostles in their labours, and were sent of the Apostles to teach divers Churches. Bishops or Pastors. 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. Doctors. Doctors, who are Ministers called by the Church, to teach in some certain Church. Governors. Governors, who are Ministers, chosen by the judgement of the Church, to administer discipline, and to ordain things necessary for the Church. Deacons. Deacons, who are Ministers chosen by the Church, to take care for the poor, and to distribute alms. 4. What are the duties and functions of Ministers. THe duties and functions of Ministers of the Church, are in general: 1. Faithfully and skilfully to propound and deliver the true and sound doctrine of God's Law and Gospel, that the Church may know and understand it. 2. Rightly to administer the Sacraments according to God's institution. 3. To go before and shine unto the Church by their good example of Christian life and conversation: Titus 2.7. Above all things show thyself an example of good works. 4. To give diligent attendance unto their flock: Acts 20.28. Take heed therefore unto yourselves, and to all the flock, whereof the holy Ghost hath made you over seers, to feed the Church of God. 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. 5. Unto whom the Ministry is to be committed. UNto whom, and what manner of persons the Ministry is to be committed, Saint Paul plainly delivereth in his Epistles to Timothy, and to Titus. And, briefly to comprise them, the Ministry of the Church is to be committed, 1. Unto men, 2 Tim. 2.12. not to women: I permit not a woman to teach. 2. To such as have a good testimony in and without the Church: 1 Tim. 3. ●, 7. A Bishop must be unreprovable, well reported of, even of them which are without, lest he fall into rebuke, and the snare of the Devil. 3. To such as are able to teach, that is, to such as rightly understand the doctrine, and have gifts in some measure rightly to expound the same: 2 Tim. 2.10. A Bishop must be apt to teach: A workman that needeth not to be ashamed, Titus 1.9. dividing the word of truth aright. Holding fast the faithful word, according to doctrine, that he also may be able to exhort with wholesome doctrine, and reprove them that say against it. OF CEREMONIES. WHereas one part of the fourth Commandment is Ceremonial: it shall not be unfit or impertinent to say and set down some thing in this place concerning Ceremonies. The special questions are: 1. What Ceremonies are. 2. How Ceremonies differ from Moral works. 3. How many sorts of Ceremonies there are. 4. Whether the Church may ordain Ceremonies. 1. What Ceremonies are. ALl divine worship was called of the Romans by the name of Ceremony, Dee. 1. lib. y. Ceremonia à carenio Macrob. Saturnal. lib. 3. cap. 3. from the town Caere, wherein the Images of the gods were kept from the Gauls, as Livy writeth. In the Church Ceremonies are called Externall and solemn actions, ordained in the ministry of the Church, either for order's sake, or signification. 2. How Ceremonies differ from Moral works. CEremonies differ from Moral works, in that, 1. Ceremonies are temporary: Moral works are perpetual. 2. The Ceremonies are done always 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, are the worship of God, and cannot be changed but by God only: Commanded by God. 1. Sacrifices. 2. Sacraments. and those are either Sacrifices, or Sacraments. Sacrifices are ceremonies appointed by God, wherein we offer and perform some certain obedience unto God. Sacraments are Ceremonies instituted of God, whereby God testifieth and performeth certain benefits to us. Those Ceremonies, which are ordained by the Church, Ordained by men. are not the worship of God, and may be changed by the advice of the Church, if there be good causes for the changing and alteration of them. 4. Whether the Church may ordain Ceremonies. Caveats to be observed by t●e Church in instituting of Ceremonies. THe Church may and aught to ordain Ceremonies; because without defining and determining of circumstances, the Moral worship cannot be kept. There are notwithstanding certain conditions to be observed by the Church, in ordaining Ceremonies; namely, 1. They must be such Ceremonies as are not impious, but agreeable to the word of the Lord. 2. They must not be superstitious, such as to which we annex worship or merit, or necessity, or which are done with offence. 3. They must not be too many, nor too toilsome and burdensome. 4. They must not be idle and unprofitable, but must all tend to edifying. ON THE 39 SABBATH. Quest. 104. what doth God enjoin us in the fifth Commandment? Answ. That we yield due honour, love, and faithfulness to our Parents, and so to all, who bear rule over us; and submit ourselves with such obedience, as is meet, to their faithful commandments and chastisements a Ephes. 6.1, 2.5. & 5.22. Col. 3.18, 20, 22, 23, 24. Pro. 1.8. & 4.1. & 15.20. & 20.20. Exod. 21.12. Rom. 13.1. : And further also, that by our patience we bear and suffer their vices and manners b Pro. 23.22. Gen. 9.24. 1 Pet. 2.18. , ever thinking with ourselves that God will govern and guide us by their hands c Ephes 6.9. Col. 3.19, 21. Rom. 13.2, 3 Matth. 22.21. . The Explication. NOw follow 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 immediate object of the second Table is our neighbour, and the mediate is God. The sum of the whole obedience of the second Table Christ hath briefly comprised in these words: Thou shalt love thy neighbour as thyself. Matth. 22.39. And he hath laid down this rule for better understanding of the Commandments of this second Table; Mark 7.12. Whatsoever ye would that men should do unto you, even so do ye unto them: for this is the Law and the Prophets. Of the whole second Table Christ also pronounceth that, Mat. 22.39. The second Commandment is like unto the first; that is, 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 inseparable coherence of the love of God and our neighbour. For, our neighbour cannot be loved without the love of God: and the love of God is declared and exercised by the love of our neighbour. Three causes of the necessity of obedience unto the second Table. Whence also we may gather the causes, for which obedience is necessarily to be yielded unto the second Table, seeing God no less exacteth it at our hands, than he also requireth the obedience of the first 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 fifth Commandment of honour due to Parents (which Hierome plainly calleth the fifth in order) is placed first in the second Table: 1. Because this is the cause, the bond, Comment. in Ephes. 6.2. Two causes why this Commandment is placed first in the second Table. 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 ought in God's name to 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; that is, length of life to be heaped on those, who yield obedience unto it. And these two; namely, the Commandment and the Promise, doth this fifth Commandment contain. The end of the fifth Commandment. Now the Commandment proceedeth thus: Honour thy Father and thy Mother. 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. And our superiors are, 1. Parents themselves, who bred us. Five sorts of superiors understood by the name of Father and Mother. 2. Tutors and overseers of pupils or young children. 3. Schoolmasters, Teachers, and Ministers of the Church. 4. Magistrates, high or low. 5. Our Elders. All these, or whosoever else rule over us, are understood in the name of Parents, and are to be honoured of us; because God giveth them all to us instead of Parents, and they discharge the duty of Parents, and are as it were Gods Vice-gerents in ruling and governing us, substituted by God for Parents to us, when the malice of men began to increase. Now, Parents rather than other governor's are named, and commanded to be honoured: Four reasons why Parents rather than other Governors are here commanded to be honoured. 1. Because the Fatherlike power and government was the first amongst men. 2. Because this is as it were a rule, according to which others are to be composed and framed, and God will have superiors bear a Fatherlike mind and affection towards their inferiors. 3. Because it is most beloved of all men: so that to it, and in regard of it, they easily submit themselves. 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. In this Commandment than is prescribed the honour not only of Parents, but also of all Superiors; and likewise the obedience not only of children, but also of all inferiors. Herein also are the mutual duties of both parties commanded. For when God commandeth the duty of inferiors towards superiors, he doth also of the contrary command the duties of superiors towards inferiors: and when he commandeth Parents to be honoured, he will withal, that both they be as Parents to us, and also behave themselves as worthy of honour; that is, to do the duty of Parents: and seeing he prescribeth the duty of Parents, it must needs be, that he also enjoineth the duties of others who bear rule, whereas they are comprehended under the name of Parents. So also he commandeth the duties of children, when he commandeth them to honour their Parents; and therein also not only the duties of children, but of all inferiors also, because he will that all superiors be honoured of the inferiors. Hence we easily answer that objection: Object. God in this Commandment willeth only our Parents to be worshipped, which is the duty of inferiors: Therefore he commandeth nothing here to superiors. Ans. I deny the consequence of this reason, and rather by retortion of the argument thus conclude: Because he commandeth Parents to be honoured: Therefore he prescribeth the duties of superiors. For when he giveth the names to the superiors, he giveth them also the thing itself, or that from whence they have the name: and 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 to them, as they pass not the bounds of their office. The promise is, That thy days may be long in the land which the Lord thy God giveth thee: This promise God annexed to this Commandment, 1. That by so singular a benefit proposed as a reward, he might the more invite us to the observing and keeping hereof. 2. To signify how greatly he esteemeth that obedience, and how grievously he will punish those which do against this obedience. 3. To signify how necessary this obedience is. For this obedience towards Parents, is a preparing, and a motive cause to the whole obedience of the Laws which follow. Saint Paul alleging this promise, saith, That this fifth Commandment is the first Commandment with promise; that is, Ephes. 6.2. 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. The first Table hath also a promise adjoined: Therefore this Commandment is not the first with promise. Ans. This Commandment hath a special promise, the first Table hath only a general. Object. But long life seemeth not to be any blessing or benefit by reason of the misery of this life: Therefore it is a fruitless promise. Ans. This cometh but by an accident: For long life is a blessing by itself, though it be joined with misery. Repl. 1. A good thing joined with great evils, is rather to be wished away, then wished for. But long life is joined with many evils: Therefore that blessing, by reason of the accidents, seemeth rather worthy to be wished away from us, then to be wished to come unto us. Answ. 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 blessings even in this life. 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, or stand in comparison with it. Repl. 2. The wicked also and disobedient are long lived: Therefore long life is not a benefit proper to the godly. Answ. 1. 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. The eye that mocketh his Father, let the Ravens of the valley pick it out. Prov. 30.17. Prov. 20.10. He that curseth his father or his mother, his light shall be put out in obscure darkness. Ans. 2. Corporal benefits are bestowed on the godly for their safety and salvation; and therefore are tokens and arguments to them of God's good will towards them: but on the wicked such are bestowed, partly that they, being thereby called and invited to repentance, may become more excuseless in God's judgement; partly, that the godly and elect, which are mingled among the wicked, may enjoy these blessings. Repl. 3. All godly and obedient children are not long lived: yea, many of them die speedily. Answ. 1. Again, a general rule is not overthrown by the varying of a few examples. For the greatest part of the godly are long lived. 2. Promises of corporal blessings are understood with an exception of chastisement and of the Cross. 3. That crosseth not this promise, because unto them their translating into a better life is a most ample and large recompense of long life. Three parts of the obedience of this Commandment. The parts of the obedience of this Commandment are three: 1. The proper virtues of superiors. 2. The proper virtues of inferiors. 3. The virtues common to both. The proper virtues and defects of superiors distinguished according to their duties and functions. 1. THe duties and functions of Parents are, Four duties of Parents. Mat. 7.9. 1 Tim. 5.10. Ephes. 6.4. Deut. 4.9. Prov. 13.1. Prov. 19.18. The opposite sins to those former duties of Parents. 1. To cherish and nourish their children. 2. To defend and protect them from injuries. 3. To instruct, or commit them to be instructed of others. 4. To rule and govern them by domestical discipline. The same duties belong unto Tutors, who succeed in the room and place of Parents. The sins therefore repugnant to the duties of Parents are: 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 not to accustom them to patience and gentleness, or to offend in a foolish overtender love; for some small or no injuries done unto them. 3. Not to instruct, or take care that their children be instructed, according to their own, and their children's ability; or to corrupt them by their evil instructions and examples. 4. To bring them up in idleness and licentiousness of sinning: 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. Two duties of School masters. 2. The duties of Schoolmasters or Teachers, 1. To teach and instruct their Scholars faithfully; seeing they are in the place of Parents. 2. To rule and govern them by scholastical discipline. Unto the Schoolmasters and Teachers instructions and discipline, the same vices are contrary, which are unto Parents. 3. The duties of Magistrates may be brought and reduced to these heads: Four duties of Magistrates. Deut. 1.16. & 17.9. 1. To command the observing and keeping of the Decalogue: to wit, that their subjects live according to both Tables of the Decalogue, that is, according to the whole Decalogue as concerning external discipline. 2. To execute the Decalogue, or the commandments of the Decalogue; that is, to maintain the obedience thereof by defending them who observe it, and by punishing them that transgress against discipline, either in goods, or in name, or in body, or in life. 3. To enact some positive Laws for maintenance of Civil order, What positive Laws are. which otherwise would not stand. Now Positive Laws are a determining and defining of such circumstances as are necessary for maintenance of order and decency in the Commonwealth, and serve for the keeping or obedience of the Decalogue. 4. To put also these their own Laws in execution. Unto the Magistrate's duty two extremes are opposed: Two opposite extremes to those former duties. Slackness or remissness. What slackness is. Slackness or slothfulness, which 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 lightly such as offend against the discipline of the Decalogue, or against the positive Laws. Tyranny. What tyranny is. Tyranny: which is, either to command his subjects things that are unjust: or, to punish that which is no sin, and them who sinne not: or, to punish more grievously, than the degree of the fault doth deserve. Duties of Lords and Masters. Ephes. 6.9. Sirac. 33.23. The duties of Masters and Lords are, 1. To command such things unto their family as are just and possible, to prescribe just and lawful labours, not unlawful, not impossible, not too burdensome and unnecessary. 2. To afford them nourishment, and to give them their wages for their labours. 3. To govern them by domestical discipline. The fodder, the whip, and the burden belong unto the Ass; and meat, correction, and work unto the servant. Opposite vices to the three former duties. The sins and faults of Lords and Masters are, 1. To permit in their family idle slothfulness and licentiousness. 2. To command unjust things▪ and to lay on too grievous burdens. 3. To defraud their servants of their meat and wages. 4. To grieve and exasperate their family though too much rigour and severity. The duty of Elders. 5. The duties of Elders and such as are superior in wisdom and authority is, to govern and further others by the example of their life, by their counsels and admonitions. These transgress against their duty and calling, Their defects. 1. Through folly or corrupt counsels. 2. Through lightness of manners, and by their evil example. 3. By neglect of the younger sort, or other inferiors, whom they see to offend, and might by their counsel and authority correct and amend, but do not. The virtues proper to inferiors. 5. Parts of the duty of inferiors towards superiors. THe proper duties of inferiors are expressed by the name of Honour. For, Honour signifieth and comprehendeth, Reverence. 1. 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, and adorn and furnish it with gifts necessary. 2. An approbation of this order, and these gifts of God. For if we do not know and acknowledge this order to be good; we will not honour it. 3. A subjection and submission unto this order, even for the will and pleasure of God. 4. An outward declaration of this their judgement and mind in words and deeds, and in ceremonies and gestures, which differ according to places. But reverence is also in the mind; and doth not consist only in outward gestures. And subjection here comprehendeth such obedience as is not constrained, but ready and willing. 2. Love. Secondly, Honour signifieth a Love which we must bear unto them, in respect of their calling and office; and this cannot be severed from reverence. For whom we love not, them we cannot reverence. 3. Obedience. Thirdly, Honour signifieth obedience in all things 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 most acceptable unto their Parents. 4. Thankfulness. 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. 5. Lenity and tolerance in their small defects. 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 flat 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 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 then may agree unto men: or, hating them, especially for executing their office and duties: 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, gratifying them flatteringly 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 virtues common to both superiors and inferiors. THe common duties unto all, or those virtues which are here prescribed unto all degrees, both of superiors and inferiors, and the contrary vices whereof are condemned, are: That general justice, which is, obedience, 1. General justice. 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. Unto this general justice are opposed, The contrary vices. 1. All neglects of such duty, as just Laws require of every one, either of superiors, or inferiors. 2. All stubborness, disobedience, and sedition. 3. Making show and semblance of observing our duty, and eye-service, or hypocrisy. II Particular justice. Particular distributive justice, which keepeth a proportion in distributing of offices, rewards, and punishments, 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, and belongeth unto him: Give to all men their duty: tribute, Rom. 13.17. The contrary vices. to whom ye own tribute; custom, to whom custom; fear, to whom fear; honour, to whom ye own honour. To this is opposed, 1. Error, which taketh away an office from him to whom it is due, and giveth it another, who should not administer it, or to whom it doth not agree. 2. Rashness, or accepting of persons, or partiality in distributing offices, or in giving honours, or in bestowing rewards. III Sedulity. 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 to him, constantly, continually, studiously, willingly, and cheerfully: likewise, containing himself, with this endeavour of welldoing, within the bounds 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. Study to be quiet, and to meddle with your own business. He that ruleth, 1 Thes. 4.11. Rom. 12.8. Ephes. 6.6. Eccles. 9.10. let him do it with diligence. Serve as the servants of Christ, doing the will of God from the heart. 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 and 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, The contrary vices. which excuseth not. Unto sedulity is opposed, Negligence. Negligence of slothfulness, which either doth not look after matters, or doth willingly let them pass, and performeth the parts of this duty either not willingly, or not entirely, or not diligently. A show of diligence. A show of diligence, which doth his duty, chiefly for his own glory and commodity sake. Curiosity. Curiosity, which intrudeth and insinuateth himself into other men's duties. Arrogancy. Arrogancy, which giveth that unto himself, which he hath not, or boasteth of that which he hath. IV Love of our kindred. Love, or tender affection towards 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 Parents, he will also have 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. If there be any that provideth not for his own, 1 Tim 58. The contrary vices. and namely, for them of his household, he denyeth the faith, and is worse than an Infidel. Unto love are repugnant, Unnaturalness. Unnaturalness, which either hateth, or doth not affect and love those which are near of blood unto him; neither is careful of their safety. Indulgency. Indulgency 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 of God. V Thankfulness. Thankfulness, which is a virtue consisting of truth and justice, acknowledging from whom, what, and how great benefits we have received, and have a desire or willingness to perform and return for them mutual labour, or mutual duties, such as are honest, and possible. He that rewardeth evil for good, evil shall not departed from his house. Prov. 17.13. The contrary vices. Unto Thankfulness are repugnant, Unthankfulness. unthankefulness, which doth not acknowledge, or doth not confess the author and greatness of the benefit receive, or doth not endeavour to perform mutual duties. Flattery. Unlawful gratifying, or parasite-like flattering. VI Gravity. Gravity, which is a virtue, that, on knowledge of a man's calling, and degree, observeth that which becometh a man's person, and showeth a constancy, and squareness in words, deeds, and 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 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. Prov. 21.1. Eccles. 7.3. Sirac. 41.12. Gal. 6.4. Titus 2.7. A good name is to be chosen above great riches. A good name is better than a good ointment. Have regard to thy name, for that shall continue with thee above a thousand treasures of gold. Let every man prove his own work, and then shall he have rejoicing in himself only, and not in another. Above all things, show thyself an example of good works, with uncorrupt doctrine, with gravity, integrity. Unto gravity are contrary, The contrary vices. Levity. Levity, not observing seemliness, or conveniency, or constancy in a man's words, deeds, and gesture, or not having a desire of retaining his good name and estimation. Ambition. Swelling or ambition, which is to lift up himself in respect of his own calling or gifts, and to contemn and neglect others, and to be aspiring to higher places, and 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 preeminence. VII Modesty. Modesty is a virtue which hath near affinity with gravity, whereby a man knoweth his own imbecility, and, considering his place and office wherein he is placed by God, keepeth a mean and conveniency of person in opinion and in speech of himself, and in actions, and in behaviour, to this end, that we give no more to ourselves then becometh us, or defraud others of due reverence; that we show no more glitter or gloriousness in our apparel, in our behaviour, in our talk, and life, then 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. If any seem to himself that he is somewhat, Gal. 6.3. when he is nothing, he deceiveth himself in his imagination. Humility and modesty differ in their end: and modesty is towards men, acknowledging their own vices, and the gifts that are in others: Humility is towards God. Unto modesty are repugnant, The contrary vices. Immodesty. Immodesty▪ which retaineth not a seemly conveniency (befitting both our own person, and them with whom we converse) in words, deeds, behaviour and apparel. Arrogancy. Arrogancy, which in opinion and speech challengeth more unto himself then his strength will bear, or doth either admire his own gifts, or vaunt of them without need, or extol them above measure. Counterfeit modesty. Show of modesty, which is, in his admiration of himself, yet to extenuate and debase himself, and to be backward in receiving of honours or offices, which a man desireth, to hunt after his own praise, or an opinion of modesty. VIII Equity. Equity, which is a virtue mitigating, upon good cause, the rigour of strict justice in punishing and taxing others offences, patiently bearing with some such errors and defects, as do not enormously harm the public safety, or the private welfare of our neighbour, and covering and correcting such vices of others, or endeavouring to heal and cure them. For this, by reason of men's manifold infirmities, is so necessary both in superiors, and inferiors towards superiors, that without it, civil society cannot consist. Be subject to your Masters with all fear; 1 Pet. 2.18. not only to the good and courteous, but also to the froward. Hither appertains the example of the Sons of Noah. Gen. 9.23. Likewise the Commandment of the moderation and gentleness of Parents towards their children in exercising correction and discipline. Ephes. 6.4. Col. 3.21. & 4.1. Father's provoke not your children to wrath, but bring them up in instruction and information of the Lord. Provoke not your children to anger, lest they be discouraged. Ye Masters, The contrary vices. do unto your servants that which is just and equal, knowing that ye also have a Master in heaven. Unto equity are repugnant, Immoderate rigour. Immoderate and unlawful rigour, in censuring of those that sin through infirmity without any enormous harming either of their own safety, or others. Slackness. Slackness, not punishing or reprehending, according to his place, enormous faults. Soothing. Flattery, which for to curry favour, and for commodities sake, praiseth that which is not to be praised, or attributeth greater things to one, then are beseeming for him. ON THE 40. SABBATH. Quest. 105. What doth God exact in the sixth Commandment? Ans. That neither in thought, nor in gesture, much less in deed, I reproach, hate, or harm, or kill my neighbour, either by myself, or by another a Mat. 5.21, 22, & 16.52. Gen. 9.6. : but I cast away all desire of revenge b Ephes. 4.26. Rom. 12.19. Mat. 5.25. and 18.35. . Furthermore, that I hurt not myself, or cast myself wittingly into any danger. c Rom. 13.14. Colos. 2.23. Sirac. 3.27. Mat. 4.7. . Wherefore also that murders might not be committed, he hath armed the Magistrate with the sword d Gen. 9.6. Exod. 21.14. Mat. 26.51. Rom. 13.4. . Quest. 106. But this Commandment seemeth to forbid murder only. Ans. But in forbidding murder, God doth further teach, that he hateth the root and cause of murders, to wit, e Prov. 14.30. Rom. 1.29. envy, f 1 John 2.11. hatred, g James 1.20. Gal. 5.20. and desire of revenge, and doth account them all for murder h 1 John 3 15. . Quest. 107. Is it enough that we kill no man in such sort as hath been said? Answ. It is not enough. For when God condemneth anger, envy, hatred, he requireth that we love our neighbour as ourselves i Mat. 22.39. and 7.12. Rom. 12.10. : and that we use humanity k Ephes. 4.2. Gal. 6.1, 2. Mat. 5.5. Rom. 12.18. , lenity, courtesy, patience l Luke 6.36. Mat. 5.7. , and mercy towards him m 1 Pet. 3.8. Col. 3.12. , and turn away from him, as much as we may, whatsoever may be hurtful unto him n Exod. 23.5. : In a word, that we may be so affected in mind, as that we stick not to do good also unto our enemies o Mat. 5.44, 45. Rom. 12.20. . The Explication. THe scope or end of this Commandment, is the preservation of the life and safety of men's bodies, and of the welfare both of ourselves and others. Here therefore are commanded all things which make for the preservation of our own life, and the life of others. Contrariwise, here are forbidden all those things which tend to the destruction of our life, or the life of others: that is, all wrongful harming, all desire of doing harm; yea, and all signs of this desire. Why murder only is here named. Now in this prohibition is named murder, not that God forbiddeth that alone, but 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 and deterred from committing them: according to that rule; When any special virtue is commanded, or any special vice forbidden, the general virtues and vices, the causes thereof, or whatsoever hath any affinity therewith, is commanded and forbidden. Here is to be proved, I Why internal murder is forbidden in this Commandment. That internal things are also commanded and forbidden by this Commandment. 2. That the hurting either of ourselves or others is forbidden. 3. That the defence of our neighbour is commanded. 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. By the interpretation of Christ: Whosoever is angry with his brother unadvisedly, Mat. 5.21. shall be culpable of judgement: Therefore all unjust wronging of our neighbour, together with the outward slaughter of him, is forbidden; yea, and all the causes, occasions, and signs of this harming; as anger, envy, hatred, and desire of revenge. II Why hurting of ourselves, or others is here also forbidden. The hurting, yea, and neglect 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, which by us may not be destroyed, neither in ourselves, nor in others. 2. The similitude and likeness of nature, and our original from our first Parents. For as our neighbour is not to be hurt and wronged by us, because he is our flesh; so neither may we violence or hurt ourselves, because, No man ever hated his own flesh. 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. III Why the defence of our neighbour is here commanded. The defence of our neighbour is commanded. For, whereas the Law not only commandeth us to avoid sins, but also to embrace and practise the contrary unto them; it is manifest that God here doth not only forbid us to endanger any man's life and safety, but farther also commandeth us, as far forth as we may, to defend and preserve it. Therefore this negative Commandment, Thou shalt do no murder, includeth the affirmative, Thou shalt preserve the life of thy neighbour. The substance and sum of the Commandment is, That we neither harm by any external work, either our own life, or the life of an other, or any man's safety and well are of body, either by force, or by deceit, or by neglecting: neither wish in affection or will, an impairing thereof, or signify by any tokens any such affection or will; but on the contrary, endeavour to defend and preserve the same to the utmost of our power. Wherefore, Thou shalt do no murder, signifieth, The meaning of the Commandment. 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 and help 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 vices which are here forbidden, tend to the ruin and destruction of men: the virtues that are here commanded, tend 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. Two kinds of virtues prescribed in this Commandment. 1. Not hurting virtues. 2. Helping virtues. Whereby are made two divers kinds of virtues of this Commandment; the former whereof containeth the virtues which tend to the not hurting of men'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 are of three so●s. 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: In the second, Mildness and Equability: In the third, peaceableness. Again, the virtues helping and furthering men's safety are twofold. For we are said To help, 1. By repelling evils, dangers, and injuries. 2. By doing good, or bone fitting ourselves or others. In the first manner of helping, consisteth Commutative justice in punishments, Fortitude, and Indignation: In the second, Humanity, Mercy, and Amity. The virtues not hurting the safety of men. I Particular justice. PArticular Justice not hurting any man, is a virtue which neither by endeavour, nor by neglect hurteth the life or body of any of whom we are not hurt, except God command it. Or, A virtue shunning all harming which are done either by violence, or by deceit, or by neglect of our own, and others safety. This is expressed in the words, Thou shalt do no murder. Unto particular justice hurting no man, is opposed, 1. All unlawful harming of our own or any others life and body, whether of purpose, or of negligence. 2. Remissness, when they are not hurt, who are to be hurt, by them unto whom the execution belongeth. II Mildness. Mildness, or placability, or easiness in forgiving, which is a virtue moderatresse and governess of anger, which neither is angry for no cause, neither upon a light cause: neither, where is cause of just anger, wisheth the destruction of the person that hurteth; but is displeased only at the reproach of God's name, or for unjustice, or for the hurt of our neighbour: and admitteth not in mind the desire of revenging any injury, be it never so great; but hearty wisheth the safety and good estate of enemies, and il-willers, and endeavoureth to maintain the same according to our ability, and their necessity. Or, it is a virtue moderatresse and governess of anger, which shuneth all unjust anger, and doth so moderate just anger, as that it is not angry beyond measure, or passeth the bounds and limits by God prescribed, neither burneth with a desire of revenge, but pardoneth offences and also grievous injuries, even to enemies: so that the anger conceived neither aimeth at, nor lighteth on the persons, but on the vices of offenders; and that with this regard, that it wisheth the safety of them, who most heinously offend. Blessed are the meek, Mat. 5.5. The contrary vices. for they shall inherit the earth. Unto Mildness is repugnant, Remissness, when a man is not moved for grievous injuries, nor represseth and punisheth them, or is too slack in forbidding them. 2. or immoderate anger. 3. Desire of revenge, grudging, hatred and spite: III Equity. Equability or equity, which is a virtue of near affinity with mildness, which is a moderatress of strict justice (which equalleth punishments with faults) upon good and reasonable cause: as when in respect of the crime itself, or our own duty, or the public safety, or the 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, Gal. 5.1. Phillip 4.5. or in punishing of injuries. Brethren, if a man be fallen, ye which are spiritual, restore such a one with the spirit of meekness, considering thyself, lest thou also be tempted. Let your patiented mind be known unto all men. Unto equability, or equity is repugnant, The contrary vices. First, Immoderate rigour, cruelty and unjust severity, when there is had no regard of circumstances: whereof it is said; Extreme right is extreme wrong. Secondly; Remissness; that is, not to be moved at such things, whereat we ought to be moved: as, when God commandeth, etc. Thirdly, Partiality, and accepting of persons. IV peaceableness. peaceableness, or study of peace and concord, which is a diligence both in avoiding unnecessary 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 where of not to refuse troubles, and 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, The contrary vices. or others safety. Unto peaceableness is opposed, 1. Turbulence, or quarrelsomeness, giving or taking occasion of stirs, whereunto belong all desire and delight in contention, backbiting, slandering, whispering. Here therefore all contentious persons, backbiters, slanderers, and whisperers are condemned. 2. 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 gratifying. The virtues helping and furthering men's safety. V Commutative justice. 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 and injure others. Because thou hast let go out of thy hands a man whom I appointed to die, 1 Kings 20.42. thy life shall go for his life, Levit. 24.17. Numb. 35.31. and thy people for his people. He that killeth any man, he shall be put to death. Ye shall take no recompense for the life of the murderer, which is worthy to die: Exod. 21.23. Deut. 24.10. but he shall be put to death. Life for life, eye for eye, tooth for tooth. 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 odd the offence and punishment. Whereof it is manifest, that this Commandment doth not take away, but ordain and establish the office of the Magistrate in punishing transgressors. Rom. 13.4. He is the Minister of God, and beareth not the sword for nought. 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, Vengeance is mine; I will repay, Rom. 12.19. 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: and 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 thiefs and robbers. 2. It is said, Thou shalt do no murder; that is, not thou that art but a private man, not according to thy own pleasure and lust, without any warrant and special exception against this Law. For God punisheth when the Magistrate punisheth. Unto Justice commutative in punishments, The contrary vices. Unjustice is contrary, which either doth not at all punish, or doth unjustly punish: as, 1. Cruelty and overgreat severity, or false pretending of strict justice. 2. Private revenge. 3. Remissness, when that is not punished which ought to be punished. 4. Partiality, or accepting of persons. VI Fortitude. Fortitude is a virtue, which adventureth dangers according to the rule of wel-informed reason; that is, such dangers as right and ruled reason willeth to adventure, and that for the glory of God, the safety of the Church and Commonwealth, the defence and preservation either of ourselves, or others, against grievous injuries. Now this fortitude of God's Saints ariseth from faith, and hope, and the love of God and their neighbours. But that heroical fortitude, Heroical fortitude. which is a special gift of God, as in Joshua, Samson, Gedeon, 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: Be strong, 1 King. 2.2. Numb. 13. & 14. 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. Like unto this virtue, is warlike fortitude: Warlike fortitude. which is a defendresse of justice, and an undertaking of the just defence of ourselves or others, albeit it be not without peril and danger. War. 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 of the ordinary power by force of arms. The contrary vices. Unto Fortitude is opposed, 1. Timorousness, and the betraying of another's safety, when thou art able to undertake his defence: likewise a shunning of necessary dangers, and such as God hath commanded us to undergo. 2. Rashness, or foolhardiness, which is to undertake things unnecessary and unprofitable. VII Indignation Indignation, or zeal, is a virtue justly offended and wroth of God's name, the unjust hurting of our neighbour, and 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. Gedeon said to Zebah and Zalmunna, The men that ye slew at Tabor, were my brethren, Judges 8.9. Judges 20. even my Mother's children: as the Lord liveth, if ye had saved their lives, I would not slay you. And the Israelites wage war against the Benjamites, for the wickedness committed against the Levites wife. As therefore unjust wars are forbidden by this Commandment, so just war is allowed in the fifth 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 and 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 Israelites. Unto Indignation are repugnant,. 1. anger. 2. Remissness or slowness, when there is no sharpness or earnestness showed in being justly offended with injuries, and in revenging them. VIII Humanity. Humanity, or the love of man, is a true and 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 selfsame 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 to others, which they would have to be done unto themselves. Rom. 12.10. Gal 6.10. The contrary vices. Be affectioned to love one another with brotherly love. Let us do good unto all men, but especially unto them which are of the household of faith. Unto Humanity are opposed, 1. Inhumanity, or waywardness: which either omitteth the proper duties of humanity, or committeth the contrary thereunto. 2. spightfulness, or envy which is a repining at another's good, and a desire either to win that good unto himself, or avert it at least from another. 3. Self-love, with a neglect of others. 4. pleasuring or gratifying. IX Mercy. 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, and indeavoureth to take them away, or to assuage them as much as equity and God's glory permitteth, neither rejoiceth at the calamities of the very enemies themselves. Or it is sorrow for calamities of innocent men, or such as fall through ignorance or infirmity, and a desire to assuage or take away their calamities by honest means: Blessed are the merciful, Mat. 5.7. The contrary vices. for they shall obtain mercy. Unto mercy are contrary, 1. In the defect, unmercifulness, cruelty, hardheartedness, 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. 2. 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, and he himself also who is spared. X Amity. Amity is a virtue comprehended under Humanity as a special under his general, and it is a mutual and sincere goodwill between good men, kindled by the mutual knowledge of virtue each in other, by a communication, and other honest duties in both parties, performing mutual duties, such as are just and lawful, and possible. Prov. 18.24. A man that hath friends, aught to show himself friendly: for a friend is nearer than a brother. It is different from love, in that love stretcheth both to the known and unknown; but amity or friendship extendeth only to those that are known one to another, The contrary vices. and that for some virtues appearing in them. Unto amity or friendship are opposed, 1. Enmity. 2. Neglect of friends. 3. Lightness in joining and losing friendship. 4. Counterfeiting and dissembling of friendship. 5. Flattery. 6. gratifying. A summary Table of the sixth Commandment. In the sixth Commandment: Thou shalt do no murder, is 1. Forbidden all unjust harming of our own, or our neighbour's life and safety: and our neighbour is hurt by 1. Forsaking him, and not helping him to our power; which is a neglect of the duties, which are required for the preservation of life. 2. Wronging him: which is done by 1. Externall force or violence; as by 1. Murder. 2. Backbitings. 3. Injuries whatsoever. 2. Internal affection; as 1. Anger. 2. Hatred. 3. Desire of revenge. 2. Commanded the preservation of our own, and other men's life or safety. And this is preserved by 1. Not hurting them: for they ought not to hurt others who are 1. Not provoked, which is the part of Justice. 2. Provoked, which is the point of Gentleness and equity. 3. Either provoked or unprovoked, which is the point of peaceableness. 2. Helping them: and our neighbour is helped by 1. Repelling injuries from him: which is done by 1. Commutative Justice in punishments. 2. Fortitude. 3. Indignation. 2. Benefiting him: through 1. Humanity, or kindness and good will. 2. Mercy. 3. Amity, or friendship. ON THE 41. SABBATH. Quest. 108. What is the meaning of the seventh Commandment? Ans. That God hath in execration all turpitude and filthiness a Levit. 10.28. , and therefore we also must utterly hate and detest it b Judas 22. , and contrariwise live temperately, modestly, and chastely c 1 Thes. 4.3, 4, 5. , whether we live in holy wedlock, or in single life d Heb. 13.4. 1 Cor. 7.7. . Quest. 109. Forbiddeth God nothing else in this Commandment, but adultery, and such kinds of uncleanness? Ans. Seeing both our body and soul are the Temples of the holy Ghost, God will have us to possess both in purity and holiness. And therefore deeds, gestures, words e Eph, 5.3, 4. 1 Cor. 16.18, 19, 20. , thoughts, filthy lusts f Mat. 5.27, 28 , and whatsoever enticeth a man unto these, all that he wholly forbiddeth g Ephes. 5.18. 1 Cor. 15.33. . The Explication. GOD in this Commandment ratifieth or establisheth the preservation of chastity and marriage, and farther authoriseth marriage itself. For, whatsoever he forbiddeth, the contrary thereof he commandeth and willeth to be kept. Now he forbiddeth Adultery, What is meant when adultery is named. which is a breach of 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 condemneth all wanton and wand'ring lusts in persons married or unmarried, all vices that are contrary to chastity, and such as are of near affinity unto them; likewise their causes, occasion, effects, antecedents, 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 affinity with that are understood. Therefore when adultery is forbidden, other special vices or lusts are condemned. 2. Where the cause is condemned, there also the effect is condemned, and so of the contrary. So here are condemned or forbidden, as well the antecedents as the consequents of adultery. 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 the Law: and the contrary is withal forbidden. The virtues of this Commandment. 1. Chastity. The virtues of the seventh Commandment are in number three; Chastity, Shamefastness, Temperancy. I Chastity. Chastity is a virtue preserving cleanness of mind and body, agreeing with the will of God, and avoiding all lusts forbidden by God, all unlawful companying, and inordinate copulation, and all the desires, occasions, effects, and suspicions 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: God is chaste, and will be called on by such as are of a chaste mind, Twofold chastity. and suffereth chaste prayers to take effect with him. Now there is a double chastity; 1. Of single life. one of single life: another of marriage. Chastity of single life is a virtue avoiding all lusts, 2. Of marriage. remaining in a sole estate without marriage. Chastity of marriage is, to observe in marriage the order instituted by the wonderful counsel of God. The causes of chastity are: Four causes. 1 Thes. 4.3, 4. 1. The Commandment of God. 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. Fellow peace with all men, and holiness, without which no man shall see the Lord. 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. Heb. 12.14. 1 Cor. 6.15, 18. Flee fornication. Know ye not that your bodies are the numbers of Christ? shall I then take the members of Christ, and make them the members of an Harlot? God forbidden. The contrary vices. 4. Rewards and punishments. The extremities of chastity are; counterfeit chastity, unclean single life, whorehunting, keeping of concubines, incest, adultery, and all wanton and unwieldy wicked lusts, their causes, occasions, and effects: all unlawful conjunctions, all corrupted desires that violate, and hurt the conscience also in marriage. Three kinds of lusts. Now all sorts of lusts may be referred unto three 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 incest in our first Parents; because those were done 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, companying of married persons with others that are unmarried. If a married person have company with another married person, Double adultery. it is a double adultery: for he violateth both his own wedlock, and the others. If a married man have to do with an unmarried woman, Simple adultery. Simple fornication. it is simple adultery. Simple fornication is of those that are unmarried. Magistrates are by duty bound severely to punish incests and adulteries. For they are much more heinous than thefts and robberies. God appointeth death for adulteries. Now although God did not ordain that simple fornication also be punished with death, yet when he saith after: Let there not be a whore amongst you; he signifieth, that it is to be punished in his kind. There are other things also, which are committed of this our corrupt nature with an evil conscience, as lust 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 those inclinations it is to be said, It is better to marry, then to burn. 1 Cor. 7.9. But yet S. Paul nevertheless by those words doth not allow such marriages as are untimely, hurtful to the Commonwealth, entered into before a lawful age, or unhonest; that is, against good orders and manners. II Shamefastness. Shamefastness is a virtue abhorring all filthiness, joined with a shame, grief, and 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 occasion, and tokens and signs of uncleanness. Shamefastness is required unto chastity, as a furtherance and cause of chastity, and also an effect, consequent, and sign thereof. The extremities or vices contrary to shamefastness are: The contrary vices. 1. Shamelessness or impudence, 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. 3. Obscenity, and scurrility, or ribaldry. III Temperancy. Temperancy is a virtue, observing the mean agreeable to nature, honesty, mediocrity, and order of persons, places, and times, according to the law and rule of nature, in things concerning the body; as meat, and drink, and in the desire of them. Temperancy is required unto chastity, as a cause without which we cannot be chaste: and is the mother and nurse of all other virtues. Take heed to yourselves, Luke 21.34. lest at any time your hearts be oppressed with surfeiting, and drunkenness, and cares of this life. Ephes. 5.18. Be not drunk with wine, wherein is excess. Walk honestly, as in the day: not in gluttony and drunkenness, neither in chambering and wantonness, nor in strife and envying. Rom. 13.13, 14. But put ye on the Lord Jesus Christ, and take no thought for the flesh, to fulfil the lusts of it. The extremities of temperancy are: 1. Intemperancy in meat, The contrary vices. and quaffing of the drink, gluttony, drunkenness, even to the overture of our stomach and head-reeling. 2. Luxury, which is too much prodigality, and needless superfluity in meat, apparel, householdstuff, etc. 3. Hurtful temperancy, or too great abstinency and hypocritical, not agreeable to nature; such as is the abstinency of Eremites: Likewise superstitious fasts. OF MARRIAGE. WHereas Marriage is authorised in this Commandment, we are to consider of it, 1. What Marriage is. 2. What are the causes of the institution of Marriage. 3. What Marriages are lawful. 4. Whether it be a thing indifferent. 5. What are the duties of married persons. 6. What things are contrary to Marriage. 1. What Marriage is. MArriage is a lawful and indissoluble conjunction of one man and one woman, instituted by God, for the propagation and increase of mankind, that we might know him to be chaste▪ and to detest all lust, and that he will gather unto himself out of mankind thus lawfully multiplied an everlasting Church, whereof he may be known and worshipped aright: Lastly, that it might be a society and fellowship between man and wife of labours, cares, and prayer. 2. What are the causes of the institution of Marriage. THe author of Marriage is God himself: For marriage is no invention of man, but instituted by God in Paradise before the fall of man. 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 and the Church. 4. That lose and wand'ring 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, as the Proverb goeth, Love doth descend, not ascend. 3. What Marriages are lawful. Eight conditions of lawful marriage. THat Marriage may be a lawful conjunction, these things are thereto required: 1. That Matrimony be contracted between persons fit to be joined. 2. That is be contracted by the consent of both parties. 3. That there be adjoined also the consent of others, whose consent is required by Law; as namely Parents, or those who are in the place of Parents. 4. That there be no error committed in the persons. 5. That in the contract honest conditions, decency, and a lawful course or process be observed. 6. That Matrimony be contracted between two persons only: Gen. 2.24. Mat. 19.5. They two shall be one flesh. The Fathers indeed of the Old Testament had many wives: but we are to judge according to laws, and not according to examples. 7. That it be contracted in the Lord; that is, between the faithful, and with the invocation or calling on of God. 8. That it be not contracted between persons in such degrees of kindred as are forbidden of God and honest Laws. Kindred is either consanguinity or affinity: though some take kindred and consanguinity for one and the same thing. Consanguinity. Consanguinity is between persons springing from one and the same stock, Affinity. and nearly allied in blood. Affinity is alliance rising by marriage between the kinsfolks of man and wife. A stock. The stock is the person, from whom the rest are derived. A line. Now kinsfolks are distinguished by line and degree. A line is an order of kinsfolks, A degree. descending or coming of one stock. A degree is a distance between kinsfolks on the fathers or mother's side, from the first stock. Concerning those degrees this common rule is to be observed: How many persons there are from the stock, so many degrees there are. By God's Law the second degree, and by laudable politic Laws of men the third degree is forbidden. The division of a line in kindred. 1. Ascendants. 2. Descendants. 3. Collaterals. Collaterals are, 1. Equal. 2. Unequal. That the degrees prohibited, Levit. 1. are prohibited likewise by nature itself, proved by four reasons. The line is either of Ascendants, or Descendants, or Collaterals. The Ascendants are all the Ancestors and Progenitors. The Descendants are all the Progeny. The Collaterals are they that are not borne one of another, but come all from the same two parents. 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. The prohibitions of degrees of consanguinity from marriage are expressed and set down by God, Levit. 18. And that they are Moral and Natural, it is proved: 1. Because the Gentiles are said through breach of those degrees to have committed abomination, and to have been cast out for them: But the Gentiles had not the Ceremonial or Civil Law of Moses. 2. Because for breach of these Laws; that is, for lose lusts, and incestuous marriages, God punished the world with a deluge. 3. From the end, because the end; that is, the prohibition of incest in reverence of blood, was made universal, perpetual, and moral. 1 Cor. 5. 4. Paul most sharply reprehendeth and commandeth the incestuous person to be excommunicated, which had married his father's wife: and John the Baptist saith to Herod, Mat. 6.18. It is not lawful for thee to have thy brother's wife. 4. Whether it be a thing indifferent. Marriage granted to some: free untu otherstand for others necessary. MArriage is licenced by God to all persons that are fit for it. It is a thing Indifferent; that is, neither prescribed, nor forbidden of God, but left free to 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, that they marry in the lord 1 Coney. 1, 2, 8, 9 It were good for a man not to touch a woman. Nevertheless, to avoid fornication, let every man have his wife. I say unto the unmarried and unto the widows; it is good for them to abide even as I do. But if they cannot abstain, let them marry: for, it is better to marry, then to burn. But a just and convenient time is to be observed in first and second marriages; and we may not give passage to the flames of lose lusts, but, as much as lieth in us, cool and allay, and quite quench them by prayer, and by all diligent endeavour: and as we are not to run on herein until touch of conscience; so neither are we to proceed so fare as to the breach of civil honesty: which how highly it was respected by the ancient Romans, and how heedfully regarded in their Laws, witness Plutarch, who in the life of King Numa thus writeth: Women remained widows ten months after the decease of their husbands, or else she that would marry within that time, was bound by Numa's order to sacrifice a Cow great with calf. For when a just and lawful time of marriage is not observed, then is that thing a cause of many evils and troubles in Civil and Ecclesiastical affairs. But, notwithstanding, whosoever hath 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. 5. What are the duties of married persons. Duties common to both parties. THE common and mutual duties of married persons are: 1. Mutual Love. 2. Spousal faith and truth, as each to love the other only, continually, and constantly. 3. Community of goods, and a sympathy and 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 wife and children. The husband's proper duties. The wives. 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. 6. What things are contrary to Matrimony. UNto Matrimony the same vices are contrary, which are repugnant to chastity: 1. Fornications and adulteries, whereby spousal loyalty and chastity is broken of one or both parties. Likewise incests, unlawful copulation, and abuses of marriage. 2. Rash divorces, which of ancient were common among the Romans and Jews, and are usual at this day among barbarous Nations; divorces, I say, which are made not in case of adultery, either parties forsaking the other. But the person that is forsaken, or is solicited to admit a forsaking, doth not cause the divorce, but the other. 3. Forbidding and reproving of marriage. ON THE 41. SABBATH. Quest. 110. what doth God forbid in the eighth Commandment? Answ. Not only those thefts a 1 Cor. 6.10. , and robberies b 1 Cor. 5.10. Esay 33.1. , 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, and endeavour by force, or with some show of right, to convey them over unto ourselves, c Luke 3.14. 1 Thes 4.6. : of which sort are, false weights, false elns, uneven measures d Prov. 11.1. & 16.11. Ezek. 45.9, 10. Deut. 25.13. deceitful merchandise, counterfeit coin, usury e Psal 15.6. Luke 6.35. , or any other way or means of furthering our estate, which God hath forbidden. To these we may add all covetousness f 1 Cor. 6.10. , and the manifold waste and abusing of God's gifts g Proverbes 5.16. & 21.20. . Quest. 111. what are those things which God here commandeth? Answ. 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 desire to be dealt with myself h Mat. 7.12. : and that I do my won work painfully and faithfully; that I may thereby help others also who are distressed with any need or calamity. i Ephes. 4.28. The Explication. 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. For if we may not steal, then must every man possess his own. God therefore forbiddeth all deceit, evil crafts, fetches, and devices, whereby our neighbour's wealth is impaired, diminished, and his possessions confounded, or his title or right in any thing wrongfully made litigious, and called into question. Contrariwise, he commandeth all such virtues, as make for the maintenance and furtherance of our neighbour's estate. Thou shalt not steal; that is, thou shalt not covet, 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, Why theft is here 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 consequents might be prohibited and forbidden. The virtues of this eighth Commandment, together with their extremes, or contrary vices, Commutative justice. Commutative justice, which is a virtue in purchasing of goods, not coveting after another 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 or buying, or in exchange of things. Of the Dominion and Division of things, Justinian the Roman Emperor thus entreateth: Some things are by the law of Nature common to all; as the air, running waters, the sea, and seashore: Some are public or common to all under the same Empire and Regiment; as rivers, havens, and the use of the banks of rivers: Some are common to a whole City; as theaters, race-downes, etc. Some are no man's; as religious things, hallowed, and consecrated: but the most or greatest part of things in this world belong to some private and singular man, and are by him divers wains purchased. So that all things, other ar● 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 seine upon that which is no man's, thou shalt inju●●e●o man. Those things tha● belong to an● her man, are passed from him either by violence, the owner being unwilling thereto; or by grant, according to the owners will and liking. Those things are passed from the owners against his w●ll, which are either by right of war, or by captivities taken away from an enemy. Those things are passed away with the owners liking, which are passed to another either by inheritance. or by contract and bargain. By inheritance things are passed over to another, either by testament, or without any testament. A contract o● bargain, is a consent and agreement between any of passing over any things, or of the communicating or exchanging of them, according to just and honest haws. All contracts are comprehended under commutative justice. Ten sorts of contracts. Now there are ten sorts of Contracts. 1. Buying and selling, when a thing is passed from the buyer to the seller, so th●● 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 certain rate, yearly to be paid. 2. Loane, which is a contract, wherein the use of a thing is passed to another, so that there be repaied 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 selfsame 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, to another, without any recompense conditioned Object. Justice requireth that we give like for like, but this is not done in donation: Therefore this is repugnant unto justice. Answ. Justice requireth it, if they be given with that mind and purpose, as to have recompense. 5. Exchange, when a thing is changed by the right 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 and sound. 7. Pledging or gauging, when a thing is passed to another, as being bound to be his for use, only till such time as other things which are owed him, are repaid to 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 using of 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 and custody of the thing is committed unto him. 9 Partnership; which is a certain contract used by them who traffic together, wherein one employeth his money, the other his work or labour, with this condition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that part of the gain and loss may come to each of them; and either of them either reap the whole gain, or bear the whole loss. 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 to him, and be bound to the Master to perform certain duty, The contrary vices. or some certain service These divers kinds of contracts are to be observed, for 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, What theft is, and how many kinds there are of it. which are done either by violence, as robberies: or by guile and deceit, as theft. 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: 1. Robbery of a common treasure. 2. Sacrilege, which is taking away of some consecrated and hallowed thing. 3. Counterfeiting of merchandise, when one useth sleights and guiles in contracts, cousenages, and all corruptions of contracts, among which usury hath not the lowest place. 4. 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 of 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 the●, that do not thou unto another. II Contentedness. Auta●key, 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, not gape after other men's goods or substance, nor covet things needless and unnecessary? The extremes of this virtue, The contrary vices. in the defect, are Theft and Covetousness: In the excess, A feigned refusal, when one maketh show, as if he were unwilling to receive such things, which yet he could and gladly would receive. Likewise, Inhumanity: which is, to refuse all things. III Faithfulness. Fidelity, or faithfulness, which is a virtue that heedeth another's harms, and endeavoureth to avert them, and gladly and diligently performeth all the parts of his calling; and 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 and aught to undergo, committeth theft. Object. There is mention made of fidelity in the fifth Commandment: Therefore it hath no place here. How this virtue is comprised under the fifth Commandment, and h●w under this eighth Commandment. Answ. It is no absurd thing, that one and the same virtue should be placed in divers Commandments for divers ends and 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 withstanding of others discommodities, and doing such works and labours, whereby we may get us food, raiment, and things necessary. Fidelity is placed in the fifth Commandment, as it is an obedience shown in doing our duty. The contrary vices. The extremes hereof are: 1. unfaithfulness, not respecting or heeding any harms and damages, neither diligently performing the duties of his calling and vocation. 2. retchlessness and slothfulness, which only taketh part and fruition of public commodities, but itself conferreth nothing to the common society of men. IV Liberality. 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 and charity sake, with a liberal heart, according to his own ability, and the necessity of others: as well knowing, where, when, to whom, and how much he may give, and observing a mediocrity and mean between base niggardliness, and riotous prodigality. The contrary vices. The extremes hereof in the defect are; Illiberality, Covetousness, Baseness. Covetousness is a desire of increasing our substance by right and wrong, and a restraint of just and lawful giving: or, which on distrust of God, and trust in the goods of fortune, is not content with such things as God giveth by lawful means: but desireth still more and more, and laboureth to pull and hale unto it by right and wrong whatsoever it affecteth, and giveth not where God will that we should give. In the excess, Over-lashing Prodigality, which giveth beyond reason, and without need, with a rejoicing in such excessive largesse. Of this vice it is said: Sick art thou, Arist. Eth. lib. 4. cap. 1. V Hospitality. who takest delight in lavishing. V Hospitality. Hospitality, which is one kind of liberality: namely, liberality and bountifulness towards travellers and strangers, especially towards those that are exiles for the profession of the Gospel, entertaining them with all duties of hospitality, and Christian charity: or bountifulness towards strangers, especially Christians, who either suffer exile for Religion, or are forced to travel for the confession of the truth. The extremes are, Inhospitality and Prodigality towards strangers, The contrary vices. so soaking and drawing dry as it were the fountain of our bounty, that we have not sufficient necessaries for those who are under our own charge. VI Parsimony. Parsimony, which is a virtue eschewing and shunning riot, and all unnecessary expenses of gifts, keeping those things which are his own and well gotten, and profitably employing them to his own use, and theirs that belong unto him, neither spending more than he seethe to be needful. The affinity between Liberality and Parsimony. Liberality hath Parsimony accompanying it: and they both are two means between the same extremes, that is, between Covetousness and Prodigality: because Liberality without Parsimony degenerateth into Prodigality: and Parsimony without Liberality degenerateth into Covetousness and 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, and spareth so much, as is requisite for necessary uses. So then, these two virtues are exercised in the same matter, and between the same extremes, and therefore the same vices which are contrary to Liberality, are repugnant also to Parsimony. VII Frugality. Frugality, which is an economical or household virtue, disposing of things well gotten, honestly, wisely, and profitably, for matters profitable and necessary, or defraying charges upon such things ever as are necessary and fruitful. The difference between Parsimony and Frugality. This virtue is of near affinity with Parsimony. Parsimony consisteth in giving moderately: Frugality or Thriftiness consisteth and dependeth on a right bestowing of that which is ours with discretion. Both are placed under this Commandment, because Prodigality, or Over-lashing, the contrary unto both, is here forbidden. The extremes are the same both of Frugality, and of Parsimony, to wit, Prodigality, and Covetousness, or Niggardliness. Certain Objections against the former distinction of Rights and Possessions. OBject. 1. In the Apostles time all things were common: Therefore now also all goods ought to be common. Answ. 1. There is a dissimilitude and a fare different reason in these examples. For the community of goods was then both easy to be compassed, and necessary to be contrived. It was easy, because they were few: It was necessary, because they were in danger, lest, if they sold them not, they should be taken from them by force. Now there is neither that easiness, nor necessity. Wherefore the Apostles were induced upon good causes, why they should then bring in community of goods, which causes have long since ceased, and now are not. 2. 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 to thee? Acts 5.4. And after it was sold, was it not in thine own power? 3. This custom was of force only at that time; for afterwards upon change of these causes, this custom also ceased. 4. This community of goods was not in all Churches: because in Macedony and in Achaia, collection was made of alms, which were sent to Jerusalem. Object. 2. Natural things are unchangeable. Community of goods is natural: Therefore Community of goods is unchangeable, and therefore is now also to be observed. Answ. Natural things are unchangeable, in respect of the Moral Law, but not in respect of natural profit and utility. Object. 3. Christ saith unto the young man, If thou wilt be perfect, sell all, and give it to the poor. Answ. 1. The examples have a divers reason: Because this was a special calling of a Disciple, belonging to an Apostle-ship. 2. Christ would thereby signify, how far off he was from the perfection of the law, whereof he gloried. 3. He saith not: Give it in common, or put it in the common treasury: but, Give it to the poor. Object. 4. All things are Christ's, therefore all things are Christians. Answ. 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. Object. 5. All things between friends are common. Answ. 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 and ours honestly. 2. To yield something for the maintenance of the Ministry. 3. For the maintenance of the commonwealth. 4. For the maintenance of our friends, and relief of the poor according to our ability. ON THE 43. SABBATH. Quest. 112. What doth the ninth Commandment exact? Answ. That I bear no false witness against any man a Prov. 19.5, 9 and 2●. 28. , neither falsify any man's words b Psalm. 15.3. and 50.19, 20. , neither backbite or reproach any man c Rom. 1.29, 30. , nor condemn any man rashly or unheard d Mat. 7.1. Luke 6.37. ; but avoid and shun with all carefulness all kind of lies, and deceit, as the proper works of the devil e John 8.44. , except I mean to stir up against me the most grievous wrath of God f Prov. 12.22. and 13.5. : And that in judgements and other affairs I follow the truth, and freely and constantly profess the matter as it indeed is g 1 Cor. 13.6. Ephes. 4.25. . And moreover, defend and increase, as much as in me lieth, the good name and estimation of others h 1 Pet. 4.8. . The Explication. THe drift or end of this Commandment is, the ordinance and maintenance of the truth among men. Neither is in this Commandment only bearing false witness forbidden, but all 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 and desirous of learning and knowing the truth. Wherefore the original and general head of those virtues, which are here commanded is truth, or trueness in our speech, opinion, judgement, covenants, and in our doctrine: For the name of Truth here, is taken 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. Contrariwise, the general head of such vices as are here condemned, is falsehood in any of the fore-alledged premises. The virtues of this ninth Commandment together, with their vices. THe chief and principal virtue, which is here commanded, is Truth. 1. Truth or trueness is a virtue, 1. Virtue: Truth. whereby we love true opinions or speeches, and seek after them, and 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, and 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 he is true, who speaketh and loveth the truth, and doth affection it for the glory of God, and the safety of his neighbour. Of this virtue Aristotle briefly, but learnedly, disputeth in his Morals, and referreth truth in bargains to justice. He calleth him properly a true man, who, when it steedeth him nought at all, yet is true in his speech and whole life, and is habitually such an one. Truth may also be defined on this wise: What truth is. Truth is a firm election in the Will, whereby we constantly embrace true sentences and opinions, speak that which is true, keep covenants and promises, and avoid all deceitful dissemble both in speech and outward gesture. True confession is commanded both in this, and in the third Commandment: How confession of truth here differeth from that which is required in the third Commandment. as oftentimes 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 and welfare. Under the name of truth, we comprise liberty of speech: which is a virtue, whereby, as much as the time, place, and necessity requireth, we profess the truth freely, and boldly, and are not withdrawn through the fear of dangers. Unto Truth, The contrary vices: in the defect, are repugnant, Lying. Lying▪ unto which appertain all guiles, dissembling, lies of courtesy, slanders, backbitings, evil speakings: which kinds of lying are repugnant also unto fairness of manners and conditions. Likewise, Negligence in understanding the truth of things, and searching true opinions, and wilful Ignorance, which is a l●ing in the mind. Vanity. A Vain man. A Liar. Lying. To lie. Mentiri, est adversus mentem ire. Vanity or Levity, which is a readiness to lying. He is vain who lieth much often, and easily, and that without any shame. A Liar is he, who hath a desire to lie. Lying is to speak otherwise, or to signify otherwise by outward gestures, than thou thinkest, and than the thing itself is. For, to lie, is as much as to go against thine own knowledge. All lying, which doth expressly and plainly dissemble the truth is here condemned: neither are officious lies, or lies of courtesy excused, Lies of courtesy. because evil is not to be done that good may come of it. And well saith Lactantius: In Epit. We must never lie, because a lie either always hurteth or deceiveth some man. But a truth which is uttered by a figure is no lie, Tru●h uttered in a figure. whether he understand it or no with whom we deal. This is to be observed, that we be not rigorous in examining the actions of the Saints, and also that we excuse not those things which have no need to be excused. Exod. 1.15, 20, 21. Officious lies are commonly defended by the example of the Egyptian Midwives, which lied unto the King, and were blessed of God. But God blessed them not therefore because they lied; but because they feared God, and slew not the Infants of the Israelites. Object. That which profiteth another, and hurteth no man, See August. lib. de mend. ad Consen. is not sin, and therefore may be done. A dutiful lie is of such quality. Therefore it is no sin, but may be made. Answ. The Minor is false: because that which God forbiddeth, always harmeth; and if it profit at all, this is but by accident, through the goodness of God. Unto Truth, in the excess, is repugnant, The contrary vices. 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 impossible. These things may suffice for this chief and principal virtue of the ninth Commandment. The virtues which follow, wait upon truth, and they all are as it were of truth's retinue. II Virtue. Fairness of mind. 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 fare as there are any reasonable causes to induce thereto, and doth not easily conceive suspicions, neither sticketh upon suspicions: though they be such as are just, and have reasonable causes, he doth not ground thereon, neither directeth his actions accordingly, neither decreeth or determineth aught by them. Or, Fairness of mind is a neighbour-vertue unto truth, allowing of others wills upon probable reason, and hating all evil-mindednesse, and drawing also some things that are doubtful to the better part: and hoping indeed 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. The contrary vices. Slandering is not only falsely to criminate and attach the innocent, but also to interpret things indifferently spoken in the worse part, What slandering is. or also to interlace and coin some falsehood. suspiciousness, 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 too much of true suspicions. What suspiciousness is. It is lawful for us sometimes to suspect, Mat. 10.16, 17. except we will be fools. Beware of men: be ye wise as serpents, and innocent as doves. But it is one thing to conceive a suspicion, and another to dwell on it, and continually nourish it. What suspicion is. Four sorts of evil and good suspicion. Now suspicion is an opinion of evil of some man for some probable cause, whether true or apparent. Suspicion is twofold: Good and Evil. 1. Evil suspicion is, when it proceedeth from a cause either altogether false, or unsufficient; as when a cause is feigned where no cause is, or when our neighbour is innocent: Good suspicion is, when we suspect on good ground, or cause sufficient. 2. Evil suspicion is, when on bare suspicion we determine something: Good suspicion, when the matter is left in suspense, as long as there are probable reasons on both parts. 3. Evil suspicion is, when on suspicion we take counsel how to harm some man: Good suspicion doth the contrary. 4. Evil suspicion is, when on suspicion we conceive hatred: Good suspicion doth the contrary. In the excess foolish credulity, and foolish Flattery. What Credulity is. Credulity is hastily or unadvisedly to interpret any thing, or to assent to one without just and probable cause; or, to believe a thing of another, when there are manifest and probable reasons to the contrary. What Flattery is. 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. III Virtue. Simplicity. 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 and common life. Truth is tempered with simplicity and fairness of mind or conditions. The contrary vices. The extremes of simplicity are, Feigned simplicity, and doubleness in manners and conversation. IV Virtue. Constancy. Constancy, which is a virtue not departing from the known truth, neither altering his purpose without good and necessary causes, but constantly speaking and doing such things as are true, just, and necessary. Or, it is a virtue persisting in the truth once found, known and approved, and in the like manner professing and defending the same. Constancy is necessary for the preservation and maintenance of the truth: The contrary vices. therefore it is here also commanded. The extremes hereof, in the defect, are unconstancy or Lightness, which is to alter true purposes and 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 and 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, or unprofitable actions. V Virtue. Docility. Docility, or a readiness to learn, which is a virtue searching after the reasons of true opinions, easily believing, and yielding to those that teach or show better things, and that upon certain reason, and framing his will ready to assent unto true or probable reasons, and to leave those things which before he held and embraced. The same are the extremes of Docility which are of Constancy, whereunto also this Docility is necessary; The contrary vices. 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: the three virtues following are required to the profitable being of Truth in the world. VI Virtue. Taciturnity. Taciturnity or silentness, which is a virtue withholding in silence things secret, and unnecessary to be spoken, where, when, and as far as is needful, and avoiding overmuch babbling and talkativeness. Or, it is such a manner of professing the truth, whereby secret things, whether true or false, are kept close, and speeches unnecessary and unprofitable are avoided, especially untimely and pernicious speeches, and such as give offence. The contrary vices: 1. Prattling. 2 Foolish-prating 3. Treachery. The extremes hereof, in the defect, are, Prattling, Foolish prating, and Treachery. Prattling, is not to be able to keep close any thing, but revealeth all things, even men's very secrets. Foolish prating, or futility and folly of speech, is to speak unseasonably, immoderately, and foolishly. Treachery is to betray honest attempts and enterprises to the hurt of them whose friend the tale-carrier seemeth, or aught to be: or, not to defend one, nor respect his danger, when a man aught, and may so do: likewise, to relate and detect things unworthy the mentioning, and whose mentioning is harmful to him to whom it is disclosed or discovered: or to inform one of things which must needs be revealed, upon no good mind, and to no good end: Lastly to give information with perjury or a lie. In the excess, Haughtiness, Peevishness, and dissembling of the truth, where are necessary or probable causes. Peevishness or morosity, is an overmuch silentness, In excess: 1. Peevishness, or morosity. 2. silentness. and a burying of the truth, where God's glory and the safety of our neighbour, or our own, or others cause, or the love of our friend requireth us to speak. VII Virtue. Affability. Affability or readiness of speaking: which is a virtue gladly, and with signification of good will, hearing, answering, speaking where need is, upon a necessary and probable cause; or it is a virtue easy entertaining the mutual talks of others, and giving signification of good will in conferences, speech and gestures. Or gentleness, facility, affability, consist in giving ear, and making answer to others, Vide Arist. Eth. 4. cap. 4. The contrary vices. with some signification of good will. The same are the extremes of affability which are of taciturnity, or silentness: likewise levity, assentation, or affected and laboured affability. silentness without affability becometh morosity or peevishness, and affability without silentness becometh prattling and foolish prating, babbling out things hurtful, unnecessary, vain, or secret: Therefore, Taciturnity and affability are virtues of near affinity. VIII Virtue. Urbanity. Urbanity or pleasantness, which is a virtue of speaking the truth with a certain grace and elegancy, to teach, comfort, exhilarate, and nip, or touch: or it is a certain sauce of truth and speech, to wit, the truth figuratively uttered, The contrary vices. either to move, or delight others, without bitterness, and keeping the circumstances of place, time, and persons. The extremes in the excess are: In excess: Scurrility. Scurrility. Dicacity. Dicacity. Back biting. Backbiting. Scurrility is obscene and 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 and dung. Dicacity or scoffing is a vice of jesting bitterly; and of deriding, boarding, and exagitating others, but especially such as are miserable. Backbiting is a vice which spreadeth false slanders of others, construeth doubtful speeches in the worse part, with a desire of revenge, and an endeavour to hurt, or raise envy. The extremes in the defect are, Stolidity. Stolidity or foolishness. Sottishness. Sottishness or unsavouriness. Foolishness is an untimely affectation of Urbanity. In defect: Sottishness is an absurd and unsavoury affectation of Urbanity. Now, Urbanity is an especial gift of the wit, but yet may be gotten by experience in matters. ON THE 44. SABBATH. Quest. 113. What doth the tenth Commandment forbid? Ans. 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 delight in all righteousness a Rom 7.6. . The Explication. THat the Commandment touching Concupiscence is one, and not two, That this commandment. touching Concupiscence i● but one commandment, proved against the Papists by four reasons. Exod. 20.17. Deut. 5.21. is manifest, 1. By Moses divers rehearsal, or transposing and displacing some clauses and members thereof in Exodus and Deuteronomy. 2. By Moses conjoining or comprehending of them both in one verse in both places afore-named. 3. By the interpretation of S. Paul, who compriseth that whole context, verse, or sentence of Moses in one Commandment: I had not known lust, except the Law had said; Thou shalt not lust. 4. By that that the Papists themselves and others are wont in their Commentaries to join the coveting of our neighbour's house, and wife; because indeed they see, that, for one and the same cause, the coveting of our neighbour's house, wife, and all other things that are his, are forbidden. Whence it followeth, that either there is but one commandment touching concupiscence; or so many must be reckoned, as there are things of our neighbours forbidden to be coveted. 5. By the authority of ancient both Jews and Christian Interpreters, whose names are alleged above in the division of the Decalogue. The end of this Commandment. The scope and end of this tenth Commandment is, a rightness and inward obedience of all our affections towards God, and our neighbour, and his goods, which must also be observed in the other Commandments. Here then some man may say: This Commandment is superfluous, seeing it requireth no new thing from the rest. Answ. Nay, it is not superfluous; because it is added to the former Commandments, to be a declaration of them, and that universal, because this is spoken of the whole in general: and further, it is also added, to be a rule and level, 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 and our neighbour, What Original justice towards God and our neighbour is. What Concupiscence is. which is, the true knowledge of God in our mind, and a power, inclination, and desire in our will, and heart, and in all our parts to obey God, and his knowne will. Likewise, in this Commandment Concupiscence is forbidden: which is, an inordinate appetite, or a corrupt inclination and proneness in the mind, will, and heart, desiring those things that God forbiddeth in his Law. Nevertheless, properly original justice towards our neighbour is here commanded, What Original justice towards our neighbour is. which is, an inclination and desire to perform unto our neighbour, for God's sake, all duties required, and to regard and maintain his safety and welfare. There are two extremes of this original justice towards our neighbour here forbidden: What Original sin towards our neighbour is. 1. Original sin towards our neighbour, which is a desire and wishing of those things which hurt our neighbour. 2. In the excess, Inordinate love of our neighbour, when for his sake we neglect God. Some take Concupiscence and original sin to be all one; but they differ, as an effect differeth from a cause, or at least, as a part of any thing from the whole: For, Concupiscence is a propension to those things which are forbidden by the Law: How Concupiscence and Original sin differ. Original sin is the guilt of all mankind the want of the knowledge and will of 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 is joined with a desire of pursuing, Concupiscence is sin. or doing it. Now that Concupiscence is evil and sin, albeit it be born 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: For whatsoever is contrary to this, is sin, be it, or be it not born with us. The Pelagians denied Concupiscence to be sin: but the Law saith the contrary; Thou shalt not covet. Rom. 7 7. And Paul saith, I knew not sin, but by the Law: for I had not known concupiscence (or lust) except the Law had said; Thou shalt not lust. The Pelegians were condemned in many Counsels, summoned and gathered together for confutation of Pelagius and Celestius their heresies, about the year of our Lord. 420. and sometime after, as in the Milevitane Council, the fifth Council of Carthage, and the Council of Palaestina in the East, The Pelagians chief Objections to prove Concupiscence to be no sin. How Concupiscence is natural unto us. etc. Their chief Objections are these: Object. Natural things are not sin. Concupiscence is a natural thing: Therefore it is no sin. Ans. 1. There is a fallacy of the Accident in the Minor. For, inordinate concupiscence was not before the fall, but happened unto our nature after the fall. So than it is Natural, not of itself, but by accident; to wit, inasmuch as since the fall it is born and bred with us: or it is Natural, that is, an evil accident inseparably cleaving to a nature good in itself. 2. There are four terms in the Syllogism, by reason of the ambiguity of the word Natural: For in the Major 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 and will of God: In the Minor it signifieth a thing, which we have not by creation, but which we have purchased unto us after the fall. Repl. An affection or appetite, even in nature now corrupted, to desire good things, and eschew hurtful things, is not sin: because it is a thing made of God; and a motion good in self. But such is Concupiscence: Therefore it is no sin, Answ. to the Major. The appetites and motions of nature are good in themselves, as they are merely motions, not as they are inordinate motions, and are carried unto such objects as God hath forbidden, as all motions and appetites of corrupt nature are; because either they affect not such objects as they ought, or affect them not in such sort, and to that end which they ought: and therefore are all vicious, and very sins. An evil tree cannot bring forth good fruit. Mat. 7.18. To desire the fruit of a tree, was natural: but, To desire it contrary to God's express Commandment, as it was desired of Eve, was a motion in its own kind and nature corrupt, and very sin. Object. 2. 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 so in us, that it is not in our power to shake and put it off: Therefore it is no sin. Answ. The Major is false: For sin is not to be esteemed by the liberty or necessity and bondage of our nature, but by the will and law of God. Whatsoever disagreeth herewith is sin, whether men have power to avoid it, or no: and God requiring of us impossible things, doth not injure us, because he commanded them when they were possible. Though we have now lost our ability of performing, yet God hath not lost his right of requiring that of us, which he left with us. Object. 3. Sin maketh men obnoxious to the wrath of God. But Concupiscence doth not make the regenerate obnoxious to God's wrath: For there is no condemnation to them which are in Christ Jesus: Therefore Concupiscence, at least in the regenerate, is no sin. Rom. 8.1. Answ. There is a fallacy of accident in the Minor: For it is but by accident, that concupiscence doth not make the regenerate obnoxious to the wrath of God, that is, by reason of the grace of God, not imputing it to the faithful: But this cometh not thereof, as if concupiscence were not sin; for neither do other sins condemn the regenerate, not because they are no sins, but because they are remitted by Christ. Object. In Baptism, Original sin is taken away: Therefore Concupiscence is not sin in those that are baptised. Answ. to the Antecedent. Original sin is taken away in Baptism, not simply, but as touching the guilt of it: but corruption, and an inclination to sin remaineth in them that are baptised. And this is it that the Schoolmen say: The Formal of sin is taken away, and the Material remaineth. Repl. Where the Formal is taken away, there also the thing itself is taken away; because the form of every thing is the cause of the being of it. But in Baptism, the Formal of Original sin is atken away: Therefore Original sin in itself is taken away in Baptism. Answ. Here is a fallacy, taking that to be generally meant of the whole, which is spoken but in part. The Formal of sin is taken away, not simply, but as touching the guilt of it. For there is a double Formal of sin: 1. A repugnancy with the law, A double formality of sin. and an inclination to sin. 2. The guilt, which is the ordaining of it to punishment. The guilt is taken away, but the inclination abideth. I see another law in my members, Rom. 7.23. rebelling against the law of my mind, and leading me captive unto the law of sin, which is in my members. Quest. 114. But can they who are converted unto God, perfectly observe and keep these Commandments? Answ. No: but even the holiest men, as long as they live, have only small beginnings of this obedience a 1 John 1.8. Rom. 7.14, 15. Eccles. 7.22. 1 Cor. 13 9 : yet so, that they begin with an earnest and unfeigned desire and endeavour to live, not according to some only, but according to all the commandments of God b Rom. 7.22. Psal. 1.2. . The Explication. THe Question here is, How the law is possible: and, Whether regenerate men may perfectly keep it: which was the seventh question proposed to be considered of concerning the Law. That this Question may be the better understood we are to distinguish the nature of man: 1. As it was first entire and uncorrupt; and 2. Afterwards fallen; and 3. Again restored. The law was possible to be fulfilled by man, his nature being uncorrupt. Unto nature entire and uncorrupt, the whole law, as touching all parts and degrees thereof, is possible, as unto Angels; for man was created unto the image of God, in perfect holiness and righteousness. It is impossible to corrupt nature. Gen. 6.5. & 8.21. Jerem. 13.23. Mat. 7.18. Rom. 14.23. Ephes. 2.1, 3. 2 Cor. 3.5. Unto nature corrupted after the fall, the fulfilling of the law is so impossible, that it cannot so much as begin obedience acceptable to God; according to these Scriptures: All the thoughts of man are only evil, continually, even from his youth. Can the Black moor change his skin? or the Leopard his spots? then may ye also be good, that are accustomed to do evil. A corrupt tree cannot bring forth good fruit. Whatsoever is not of faith, is sin. We are dead in our sins, by nature the sons of wrath. We are not able of ourselves to think anything, as of ourselves. How far for●h it is possible to restored nature. Unto the regenerate, who have nature restored again, the law is possible, 1. As concerning outward order and discipline. 2. As concerning the imputation of Christ's righteousness, that is, 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 John 5.3. This is the love of God, that we keep his Commandments, etc. 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 impossible to the regenerate, How it is impossible to restored nature. Psal. 143.2. in respect of God, that is, as touching the perfect inward and outward obedience of the law. Enter not into judgement with thy servant, O Lord: for in thy sight shall no man living be justified. For, 1. They fulfil not the Law perfectly, because they do many things contrary to the law. 2. And those things also which they do according to the law are imperfect. For in the regenerate are many sins yet remaining, as original sin, many actual sins, ignorances', infirmities; which their sins notwithstanding themselves acknowledge and bewail: We have all been as an unclean thing, Isa. 64.6. A three fold difference between the regenerate and unregenerate sinning. and all our righteousness is as filthy clouts. Therefore regenerate sinners differ much from ungenerate sinners; and this difference is threefold: 1. There is a purpose of 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 and conversion. But of the wicked and unregenerate, in whom nature is fallen, but not restored; neither hath God any such purpose as to save them, neither is their final conversion certain, neither have they any beginning of true obedience, but sin with their whole heart and will, and rush against God, and at length perish, unless they be converted. Quest. 115. Why will God then have his law to be so exactly and severely preached, seeing there is no man, in this life, who is able to keep it. Answ. First, that all our life time we more and more acknowledge the great proneness of our nature to sin a Rom 3.20. 1 John 1.9. Psal. 32.5. , and so much the more greedily desire remission of sins and righteousness in Christ b Mat. 5.6. Rom. 7.24. : Secondly, that we (being doing of this always, and always thinking of that) 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 that perfection which is proposed unto us c 1 Cor. 9.24. Phil. 3.12, 13, 14. . The Explication. WHen question is made concerning the use of God's Law, we must to mind the difference of each part thereof. The use of the Ceremonial laws of Moses was, Four uses of the ceremonial law: 1. A training of us unto Christ. 1. To serve as a School master to 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. Galat. 3.24. The Law was our School master to bring us unto Christ, that we might be made righteous by faith. 2. A distinguishing of the Jewish Church from other Nations. 2. To be as visible marks and eminent differences, to discern and sort out the Church of the Jews from other Nations. 3. For exercise of our piety, and testification of our obedience toward the Moral Law: 3. A testification of our obedience to the Moral law. For he that willingly and diligently performs burdensome and unpleasant things, if he know the same to be pleasing unto 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 know I that thou fearest God, Gen. 22.12. seeing for my sake thou hast not spared thine only son. Acts. 15.10. So the ceremonial and judicial ordinances of the Old Testament are called a yoke and servitude. 4. A confirmation of faith. Gen. 17.11. Rom. 4.11. Exod. 31.17. Ezek. 20.12. Two uses of Moses Judicial laws. 1. The continuance of that regiment. 2. The representation of Christ's Kingdom. 4. For a confirmation of faith: For there were of them certain Sacraments or signs of the Covenant, and seals of Grace; as Circumcision, and the Paschall Lamb: which did signify and testify what benefits God would give by the Messiah unto believers. The use of the Judicial or Civil laws was, inasmuch as they were the very form of the Mosaical Commonweal, To be as sine●es for the sustenance and preservation of that regiment and kingdom, until the coming of the Messiah. To be types of the government of the Church in the Kingdom of Christ: seeing the Princes or Kings of that people did, no less than the Priests, represent Christ the Highpriest and King of the Church. These uses, together with the laws themselves, had their end, when the Ceremonies were fulfilled and abrogated by Christ's coming, and Moses polity or form of government overthrown by the Romans. The uses of the Moral law are divers, according to the four estates of men. I. In nature, being not as yet depraved or corrupted through sin, as our nature was uncorrupt and undefiled before the fall, there were two especial uses of God's Law: Two uses of the Moral law in our uncorrupt nature before the fall. Full conformity of man with God. The whole and entire conformity of man with God. For there did shine in the mind of man, not yet fallen, the perfect knowledge of God's Law; and the same did work the correspondence and congruity of all our inclinations, motions, and actions with his divine order and will; that is, perfect justice and righteousness before God. A good consciscience. 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 by order of God's justice it worketh in nature uncorrupted, as perfect obedience, so also certain expectation of reward: according as it is said; He that doth them, shall live in them. Levit. 18.5. Mat. 19.17. If thou wilt enter into life, keep the Commandments. II. In nature now corrupted, and as yet not regenerated by the holy Ghost, there are also other two uses of the law: Two uses of the Moral law in corruptnatuie. Maintenance of discipline within and without the Church. 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 and Magistrates, doth by binding of the conscience, and by denouncing and ordaining of punishments, and by shame, bridle and restrain the unregenerate also, so that they eat open and manifest wickedness, such as are contrary to the judgement of that right reason which is even in the unregenerate, and which must be removed before regeneration. When the Gentiles, which have not the law, Rom. 2.14, 15. do by nature the things contained in the law, they having not the law, are a law unto themselves. Which show the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing. The law is given to the lawless and disobedient. 2 Tim. 1.9. Acknowledgement of sin. The acknowledgement of sin. For the law accuseth, convinceth, and condemneth all the unregenerate, because they are unrighteous before God, and guilty of eternal damnation. Rom. 3.19, 10. We know, that whatsoever the law saith, it saith it to them which are under the law, that every mouth may be stopped, and all the world be culpable before God: Therefore by the works of the law shall no flesh be justified in his sight: For by the law cometh the knowledge of sin. I knew not sin, but by the law: for I had not known lust, except the law had said; Rom. 7.7. What this knowledge of sin worketh by itself in the unregenerate and reprobate. Thou shalt not lust. This use of the law, to wit, the knowledge of sin, and of the judgement of God against sin, of itself engendereth in the unregenerate an hatred of God, and an increase of sin. For so much the more doth nature, not yet regenerated, desire to commit and excuse sin, how much the more the law urgeth and presseth the prohibition and condemnation of sin. The law causeth wrath. Sin took an occasion by the commandment, Rom. 4.15 & 7.8. and wrought in me all manner of concupiscence. Moreover, if those unregenerate be also reprobate, then worketh it at length in them a despair and blasphemy. Therefore it is called the ministry of death. But by accident the knowledge of sin is in the Elect a preparing of them to conversion, 2 Cor. 3.7. What it worketh by accident in the elect and regenerate. to wit, God by this means constraining and compelling them to acknowledge their own unrighteousness, despair of any help from themselves, and by faith to seek for righteousness, Ga●at. 3.21, 22. and life in Christ their Mediator. If there had been a law given, which could have given life, surely righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ, should be given to them which believe. III. In nature restored by Christ, or in the regenerate, the uses of the Moral law are many: Seven uses of the Moral law in nature restored. Maintenance of discipline. Maintenance of discipline: For, although this use of the law doth chief belong unto the regenerate who are not bridled by the Law of God and righteousness (as hath been already showed) but by the fear of punishment only and shame not to make open profession of wickedness, abstain from sin, according to that of the Poet: The wicked refuse to sin for fear of punishment: yet hath it place also in the godly; because, for the weakness and corruption of the flesh prone to sin, it is profitable and necessary, that both the threaten of the law, and examples of punishment should be set before them also, to keep them in good order. For God threatneth even to the Saints, if they run into grievous offences, grievous punishments: If the righteous turn away from his righteousness, and commit iniquity, he shall die for it. Acknowledgement of sin. Acknowledgement of sin. Ezek. 18.24. For this use, though it principally belong to the unregenerate, yet it concerneth the regenerate also. For even to the regenerate the law is a glass, wherein they may see the defects and imperfection of their nature; and it instructeth them continually with due contrition to humble themselves in the sight of God, and maketh them to profit and go forward daily in true conversion unto God, and faith in God; and that as their renewing increaseth, so their prayer should increase, wherein they beg and crave to be daily more and more conformable to God and his Law: Rom. 7.22, 23.24. I delight in the Law of God concerning the inner man: but I see another law in my members rebelling against the law of my mind, etc. O wretched man that I am, who shall deliver me from this body of death? Concerning both these uses of the law, namely, the maintenance of discipline, and acknowledgement of sin, is that saying of Paul to be understood, Gal. 3.24. The law is our Schoolmaster unto Christ: and that as well in the unregenerate elect, as in the regenerate. For, to the former of these it is a preparation to conversion; to the latter, an increase of conversion, seeing faith cannot be kindled in the heart, nor consist therein at all, except open and manifest transgressions be eschewed and sins against the conscience avoided. 1 John 3.7, 8. Let no man deceive you: He that committeth sin, is of the Devil. Direction in God's worship & Christian conversion. Psal. 119. sect. 14. vers. 1. Jerem. 31.33. Ezek. 11.19. & 36.26, 27. The third use of the Moral law is, to be a rail of God's worship, and of Christian conversion: Thy word, O Lord, is a lantern unto my feet, and alight unto my paths. I will put my laws in their inward parts, and write them in their hearts. This use is proper unto the regenerate. For although the law also be unto the unregenerate a rule of their actions before conversion; yet to them it is not a rule of worship and thankfulness towards God, as it is to the regenerate. Testimony of God, who, and what he is. The Moral law delivered and expounded in the Church, is a testimony of God, that there is a God, and likewise, who, and what he is. Testimony of the true Church and true Religion. The voice of the law sounding in the Church is an evident testimony, showing which is the true Church, and which is true Religion in the world. For seeing in the Church alone the doctrine of the law hath been, and now is, preserved pure and uncorrupt, which all other sects have, by assenting to manifest errors and impieties, diversely corrupted: the voice then of the law, which soundeth in the Church, is an evident deciphering and declaring which is the people of God, and which is true Religion in the world. Testimony of the excellency of man's nature before the fail It is a testimony of the excellency of man's nature, which was before the fall, and original righteousness lost in Adam; 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. Testimony of eternal life. It is a testimony of eternal life to come, wherein we shall again perfectly fulfil the law. For the law was given to be observed by men. But in this life it is not fulfilled of us: Therefore there must needs be yet another life remaining, wherein we shall live according to the prescript of the law, that so at length the law may be fulfilled of us. iv In nature perfectly restored and glorified after this life, although the preaching of the law and the whole Ministry shall cease and have an end, yet there shall remain in the Elect a knowledge of the law, and there shall shine in them perfect obedience thereunto, and full conformity with God. Therefore then shall be the same uses of the law, which were in nature uncorrupt before the fall. The Arguments of Antinomists, Libertines, and other such like profane Heretics, who maintain, that the law is not to be taught in the Church of Christ. OBject. 1. That which cannot be kept, ought not to be taught; because it profiteth nothing. The law cannot be kept: Therefore it ought not to be taught in Christian Churches. Answ. 1. This is a fallacy, alleging a false cause: For the impossibility of perfect obedience of the law in this infirmity of our nature, is no sufficient cause, why the preaching of the law in the Church should be deemed unprofitable: whereas there may be, and indeed are, other causes, why it is not only profitable, but necessary also that the law should be taught: For we have already showed, that there are many uses of the law, even in the regenerate: and therefore it is not necessary, that on the removal or taking away of one end and use, should follow the taking away of the rest. If it cannot be perfectly kept, yet at least, it is therefore to be taught, that we may acknowledge this imperfection and defect, to the end we may the more earnestly sue for remission of sins, and righteousness in Christ, and may so much the more cheerfully strive and endeavour to attain to the mark set before us, even our perfection in Christ. Ans. 2. Here is also a fallacy, taking that to be generally true, which is but in part true. For that the law may in some sort be kept of the regenerate, we have even now proved. Wherefore the Minor, simply and generally understood is false. Object. 2. He that commandeth impossible things, commandeth unprofitable things. God in the law commandeth things impossible: Therefore God commandeth unprofitable things. Therefore the law is unprofitable. Ans. This argument is almost all one with the former; and thus we answer the Major: He commandeth unprofitable things, who commandeth impossible things; that is, 1. If they be simply impossible. 2. If they be always impossible. 3. If there be no other uses of this Commandment, but that those things be perfectly 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. Object. 3. What God will not give us in this life, 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. Ans. We ought not to crave or desire that which God will not give us; that is, except God willeth us to desire it, and there be great cause why we should desire it. Why we are to desire the perfect fulfilling of the law by us in this life. 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: and 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 fufilling the law, God may exercise us in repentance and obedience. Object. 4. 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. Answ. 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 Law giver, as he is God, and the 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 the Mediatorship, to wit, our reconcilement and salvation. The same answer we make also concerning the Ministers of the Gospel; inasmuch as they are to propound no other doctrine unto the Church, than Christ bathe delivered. Object. 5. He that hath satisfied the law by punishment, is not bound to obedience; because the law either bindeth 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. Ans. We distinguish the Major: 1. He that hath suffered sufficient punishment, is not bound to obedience, to wit, not to the same obedience, for the omitting whereof he hath suffered punishment: but after the satisfaction hath been made by punishment for sin committed, he is bound notwithstanding henceforward to obey the law, or to suffer new punishment, if through new disobedience he break the law. 2. He that hath satisfied not by his own punishment, but by another's, and is received into favour with God 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 henceforward 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 we are 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, Rom. 6.7, 11. 1 Cor. 5.14, 15. whereby we are delivered from sin and death. This doth S. Paul teach: 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. If one be dead for all, then were all dead. And he died for all, that they which live should not hence forth live unto themselves, but unto him which died for them, and rose again. Object. 6. Christians are not ruled by the law, but by the Spirit of regeneration, according as it is said, 1 Tim. 1.9. Ye are not under the law, but under grace. The law is not given unto the righteous man: Therefore it is not to be taught in the Church of Christ. Answ. 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. We are debtors, not to the flesh, to live after the flesh. Rom. 8.12. The law is not given to the righteous man; to wit, constraining and condemning him. Object. 7. We are not under the law, but under grace: Therefore the law bindeth us not. Rom. 6.14. Ans. This is a fallacy, misinterpreting the words alleged: For, Not to be under the law, importeth as much as, Not to be held or bound to the obedience of the law, but to be freed from the curse or constraint of the law: as, To be under grace, is, To be justified and regenerated by the grace of Christ. Repl. They who are bound to perform the law, and perform it not, are subject to condemnation: But we are not subject to condemnation; for there is no condemnation to them that are in Christ Jesus: Rom. 8.1. Therefore we are not bound to perform the law. Ans. The Major is true, but with these conditions: 1. If he that is bound to perform the law, be bound to perform it in his own person: but we are bound to perform, and do perform the law, not in ourselves, but in Christ. 2. If he be bound to perform it in himself always, or at all times perfectly: but we in this life are not bound to perform the law perfectly in ourselves, but only to begin obedience, according to all the Commandments thereof. Object. 8. The law is the letter which killeth, and, The ministry of condemnation: But, There is no condemnation to them that are in Christ Jesus: 2 Cor. 3.6, 9 Therefore the law pertaineth not to them that are in Christ Jesus, that is, Christians. Ans. 1. Here is a fallacy of Accident. For the law is the letter which killeth, not of itself, but by the default of men, who, the more they perceive and see a dissimilitude between themselves and the law, the more they despair of salvation, and so are killed. 2. The law alone, without the Gospel, is the letter, that is, a doctrine, teaching only, requiring obedience, denouncing God's wrath and death to the disobedient, and not working that spiritual obedience which it requireth: But being joined with the Gospel, which is the spirit, it also beginneth to become the spirit, that is, effectual unto obedience in the godly; because the regenerate begin of their own accord to obey the law. How the law is the letter: and how the Gospel is the spirit. The law then, is the letter, to wit: 1. Alone by itself, and without the Gospel. 2. In respect of unregenerate nature. Contrariwise, the Gospel is the spirit, that is, the ministry, whereby the holy Ghost, working in us spiritual obedience, is given: not that all who hear, forthwith receive the holy Ghost, and are regenerated; but because by it faith is received, whereby our hearts are quickened, so that they begin obedience to the law. Wherefore hereof it followeth not, that the law is no longer to be taught in the Church; for Christ saith of himself, I am not come to destroy the law, Matth. 5.17. Rom. 3 31. Christ in himself fulfilled the law two ways: and in us two ways. but to fulfil it. Through faith we establish the law. And Christ in himself fulfilled the law two ways: 1. By doing. 2. By suffering. For he was just and righteous in himself, and broke no tittle or jot of the law, and (for our sakes) partly did those things which he was not bound to do, partly sustained the punishment of the law. In us likewise he fulfilled it two ways: 1. By teaching it us. 2. By giving us his holy Spirit for assistance in the performance thereof in some measure, as we have heretofore, in the doctrine touching the Abrogation of the law, more fully declared. Object. 9 That which increaseth sin, is not to be taught in the Church. Rom 7.3. The law increaseth sin: Therefore it is not to be taught in the Church. Answ. There is a fallacy of Accident in the Minor. The law increaseth sin by an accident, to wit, by reason of man's corruption, and that two ways: 1. Because man's nature is so corrupt and wayward from God, that men do not what they know to be pleasing unto God; Two ways by which the law is said to increase sin. and contrariwise, earnestly desire, and most wilfully commit, yea, even with greediness, that which they know he hath forbidden. Because it showeth wrath; when men, the more they know by the law their sins, and the punishments they have deserved, the more they fret against God, hate, and despite him, and run into desperation. But of itself the law worketh righteousness, conformity with God, the love of God, etc. The law also by itself increaseth sin, but the word Increase is then taken in another sense: to wit, it showeth unto us, and forceth us to acknowledge the greatness and multitude of our sins: but it doth not so increase sin, as to make that sin, which is little in itself, more great and grievous. So then there are four terms in the argument, by reason of the ambiguity of the middle term therein; namely, the word Increaseth. Object. 10. 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, Rom. 7.4. that ye should bring forth fruit unto God. And, Gal. 2.19. 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 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. Answ. But seeing the Apostle himself saith, That the law is not made void, Rom. 3.31. 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 ingraffed into Christ, enjoy in him both a full satisfaction for our sins, for which the law condemned us, and the Spirit of regeneration, bending and 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 ●ee should be unto another, who is raised up from the dead, that ye should bring forth fruit unto God. Again, We are delivered from the law, being dead unto it, Rom. 7.6. wherein we were holden, that we should serve in newness of spirit, and not in the oldness of the letter. In the other place, this is the Apostles meaning: I through the law, to wit, which accuseth us of sin, 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: 1. By suggesting and 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 delight in the law of God, concerning the inner man, Rom. 7. So then we are 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 in 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. Object. 11. I will make a new covenant with the house of Israel, not according to the covenant that I made with their Fathers. Jerem. 31.31. Here they say, That God promiseth not to renew ehe 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 divers 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 prophecies and figures fulfilled by Christ, hath succeeded; and 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 God's spiritual worship, in times past, that now is. Unto this bear witness the words themselves of the Prophet Jeremy: Jerem. 31.33. I will write in their hearts my law; he saith not, another law, but the same which in times past I gave them: Jerem. 31.34. 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 to the new covenant; because thereon dependeth whatsoever grace of Christ befell unto the old Church, and therein are those blessings more fully manifested and exhibited by Christ, which were also promised and 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 and the Gospel, doth so substitute the new covenant to 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 these 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, Jerem. 31.34. That men are not in the New testament to be willed to know God, for that they shall of themselves know and obey him) they err too grossly, going about to remove the instrumental cause, by reason that the effect in the N. 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. Object. 12. The law is not necessary unto salvation: Therefore it is not to be taught in the Church. Ans. 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 to it, be saved; yet it is necessary unto other things, as hath been taught already in the doctrine concerning the use of the law. Object. 13. In Christ are hid all the treasures of wisdom and knowledge. Again, Col. 2.3.10. John 1.16. Ye are complete in him. Of his fullness have all we received: Therefore we must not go back from Christ to Moses, and there is no need of the law in the Church of Christ. Answ. 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 and necessary for the Church: but a part of that doctrine is the Moral law also; because Christ commandeth not Faith only, but Repentance also and amendment of life to be preached in his Name: and 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 comprehendeth the doctrine of the law. OF PRAYER. ON THE 45. SABBATH. Quest. 116. Wherefore is Prayer necessary for Christians? Ans. Because it is the chief part of that thankfulness which God requireth of us a Psa. 50.14, 15. Matth. 17.7, 8. . And also because God giveth them only his grace and holy Spirit, who with unfeigned groan beg them continually of him, and yield him thanks for them b Luk. 11.9, 13. Matth. 13.12. . The Explication. MAny Questions may be moved concerning Prayer; but the chief Questions hereof are four: 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 prescribed. 1. What Prayer is, and how many sorts of Prayer there are. PRayer is the invocation of the true God, proceeding from an acknowledgement and sense of our necessity and need, and from a desire of God's bounty, in true conversion of the heart, and in a confidence of the promise of grace for Christ's sake the Mediator, begging at God's hands necessary blessings, corporal and spiritual, or giving thanks unto him for the receipt of these. Invocation the general of prayer The General of Prayer is Invocation, or, Adoration. But Adoration is oftentimes taken for the whole worship of God; because, whom we worship, him we account for the true God. Prayer is a part of invocation. For Invocation, or, To invocate or call upon 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. Hereof it is here used as the General of Prayer. Wherefore Prayer compriseth these two specials or parts; Prayer hath two parts: 1. Petition. 2. Thanksgiving. What Petition is. What Thanksgiving is. What Thankfulness is. namely, Petition, or Prayer in special so called, and, Thanksgiving. Petition is a prayer, craving of God blessings necessary both for the soul, and for the body. Thanksgiving is a prayer acknowledging and magnifying benefits received of God, and binding the thankful party to thankfulness, acceptable to God. Thankfulness in general is an acknowledgement or profession of the quality and quantity of a benefit received, and a voluntary binding to the performance of duties mutual, possible, and lawful. Thankfulness therefore containeth two things: Four sorts of Prayer. 1. Tim. 2.1. to wit, Truth and Justice. Saint Paul maketh mention of four sorts of prayer: 1. Deprecations against evil things. 2. Petitions for good things. 3. Intercessions and requests for others. 4. Thanksgiving for benefits received, and evils repelled or removed from us. Prayer also is distinguished with respect unto the circumstances of person and place, into private and public prayer. Private prey is the conference of a faithful soul with God, Private and public prayer. What private prayer is. craving apart for himself or others, certain blessings or benefits; or giving thanks for some received. This is not tied to words and places. For oftentimes an anguished and pensive heart, instead of words, poureth out sighs and groans only: 1 Tim. 2.8. What public prayer is. and the Apostle commandeth, that men pray , lifting up pure hands. Public prayer is that which is uttered unto God, undera certain form of words by the whole Church, in their assemblies, the Minister saying before them, as in open congregations it is meet he should. To this is the use of our tongue required, and therefore Christ said; When ye pray, say. For to this end was the tongue especially made, that God might be magnified by it: and, Out of the abundance of the heart the mouth speaketh. Luke 11.2. Lastly, hereby others also are to be invited to the lauding and praising of God. 2. Why Prayer is necessary for Christians. 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 chief and principally be worshipped and magnified by us. Psal. 50.15. Matth. 7.7. Luke 11.2. Call upon me in the day of trouble. Ask, and it shall be given you. When ye pray, say, Our Father, etc. 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 him. So that prayer is as necessary for us, as craving of alms is necessary for a beggar. Now what we speak of the necessity of prayer, the same is also to be said of the necessity of thanksgiving: For, without giving thanks, we lose those things that are given, and 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. The love of God shed abroad in our hearts by the holy Ghost, Rom. 5.5. 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. Obj. 1. But we see the wicked also to receive many gifts of the holy Ghost, who yet desire him not: Therefore not only they that desire him, receive him. Answ. The wicked verily receive many gifts, but not those principal gifts, neither those that are proper to the Elect, such as are faith, repentance, and conversion, remission of sins, regeneration: and further, what gifts the wicked receive, those are not available unto them, neither do they receive them to salvation. Repl. Infants crave not the holy Ghost: and yet they receive him. Ans. The holy Ghost is not given but to them 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 this 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: Out of the mouth of very babes and sucklings hast thou ordained thy praise. Object. 2. The effect is not before his cause. Psal. 8.2. But prayers are the effects of the holy Ghost, inasmuch 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, Answ. The effect is not before his cause, that is, in order and nature; but in time they are both together. So the holy Ghost, and the ask of him are both together at one time in us, though not in the same order and nature. For the holy Ghost is in us according to nature before prayer; because we than first begin to desire him, and 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; and as soon as we desire and ask him, he is given us: that is, in the same moment God worketh in us a desire of the holy Ghost, and giveth him unto us. And indeed he worketh a desire of him in us, by commanding us to ask him; and working this desire in us, he withal giveth him unto us, when we ask him. For God doth not so work in us, as a ray of the Sun lighteth on a vessel, to wit, in time, but in an instant. For this gift is at once given, taken, and desired. We might also put a distinction between the beginning and the increase of the spirit, because we cannot crave the latter, except we have the former. For no man desireth him, but he who hath in himself the beginning of him: but the first Solution and Answer sufficeth to satisfy this Objection. Whereas then it is said of Christ; Luke 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. Quest. 117. What is required unto that prayer, which shall please God, and be heard of him? Ans. That we ask of the only true God, who hath manifested himself in his Word a Revel. 2.9. John 4.22. , all things which he hath commanded to be asked of him b Rom 8.26. 1 John 5.14. James 1.5. , with a true affection and desire of our heart c Joh 4 23.24. Psal. 145.18. , and, through an inward feeling of our need and misery d 2 Chronic. cap. 20. ver. 12. , cast ourselves down prostrate in the presence of his divine Majesty e Psal. 2.11. and 34.17. Esay 66.2. , and build ourselves on this sure foundation f Rom. 10.14. and 8.15, 16. James 1.6. , that we, though unworthy, yet, for Christ's sake, are certainly heard of God g John 14.13. and 15. ver. 16. and 16.23. Dan. 9.17. , even as he hath promised us in his Word h Matth. 7.8. Psalm 27.8. and 143.1. . Quest. 118. What are those things which he commandeth us to ask of him? Answ. All things necessary both for soul and body i James 1.17. Matth. 6.33. ; which our Lord Jesus Christ hath comprised in that prayer which himself hath taught us. The Explication. THe condition and circumstances of true prayer are: Eight conditions of true prayer: A. direction of it to the true God. 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 Work, and by his works of Creation, Preservation, and Redemption of the Church. And this true God is the eternal Father, Son, and holy Ghost. As we have received (saith Basil) so are we baptised; and as we baptised, so we believe, and as we believe, so we adore and worship the Father, the Son, and the holy Ghost. The knowledge of God's Commandment. The knowledge of God's Commandment: For without God's Commandment, we doubt of being heard. But the soul that looketh into God's Commandment, confidently resolveth that his prayers are acceptable unto God; because the worship, which God requireth of us in his Word, cannot be unwelcome or loath some to him. Wherefore, when we pray, we ought thus to resolve: I call upon thee, because thou hast commanded me. The knowledge of the things we are to ask. The knowledge of those things which are to be asked. God will not have us direct idle and wand'ring desires to him, uncertain what we would ask: For even a Prince would think himself scorned, if thou shouldest kneel before him, and knowest not what to ask. So God will have us consider and know such things as we are to ask of him, otherwise, it is not praying, but mocking of God. Now we of ourselves know not what to ask; and therefore hath Christ prescribed a form of prayer, ou● 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. Things to be asked in praver: 1. Spiritual. 2. Corporall. Why spiritual, and why corporal things are to be asked. These are of two sorts: Spiritual and Corporal. God will have us ask both of him: Spiritual things, because they are necessary to salvation; Corporal things, 1. That the desire of them 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 God's hands, except he have God reconciled unto him. 2. That we may consider and profess his providence, knowing that nether these unnecessary and corporal things befall us by chance or fortune. A true desire of the things we ask. 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 pray with a true affection and desire of the heart: For it is not the words of the mouth, but the groans of the heart which make true prayer; as the Lord saith to Moses: Exod. 14.15. Why dost thou cry unto me? when yet Moses spoke nothing: Therefore an ardent desire is to be made the General in the definition of all prayer. A sense and feeling of our own want. Hom. Odyss. 2. 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. Humiliation. Humiliation, that is, true repentance. We must needs have also true humility, true ackowledgement 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 that Pharisee. And, John 9.31. 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, Luke 18.11. without conversion no man can pray according to faith: and without faith no man can be assured that he shall be heard, neither receiveth he what he asketh. Confidence in the Mediator. A confidence in the Mediatiour, that we may resolve, that both our person, and our prayers please God, not for our own worthiness, but for Christ's sake our Mediator. So Daniel prayeth, that he may be heard for the Lords sake: Dan. 9.17. John 16.23. Heb. 13 10. and Christ willeth us to pray unto his Father in his Name. Our prayers are to be put on our Altar Christ; so shall they be acceptable to God. Confidence of being heard. Confidence of being heard. In the former, Faith is required, whereby we with full confidence resolve, that we are through Christ's merit just before God, and that God is reconciled unto us by Christ. Here the faith of being heard is required: which cannot stand without the former faith of being justified. Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, which crieth Abba, Father. He that cometh to God, must believe that God is, and that he is a rewarder of them that seek him. But here in this full persuasion of being heard, A difference of things to be prayed for. we are to observe the difference of such things as are to be desired. Some gifts are necessary to salvation, as spiritual gifts: Some are corporal, without which we may be saved. Spiritual blessings 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, 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, Matth. 8.2. not knowing what, and what manner of things they be, and so neither know we whether the obtaining of them in special (if we should be heard in them) will profit us, or be pernicious and hurtful to us. Object He that asketh doubtfully, asketh not according to faith, neither is heard. We ask corporal blessings doubtfully, because we ask them with condition: Therefore not according to faith. Answ. 1. The Major is either particular, or false. For the nature of faith requireth that we be certain, not of all corporal benefits, but only of spiritual blessings, which are necessary to salvation: as, of remission of sins, and of life everlasting. In corporal blessings it sufficeth, if faith submit itself to God's Word, and crave and look for such things as are available to salvation. Answ. 2. The Minor also may be denied. For 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 otherwise, if they are like to prove hurtful unto us, we desire not to be heard in that which we pray. Therefore, we nevertheless ask in faith, while we submit ourselves to the Word and Will of God. and desire to be heard according to his good pleasure. For faith submitteth itself to every word and will of God: and the will of God is this, That we ask spiritual things simply, and corporal conditionally; and that we resolve with ourselves, that we shall receive the former in special; but the latter as fare forth as they serve for God's glory and our salvation. And thus if we pray, we doubt not to be heard. A confidence in God's promise. A confidence and trust in God's promise, that we know and think that God hath promised to hear as many as call upon him, with those conditions before alleged: Call upon me in the time of trouble: Psal. 59.15. Esay 65.24. so will I hear thee, and thou shalt praise me. Before they call, I will answer: and whiles they speak, I will hear. Without this promise of hearing there is no faith; without faith prayer is but vain. Except we give faith and credit to God's promises, and think of them while we are praying, they avail us nothing, neither can we desire aught with 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 God's promise in hea●ing us, breadeth 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 it doth easily appear, A difference between the prayer of the godly and the wicked. 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 err 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 nor 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. ON THE 46. SABBATH. Quest. 119. What Prayer is that? Ans. Our Father a Mat. 6.9, 10, 11, 12, 13. Luk. 11.2, 3, 4. , 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 the glory, for ever and ever. Amen. The Explication. THe form of prayer prescribed by Christ unto us is recited by the two Evangelists, Mat●hew and Luke. This, questionless, is the best, most certain, and most perfect form of prayer; for it was delivered by Christ, who is the Wisdom of God, and his words his heavenly Father always acknowledgeth and heareth. Moreover, it containeth most briefly all things that are to be desired, necessary for the soul and body. Lastly, it is a rule whereby all our prayers must be directed. Two causes why Christ delivered unto us this form of prayer. Some demand, Whether we be so tied to this form of prayer, that in praying we may use no other. Answ. Christ delivered this form unto us, not that we should be tied to these words; but that we might know. 1. What things ask. 2. How to ask them. For it is a general form of the manner whereby, and the things which we are to ask. Now it falleth out oftentimes that particular benefits are necessary for us, which we must ask of God, according to those say of Scripture: Whatsoever ye shall ask the Father in my name, he will give it you. John 14.13. James 1.5. Matth. 24.20. If any of you lack wisdom, let him ask of God, and it shall be given him. Pray that your flight be not in the winter. But these, as touching the words, are not in this prayer. There are also many examples of prayer in the old and new Testament, which, as concerning the words, 2 Chron. 20.6. 2 King. 8.15. Dan. 9.4. John 17.1. Acts 4.24. differ from this: as the prayers of Josaphat, Solomon, Daniel, Christ himself, the Apostles, and others, which nevertheless were heard of God. Wherefore the form of prayer delivered unto us by Christ, is wholly a thing indifferent. Object. 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 prayer. Ans. 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. Repl. 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 of Christ. Answ. We cannot invent better words, neither a better form, 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 God's 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 specials, and 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 which are here put in general, we are in like manner for this cause to declare in special, that we may be led into a consideration of our necessity, & to a desire of making of our petition to 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. Hence Austin testifieth, August. ad Prob. that All the prayers of saints extant in Scripture are contained in the Lord's Prayer. And he addeth farther, that It is free for us to say the same things in other words, when we pray: but it is not free for us to say or mention other things than are comprised in this form of prayer. Quest. 120. Why doth Christ teach us to call God our Father? Answ. 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 and 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 deny unto us earthly things a Math. 7. v. 9, 10, 11, Luke 11. v. 11, 12, 13. The Explication. THis Prayer of Christ hath three parts; a Proem, Petitions, and a Conclusion. The Proem is, Our Father which art in heaven. The Proem hath two parts, 1. A calling on the true God, in these words; Our Father. 2. A description of him in these; which art in heaven. And the Lord used this kind of Proem, because he will be called upon with due honour. This honour consisteth, 1. In the true knowledge. 2. In true confidence. 3. In obedience. Obedience compriseth, 1. True Love. 2. True Fear. 3. Hope. 4. Humiliation. 5. Patience. Our Father.] God is called Our Father, 1. In respect of our creation. The son of Adam, the Son of God. 2. In respect of our redemption, God is our Father in three respects. Luke 3.38. and receiving into his favour by his Son our Mediator. Christ is the only begotten and natural Son of God: we are not his sons by our own nature, but are for Christ's sake adopted to be sons. 3. In respect of our sanctification, or regeneration by the holy Ghost in Christ. Christ will have us to call God, Father, and so to invocate him, Five causes why we here call God Father. 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: John 20.17. I go unto my Father, and unto your Father: and who farther also for his Son's sake 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, and that he will give us all things which pertain to our salvation. For seeing God is our Father, Rom. 8.32. and even so loving a Father to 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 ●o pray: because in them he obtaineth the end of his blessings and benefits. Object. 1. We invocate the Father according to the prescript of his own Son: Therefore we must not invocate the Son and the holy Ghost. Ans. The consequence of this reason is denied; because the consequence holdeth not from the attributing of some propriety unto one person of the Godhead, to the removing of the same from another person of the Godhead. The words God and Father, sometimes taken essentially, sometimes personally. Why Father is here taken essentially. Esay 6.9. 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: and 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, Christ is called The everlasting Father. 2. The invocating of one person, doth not exclude the others when mention is made of their external and 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 therefore called the Spirit of adoption. 4. Christ teacheth us that we must invocate him also, John 16.23. saying▪ Verily, verily, I say unto 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. Ans. He is our brother, in respect of his humane nature: but he is our Father, in respect of his divine nature. Object. 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 Christ's sake, is not Christ himself. But the Father, whom we here so call, receiveth us into favour for Christ's sake: Wherefore he is not Christ. Ans. He that receiveth us into favour for Christ's sake, is not Christ himself, that is, 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. Two causes why we say Our Father. Our.] Christ willeth us to call God our Father, not my Father, Confidence. Thereby to raise in us a confidence and full persuasion that we shall be heard. For because we pray not alone, but with us the whole Church doth with one consent pray to him, he doth not reject her, but heareth her prayers, according to this promise of our Lord: Where two or three are gathered, etc. Object. But oftentimes thou prayest at home, the Church not being privy thereunto. Ans. The godly and the whole Church pray for themselves and all the members, with an affection and desire. Love and desire is an habitual quality of the soul, remaining also when thou sleepest; it is not a passion quickly fleeting or passing away. Therefore, when thou prayest alone at home in words, the whole Church prayeth with thee in affection. And this also maketh much for the engendering of confidence in us; because, as hath been said, God doth not reject the whole Church. Mutual love. Two causes why Christ admonisheth us of mutual love. doth he by this word, 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 Proem and entrance of the prayer, admonish us of mutual love wherewith we must be affected towards our neighbour: 1. Because there is no praying without the true love of our neighbour: 1 John 4.20. 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, and without faith there is no true prayer: For whatsoever is not of faith, is sin. Rom. 14.23. Object. It is the part of a Father to deny nothing to his children: but God denyeth many things to us: therefore he is not our Father. Ans. It is the part of a Father to deny nothing unto his children, that is, which is necessary and wholesome for them: but it is the part of a Father to deny to his children things unnecessary, unprofitable, and harmful. Thus God dealeth with us, giving us all spiritual and corporal blessings that are necessary, profitable, and wholesome for us. Quest. 121. Why is that added: Which art in heaven? Ans. That we conceive not basely or terrenely of God's heavenly Majesty a Jere. 23.24. Acts 17.24, 25, 27. : and also that we look for, and expect from his omnipotency, whatsoever things are necessary for our soul and body b Rom. 10.12 . The Explication. THe second part of the Proem is, Which art in heaven, that is, heavenly. Heaven here signifieth the habitation of God, and the holy Angels, and blessed men: whereof God saith, heaven is my throne: and Christ saith, In my Father's house are many mansions. Esay 66. v. 1. John 14.2. God indeed by his immense essence is : but he is said To be in heaven, and, To dwell there; because there God is more glorious than in this world, and doth also there immediately show and manifest himself. Now the Lord willeth us to call him, Eight causes why we are to call God, Our Father in heaven: our Father which is in heaven: To distinguish him from earthly Fathers. 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 with heavenly glory and majesty, hath sovereignty over all things, and governeth 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. To work in us confidence of being heard. 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: and 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 things which we ask of him. To work in us reverence 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 , 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. ON THE 47. SABBATH. Quest. 122. What is the first petition? Answ. Hallowed be thy Name: that is, Grant us first to know thee aright a John 17.3. Jer. 9.23, 24. and 31.33, 34. Mat. 16.17. James 1.5. Psal. 119. sect. 14. vers. 1. , and to worship, praise, and magnify thy almightiness, goodness, justice, mercy, and truth shining in all thy works b Psal. 119. sect. 18. vers. 1. Luke 1. ver. 46, 47, 68, 69. Psalm. 145.8, 9, 17. Exod. 34 6, 7. Romans 11.33. . 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 renowned with honour and praises c Psalm 71.8. and 115.1. . The Explication. Why this Petition is first in order. NOw followeth the second part of the Prayer, containing six Petitions. Amongst them this petition of hallowing God's Name is set in the first place because it is the end and scope of all the other Petitions. For the end of all our affairs, actions and prayers must be God's glory. Now, the end is the first thing which is intended, and the last thing which is performed and executed. 1. Therefore the end of the other Petitions is to be desired, if we will desire the rest aright, according to that Commandment, 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, and what, To hollow or sanctify. The Name of God signifieth, What the Name of God signifieth. Psalm. 5.11. and 7.17. and 116. 1●. 1 Kings 5.5. Exodus 15.4. and chap. 34. vers. 14. 1 Sam. 17.45. Mat. 28.19. Acts 21. vers. 13. and 2. vers. 38. 1. God himself: They that lovethy Name, shall be joyful in thee. I will praise the Name of the Lord. I will call upon the Name of the Lord. He shall build an house unto my Name. 2. The properties and works of God: His Name is Jehovah. The Lord whose Name is Jealous. 3. God's Commandment and charge, his divine will and authority: I come to thee in the Name of the Lord of hosts. Baptism them in the Name of the Father, the Son, and the holy Ghost. 4. The worship, trust, celebration, and confession of God: I am ready to die for the Name of the Lord Jesus. Be baptised every one of you in the Name of Jesus Christ: in which place, as also Mat. 28. the Name of God signifieth both his authority, and the confession of him. Here it is used in the first and second signification, to wit, it is taken for God himself, and for the divine properties and works, in which Gods Majesty shineth. What Holy signifieth. Holy signifieth, 1. God himself most holy, and most pure; or, essential, uncreate holiness, which is God himself: For all virtues and properties in God are his essential holiness. Esay 6.33. So the Angels call God, 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 and 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, Hallowing signifieth, 1. To acknowledge that for holy which is holy. How we are said ●o sanctify God. the Altar, the Vessels, and the Priests. The word Hallowing, is taken in these three senses: First, to hollow or sanctify, is to acknowledge, reverence, and magnify that as holy, which indeed in itself is holy. In this sense we are said to hollow and sanctify God, who is holiness itself; 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 and 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. 2. When we not only know God to be holy, but also confess and magnify him, and that in words and profession, and in deeds and integrity of life. 3. When we refer the true doctrine, knowledge, and profession of God's holiness, and likewise of 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. 2. To make that holy which in itself is not holy. Secondly, to hollow or sanctify, is to separate that from pollution, and make it holy, which in itself is not holy, but polluted. So the Word did sanctify that mass or lump of flesh which he took, even that nature, which in us is polluted, John 17.17, 19 Ephes. 5.26. 2 Cor. 7.1. 2 Tim. 2.21. 1 John 3.3. 1 Pet. 1.10. preserving it in himself from all contagion of sin, and adorning it with perfect sanctity. So God and Christ do sanctify the Church; namely, by remitting us our sins, and sanctifying us by the holy Ghost, and by the continuing of both unto us. So we are commanded to sanctify ourselves; that is, to keep ourselves from all uncleanness of the flesh. Be ye holy, for I am holy. 3. To appoint a thing in itself either holy or indifferent, to an holy use. Thirdly, To sanctify, is to ordain and appoint that to an holy use or end, which itself is either holy, or indifferent. So the Father sanctified the Son; that is, ordained him to the office of the Mediatorship, and sent him into the world. Thus God sanctified the Sabbath day, the Temple, the Sacrifices, the Priests; and thus Christ sanctified himself for the Elect; that is, he offered up himself to his Father an holy sacrifice for us. Thus is the meat we receive sanctified by the word of God and prayer. How we pray that God's name be hallowed. Of these three significations of Hallowing, the first and second pertain to our present purpose: For, our petition to God is, that his name be hallowed not only of us, but in us also; that is, we desire, 1. That God would enlighten us with the knowledge of his holiness, and most holy name; or, (as the Catechism expoundeth it) that we may know him aright, and worship, praise, and magnify his almightiness, wisdom, goodness, justice, mercy, and truth, shining in all his works. 2. That he would also sanctify his name in us, and more and more sanctify and regenerate us, so that in our whole life we may avert and take away all reproach of his most holy name, and by all means advance it with all praise and honour. In a word we desire; 1. That God would enlighten us with the true knowledge of his holiness. 2. That he would give us true faith and repentance, and regenerate us with his spirit, that we may be holy, as he is holy. 3. That he would give us a mind to profess that holiness of his divine name in words and deeds, to his own praise and glory; that he may be glorified of us by our true knowledge and profession of him, and conformity of life with him, and so he be severed from all Idols and profane things. Object. That which of itself is holy, cannot be hallowed. God's Name is of itself holy: Therefore it cannot be hallowed. Ans. It cannot be hallowed in that second sense of hallowing before delivered; that is, That which of itself is holy, cannot be made holy: but it may be sanctified, as sanctifying is used in the first and third signification; that is, That which of itself is holy, or indifferent, may be acknowledged, praised, and magnified as holy. So we desire that God's Name may be hallowed; that that which in itself is holy, may also be acknowledged and magnified as holy. God indeed sanctifieth us, by making us holy of not holy. But we sanctify God, not by making him holy, but by knowing and speaking that of him, which he will have us know and speak of him. Object. What belongeth to us to do, that should we not desire another to do. But it belongeth to us to hollow and sanctify the Name of God: Therefore we need not to pray, that God himself would hollow it; for herein we do as a scholar, who being commanded of his Master to apply his study diligently, beseecheth his Master to do it for him. Ans. We distinguish the Major: What belongeth to us to do, that should we not desire another to do, if so we are able by ourselves, and by our own strength to perform it: but what we are not able of ourselves to effect, we justly crave of God, that he would minister strength unto us to perform it. Now we are utterly unable to hollow and sanctify God's Name. Therefore we must desire of God, that he will give us strength, whereby his divine Name may be of us hallowed and sanctified, yea rather that himself would sanctify in us his holy Name. ON THE 48. SABBATH. Quest. 123. What is the second petition? Answ. Let thy kingdom come: that is, Rule us by thy word and spirit, that we may humble and submit ourselves more and more unto thee a Psal. 119.5. & 143.10. Mat. 6.33. . Preserve and increase the Church b Psal. 51.20. & 122.6, 7. : destroy the works of the Devil, and all power that lifteth up itself against thy Majesty: make all those counsels frustrate and void, which are taken against thy word c 1 John. 3.8. Rom. 16.20. , until at length thou reign fully and perfectly d Revel. 22.17, 20. Rom. 8.22, 23. , when thou shalt be all in all e 1 Cor. 15.28. . The Explication. THy Kingdom come; that is, Let it by continual increases flourish, and 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, and punishing the bad. The kingdom of God is that, in which God only reigneth, and exerciseth sovereignty over all creatures, God's universal kingdom. God's special kingdom. but especially governeth and preserveth his Church. This kingdom is universal. The special kingdom of God, which he exerciseth in the Church, is the sending of the Son from the Father, even from the beginning of the world, who should ordain and maintain a Ministry, and should by the same be effectual and forcible in working, should gather a Church, by the word and holy Ghost, out of all mankind; rule, preserve, and defend the same against the enemies thereof; raise it from death; and at length, the enemies thereof being cast into everlasting pains, 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. The parts of God's kingdom. Out of this definition we may gather, and make these parts of the kingdom of God: 1. The sending of the Son our Mediator. 2. The ordaining and maintaining of the Ministry by Christ. 3. The gathering of the Church out of mankind by the voice of the Gospel, and the efficacy of the holy Ghost, beginning in us, the Elect, true faith and repentance. 4. The perpetual government of the Church. 5. The preservation thereof in this life, and protecting 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 all. Of this kingdom it is said: Ps. 2.6. & 110.2. I have set my King upon my holy hill of Zion. Be thou Ruler even amongst the midst of thine enemies. Hence it appeareth, that this kingdom, which we desire may come, is not worldly, but a spiritual kingdom: which also the Lord himself showeth by divers parables in the Evangelist, and unto Pilate he answereth; My kingdom is not of this world. John 18.36. This kingdom we here pray for that it may come, and be enlarged and defended. 2. How manifold the kingdom of God is. The kingdom of heaven is a kingdom. THis kingdom of God is but one indeed, but it differeth in the manner of governing and administration. For it is diversely administered here and in heaven. It is therefore commonly distinguished into the kingdom of grace, and the kingdom of glory. 1. Of grace, and begun in this life. This distinction is all one with theirs, who say, that the kingdom of heaven is twofold: One, begun in this life; another consummated after this life. 2. Of glory, and perfected in the next life. We desire both in this petition; to wit, both the constitution of this kingdom of God in this life, and the consummation thereof after this life. Howbeit, it is one and the same kingdom, distinct only in degrees and form of administration. This kingdom on earth, which is but begun, hath need of means. In the consummated and perfect kingdom of God, there shall be no need of any means or instruments, because in that the Church shall be perfectly glorified; so that it shall be without evil both of crime and pain, and God shall be all in all. 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 the Mediator. There shall be no need of conversion, of purging out of sin, of protecting of us against our enemies, he shall not gather the Church, he shall not raise the dead, he shall not glorify nor perfect them; because than they shall be perfect: He shall not teach them, because they shall be all taught of God: Prophecies shall be abolished, tongues shall cease, and knowledge shall vanish away; because, When that which is perfect is come, 1 Cor. 13.8, 10. then that which is in part shall be abolished. There shall be therefore no need of these instruments and means any longer, by which now the Church is gathered and saved. There shall no longer be any enemy, the Church shall gloriously reign with Christ, and God shall be all in all; that is, shall manifest himself immediately unto the blessed Saints: In that City (which is that consummate kingdom) I saw no Temple; Revel. 21.22, 23. for the Lord 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 and Head in God's Kingdom. The whole three persons. Christ in a special and particular manner. THe Head or King of this kingdom is but one; because the Father, the Son, and the holy Ghost, are but one God. Now the Father is King, and ruleth by the Son, and the holy Ghost. Christ the Son is King and Head of this Kingdom after a singular manner: 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 the person, by which God worketh immediately, and giveth the holy Ghost. John 15.26. Ephes. 1. 22● I will send him unto you from the Father. He hath appointed him over all things to be the head to be Church. 4. Who are the Citizens or Subjects of God's 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 the kingdom, Mat. 8.12. & 22.16. as the Jews are termed by Christ the sons and children of the kingdom. Of these it is said, The first shall be last: that is, they who will be accounted first, and yet are not, shall be last; that is, shall be declared to be none of the kingdom of God. 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, working and reigning by the word in the hearts of the elect. 6. What benefits are bestowed on the subjects of this kingdom. THere is no kingdom, which hath not regard to 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. These are the spiritual and eternal benefits of Christ, as true faith and conversion, remission of sins, righteousness, preservation therein, and the continuance of the holy Ghost, John 8.38. glorification, and life everlasting. If the Son shall make you free, ye shall be free indeed. Rom. 14.17. The Kingdom of God is righteousness and peace, and joy in the holy Ghost. John 14.27. My peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. 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 calling to themselves the name and title of Citizens of the kingdom, when as they are nothing less: others are without the Church, and professed enemies; as Turks, Jews, Samosatenians, Arrians, and 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, People, 1 Tim. 2.8. but is spread through the whole world. I will that the men pray . Where two or three are gathered together in my Name, Mat. 18.20. 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. And although I go to prepare a place for you, John 14.3. & 12.26. & 17.24. 1 Thes. 4.17. I will come again, and receive you unto myself, that where I am, there may ye be also. Where I am, there shall also my servant be. Father, I will that they which thou hast given me, be with me, even where I am. 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 to the end thereof; because at all times there were, are, and shall be some members of the true Church, whether few, or many, to be gathered out of this world to the kingdom of God. The consummation, or perfection of this kingdom shall endure from the glorifying of the godly to all eternity. 1 Cor. 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. It cometh four ways. THis kingdom cometh to us four ways: 1. By the preaching of the Gospel; whereby is revealed the light of the true and heavenly doctrine. 2. By conversion, when some are converted to God, and are endued of God 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. Revel. 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 (both that which is here begun, and that which is elsewhere to be perfected) come: 1. For the glory of God, or in respect of the first petition: because that we may sanctify and hollow his Name, it is required, that he rule us by his word and spirit. For except God erect in us this his kingdom, and deliver us out of the kingdom of the Devil, we shall never hollow and sanctify his Name, but rather shall defile and pollute it. 2. Because God will give his kingdom only to those that ask it, like as he giveth the holy Ghost unto them only that ask him. Out of these premises we plainly perceive what it is which we ask him in this petition. Here therefore we desire, that God will by his Son, The sum of this petition. our Mediator, sent from the very beginning into the world, 1. Preserve the Ministry which he hath ordained. 2. Gather his Church by the Ministry 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 and tyrants. 5. Cast away his and our enemies into eternal pains, wherewith he may punish them for ever. 6. And at length deliver his Church from all evils, and glorify it in the world to come with life everlasting. Object. 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. Answ. The Major is false. For so then might we conclude or reason of all God's benefits, that they are not to be desired, seeing they all remain in the counsel and purpose of God. Repl. 1. But God hath promised other benefits with this condition, that we must ask and desire them. Answ. So also shall full delivery from all evils befall them only in that day, who in their afflictions and cross wish for and desire, that delivery, and pray that this delivery may come speedily, according to the decree of God, Revel. 22.20. and that no one elect may be excluded. Repl. 2. But we must not desire, that God would hasten the delivery of his Church: because that would be with loss of many of the elect, who are not as yet borne. Answ. When we desire, that God would hasten the delivery of his Church, we desire also, that whosoever of the elect are as yet remaining, may be all speedily gathered, not one of them being excluded: and this we crave, Why we desire the speedy coming of Christ's Kingdom. 1. That the Church may speedily be delivered, that all the godly may rest from their labours. 2. That there may be a swift end of wickedness and impieties, and the enemies may be cast into everlasting pains. 3. That the glory of God may soon be manifested in this perfect delivery of the Church, and final abjection of the enemies thereof. This delivery therefore of us and of the whole Church, we must crave of the Lord with daily prayers, if so we will ourselves at the length be delivered with the Church. But they which desire not the Lords coming, to them he also shall not come. Seeing then we must desire, that his 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, and the last day of doom: because such as do this, show themselves not to be godly, neither to desire the full deliverance and glorifying. Object. But terrible will the day of judgement be: Therefore we are not to desire it. Answ. It will be terrible, but to the wicked only. For unto the godly it is said; Lift up your heads. Luke 21.28. Therefore God will have them to rejoice, and to wish for the approaching of that day. For what thou rejoycest in, that also thou wishest. Come Lord Jesus. Revel. 22.17. ON THE 49. SABBATH. Quest. 124. What is the third petition? Answ. Thy will be done in earth as it is in heaven▪ that is, Grant that we and all men, renouncing and forsaking our own will a Mit. 16.24. Tit. 2.11, 12. , may readily, and without any grudging, obey thy will, which only is holy b Luke 22.24. Ephes. 5.10. Rom. 12.2. : and that so every of us may faithfully and cheerfully perform that duty and charge which thou hast committed unto us c 1 Cor. 7.24. , even as the blessed Angels do in heaven d Psal 103 20, 21. . The Explication. HEre we are to consider: 1. What the will of God is. 2. What we here desire, and how this petition differeth from the second. 3. Why this petition is necessary. 4. Why that clause is inserted, As it is in Heaven. 1. What Gods will is. THe Will of God signifieth in Scripture, Psal 103.21. 1 Thes. 4.3. 1. The Commandment of God: Ye his servants that do his will. This is the will of God, even your sanctification. 2. It signifieth the events, or rather Gods decree concerning future events, in which that his decree is daily revealed: Mat. 25.30. Esay 46.10. Rom. 9.19. Not as I will, but as thou wilt. My counsel shall stand, and I will do whatsoever I will. Who hath resisted his will? 2. What we here desire, and how this petition differeth from the second. THy will be done: that is, Cause and grant, that we men may do not our will, but thy will, which only is just and holy; and that we may obey thee. We desire then, A denial of ourselves, which consisteth of two parts: The denial of ourselves, which is twofold. 1. That we may be ready to renounce all our own affections, which are dis-agreeing from the law of God. A right and ready execution of our duty. Our duty is twofold: 2. That we may be ready also to undergo our cross, and to ascribe, and submit ourselves willingly unto God in all things. We therefore desire, that God will give us his grace, whereby we may be able to deny our own corrupt will, and forgo all things, which are repugnant to the will of God. We desire a right and ready execution of our duty, that every man in his vocation may cheerfully serve God, and execute his will, as well in common as general duties, and in his proper and special duty. Common. Our common duty is, that which is required not of us only, but of all Christians also, and compriseth virtues necessary for all the godly; as faith, conversion, godliness, charity, temperance, and such like. Proper. Our proper duty is, that which concerneth every man's proper calling. We ask the fulfilling of both duties in this petition, namely, that every one may abide in their proper and common calling committed unto them, and do their duty. Unto God be committed the care concerning the events: but let us care to do those labours, which properly belong unto us. Events agreeable to Gods wil We desire events, such as are not contrary to God's will; that is, that such things may come to pass which please God. A prospering of our Actions. We desire a blessing and prospering of our actions and counsels. For God will have us also to desire of him, that he for his infinite goodness 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 diligently, and leave the events to God. The sum of all is: we pray that God would bury in us evil lusts and desires; and that himself alone will work perfectly in us by his spirit, that so we being furnished and upheld with his divine grace, may fulfil our duty, and be answerable to our calling. Object. The former petition doth desire also, that we may rightly perform our duty: Therefore this petition is superfluous. Answ. We do not crave here altogether the same thing, which in the former we pray for. For 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 henceforward we, rightly performing our duty, may yield all obedience to our King. But in this petition we desire, that in performing rightly and faithfully our duty, we may execute the will of God. Or, There we crave, that the Church may be, and be preserved and glorified: Here we pray, that every man in the Church may perform his duty aright, as becometh him. The coherence of these three first petitions. We are to observe here by the way, what is the coherence and difference between these three former petitions. They are so linked together, that one consisteth not without the other: but like as the third petition serves for the second, so doth the second for the first. For the name of the Lord is not hallowed or sanctified, except those means be put, whereby it is advanced. And those means are the duties of every particular man's calling and vocation. Now these petitions differ on this wise: In the first, we desire sanctification, or the true knowledge and magnifying of God, The difference between them. and all his works and counsels. In the second, the gathering, preservation, and government of the Church, that God would rule us by his spirit and word, 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 and function, and direct all things to the glory of God, and take well in worth whatsoever God sendeth on him. 3. Why this petition is necessary. 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 and duty do diligently his will, this kingdom cannot be settled, flourish, and be preserved. 2. That we may be in his 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, if God minister not strength unto us: and he giveth us not ability, except we desire it. Therefore we must desire of him, that we may do it. Object. That which is always done, and 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 that it be done. Answ. There is a fallacy in the Major 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, and will have done. The Minor also 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 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 God's decree: because God hath decreed many events, but yet so, as that he hath also decreed the means of coming thereunto. Repl. The decree of God is unchangeable: Therefore what God hath decreed, shall be done, even without our prayers. Answ. The decrees of God, not only as touching the events or ends, but also as touching the means, is 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. 4. Why that clause is inserted, As it is in heaven. Two causes hereof. CHrist addeth here this clause, As it is in heaven, for two causes: 1. To describe 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, Luke 8.18. Of whom Gods will is done in heaven. Psal. 40 10. John 6.38. and the perfection in the life to come. To him that hath it shall be given. The reason of both is, because in heaven the will of God is most perfectly done. Of whom say you? 1. Of the Son himself, who doth all the will of his Father. Lo, I come, O God, to fulfil thy will. Not to do mine own will, but his will which hath sent me. 2. Of the holy 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 most readily: not one of them slacketh in his function, none seizeth upon that which belongeth to another, none is ashamed to serve us; though we annoy them with the noisome savour of our sins, Heb. 1.14. and offend God. For they are ministering spirits. So then we desire, that we may also obey God, that we may execute his will, as the holy Angels fulfil it in heaven. Object. Unpossible things are not to be desired: for he that desireth things impossible, 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 impossible: 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. Ans. 1. The Major is to be distinguished. Impossible 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 this will to those that desire it; and that in this life, as concerning the beginning thereof; and in the life to come, as concerning the consummation and 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 to crave and obtain this at God's hands is not against God's decree. And as touching our consummation, it is our part to pray every moment that we may be altogether freed from sin. For God will that we wish it, though he will not perform it unto us in this life. For 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 pray for things on condition of Gods will. We must therefore submit ourselves unto God's will, and desire what God willeth us to desire, whether God hath decreed it or no. God will have our Parents to die, and yet will he not have us to wish their death: God will have his Church to be under the cross, and yet he will not have us to desire her cross; but to pray for her delivery, and patiently to bear it, if it afflict her. In like manner, God will not in this life give us perfect deliverance from sin, and yet will he have us to wish it, and every moment to desire that we may be wholly delivered from sin. Wherefore, some things are to be desired, which God will not do: and some things which he will do, are not to be desired, but patiently to be suffered. And yet hereof it followeth not that we ask contrary to the will of God; because in our prayers we always submit ourselves to Gods will. ON THE 50. SABBATH. Quest. 125. What is the fourth Petition? Ans. Give us this day our daily bread: that is, give unto us all things, which are needful for this life a Psal. 145.15, 16. & 104.27, 28 Mat. 6.26. , that by them we may acknowledge and confess thee to be the only fountain, from whence all good things flow b James 1.17. Acts 17.28. & 14.17. ; and all our care and industry, and even thine own gifs to be unfortunate and noisome unto us, except thou bless them c 1 Cor. 15.58. Deut. 8.3. Psal. 37.16. & 127.1, 2. . Wherefore grant, that, turning our trust away from all creatures, we place and repose it in thee alone d Ps. 55.23. & 62.11. & 146.3. Jer. 17.5, 7. . The Explication. THis petition concerning our daily bread, should (it seemeth) have been placed after the petition following touching remission of sins. For the greater and more excellent benefits are first to be prayed for, and the less, and less worth at last to be sought for. But Christ, respecting our infirmity, allotted to this petition of our daily bread, the fourth, and as it were middle place, The reason of the order and place of this petition. that so we might both begin and shut up our prayer with petition of spiritual blessings, as the most principal; and that the obtaining of corporal benefits might more and more confirm in us a confidence of obtaining spiritual graces. 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 compriseth 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 at God's hands as well as spiritual: God's Commandment. 1. General. 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, Ask and ye shall receive. Mat. 7.7. 2. Special. And a special Commandment he setteth down before this form of prayer which himself prescribeth unto us. After this manner therefore pray ye; Mat. 6.9. by which Commandment Christ also willeth us to desire bread, or corporal blessings of God. Now, whereas Christ saith: Mat. 6.32, 33. Seek first the kingdom of God and the righteousness thereof, and all things shall be ministered unto you: And again, Take no thought what ye shall eat: he doth not therein forbidden us to desire our daily bread, even corporal blessings, but he forbiddeth this distrustfulness. God's promise. 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, then that we should desire them of him: and he promised them, that we should thereby have a spiritual, not a fleshly security of obtaining them. Mat. 6.32. Your Father knoweth what ye have need of. God's glory. In respect of God's glory: that namely there may be a knowledge and 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 and benefits, and that we may not deem these things to come by chance to us. Our comfort. for the care God hath over each of us. For our comfort: that these corporal blessings may be tokens to us of God's fatherly good will towards us; seeing wholesome blessings and benefits are promised and given to the children of God only. Wherefore when they are bestowed on us, we must be persuaded that we are of the number of them, to whom God hath promised to give them. Exercise of our faith in the promise of grace. 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 invocation, faith, and hope. For we cannot promise unto ourselves corporal blessings, nor desire them, except we resolve that we be in favour, and except we be assured of spiritual blessings, and of God's goodwill towards us. Our necessity. Psal. 115.18. For our necessity, that we may do the will of God here on earth: which without daily bread we cannot here do. The dead praise not thee, O Lord. Expectation of all goodness from God. That the desire of these blessings may be a confirmation in our minds, and a profession before the world, that God is he who giveth even the least benefits. our comfort of God's continual care over the whole Church. For this our comfort: that we may know that the Church on earth shall ever be preserved, seeing God heareth us, and will give us our daily bread, according to his promise. 2. How corporal blessings are to be desired. Corporal blessings, as well as other blessings promised in the Gospel, are to be desired, With confidence of God's favour. With a confidence and full persuasion of God's favour: because otherwise we are not heard, neither are these blessings good and wholesome for us; and God may answer, that we are not of them unto whom he hath promised these things. With a condition of God's will With a condition of Gods will and pleasure: that is, with a submitting of our will to Gods will, that God would give us what we ask, if it please him; and as he knoweth they may make for our good, and his glory: because God hath promised these blessings not with any determined or definite circumstances. For God hath not defined in his word, what corporal blessings he will give us: but as touching spiritual, he hath promised expressly, that he will give them to every one that asketh them. With faith of being heard. With faith and belief of Gods hearing us, so that we certainly bel●eve that God will give us so much as sufficeth. To serve God and our neighbour. To this end, as thereby to serve God and our neighbour; not to satisfy our luxurious desires, nor for ostentation. 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 commandeth 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: Two causes why corporal blessings are conditionally to be c●a●ed. 1. Because we oftentimes know not what we ask, and 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 furthering 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, and 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: and 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 blessings, 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, Bread signifieth, 1. All nourishment. which is an usual figure of speech to 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, In the sweat of thy face shalt thou eat bread. Gen. 3.19. Psal. 41.9. He which did eat of my bread hath lifted up the heel against me. Furthermore, 2. The blessing of them, even our wholesome use. Christ did not only comprise things necessary themselves under the name of Bread, but also the profitable use of them: For bread, without the blessing of it, is no better than a stone. And therefore comprehended he all these things under the name of Bread, 1. To bridle and rhene our desires, The reasons of this Synecdoche. and to teach us that we should ask bread only; that is, 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. To teach us to pray that this 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 to 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 and received from him, Levit. 26.26. a force and virtue of nourishing and sustaining our bodies; that is, if we ask not only the bread, but the blessing also of the bread at God's hands. For, unless he bless, all our cares and labours are b●t vain, and the very gifts of God become unprofitable, yea hurtful unto us, according to that his commination, I will break the staff of bread. Hereby now it is plainly clear, what we desire, when we desire bread: namely, 1. Not great riches, but only things necessary. 2. That they be bread to us: that is, that they may be good and saving to us through God's benediction and blessing, wherewith if they be not accompanied, the bread shall not be bread, but it shall be as a stone or poison to us. For he that giveth bread, that it may be to him that receiveth it no better than a stone; giveth a stone, not bread. And such are the blessings which the wicked receive of God, and snatch as it were unto themselves. 4. Wherefore Christ calleth it our bread. CHrist willeth us to desire our Bread, not mine, thine, or any other 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 sustenance 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. He that will not work, let him not eat. 2 Thes. 3.10. 3. That we may use them with a good conscience and thanksgiving. For God will have us assured, that when he giveth us these blessings, he giveth us with them the power of enjoying them: yet so that he will not have us use his gifts as ravenous robbers, but freely and with thanksgiving. 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. 6.31. Your Father knoweth what ye have need of. A small thing unto the just man, Ps. 37.16. & 34.9. is better than great riches to the wicked and mighty. 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 it, 1. To meet with our distrustfulness and covetousness, and to reclaim us from these vices. 2. That we should depend on him only, as yesterday, so this day, and to morrow: that namely, we always 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 do 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, 2 Thes. 5.17. 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 sustenance of life: What Epicurus took riches to be. As the Epicure defined riches, to be a poverty agreeable to the law of Nature. This definition is good. For they are to be accounted truly rich, who have things necessary sufficient to maintain life, and who live content here-with. 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 the 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. For this we are not to ask our daily bread. And Solomon in the person of all the godly saith, Prov. 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. 2 Tim. 6.9. Hither belongeth also that of Paul, They which will be rich, fall into tentations, and snares, and into many foolish and noisome lusts, which drown men in perdition and destruction: for which causes riches are called Thorns by Christ, which cannot be handled without danger of pricking. 1 Tim. 6.6. But contrariwise, godliness is great gain, if a man be content with that he hath. But notwithstanding, if God hath given us any thing, besides those things which are necessary for us, let us do our diligence to use them well, or reserve them to good uses. For Christ commanded his Disciples to gather up the broken meat which remained, that nothing be lost. And famous and notable is the example of Joseph, John 6.12. who by the forewarning of the Oracle, Gen. 41. gathered and laid up food in the time of plenty, for the years of dearth to come. But here we must take heed, 1. That we repose not our confidence in them. 2. We must avoid luxury and all abuse of them. 3. We must consider that we are Gods stewards, who. hath committed these riches unto us, to employ and bestow well, Three things to be weighed in our treasuring up of riches. 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 to put up something for the time to come, according to this commandment of Christ, Gather up the broken meat which remaineth, that nothing be lost. This is also included in the word Our. For we are commanded to secure and help the Commonwealth when need is, and bestow something on the poor. Therefore we must lay up something whereby to do this, and we must lay up of our own. Hither belong also such precepts and commandments as speak of parsimony and frugality, which virtues are busied in keeping, and well and profitably disposing of things well gotten, to a man's own use, and the use of his friends, avoiding all sumptuousness, prodigality, and luxury, and lavishing or misspending the gifts of God. The Apostle teacheth, that it is the duty of Parents to lay up something for their children, when he saith: The children ought not to lay up for their fathers. 1 Cor. 12.14. Yet here we are to observe these three things: 1. That those things which are stored up be lawfully gotten, purchased by lawful and honest labour and 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 honest maintenance either of our life and family, or our friends. Likewise to the preservation of the Church, to aid the Commonwealth when need shall require, and bestow somewhat on the poor, and our needy brethren: Hereof saith David: Trust not in wrong and robbery, give not yourselves unto vanity. Psal. 92.10. If riches increase, set not your hearts upon them. And Paul: Let him that stole, steal no more: but let him rather labour, and work with his hands the thing which is good, Ephes. 4.28. that he may have to give to him which needeth. Now shall answer easily be made to such objections as may be opposed against this petition. Object. 1. That which is ours, we need not desire: Bread is ours: Wherefore we need not to desire bread. Ans. There is a divers signification in the word Ours: For in the Major proposition it signifieth a thing which we have in our own power: in the Minor, a thing which is made ours by God's gift; or, which by prayer we obtain of God, as hath been before declared. Object. 2. That which is not gotten by labour, but by prayer, that we need not labour for: Our daily bread is not gotten by labour, but by prayer: Therefore we need not labour, but pray only. Answ. Here is a fallacy, taking that for simply true, which is true but in part. Such things as simply are not, or cannot be gotten by labour, neither as a cause, nor as a mean, for these indeed in vain we labour. But though our labours be not necessary, as the whole and principal efficient causes whereby corporal blessings are gotten, yet they are necessary as means ordained by God: according to these Scriptures; Gen. 3.19. In the sweat of thy face thou shalt eat bread. He that will not work, let him not eat. God indeed giveth all things freely, and yet not without our labour and prayers: 2 Thes. 3.10. as is well signified by that proverbial Verse: Dat Deus omne bonum, se● non percornua tau●úm. Virtutem posuêre Dii non ante l●borem. The path to virtue which doth lead, With toilsome labour men must tread. Object. 3. 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: Why then saith Saint Paul, that the Fathers ought to lay up for their children? 1 Cor. 12.14. Ans. This is a fallacy, putting that for a cause, which is no cause. Christ willeth us to desire daily bread, and this day; and therefore we must also desire of him things necessary 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; but he endeavoureth to take from amongst us all distrust, covetousness, wrongful gaining or purchasing, and disobedience. Christ indeed otherwhere commandeth, Mat. 6.34. That we care not for the morrow: but there he forbiddeth us to think of the morrow with mistrustfulness, as if God would give nothing to morrow; or with a purpose of not praying to morrow: but he forbiddeth not prayers and labours. Wherefore the Lord will not that we put up any thing for hereafter, but first, that we be content with things present, all distrust and covetousness, unlawful getting and 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 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 blessings. And we must withal beware, that we prescribe not to God, what he is to give us. ON THE 51. SABBATH. Quest. 126. What is the fifth petition? Answ. Forgive us our trespasses, as we forgive them that trespass against us: that is, Even for the blood of Christ, do not impute unto us most miserable and wretched sinners all our offences, neither that corruption, which still cleaveth unto us a Psal. 51.1. & 143.2. 1 John 2.1, 2. Rom. 8.1. : even as we also feel this testimony of thy grace in our hearts, that we steadfastly purpose unfeignedly from our hearts to pardon and forgive all those, who have offended us b Mat. 6.14, 15. . The Explication. OF the order and argument of this fifth Petition Saint Cyprian doth learnedly and religiously inform us in these words: After our supplication to God for supply of food and sustenance, we pray for pardon of our sins and offences, that he which is fed of God, may live in God: and we regard not only this present and temporal life, but we respect eternal life, to which he shall come, or into which he shall be received, whose sins are forgiven. And this petition is (as the same Father noteth) a notable and ingenuous confession of the Church, wherein she acknowledgeth and bewaileth her sins: and it is withal a consolation, that the Church shall receive remission of sins, according to Christ's promise. Also a binding of us to a mutual forgiving of our neighbour. Now then, Christ in this petition will, 1. That we acknowledge our sins. 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 callethdebts. 2. What is remission of sins. 3. Why are we to desire remission of sins. 4. How sins are remitted unto us: or what that clause meaneth, As we forgive them that trespass against us. 1. What Christ here calleth debts. CHrist calleth all our sins debts, both original and actual, of ignorance, of fact, and omission: as himself in S. Luke's Gospel interpreteth himself, saying; Forgive us our sins: for even we forgive every man that is indebted to us. Luke 11.4. Why our sins are called debts. And they are called debts, because they make us debtors to God, both of the neglect of obedience, and of punishment which we are to pay. For when we sin, we do not give nor perform unto God what we own unto him; and as long as we give not this unto him, so long we remain debtors, and are bound to satisfy by punishment: Deut. 27.26. Cursed is every one that continueth not in all that are written in the book of the Law, to do them. From this we could not at all be delivered, unless God did forgive us our sins. 2. What is remission of sins. THe Creditor is said to Remit the Debtor, when he never requireth the debt of him; but, as if it were paid, crosseth it out of his books of accounts, and punisheth him not: as we may read in the parable of the King which forgave his servant, Mat. 18.28. who besought him, the debt of ten thousand talents. So God forgiveth us our sins, when he imputeth them not unto us, nor punisheth us for them, and that therefore, because he hath punished them in his Son our Mediator. Wherefore, 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, and 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. Object. To remit sin, is, Not to impute, nor to be willing to punish sin in us. But this is contrary to God's justice: Therefore when we desire that God will remit our sins, we desire that God will invert the order of his justice. Answ. The consequence of this reason is false: because to remit sin, is then contrary to God's justice, when remission is given without all satisfaction whatsoever. But 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. Repl. If they be remitted with recompense made for them, than God doth not remit us our sins freely. Answ. They are remitted with recompense; and 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. Repl. Then this is not freely, because we have merited it in Christ. Answ. That merit is not our merit, but Christ's; because the Father gave us his Son freely, who meriteth without any merit of ours coming between: and that merit of Christ is imputed to 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 to his justice, and 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. The sum of all is; God forgiveth us our sins freely: 1. Because he requireth not any satisfaction at our hands. 2. Because he freely giveth us his Son, himself therein satisfying himself. 3. Because he freely giveth and imputeth his Son's satisfaction to the faithful. 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 sinnet 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. Object. What we have, that we need not desire: But the godly have remission of sins: Therefore the godly have no need to desire it. Answ. 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; because sin is daily continued even in the regenerate: 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 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. The meaning of the clause, As we forgive them that trespass against us. Our sins are so remitted unto us, as we forgive and remit our debtors. And this Christ added, 1. That we may rightly desire remission of sins, and so that we may come to pray with true faith and 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. Object. 1. He that remitteth not, is not remitted: We remit not: Therefore we are not remitted. Answ. He that remitteth not fully and perfectly, is notwithstanding remitted, so that he remit truly and sincerely. We therefore shall be forgiven, if we forgive truly and sincerely. Object. 2. Christ willed us to desire, that God will so remit us our sins, as we remit our debtors: But we do not perfectly remit our debtors: Therefore he willed us to desire, that God will not perfectly remit us our sin, and this is to pray for our own perdition and destruction, sigh God condemneth even the least sins. Answ. This is a fallacy of speech, deceiving by misconstruing 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 heart, 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 and will of remission: so that the meaning is, So perfectly God remitteth us our sins, as we truly and certainly remit and forgive our neighbour: Luke 11.4. or, forgive us our debts, because we forgive our debtors. Repl. Then is our remission of others the cause why God remitteth us. Answ. This is 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 imperfect. 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 not perform perfect obedience to God, yet were we bound of duty to perform it. Repl. But nevertheless, yet here is betokened an equality of remission in us and God. Answ. Not an equality, but a likeness and similitude of the kind of remission. Object. 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. Answ. 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 to us, and do not yield to them, nothing hindereth why we may not be said to remit others truly, and from our heart, and so also to attain to that, in regard whereof 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, and are assured, that we are heard; according to this promise of Christ: If ye do forgive men their trespasses, Mat. 6.14. your heavenly Father will also forgive you. True repentance also is confirmed and increased in us by this petition. For by this clause, As we, etc. 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 words 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 words 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. Object. 4. Paul obtained remission, neither did he yet forgive all men their trespasses, because he saith, 1 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. Answ. There is a threefold remission or forgiving: Remission is threefold: Of revenge. 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. Of punishment. Of punishment. This, as all cannot inflict, so neither can all remit; but neither the Magistrates 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. Of judgement. Of judgement. This is not always to be remitted: For God, who forbiddeth lying, will not have us judge of knaves, that they are honest men: but he will have us discern the good from the bad. This also Christ commandeth, saying, Mat. 7.6. & 10.16. Give not that which is holy to dogs, neither cast pearls before swine. And again: Be ye simple as doves, and wise as serpents, Therefore Paul sinned not in retaining his judgement and opinion of Alexander, as of a wicked man, as long as he repent not. ON THE 52. SABBATH. Quest. 127. What is the sixth petition? Answ. Lead us not into temptation, but deliver us from evil: that is, Because we ourselves are so feeble and weak by nature, that we cannot stand so much as one moment or instant a John 15.5. Psal. 103.14. , and our most deadly enemies, Satan b 1 Pet. 5.8. Ephes. 6.12. , the world c John 15.19. , and our own flesh d Rom. 7.23. Gal. 5.17. , do instantly oppugn and assault us; uphold thou us, and establish and strengthen us by the might of thy spirit, that we may not in this spiritual combat yield as vanquished, but may so long stoutly withstand them e Mat. 26.41. Mark 13.33. , until at length we get full and perfect victory f 1 Thessaly. 3.13. & 5.23. . The Explication. 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 full and 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 temptation: Two kinds of tempting. 1. God's tempting. Gen. 22.1. Psal. 139.1. Deut. 13.3. 1 Pet. 1.6. & 4.12. 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, repentance, and obedience, by whatsoever encumbrances, which are by God opposed to every one: as, by all evils, by the devil, the flesh, lusts, the world, afflictions, calamities, the cross, etc. 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. Lord, thou hast proved me. So God is said to tempt his people by false Prophets, and to try us by the cross. 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. 2. The Devil's temptation. Job 1. & 21. 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 then the devil would have it. Object. But God tempteth not man. Answ. James 1.13. God tempteth no man; that is, by soliciting him to sin, or evil: but he tempteth by procuring and trying us. The Devil, the World, our Flesh, tempt us; that is, solicit us to evils, and withdraw us from God. But God so tempteth no man: and yet he is said to have tempted Abraham, Job, David; that is, to have tried their faith and constancy by afflictions and the cross: so by the same he trieth our faith, hope, patience, love, invocation, constancy, whether we will or no worship and serve him also in affliction. Hereby we easily understand, seeing temptation is attributed unto the Devil, and 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 and exercise us, when either he sendeth calamity upon us, or permitteth the Devil, or men, or our flesh to provoke or invite us to sin; hiding for a while his grace and efficacy in preserving and ruling us, that our faith and constancy may be more known and apparent, not verily unto God himself (as who from everlasting knoweth what and how much it is, and how much also hereafter it shall be by his favour and blessing) but to ourselves and others, that so also a trust and full persuasion of God's presence and protection may be confirmed in us by the examples of 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 God tempteth Abraham, commanding him to sacrifice his son Isaac. Gen. 22. Exod. 15.25. & 16.4. He is said to have tempted the people with want of water. 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. He is said to tempt the people by false Prophets, Deut. 13.3. that he might know, whether they loved him with all their heart, and with all their soul. In the embassage of the Princes of Babel, God left Hezekiah to tempt or try him, 2 Chron. 32.31. and to know all that was in his heart. Wherefore this prayer which Christ taught us, Lead us not into temptation, but deliver us from evil, speaketh not simply of trial and manifestation of our faith and godliness; unto which also David offereth himself of his own accord, saying: Prove me, O Lord, and try me: examine my reins, and mine heart. Psal. 139.23. James 1.13. And Saint James speaketh not of our trial, but of our incitement to sin. 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 to them, or moveth not their will, to have his revealed will as the end and level of their action. This difference of the works of God, and the Devil, and 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: Job 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 Kings 22. 2 Thes. 2. and by that prophecy of the Apostle concerning Antichrist, 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 will. 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. Now we here in this petition pray against both (which also we briefly touched before) namely, What here we pray against. our trial, and allurement, or soliciting to sin. For we desire, 1. That God will not tempt us to try us, but yet with a condition of his will and pleasure; and if he do tempt us, yet that he will not tempt us above our strength: and that also he will give us strength. 2. 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. The meaning than is, Lead 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 revolt from thee. Ob. 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. Ans. 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, chastisements, martyrdoms, they are sent of God: but as they are evil, and sins, God will them not (to wit, as, To will them, is to approve and work them;) but only permitteth them. 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 and pain, whether they be present, or to come; yea, and the Devil himself, the author, and Grandcomplotter, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 John 2.14. Mat. 5.37. or Arch-contriver of all mischiefs, who is called that wicked one, by a significant propriety of speech. I writ unto you young men, because ye have overcome the wicked. Whatsoever is more than these, cometh of Evil. Cyprian understandeth this petition of evils; that is, of all adversities and afflictions, which the enemy attempteth against us, from which we can have no sure guard, except God protect and deliver us. When as then we desire that God will deliver us from evil, we desire, 1. That he will send no evil on us, What here we pray for. 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 fulfil and perfectly deliver us, and wipe away every tear from our eyes. 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 revolt from God himself. Object. We are not to pray against such things as are good, and profitable for us: The temptations of God, as trials, diseases, poverty, sending false Prophets, are good things and profitable unto us: We are not therefore to pray against the temptations of God. Ans. 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, and a most present way to death, both temporal and eternal. Wherefore as afflictions and crosses are evil by themselves, and destroy nature, 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, and the cross: but against the cross itself, and 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. Mat. 26.39. Let this cup pass from me: 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 on the Cross was a ransom for the sins of the elect, so both Christ, and the Father would the same. Nevertheless, not as I will, but as thou wilt. Object. 2. What things God will, those things ought we not to refuse. But God will our temptations. Therefore we may not refuse them. Answ. 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 will. But God willeth 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 constancy: 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. Object. 3. 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. 2 Tim. 3.12. For all that will live godly in Christ Jesus must suffer persecution. Ans. This is a fallacy, putting that for a cause which is no cause. For therefore desire we that we be not led 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. The use of this petition is, The uses of this petition. , Confession of our infirmity. Mat. 25.41. A confession of our infirmity in sustaining or bearing the very least temptations, that no man insolently and proudly lift up himself, as Peter did, when he professed that he would die with Christ: nor account the glory of his confession and sufferings for his own, seeing the Lord himself teacheth us humility, saying: Watch and pray, that ye enter not into temptation. 1 Cor. 10.12. He that thinketh he standeth, let him take heed lest he fall. A declaration of the miseries of this life. A declaration of the miseries of this life, lest we should wax secure, and love and cleave to the world. A confession of God's providence. A confession of God's providence, whereby (as Cyprian testifieth) is showed, that the Devil can effect nothing against us, except God first permit him: that so our whole fear and reverence might bend to God-wards, seeing in our temptations that wicked one can do nothing, except power be given him of God. Now the Devil hath power over us, according as our sins reign in us: as it is said; Who gave Jacob for a spoil, Esay 42.24. and Israel to the robbers? did not the Lord, because we have sinned against him? For they would not walk in his ways, neither be obedient unto his Law. And this power indeed is given him to a double end: either to our punishment when we offend; or to our glory when we are tried, etc. Thus far Cyprian. The order and coherence of the petitions. Now we are to observe the order and coherence of these petitions. 1. The Lord commandeth us to desire the true knowledge of God and 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 and corporal blessings, forgive us our debts. Wherefore the fifth 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 endeavourest 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 and pain, both present and to come, that we may know thee to be our perfect Saviour, and so thy name may be hallowed and sanctified of us. Quest. 128. How concludest thou this Prayer? Answ. For thine is the kingdom, the power, and the glory for ever: that is, we ask and crave all things of thee; because, seeing both thou art our King, and almighty, thou art both willing and able to give them all unto us a Rom. 10.11, 12. 2 P●t. 2.9. . And these things we therefore ask, that out of them, not to us, but unto thy holy Name all glory may redound b John 14.15. J●●●m. 33.8, 9 Psalm 115.1. . The Explication. THis last part of prayer serveth to confirm our faith and belief, or confidence of being heard, and obtaining our desire; to wit, that God will, and is able to give us those things which we desire. Thine is the kingdom. Thine is the kingdom.] This 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. The power. 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. The glory. And the glory.] The third reason is taken from the end or final cause. We desire these things for thy glory. From thee alone, the true God and sovereign King, we desire and expect all good things, and profess thee to be the Author 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. For this petition and expectation of all good things from thee, is nothing else but the attributing and yielding unto thee thy due glory and honour: and 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, and the glory shall return and redound unto thee, if thou deliver us. For so shall thy kingdom, and power, and glory be manifested. Object. 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. Ans. 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 and 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. Thou art a most good King: therefore thou wilt give these things to thy subjects Thou art most powerful and 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. It shall be to thy glory: therefore thou wilt do it, because thou hast care of thy glory. Quest. 129. What meaneth this particle, Amen? Ans. That the thing is sure and out of doubt a 2 Cor. 1.20. 2 Tim. 2.13. . For my prayer is much more certainly heard of God, than I feel in my heart, that I unfeignedly desire the same. The Explication. THis particle is added, not as a part of the prayer: but it noteth and betokeneth, 1. A true and sincere desire, wherewith we wish that we may be heard: that the thing we ask may be sure and certain unto us, and that God would condescend and answer unto our request. 2. A certainty and profession of our confidence, or confirmation of our faith, whereby we trust that we shall be heard. Wherefore the word Amen, signifieth, 1. So be it: and, sure and certain be that which we desire. 2. So God (being not unmindful of his promise) truly and certainly hear us. FINIS. Soli Deo Laus & Gloria. A large Alphabetical Table, containing all the chief and remarkable points contained in this BOOK. A ABsolution. How the word of God doth absolve and condemn. 485. Actions. All actions are not sins in themselves, but by accident. 209. No action evil in itself in respect of God. 210. Adultery. The meaning of the word Adultery. 601. Vide Chastity. Affability. What it is. 613. Afflictions. How many kinds of them. 103. How they are punishments▪ and how crosses, ibidem. Eight causes of them on the godly. 104. The comforts which they have in them. 105. 106. Three causes of the afflictions of the godly. 161. All. Why all men are not saved by Christ, but the faithful only. 132. Whether Christ died for all. 298. A reconciliation of those Scriptures which seem to make for Christ's dying for all. 298. 299. Amen. What it signifies. 655. Angels. What good Angels are. 189. They are finite. ibid. How they are called the children of God. 190. They are the Ministers of the Elect. ib. Why called Powers. 191. of evil Angels. ibid. Christ called an Angel. 256. Two reasons proving it. ibid. etc. Anger. God's anger against sin. 165. Anointed. Vid. Christ. Why Christ is so called. 226. What this anointing is. ib. the Analogy between the sign and the thing signified. 227. Christ is anointed spiritually. 228. Why God cannot be said to be anointed. ibidem. and yet in what sort Christ may be said to be anointed, according to his Godhead. ibidem. What the anointing of Christians is. 234 What it is to be the partaker of Christ's anointing. 235. Arrians. Their heresies confuted, 263. 264. 265. etc. Ascension. What Christ's ascension is. 313. whither he ascended. ibid. The manner how. 314. The fruits of it. 320. B BAptism. What it is. 409. Three things comprehended in it. 410. The differences between baptism and the washing of old. ibidem. Its ends, and why it is not to be reiterated. 411. What it is to be baptised into Christ's death. 412. A twofold washing in baptism. 413 What the right and lawful use of baptism is. 414. The proper and improper forms of speaking of baptism. 415. Why baptism is called the washing of the new birth. 416. The baptism of Infants confirmed by many arguments. 417. The Anabaptists Arguments answered about the baptism of Infants. 418. 419. etc. How baptism and circumcision agree, and how they differ. 423. 424. Beget. Begotten. How Christ is said to be the only begotten Son of God. 239. Why according to his manhood be cannot be properly so called. 240. Believe. What it is to believe God, and IN God. 179. what it is to believe IN Christ. 237. Vid. Faith. Blasphemy. The difference between the blasphemy against God, and against the holy Ghost. 558. Blessings. We may desire as well corporal as spiritual blessings. 641. why corporal blessings are comprehended under the word Bread. 643. Body. How the parts of man's body are attributed to God. 152. The Image of GOD in man doth not argue a bodily shape. ibidem. The similitude of man's body to declare our union with Christ. 234. Of the body's resurrection. Vide Resurrection. 372. 373. The ubiquity of Christ's body confuted. 459. Born. Five causes of Christ's being borne of the Virgin Mary. 272. The benefit of it. 272. 273. Bounty. In what the bounty of God is seen. 164. Bread. The breaking of Bread is one of the names which the Lords Supper yet retains. 427. Two things signified by it. 434. Four causes why this ceremony is yet retained. ibid. whether Bread and Wine are the very body and blood of Christ in the Sacrament. 436. why the Bread is called the body. 455. their Analogy. 456. How corporal blessings are contained under the name of Bread. 643. how we call Bread (in the Lord's Prayer) Ours. ibid. why Daily Bread, and This Day. 644. Brother. Brotherhood. Of our Brotherhood with Christ. 240. Burial. To what end Christ was buried. 300. C Catechism. Catechising. What. 25. who were the Catechumeni. 25. 26. The original and perpetual use of Catechism. 26. The parts and points of it. 27. Why necessary. ibidem. Its ends. 29. Ceremonies. What they are, with their several sorts. 588. whether the Church may ordain ceremonies. 589. Chastity. What it is. 602. It's contrary vices. 602. 603. etc. Vide Adultery. Christ. He is perfectly just four ways. 115. why Christ is the Son, and not Father, nor holy Ghost. 118. 119. why all are not saved by him, and why the faithful only. 132. why he is called Jesus, a Saviour. 220. his office and benefits differ. ibidem. He is our most perfect Saviour. 223. whom he saveth. 224. why Jesus is called the Anointed. 226. 227. he is anointed spiritually. 228. Vide Anoint. Christ's Prophetical function what 229. Vide Prophet. Why he is called the Word. 230. why a Priest, with the circumstances thereof. See the word Priest. Why Christ is a King, and what his Kingdom is. Vide King. 233. Christ is our head in three respects. 235. how Christ can be called the only begotten Son of GOD, when we also are called his sons. 238. Of Christ's Godhead. 241. his Godhead proved by our Regeneration. 251. Christ the Son of GOD, a person really distinct from ●he Father and the holy Ghost. 257. Christ hath the whole Godhead entire. 258. The properties thereof. 259. he is equal in honour with the Father and the holy Ghost. 260. Christians. Why we are so called. 233. what our anointing is. 234. Our Prophetical function and Priesthood. 236. Church. A definition of the doctrine of the Church. 1. Reasons why GOD would have his Church distinguished from other Sects. ibidem. Notes of the Church. 3. The parts of its doctrine, with the differences from other Sects. 3. 4. The difference between Church-doctrine and Philosophy. 3. 4. How the Church-doctrine was delivered of God, and how confirmed. 4. 5. Reasons why the Scriptures depend not on the Church. 5. Objections against this answered. 6. 7. The Papists brag of their Churches not erring. 16. Not the Church, but the holy Ghost is Judge of the Word. 21. Three Rules for having the Churches consent therein. 22. What we believe concerning the holy Catholic Church. 346. 347. What the Church is. 347. how many ways taken. 348. The difference between the visible and invisible Church. ibid. Her marks. 349. Why she is called One, Holy, Catholic Church. 350. Seven differences between Church and Commonwealth. 351. Whence ariseth the difference between the Church and the rest of mankind. ib. Whether any can be saved out of the Church. 352. Of Church-discipline. Vid. Discipline, or Ordinances. 542. etc. Circumcision. What, and why instituted. 422. Why abolished. 423. Baptism succeedeth it. ibid. How Baptism and Circumcision agree, and how they disagree. ibidem. Why Christ was circumcised. 424. Comfort. What. 31. The true comfort proper to the Church. 32. How many parts there are of this comfort. ibidem. Why spiritual comfort is the only good and sound comfort. 33. How many things are required for the attaining of this comfort. 34. Communion. What is meant by the Communion of Saints. Vide Saints. 360. Conception. Three things to be observed in Christ's conception. 271. The full meaning of the Article of Christ's conception. page 272. Concupiscence. What. 614. How it differs from Original sin. ibid. How it is natural unto us. ibid. Conscience. How it frameth a practical Syllogism. pag. 39 How the Elect may sinne against conscience, but not unto death. pag. 55. Of sinning against conscience, and not against conscience. pag. 59 Consubstantiation. What it is. 450. It's Age and Parentage. ibidem. The Schism of the Consubstantials. 451. 452. Two principal grounds thereof. pag. 452. The refutation of the opinion. pag. 452. 453. etc. 473. 474. 476. etc. Contentedness. What. 608. Contracts. Ten sorts of them. 607. Conversion. What worketh our conversion. pag. 90. The parts of it. pag. 500 502. What it is, and why necessary. pag. 501. Why the latter part of our conversion is called quickening. pag. 504. The manifold causes of it. 504. 505. The effects. pag. 505. Whether our conversion be perfect in this life. ibidem. In what a godly man's conversion differs from an ungodly man's. 506. Covenant. Of the Covenant of GOD, and what a Covenant is. 124. Divers sorts of it. ibidem. Why a Covenant is called a Testament. ibidem. How a Covenant can be made betwixt God and Man. pag. 125. Whether there be one or more Covenants. ibidem. How the Sacrament is called a new Covenant. 435. Creation. The end of our creation. pag. 40. 41. To create signifieth three things. pag. 181. How the creation is unknown to Philosophers. pag. 182. Their Arguments against it. ibidem. Why God would have the doctrine of the creation held in the Church. 188. Credulity. What it is. 612. Creed. The Creed expounded. pag. 142. 143. etc. Two reasons why it is called Apostolic. pag. 143. Four reasons why other Creeds were received into the Church. ibidem. Why that is to be received before other Creeds. ibid. The parts of that Creed. pag. 144. The great wisdom and order of the Spirit and Church, in disposing the Articles of the Creed. 220. Cross. Four causes, for which God would have Christ to suffer the death of the cross. pag. 295. Ancient types of that death. ibidem. Curse. What cursing is, and what kinds of it are lawful. 558. D DEath. How Christ is said to be dead. pag. 296. Whether it were requisite that Christ should die. pag. 297. For whom he died, and whether he died for all. pag. 298. Whether Christ's death hath taken away our death. 301. The benefits. 301. Debts. What Christ, in the Lord's Prayer, calleth debts. 647. Decalogue. It's division. pag. 527. Rules for the understanding of it. pag. 528. The differences between the first and second Table in the Decalogue. 529. Deceive. How God is said to deceive a deceived Prophet. 163. Deliver. Deliverance. Why the knowledge of our delivery is necessary. pag. 34. 35. What man's delivery is, and wherein it consists. 108. Three causes of the possibleness of man's delivery. 108.109. Arguments against it answered. 110.111. Whether it be necessary, certain, and absolute. 111.112. two means for it. ibidem. Descension. Of Christ's descending into hell. Vide Hell. 303. etc. Devils. Their sundry appellations, with the reasons. 191. They are unchangeably evil. 192. Discipline. Reasons why civil discipline is necessary among the Unregenerate. 63. Of men's authority in the Church-discipline. 542.543. A difference between Civil and Ecclesiastical laws. 544. E ELect. Election. That the Elect may sinne against conscience, yet not unto death. page. 55. How fare known unto us. 358. Whether the Elect are always certain of their election. ibidem. Whether they be always members of the Church ibid. Whether they may finally fall. 359. Equity. What. 595. Err. Error. The Papists boast of their Church not erring. pag. 16. Essence. Vide Person. Excommunication. What. 482.494. Two sorts of it. ibidem. Persons that are to be excommunicated, and the order. 486. The ends and uses of excommunication. 487. The abuses of it. ibidem. Objections against the word alleged for excommunication. 492.494. F FAith. Faith, what it is, with its nature, and divers names, kinds, and differences. 133.134. What Justifying Faith is, with the causes. 136.137. Faith and Hope how differing. 137. The properties of justifying faith. ibid. The principal cause of faith. 138. Its effects. 139. To whom justifying faith is given. ibid. Faith with its profession necessary for five causes. 140. Three ways to know that we have faith. ibid. Faith may faint, but not fall finally. ibidem. How we may be made righteous by faith only. 385.386. Three causes of it, and four reasons why it ought to be maintained against the Papists. 386. Faith cometh of the holy Ghost. 393. differently wrought by the Word and Spirit, and Sacraments. ibid. Vices contrary to faith. 535. Fall. Whether God doth leave the fall of man unpunished. 101. The faith of God's children shall not fall away finally. 140. Fathers. The use of the Father's testimonies in points of doctrine. 18. Father. God called Father in divers respects. 179.629. Five sorts of Superiors understood by the name of Father and Mother. 590. Vide Parents. Father in the Lord's Prayer how taken. 630. Eight causes why we are to call God Our Father in heaven. ibid. Fear. The fear and love of God how they differ. 337. Three differences between sonlike and slavish fear. ibidem. The fear of God taken for his whole worship. 538. Fidelity. What. 608. Flattery. What. 612. Flesh. The Word made flesh expounded. 242.243.254. Of the resurrection of the flesh. 364.365. etc. What it is to eat the flesh of Christ in the Lord's Supper. 430.431. Forgive. Forgiveness. What forgiveness of sin is. 362.647. Who giveth it. ibid. By whom. 363. Whether it agreeth with God's justice. ibid. To whom, and how it is given. 364. Why we are to desire forgiveness. 648. How they are forgiven. ibid. Fortitude. What. 599. Fortune. Fate or chance how accepted. 214. the difference between Stoics and Christians herein. 215. What fortune is denied. 216. Free. Freedom. In what God is said to be free. 164.165. . The state of the main question about freewill. 75. What it is. 76. The difference of it in God, Angels, and Men. ibid. 77.78.79. Whether there be any freewill in us, and what it is. 82.83. The manner and degrees of man's freewill. 83.84.86.87. The beginning of man's will to good whence it is. 91. Reasons why the Regenerate use liberty not only to good, but to evil also. 92.93. G GOds. Whence sprang the multitude of gods. 163. But there is but one, proved by eight arguments. 168.169. Glory. Two things signified by God's glory. 156. God. How he is the cause of sin, not as sin, but as punishments. 67. Vide plura. 68.69.70. Sin is not made of God, because it is no creature, but the corruption of a creature. 71. God, though the mover of wicked wills, yet not the mover of the wickedness of the will. 80. God is said to wish any thing two ways. 87. Merely GOD could satisfy for man. 114. Three causes of men's doubting whether there be a God. 146. Reason's proving that there is a God. ibidem, etc. Who, and what God is. 149.150. Why Nature cannot throughly show what GOD is. 150. The Theological and Philosophical descriptions of GOD. 151. A threefold difference of God and Idols. ibidem. How the parts of man's body are attributed to GOD. 152. More concerning the explication of God's attributes. 152.153.154.155. etc. Three things meant by God's unchangeableness, and five reasons of it. 157. How he is said to repent. ibidem. Of his goodness and righteousness 160. Proofs that there is but one God. 168.169. Two significations of the word GOD. 169. God a Father in divers respects. 179. God's providence what, and why to be known. 193.197. Arguments against the Divinity of the Son and holy Ghost. 262.263, How GOD is said to be Our God. 532. What it is to have other gods. 533. Errors touching God. ibid. God. Four significations of God's Name. 556. Goodness. Six significations of God's goodness in Scripture. 160. All good is done by the will of God. 199. what things are said to be good. ibid. Gospel. The differences between the Law and Gospel are two. pag. 2.126. yea, four. 130. The Gospel what, and its threefold signification. 127. What order is to be observed in teaching the Law and the Gospel. 128. It's perpetuity in the Church. ibid. etc. How the Gospel was promised to our Fathers. 129. It's proper effects. 131. It's certainty how it appeareth. ibid. Grace. God's denial of grace no cruelty, but oft a way to greater mercy. 85. Readiness of mind to receive grace is not before conversion, but after. 89. Gravity. What. 594. H HAllow. What it signifieth. 632. How we pray for the hallowing of God's name. 633. Hand. What the right hand of God signifieth. 322. Four things wherein Christ's sitting at God's right hand consisteth. 322. A full description of it. 323. How he may be said to sit always there. 324. With other circumstances. 325.326. Head. Christ is our head in three respects. 235. Heaven. Two Arguments why GOD is said to be specially in heaven. 184. Heaven is the seat of the Elects blessedness. ibid. What heaven signifieth. 313. How Christ ascended thither. 314. Vide Ascension. Hell. Of Christ's descending into hell. 303. The significations of the word hell in Scripture. ibid. etc. The use of Christ's descending into hell. 306. Heresies. Divers sorts of them confuted, 296. Holy. What it signifieth. 632. Vide Hallow. Holy Ghost. Of the sin against the holy Ghost. 59 Why called Unpardonable. ibidem, etc. Why so called. 60. Rules touching this sin. ibid. The differences between other sins pardoned, and this of the holy Ghost. 60.61. It is not incident to the Elect. ibid. etc. We may not judge any man to sin against the holy Ghost, until we see him dead in apostasy and blasphemy. 61. How the Son was conceived by the holy Ghost. 270.271. What we believe concerning the holy Ghost. 335. With many necessary circumstances concerning that person in Trinity. à pag. 335. and 346. It's proceeding from the Son proved three ways. 338. It's divers titles. 341. Its gifts of two sorts. 342. What is meant by giving the holy Ghost. 343.344. The sending of it is no local motion. 344. How retained, and how lost. 345. A distinction between blasphemy against God, and against the holy Ghost. 558. vide Spirit. Hope. Faith and Hope how they differ. 137. Vices contrary to Hope. 536. Humanity. What. 600. Humility. What. 538. Hypocrisy. What. 541. I JEhovah. No English word will retain it, but the word Lord. 261. Jesus. Why the Son of God was called Jesus. 220. What the name signifieth, and the differences between his name and others so named. 121. How the whole three persons may be said to be Saviour's. ibid. From what evils, and how Jesus saveth us. 222.223. Whom he saveth. 224. Why Jesus is called Christ. 226. Two causes for which Jesus was called Christ, 227. Idols. Idolatry. A threefold difference of God and Idols. 151. Idolatry what it is. 527. Two sorts of Idols. 334. A twofold Idolatry. 540. Image. What the image of God is in man. 42. How far lost. 43. How repaired. 44. Christ called the image of God in two respects. 43. So Angels and Men. ibid. The ends for which God preserveth a remnant of his image in man. 44. Whether any images may be made. 546.547. The divers names of an image. 547. Images not simply forbidden. 547. Two sorts of unlawful images. 548. Four reasons of the unlawfulness of making an image of God. 548. A Table for the distinction of images. 549.550. Whether all worship at images be forbidden. 590. Why images are to be abolished. 551. Eight causes why images are to be abolished in Churches. ibid. How, and by whom they are to be abolished. 552. Three differences between the images in Solomon's time and ours. 553. Impossibilities. Whether God were unjust in imposing impossibilities. pag. 99 The causes and ends of his commanding them. 100 Incarnation. A confession of the incarnation of the Word by the father of Antioch. 289. etc. Inclinations. Proofs that corrupt inclinations are sin. 51. Indifferent. Things indifferent are diligently to be discerned from God's worship. 541. Indignation. What. 599. Infants. Whether they sin, wanting will. 54. Their baptism proved to be meet and lawful by four arguments. 417. Anabaptists objections against it answered. 418.419. How infants believe. 420. Two reasons why infants may not be admitted to the Lords Supper, though they are to Baptism. 421. Intercession. How Christ maketh intercession for us. 318. Judge. Judgement. Of the last Judgement, with 13. circumstances thereof. See à pag. 327. ad 334. Just. Justice. Christ perfectly just four ways. 115. How we are just before God. 379.382. What our justice is, and how manifold. 380.381. In what Justice differeth from Justification. 381. How Christ's satisfaction is made our justice. 383. Vide Righteous or Righteousness. Communicative Justice what. 606. What original justice towards God and our neighbour is. 614. Justification. The signification of the word. 384. How we are justified by grace, how by Christ's merit, how by faith. 385. Three causes why faith only justifieth. 386. Four reasons of our maintenance of this doctrine against Papists. ibid. Ten causes why we cannot be justified by works. 387. That this doctrine doth not make men either careless or profane. 389.390. With what difference faith and works are required in them that are to be justified. 390. Vide Faith. Works. K KEy. What the power of the Keys of God's Kingdom is, and why called a key. 481.482. Two parts of the power of these keys. 483. To whom the power of these keys is committed. 485. How the power of the keys differeth from the civil power. 488.489. Kill. How the Letter is said to kill 23. King. Christians are Kings. 237. Kingdom. What Christ's kingdom is. 233. what is the kingdom of Christians. 237. Four differences between Christ's kingdom and ours. 237. How the kingdom of heaven is opened. 480. 481. The power of the keys of this kingdom, and what those keys are. 481. 482. Of God's universal and special kingdom. 634. The parts of God's kingdom. ibid. etc. How manifold. ibid. Who is king and head in this kingdom. 635. Of the Citizens and Laws of this kingdom. 635. 636. Its enemies and laws. 636. How it is said to come. ibid. Why we are to desire that it might come. 637. L LAW. The differences between the Law and the Gospel are two. pag. 2. What it requireth of us. 36. A distinction of Law and faith. 38. Why the love of our neighbour is called the second commandment. 38. What it is to examine ourselves by the law, and how we do apply the curse of the law to ourselves. 39 What the law is in general. 516. Its parts. 517. How far abrogated, and not abrogated by Christ. 519. 520. 522. By faith the Law is three ways established. 523. In what the Moral law differeth from the Gospel. 523. 524. A difference between civil and ecclesiastical laws. 544. Four uses of the ceremonial law. 617. Two of the Judicial and Moral law. ibid. Seven uses of the Moral law in nature restored. 618. Why we are to desire the perfect fulfilling of the law by us in this life. ibid. etc. How the law is the Letter, and how the Gospel is the Spirit. 621. Christ in himself fulfilled the law two ways. 621. And in us two ways. ibid. The law is said to increase sin two ways. ibid. Letter. What is meant by the word Letter. in holy Writ. 23. How the Letter is said to kill. ibid. Liberality. What. 608. The affinity between liberality and parsimony. 609. Life. Eternal life what, 375. Who giveth it. 376. To whom, for what cause, how. 377 When. 378. Whether in this life we may be assured of everlasting life. 378. Lord. Why Christ is called Lord, why Our Lord, and how many ways. 268. 269. Lost. Five means by which the Spirit is lost. 346. Love. Why the love of God is called the first and greatest commandment in the law. 37. The law and fear of God how they differ. 537. Lust. What. 602. Three kinds of it. 602. 603. Lying. What, with distinctions. 611. M Magic. What. 534. Magistrates. Four duties which they owe. 592. Man. What manner of creature he was made by God. pag. 40. The end of his creation. ibid. What the image of God is in man. 42. How far forth lost, and how repaired in man. 43. 44. It was necessary that man should have free power either to stand or fall. 71. No other creature could sat is fie for man, but man. 113. How the parts of man's body are attributed to God. 152. Marriage. What. 613. Its causes. 604. Eight conditions of lawful marriage. 604. Whether it be a thing indifferent or no. 605. The duties of married persons. ibidem. Mass. The original of the word. 456. 457. the difference between the Lord's Supper and it. 456. 457. 458. Nine causes for which the Mass is to be abolished. 460. Means. It must be used for three causes. 217. Mediator. Our Mediator must be very man. pag. 114. 115. He must be very God. 116. Reasons. 116. 117. Eight reasons why the Son, not the Father, nor the holy Ghost should be Mediator. 118. 119. What a Mediator is, and what need man hath of one. 120. The office of a Mediator. 121. What our Mediator doth for us, with the benefit of his Mediatorship. 122. Three things in the person of a Mediator. 123. There can be but one Mediator. 123. Christ Mediator according to both natures. 229. Whether there be two natures in Christ our Mediator. 273. The office and properties of Christ's Mediatorship. 285. 286. 287. Member. What it is to be a member of Christ. 243. Mercy. Arguments of the mercy of God in preserving his creatures. 163. Merits. No good work of the creature meriteth reward. 217. The efficacy of Christ's merits performeth three things unto us. 223. Whether our good works can merit. 514. 515. Minister's Ministry. What. 587. It's end, degrees, and duties. 587. 588. Unto whom it is to be committed. 588. Miracles. How true miracles are discerned from false. 9 Misery. Why the knowledge of our misery is necessary. 34. Whence known. 36. It's name and nature. ibid. Known two ways 39 Modesty. What. 594. Murder. Why internal murder is forbidden. 596. N NAme. Four significations of distinctions of God's name. 556. The parts and virtues of the right and lawful usage of the name of God. 558. What the name of God signifieth. 632. Nature. Whence the wickedness of man's nature ariseth. 45. Why Nature cannot throughly show what God is. 150. Whether there be two natures in Christ our Mediator. 273. The truth of Christ's humane nature proved. 273. Sin is not of the nature of man's flesh, but an accident only thereof. 275. The union of the two natures in Christ. 278. A rule touching the properties of both natures in Christ. 281. 282. etc. Whether Christ suffered according to both natures. 293. Neighbour. Why the love of our neighbour is called the second commandment. 39 O Oaths. Vide. Swearing. pag. 569. etc. Whether all oaths are to be kept. 573. why the Israelites kept their oath made with the Gibeonites. 574. Omnipotency. Three things signified by God's omnipotency. 159. Two differences between the Church of God and Philosophy, in conceiving of God's omnipotency. ibid. Order. A double liberty of the Church in matter of order. 18. There is order in the most disordered things. 208. P Parent's. Four reasons why parents rather than other Governors are to be obeyed. 590. Four duties of Parents. 591. Passeover. What it was. 467. 468. Its ends and uses. 468. 469. Passion. Vide Suffering. What we believe concerning Christ's passion. 290. What is meant by the name of Christ's passion. 291. Three differences between Christ's passion and men's sufferings. 292. The causes impellent of Christ's passion. 294. the ends of it ibidem. Passions. Humane passions attributed to God for two reasons. 157. Patience. What. 539. Perfection. In what sense the Scripture doth attribute perfection to the works of the Regenerate, 94. How God is most perfect in himself. 155. Whether our conversion hath perfection in this life. 505. Whether our works be perfectly good; and, being not so, how they can please God. 510. 511. Whether those that are converted may perfectly keep the commandments of God. 615. 616. Permit. Permission. Three causes why God is said to permit sin. 201. God's permission of sin confirmed by Scripture. 202. God's permission is the withdrawing of his grace. ibid. Person. Of the three persons in the Trinity, and why named three, being but one in substance. 146. What a person is. 170. The difference between Essence and Person. ibid. 171. The reason why this difference is to be held. ibid. What reference Essence hath to Person. 172. The properties of the Persons are distinct and divers. 257. 258. Whether Christ be one person or more. 275. 276. Objections against it answered. ibid. etc. Philosophy. It's nature, and lawful, and fruitful use thereof. 3. The differences between it and Church doctrine. ibid. world's creation unknown to Philosophers. 182. Their Arguments against it. ibid. Prayer. What 624. Four sorts of it. ibid. why prayer is necessary for Christians. ibid. Eight conditions of true prayer. 626. A difference of things to be prayed for. 627. A difference between the prayer of the godly and of the wicked. 628. The Lord's Prayer expounded. ibid. etc. The causes why Christ taught us that form. ibid. etc. Predestination. Vide Election. Nine circumstances thereof. 352. etc. what. 355. the difference between it and Providence. ibid. Its causes. 355. 356. The effects of it. 357. Whether unchangeable. 357. 358. whether we can be certain of our predestination. 358. Presence. A manner of Christ's presence. 317. Pride. What. 538. Priest. Priesthood. What Christ's Priesthood is. 231. The high Priests prerogative under the law. ibid. Three differences between the Priests and Prophets under the law. 232. Christ the true prefigured highpriest. ibid. Four differences between Christ and other priests. 232. 233. What a Christians priesthood is, and its particulars. 236. How Christ maketh us Priests. ibidem. Promises. God's promises not unprofitable to the unregenerate. 91. Profaneness. What. 541. Prophet. Prophetical. What Christ's prophetical function is, and the signification of the name Prophet. 229. Two kinds of Prophets. ibid. Four testimonies of the truth of the Prophet's doctrine of old. ib. What a Prophet of the New Testament is. 230. Christ a Prophet from the beginning. ibidem. Six differences between Christ's being a Prophet and others before him ibid. etc. Providence. What Gods providence is. 194. 197. The proofs of it. 194. 195. 196. 202. Two parts of it. 197. The degrees of God's providence, and testimonies of it. 203. Proofs of his general and particular providence. 204. 205. etc. Places of Scripture wrested against God's providence. 218. What the knowledge of God's providence profiteth us. ibid. Just causes why it may be known. 219. The denial of it shaketh all the grounds of Religion. ibid. Punishment. How God may be said to will punishment. 68 The degrees of punishments of the ungodly. 103. 104. The conditions of him that may be punished for another. 113. The evil of punishment is a moral good, and is done by God for three causes. 199. Q. Quickening. How the spirit quickeneth. pag. 23. Three parts of quickening. 503. why the latter part of our conversion is called quickening. 504. Quietness. Two significations of the word in Philosophy. 183. R REason. How far we listen to Reason in divine matters. 443. Reconcile. It hath four parts. 120. No reconciliation without a Mediator. ibid. Regeneration. It is but begun in this life. pag. 55. The regenerate lose the grace of God in part, but not whole in this life. 56. The good works of the regenerate not perfect in this like. 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate. 94. Regeneration doth assure us of Justification. 95. Christ's Godhead proved by our regeneration. 251. 252. Whether the regenerate can perfectly keep the law. 616. A threefold difference between the regenerates and unregenerates sinning. ibid. Repentance. How God is said to repent. 157. Reprobation. How reprobates are said to be lightened and sanctified. 61. Resurrection. What Christ's resurrection profiteth us. 306. The manifold circumstances of his resurrection. 306. 307. 308. The fruits of it. 310. Five Reasons for our resurrection. 311. more of it. 364. 365. etc. What it is, and the errors concerning it. 370. Proofs of its certainty. ibid. etc. The same body shall rise. 372. How, when, and by what power the resurrection shall be. 373. For what end, and to what estate we shall rise. 374. Reward. No good work of the creature meriteth reward. pag. 217. 387. Three causes why God promiseth to reward our works. 388. Riches. Whether it be lawful to desire them 644. Or to lay them up for hereafter. 645. Righteousness. The righteousness of God both general and particular. 160. How we are righteous before God. 379. What righteousness is in general, and how manifold. 380. Vide Justice. Imputed righteousness is eternal. 392. S SAbbath. Three causes why the commandment of the Sabbath was so severely commanded. 576. What the Sabbath is, and how kept both by God and men. ibid. What works are forbidden on the Sabbath. 577. Two reasons why our children and families must keep the Sabbath. ibid. Objections about the Sabbath answered. 577. 578. Why our cattles must rest on the Sabbath. 578. How manifold the Sabbath is. 578. 579. Many Sabbaths in the Old Testament. 579. A Table of the distinction of the Sabbath. 580. How the Sabbath belongeth to us Christians. ibid. A double difference between the Christian and Jewish observation of the Sabbath. 582. The causes why the Sabbath was instituted. ibid. How the Sabbath is sanctified, and how profaned. 583. 584. 485. Saints. What is meant by the Communion of Saints. 360. Popish objections for invocation of Saints answered. 562. 563. 564. etc. Sacraments. They are signs of the Covenant. 124. 393. The original word Sacrament, what. 394. It's definition, with its difference from other signs. 395. Their ends. 396. 397. Sacrament and Sacrifice, how different. 397. How the old and new Sacraments differ. 398. The difference of the signs and things signified in the Sacraments. 399. What is the right and lawful use of Sacraments. 341. What the wicked receive in the Sacraments. ibid. in what the Word and Sacraments agree, and in what they differ. 402. their number. 403. Vide Baptism, and Supper of the Lord. Satisfaction. Of Legal and Evangelicall satisfaction. 108. We can make no satisfaction for two reasons. 112. No other creature could satisfy for man, but man. 113. Merely God could not satisfy for man. 114. Christ's satisfaction is made ours two ways. 383. When we may be assured of Christ's satisfaction imputed unto us. 384. Why and how. 384. 385. Sacrifice. Our sacrifices differ from Christ's three ways. 236. How sacrifices and sacraments differ. 400. A propitiatory sacrifice cannot be without blood. 461. Save. Saviour. Vide Jesus. How the whole three persons may be said to save. 221. 222. Christ is our most perfect Saviour. 223. Why all men are not saved by Christ, and why only the faithful. 132. Scriptures. Their authority depend not on the Church. 5. 6. Objections against this answered. 6. 7. Arguments showing the certainty of Scriptures. 8. 9 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church. 12. It is the rule of faith. ibid. The difference of it, and other men's opinions. 13. The Scriptures sufficiency proved by the Ancients. 14. Objections against it answered. ibid. etc. The Papists objection of the Scriptures obscurity answered. 18. 19 Some places of Scripture more dark than other some, confessed, and instanced. 19 Three points observable in the interpretation of Scriptures. 20. 438. Not the Church, but the holy Ghost is Judge of the Scriptures. 21. Six ways of deciding doubts in Scriptures. 21. 22. Servant. Whence the word is derived, and what it signifies. 269. Shamefastness. What it is. 603. Silence. What 612. Simplicity. What. 612. Sin, Vid. Wickedness. What sin, and what manner of sin the first sin of man was. pag. 45. It consists in six things. pag. 45. 46. What were the causes of its first sin. ibid. etc. and effects. 47. The cause of its permission by God, with excellent uses of it. 47. 48. How we know that sin is in us. 48. What sin is. 49. A two fold nature of it. ibid. Two proofs that corrupt inclinations are sins. 50. What original sin is. ib. & 51. proofs of its being derived to posterity. ibid. Four causes why Adam's posterity abideth the punishment of his sin. 53. Whether Infant's sin, seeing they want will. 54. Actual sin what. ibid. Of reigning sin, and why so called. ibid. of mortal and venial sin, that Popish distinction. 55. The Elect may sin against conscience, yet not unto death. 55. All sin mortal in its own nature. 56. Of sin against, and not against conscience. 59 Of the sin against the holy Ghost, what, and why unpardonable. 59 60. Sin, what it is of itself. 62. The virtues of the unregenerate are sins by accident. ibid. What the causes of sin are. 64. An order in the causes of sin. ibidem. Four pretended causes of sin. 65. God no cause of it. ibid. It ariseth from man himself. 66. It's beginning is from the Devil. 67. GOD is the causer of sin, not as sin, but as punishments. ibid. The proper ends of sin. ibid. Sin is a natural property of man corrupted. 71. The fearful effects of sin. 72. 73. All sins not equal. 73. God, in sin, though he be the mover of the wicked will, yet he is not the mover of the wickedness in the will. 80. Three causes why God is said to permit sin. 201. The Question of Gods being thought to be the cause of sin decided. 209. 210. 211. etc. Sin is not of the nature of man's fl●sh, but by accident only. 275. The Article of remission of sins. 361. Sit. Sitting. Why it is said, Christ sitteth at the right hand of God. 321. 322. Vide Hand of God. Slandering. What. 611. Son. Vide Christ. How Christ can be called the only begotten Son of God, when we also are called his sons. 238. 246. Divers sorts of sons. ibidem. How Christ is the only and first begotten Son of GOD. 239. How the natural Son of God. 239. 244. and coeternal. 244. 245. Christ so named before he took our flesh. 245. The only begotten Son of God. 246. The Son hath all things from the Father, not by grace, but by nature. 260. He doth all things with the Father, as the Father doth. ibidem. Arguments against the Son's Divinity answered. 264. 265. Why the Son is called Lord, and why Our Lord. 268. How the Son was conceived by the holy Ghost. 270. Soul. Whether immortal. 365. sundry places of Scripture alleged against the immortality of the soul. 366. The Elects soul's estate separated from the body. 369. Spirit. Vide holy Ghost. The divers names which are given in the Scripture to the Spirit. 341. Suffering. Vide passion. pag. 290. 291. 292. etc. Whether Christ suffered according to both natures. 293. why he suffered under Pontius Pilate. 294. why on the Cross. 295. Ancient types of that death. ibidem. Superstition. Who are superstitious. 540. Supper. Vide Sacraments. What the Lords Supper is. 426. 427. It's manifold names. 427. Its ends. 428. How Baptism and the Lords Supper differ. 429. What it is to eat the flesh of Christ in the Lord's Supper. 430. who ought to approach to the Lords Supper, and who not. 462. what the wicked receive in the Lord's Supper. 463. Three causes for which the wicked are said to eat unto themselves condemnation. 464. The right and lawful use of it. 465. Who are to be admitted to it. 466. Vide Passeover. page 467. etc. Reasons against the real presence. 477. Suspicion. What it is. 611. Four roots of good and evil suspicion. 612. Swearing. Of right and lawful swearing. 568. Whether lawful to swear by the creatures. 569. By whom we must swear. 570. Five causes why we must swear by GOD alone. 570. 571. Two principal causes of swearing. 573. Vide Oaths. T. TEmperance. What it is. 603. Temptation. What it is, with its kinds. 650. What it is to lead into temptation. 651. Testament. The Old and New Testament in what they agree, and how they differ. 126. Thanks. Thankfulness. Why the knowledge of our thankfulness is necessary. 35. 36. What man's thankfulness is, and what Christian Thankfulness is. 498. 560. the danger of omitting of it, or being cold in it. 560. 561. Transubstantiation. Of it very largely and learnedly. 448. 449. etc. And Consubstantiation. 450. Trinity. What it is. 172. Heretics Objections answered, that say that they are not named in the Scripture. 173. The number of persons in Trinity. ibidem. Six strong proofs of the three persons in Trinity. 174. How distinguished. 175. Their order, ibidem. Their Attributes, Effects, and Operations what. 175. 176. The doctrine of the Trinity necessary to be held and maintained in the Church. 177. Heretics opposing that doctrine. 178. Truth. Six ways whereby we are taught the truth of GOD in Scripture. 162. Truth what. 610. V UBiquitaries. Their opinion refuted by many strong Arguments. 477. 478 etc. Three pestilent weeds that grow in their Garden. 318. Virtue. Two causes why the virtues of Ethnics please not God. pag. 44. The virtues of the Unregenerate are sins by accident. 62. The difference between the virtues of the Regenerate, and of the Unregenerate. 63. Unchangeableness. God's unchangeableness proved. 157. 158. Union. The similitude of man's body, to declare our union with Christ. 234. Of the union of Christ's two Natures, and what it is in Nature, what in Person. 278. 279. W Wickedness. Whence the wickedness of man's nature ariseth. pag. 45. Will. See the word . pag. 75. 76. etc. Will-worship is false worship. 540. What GOD'S will is. 638. How we pray that that will may be done in earth, as it is in heaven. 638. 639. Of whom Gods will is to be done. 640. Wisdom. Christ is the wisdom of God, 255. Wish. How God is said to wish any thing. pag. 87. Word. Vide Scripture abundantly. Why Christ is called the Word. 230. 249. The word made flesh expounded. 242. 254. See the word Flesh. The word was a teacher from the beginning of the world, proved by sundry testimonies. pag. 234. The Word a person before Jesus was borne of the Virgin Mary. pag. 248. The Word is equal with the Father. pag. 258. The Word is consubstantial with the Father. pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch. pag. 289. How the Word of GOD doth absolve and condemn. pag. 485. Works. Two reasons why the virtues of Ethnics please not GOD. page 44. Our good works that are praiseworthy, proceed not from ourselves, but are God's gifts. pag. 87. Good works, how said to be Ours, how not. page 89. Not perfect in the Regenerate, yet their imperfection pardoned. page 93. How Christ will render to every man according to his works. page 94. No good work of the creature meriteth reward. page 217. Evil works merit punishment justly. ibidem. Why our works are imperfect. pag. 387. Ten causes why we cannot be justified by works. ibidem. The reward of works are not of merit, but of grace. ibidem. etc. Three causes why GOD promiseth to reward our works. page 388. We must not be careless of doing good works. page 389. With what difference faith and good works are required in them that are to be justified. page 392. Concerning the impulsive cause of good works. page 499. A Table of their kinds. page 509. Three things make a good work. page 508. Three sorts of works failing in the former conditions. page 509. A Table of the kinds of good works. ibid. etc. Whether the Saints works be perfectly good. page 510 How they please GOD, though they be not perfectly good. page 511. Why we are to do good works, and whether they be necessary. page 512. 513. Whether they can merit of God. page 514. World. Five significations of the word World. page 181. The Creation of the world proved by Scripture and Reasons. pag. 181. 182. How GOD made it. pag. 185. It was created of nothing. ibid. 168. Reasons why not made in a moment. pag. 168. For what causes God created the world. pag. 187. Worship. What the true worship of GOD is. pag. 540. Will worship is false worship. ibidem. Things indifferent are to be diligently discerned from God's worship. page 541. Z Zeal. What. pag. 599. A Table of the most choice places of Scripture, which are occasionally handled, by way either of Explication, Controversy, or Reconciliation, or by way of Vindication from all Adversaries, especially Papists, Anabaptists, and other Heretics. A work which was never done before, but now composed and compiled with great labour and industry, for the conscionable Readers satisfaction and benefit. GENESIS. Chapt. Ver. Page. 1 31 50 2 7 335 15 101 17 297. 366 4 13 506 16 169 6 9 94 7 1 169 15 6 391 16 53 28 12 191 32 30 152 45 5.7 209 8 202 48 16 567 Exodus. 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152 19 201 Numbers. 15 30 482 23 19 207 DEUTERONOMY. Chapt. Ver. Page. 4 10 152 5 24 152 15 8 156 ●0 490 17 ●● 483 27 ●● 387 32 29 87 Josua. 9 15 574 1 Samuel. 16 14 345 2 Samuel. 12 11 202 16 10 202 24 1 97. 202 1 Kings. 22 23 2●0 2 Kings. 19 34 566 2 Chronicles. 15 17 94 Job. Chapt. Ver. Page. 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalms. 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507 12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303 11 94 119 2.9 94 10 202 143 3.22 382 146 4 368 Proverbs. 25 246 8 4 166.207 16 15 384 17 1 209 21 Ecclesiastes. 1 4 207 7 3 84 9 1 141 Esay. 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy. Chapt. Ver. Page. 1 5 420 7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation. 3 37 202 Ezekiel. 8 14.19 554 12 25 206 14 9 167 18 13 199 20 53 24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel. 4 32 209 9 24 392 Hosea. 13 9 199 Joel. 2 28 344 Amos. 3● 6 101.186.199 Zachary. 1 3 90 11 567 12 10 331 Malachy. 3 1 256 Matthew. 1 21 222 3 11 235 4 3.6.9 193 5 6 490 19 58 25 56 48 94 6 24 446 34 646 7 17 56 18 389 10 16 353 12 37 384 31 57.558 13 15 353 30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page. 17 491 18 362.483 19 12 511 17 91 20 15 201 22 30 84.98 38.39 36.37. 23 35 53 37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565 19 410.412.414. 20 429 Mark. 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke. 1 34 271, 337 37 215 10 21 91 27 36.37 14 23 490 15 10 564 16 21 366 23.25 564 17 10 383.387 22 25 487 23 43 304.365. 46 274 24 26 325 John. 1 3 340 5.10 249 12 250 13.14 166.239.241.246 16.18 231 18 129.130 26 258 51 191 2 19.21 243 3 16 246.353.357.298 17 277.330 18 332 36 299 4 1 412 21.22.23 458 24 335 Chapt. Ver. Page. 5 17.19 245.252 19 247.252 19.20 252 21 253 22.27 330 23 250 26 252.263 6 40.54.56 447 51 434 54 373 62.63 440.446. 7 39 319 8 41 244 44 218 46 152 9 3 73 10 16 359 26 253 29 263 12 40 249 47 330 6 130 14 17 344 21 249 15 5 130.389 16 356 26 337.343 16 7 319.343 11 331 17 3 266.267 5 265 9 353 24 319 26 265 19 30 305 36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344 23 202.293 33 343 38 337 4 28 202 5 4 609 3.38 218 28 214 7 6 366 56 325 10 43 298 44 344 47 420 13 36 384 15 9 500 Chapt. Ver. Page. 23 351 16 4 351 17 27 353 28 207 29 166 18 10 359 20 29 359 Romans. 1 2 129 17 5 2 6 330 25 485 3 4 94 22 298 24.28 386 4 1.2 391 3 385 25 309. 311 5 1 621 19 52 6 12 54 14 621 7 4 622 8 621 31 622 8 1 621. 222 3.32 244 11 373 15.16 341 30 355 32 239 33 384 9 11.12 357 15.20 201 17 200 18 356 10 4 129 11 7 353 8 202 16 53 32 84 34 141 35 201 13 2 321 23 202 14 6 582 10 331 16 25 129 Corinth. 1 13 414 30 122. 302. 392 2 6 94 3 15 57 5 25 495 Chapt. Ver. Page. 6 9 57 7 14 53 8 6 166 9 9 218 10 2 398. 412. 442 12 140 16 470 21 464 11 24. etc. 433. 434. etc. 27 465 30 367 12 13 442. 447 14 645 13 2 135 9 367 14 20 94 33 207 15 24 263 44 372 47 43 50 372 51 331 53 332. 372 2 Corinth. 2 6 496 3 6 23. 621 17 96 4 4 169. 218 6 15 446 13 12 152 13 13 339 Galatians. 2 19 622 3 10 113. 387 22 200 4 10 582 Ephesians. 1 3.4 355. 356 5 356 14 342 2 2 170 10 89 20 251 4 9 302 10 325 19 94 6 2 591 16 170 Philippians. 1 16 90 2 6 242 13 90 3 23 366 Colossians. 1 9.10 235 19 224 2 9 243 10 94.224 11 398 11.12.13 423 16 581 17 474 1 Thessalonians. 5 19 335 2 Thessalonians. 3 15 497 16 351 1 Timothy. 1 9 620 18.19 95 20 497 2 2.4 200 3 6 25 15 7 16 243 6 16 275 2 Timothy. 2 4 353 3 12 653 Titus. 1 16 467 Hebrews. 1 1 249 1.2 247 2 235.252 3 173 9 228 2 10 247 14 243 14.16 254 3 6 235 Chapt. Ver. Page. 5 1 57 6 283 11 39 367 James. 1 2.13 218 17 57 2 10 73 24 391 3 2 58 4 17 362 1 Peter. 1 3 302 23 56 3 7 304 4 6 302 2 Peter. 1 10 129.357 2 19 358 3 9 200 16 18 1 John. 1 7 222.302.283.383 2 2 222 19 359 3 4 49 7 389 8 54 9 56 4 9 246 17.18 94 Judas. 6 192 Revelations. 1 18 278 3 21 324 6 10 366 14 4 365 21 22 521 FINIS. THEOLOGICAL MISCELLANIES OF DOCTOR DAVID PAREUS: In which the orthodoxal Tenets are briefly and solidly confirmed; and the contrary Errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted. And now translated into English, out of the original Latin Copy, By A.R. LONDON, Printed by James Young, and are to be sold by Steven Bowtell, at the sign of the Bible in Popes-head Alley. 1645. The Translator to the READER. Good READER, THe Author of this Treatise was D. David Parie, a man eminent in knowledge, both in Divinity and Philosophy. The place where he professed, is Heidelberge, an ancient and famous University, of about 300. years standing, founded in the year of Christ 1346. by Rupert, the second Duke of Bavaria, and Count Palatine; in which Munster, the famous Hebrician, did, above an hundred years ago, profess the Hebrew tongue; in which Rodolphus Agricola, a man eminent in all kind of literature, and many other learned Doctors, both before and since the Reformation, have flourished. The subject of these Miscellanies is a solid confirmation of our orthodox Tenets, and a refutation of Popery, Ubiquitarisme, Socinianism, Arminianism, and other heterodoxal opinions. The manner he useth both in confirming and confuting, is succinct, learned, and solid; wherein he shows himself a good School-man, and no mean Philosopher. The benefit which by this Work might redound to the good of such in these Kingdoms, who have not the Latin tongue, gave an edge to the undertaking of this Translation; out of which, if thou receive any satisfaction in these points, I shall not think my labour lost, nor my time ill spent. The God of peace put an end to the distractions of his afflicted Church, and make us all of one mind, and of one heart, that there may be but one sheep-fold under that great Shepherd, who laid down his life for his sheep, the Lord Jesus. Amen. Philip, the son of David Parie, to the Christian READER wisheth all happiness. TO this new Edition of the body of Divinity, professed by the Reformed Churches, I intended to subjoin some omitted catechetical passages out of my father's Lectures, as he left them in his scribbled notes; but now (being straitened by time) I thought good to reserve them till another Edition of his Theological works. In the mean while, upon good advice, I resolved to set forth some new catechetical Miscellanies; the rather, because I am persuaded they will not be a little beneficial to thee, and to the whole Church of God: For, whereas these particular Miscellanies, which, by the leave of that venerable ancient Doctor Parie, were by the Printers adjoined to the former Editions (who so often have reprinted, and, as it were, from hand to hand delivered this System of orthodox Divinity) do not properly handle the points controverted between the reformed Divines and heterodoxal: and most of them may be seen in the Theological works of that great Divine, Zacharias Ursinus; the present afflicted condition of the Church pulled me by the ear, assuring me, that I should not frustrate the expectation of the godly, if I did supply the former Miscellanies with an addition of grave and holy Meditations; especially, of those heads of Religion, which these many years have (on all sides) miserably vexed the Reformed Churches: and which, by my reverend father, D. David Parie (an earnest wisher of the Church's peace and tranquillity) have been examined with that dexterity of judgement, that nothing in this kind can be expected more exact and divine. Wherefore, Christian Reader, I doubt not, but this our endeavour will be acceptable to thee: We beseech God, the Father of our Lord Jesus Christ, that he will send labourers into his Vineyard in these back-sliding times; and, that at last he would commiserate his little Flock, groaning under the cross for salvation and deliverance, whose Name be blessed for ever, Amen. Doctrinal APHORISMS of the reformed Churches, containing the chief, (and at this day controverted) Articles of Christian Religion: As they were proposed by D. Parie, Precedent in the famous College of Wisdom in Heidelberg, and chief Counsellor of the Ecclesiastical Assembly, for his degree of Doctor in Divinity, An. Dom. 1593. June 12. at 7. of the clock. TO The noble and reverend Precedent and Assistants of the holy Assembly, his honoured Colleagues, DAVID PARIE wisheth health. THat saying of Solomon is both true and godly, The heart of man disposeth its own way, but the Lord directeth his paths. Of which, by mine own example, I have experience: for, although hitherto I have neither wanted fair occasions many times, nor my friends exhortations, nor other things which now draw me from mine opinion; yet, I entertained that firm resolution still, never to do that which now I undertake to do: From which not only did the conscience of mine own infirmity withhold me, but also the unhappy condition of Divinity at this day; For they, who profess themselves Divines, are either most bitter enemies to Divinity, and cruel persecutors of the truth: so that, among these, the nimbler one is in railing, the greater Divine they account him; Or, if they will be truly that which they are reported to be, they presently feel those men's madness, and find their teeth are fastened in them, to the great grief and scandal of the Church, to which end it seems they were made; and so I conceived. But behold, the Lord directing these things another way: for, what before deterred me, now hindereth me not; what before could not induce me, doth now strongly carry me forward. The knowledge of mine infirmity indeed remains, but then I consider, that there are differences of gifts; and, that every man prophesieth according to the measure of grace and faith given to him from God. Divinity hath got a bad name, as if it were a deceitful and slanderous doctrine, but this is given to it by bad men; for that holy doctrine is often abused by Satan's artifice, and wicked men's malice. Besides, I know, that our Lord hath been, and is yet at this day the sign of contradiction. By God's appointment and the Magistrates, I have now some years born that office in this famous College, which, by its own right, and the examples of predecessors, hath made me at last alter my resolution. Before me, this place hath been honoured, to the Churches good, and to their own praise, by Olevianus, Ursinus, Sohnius, Kimedoncius, whom I name, because I honour them; for they were eminent men, and some of them were my teachers or masters, and some my reverend colleagues. What? shall I be the first, that must impair the dignity of so noble a function? Shall I overthrow so commendable, and so excellent an order in our School? Shall I leave to successors a precedent so dishonourable and injurious to our College? Besides that now the Act is at hand, wherein seventeen very learned men in Physic, and in the Laws, are to receive their ensigns of honour; the many exhortations of my friends, and your most grave and serious reasons (honoured Colleagues) by which not only have you approved my resolution, but also have so strongly confirmed me in it, and persuaded me, that I am drawn to this task by divine instinct. I beseech our most merciful God so to direct my paths in his ways, that they may never go astray; and that he would be pleased to make these my endeavours profitable and wholesome, to this School first, and then to the whole Church of God. I am resolved to set down out of God's word, not a full, but a brief repetition of our Church's doctrine, concerning certain heads which are at this day chief controverted, that I might afford to young Students sufficient matter of disputation; and that likewise the sum of our orthodox doctrine might be, as it were in a brief Epitome, obvious to the enemies and calumniators of our Churches. These my endeavours I consecrate to you, honoured Sirs, both because you are the most vigilant preservers of sound doctrine in these Churches, and because you are most courteous favourers of my studies. The Lord Jesus keep you in safety for his Churches good. Amen. At Heidelberge, in the College of Wisdom, June 1. Anno Domini 1593. D. David Parie to the READER, out of the Dutch Edition. AT the entreaty of many holy men, I have translated this Epitome of the orthodox reform Christian Religion, out of the Latin, into our vulgar tongue; not without some addition, and a more full explication, having added some Testimonies of Scriptures, Creeds, general Counsels, and Fathers: Therefore, in this Epitome, the Christian Reader may briefly understand which is the doctrine of the Schools and Churches in the Archipalatinate, and indeed, of all the reformed Churches through France, England, Scotland, the Netherlands, Switzerland, Moravia, Bohemia, Poland, Hungary, and elsewhere. Besides, he shall know, whether or no this doctrine be Calvinian and heretical, as some injuriously style it; or not Apostolical rather, and Christian, having its foundation in God's word: But such mad clamours will not, I hope, move those, in whom is the zeal of piety, and are careful of their soul's health; but will rather, after the example of those noble Jews of Thessalonica, Act. 17.11. in the fear of God weigh this doctrine, that from hence they may learn which is the true Christian Religion: they will also examine the Testimonies of holy writ, by which the doctrine of the orthodox reform Religion is confirmed, which we maintain; and which, before a general Council lawfully assembled; yea, before the Tribunal of Jesus Christ, that supreme and most just Judge, we will not be ashamed to defend. This was the practice of the people of Beroe, observing what doctrine Saint Paul taught them, and carefully searching if it was consonant to God's word: by which means it came to pass, that many of them, both men and women, believed in Jesus Christ. They are of another mind, who (at this day) call every doctrine Calvinisme, which is not consonant to their opinion; by which intemperate speech, they may easily refute Paul, and Christ himself: and I must not expect, that any other name will be given to mine Aphorisms then this. But, surely if this be Calvinisme, the whole Book of God, yea the whole doctrine of the primitive Church, must be called Calvinian; for there are irrefragable testimonies which cannot be contradicted: yea, besides, the learneder sort of Papists and Jesuits, who follow the Schoole-mens doctrine, must be called likewise Calvinists: For, even in the midst of Popery, God, for his Elects sake, did preserve, by the Schoolmen, from corruption, the doctrine Of Christ's Person, Death, and Merit, Of his Ascension into heaven, Of his sitting at the right hand of God, and, Of Predestination, most plainly; as these points are explained by us in these Aphorisms. But the other Articles, to wit, Of faith, Of the Ministry of the Church, Of the Sacraments, were corrupted betimes in Popery. But, it is to be lamented, that they, who, having laid aside the name of Christ and of Christians, desire to be called by men's names, have so fare departed from the consent of the Primitive Church, in the handling of these Articles of faith, and do every day more and more deviate from that primitive simplicity. But why do I wonder, 2 Thes. 2.1. Hom. 3. in Rom. & Hom. 3. in Tit. 3. seeing God punisheth the world, by sending upon it strong delusions, in that it loves not the truth? But because, as chrysostom saith, Error is various and intricate, and hath a restless and unstable quality; it is no strange thing, that of one error many do arise, and that out of one Controversy, ten do proceed. At the first, the only Controversy was about the tenth Article, concerning Christ's body lurking under the bread; as also of the oral manducation in the Lord's Supper; which Controversy was long in agitation amongst the Lutherans: but in all the other Articles here set down by us, there was a full consent, as the Acts of the Conference at Marpurge, Anno 1529. do witness; yea, Divines began to agree in the doctrine of the Lords Supper, Anno 1536. but this agreement was quickly broke, because, after Luther's death, some could not handsomely maintainer their opinion of Christ's corporal presence in the Bread, seeing none of the Evangelists did utter these words of Christ, This is my body, after this manner, This bread is my body, or, under the bread, or, under the species of bread lurks my body. Besides, Christ, whom they include in the Wafer or Host, according to our Catholic belief, is not now upon the earth, but in heaven, sitting at the right hand of God, from whence he will come to judge the quick and the dead: they were in good hope to shelter their opinion under some other Articles of faith, and chief under that of the personal union of the two natures in Christ. Hence they went about to establish his Ubiquity and Omnipotency, hitherto unheard of in the world, using this shift, If Christ's body be , it will be also in every Host; if it be in every Host, than it will be . Then they fond imagined the Article of Christ's sitting at the right hand of the Father, to be the same with that of the personal union of the two natures: as if you would say, Christ's humanity with the Son of God, which is that very right hand of God present, is personally united, and filleth heaven and earth. Thirdly, because they saw that the Article of Christ's Ascension, did overthrow the Ubiquity, and corporal presence in the Bread, by an unheard of and Allegorical way, they expounded Christ's Ascension to be meant of nothing else, but of his vanishing into the air, of his advancing unto the Divinity, and of his Ubiquity. To these new monsters of opinions, as well the Pontifician Doctors, as those of our profession, besides divers of the Lutherans, did stoutly oppose themselves, defending the ancient simplicity and truth of these Articles of our faith: which the new Artists of Ubiquity perceiving, and finding that they failed here of their purpose; they found out new engines, and began to accuse those whom they style Calvinists, of other errors; to provoke them to Conference and Disputation, not only about the Person of Christ, but also about the other Articles of Christianity, bragging they could convince them of many fundamental errors taught in the Reformed Churches. Concerning Predestination, That all men were not elected, but that many were called, and few elected. Concerning the merit of Christ's death; That the wicked and incredulous, so long as they remained such, were not partakers thereof, but only the Elect that believed; That the promises of the Gospel were universal in respect of the faithful, but not of unbelievers and Epicures. Concerning faith, That it is the singular gift of God, That it is given only to the Elect, in whom only it is rooted, and permanent; That the same can never be finally lost, because it proceeds of the incorruptible seed of God's word. Concerning the Ministry, That Ministers were only outward dispensers of the word; but God wrought inwardly by his Spirit. Concerning Sacraments, That Christ was yesterday, to day, and the same for ever; and that therefore he was the matter or subject of all Sacraments, both of the Old and New Testament. Besides, that no man either by the word or Sacraments, could be partaker of Christ without faith. Concerning Baptism, That there was a twofold washing: one outward, of water, by which the filth of the body is washed away; the other inward, of the blood and Spirit of Christ, which is the Covenant of a good conscience with God: That the Minister baptised only with water; but Christ, in the true administration of Baptism, did baptise with the holy Spirit: Also, that Infidels were not regenerated by Baptism: Also, that the children of Christians were children of the promise and of the Covenant even before Baptism, and that for this cause they were to be baptised. This doctrine, since the year 1586. hath been not only condemned as calvinistical and Heretical, but also reproached and accursed by them who glory in the name of Lutherans: And when among the ignorant Vulgar, they traduce these Articles as errors of Calvinisme, they think they have bravely maintained their Cause, in defending their fictions of Ubiquity, and of a carnal presence in the Lord's Supper; which now we leave for a while, committing our whole cause of God But it is certain, that they have so fare relapsed into the sink of Pelagianism and Popery, that, it is to be feared, they will overwhelm the Lutheran Churches with greater darkness than ever heretofore: and yet (alas) they stick not to call this the true Evangelicall doctrine, and that of the Augustan Confession, teaching concerning predestination, that in God is no election, but that he did promiscuously choose all men. Concerning Christ's death, that he by his death redeemed all men, and reconciled them to God; that he hath sanctified them, and hath received them into favour, whether they believe or not. Concerning remission of sins, that a general pardon is given to all men, both faithful and Infidels. Concerning the promises of the Gospel, that they belong to all, both faithful and Infidel. Concerning Faith, that it is the cause of Election; that God did first foresee who were to believe and persevere; that faith is not in our power; that, notwithstanding, it is a work which God promotes in us, and that it may be lost, and may be in hypocrites. Concerning the Ministry, that Ministers may by their preaching confer divine efficacy, and that they are dispensators both outwardly and inwardly. Concerning Sacraments, that the Sacraments of the Old Testament were only shadows, without Christ the body. Concerning Baptism, that there is a mystical efficacy in the water, to wash away sin, and to regenerate; that the holy Ghost, and his efficacy are annexed to the water; that the water and Spirit have the same effect; that hypocrites and Infidels in Baptism are regenerated by the holy Ghost; that the Minister doth not only baptise with water, but confers also the holy Ghost; that Christian Infants, before Baptism, belong no more to the Covenant, than the children of Turks: also, that before Baptism, they are possessed by Satan, who is by words and cross to be cast out by the Exorcist, and other such like passages. Which doctrine truly is repugnant to the Gospel; neither is it found in the Augustan Confession, of which they so much brag, nor in the word of God; and which, by M●. Luther with great zeal hath been refuted and rejected. So thou mayest see, Christian Reader, to what we are come to. But, to what purpose is it to know the beginning of Controversies? Let us rather endeavour how to be freed from them. Let us beseech God, that he will be pleased to help his afflicted Church; to sanctify her in the truth of his word; to incline the Teachers and Ministers of his▪ Gospel to moderation, and to the love of Peace and concord, and then these Errors will easily fall to the ground without any laborious refutation, and Truth will succeed in their stead. For, Nothing is weaker than error, saith chrysostom; it is entangled with its own wings; Hom. 28. in ● Cor. 15. Hom. 4. de laudibus D. Pauli. nor is there need of any other battery or assault. And, as the same Father saith, Such is the condition of error, that of itself, though none resist, it will grow old, and fall away: On the contrary, the state of truth is such, that when it is opposed by many, it is stirred up, and increaseth. Therefore, it is no wonder that the unlucky tares grow up so fast in the Lord's field; but truth, the daughter of time, by God's assistance, will root it up at last. Neither is it needful that God's faithful servants should weary themselves in refelling our Adversaries virulent Libels, for this will tend no ways to Peace: the only way to victory and concord is, if, with our infirmity, with fear and trembling, with modesty and forbearance, with the evidence of the Spirit, with the power of the word, we defend the Truth: which shall be my chief endeavour in the explication of these Aphorisms; for, at last, the Spirit of Christ will be stronger than the spirit of Satan, and the kingdom of Christ will be more powerful than the kingdom of the Devil. Judgement shall return to righteousness, and all they that are upright in heart shall follow it. Psal. 94.15. Tertullian against Valentin. Truth is no ways ashamed, but only to be hid. In the catechetical Miscellanies are contained these ensuing Heads: I. Aphorisms containing the doctrine of the Reformed Churches, and the chief heads of Christian Religion. Page 689. II. The secular Theme, concerning Popery. Page 737 III. The Creed of blessed Athanasius, with Parie's Notes. Page 753 IU. The Creed of the Fathers of Antioch against Paulus Samosa●enus. Page 767 V A Question, Whether God created all men in Adam for one end, to wit, upon condition of the Law observed? Page 768 VI Animadversions upon the Thesis of D. Aegidius Hunnius, concerning the Hypostatical Union. Page 770 VII. A reconciling of the Controversy, concerning Christ's active and passive righteousness. Page 791 VIII. A piece of a Speech, concerning the fruit of Christ's Death. Page 807 IX. An Introduction to the Controversy of the Eucharist. Page 812 X. The Epitome of Arminianism: or, the Examination of the five Articles of the Remonstrants in the Netherlands. Page 817 APHORISMS OF THE ORTHODOXAL DOCTRINE of the Reformed CHURCHES. ARTICLE. I. Of the person of Christ. I. WE believe and profess with our mouth and heart, before God and men: and by this confession we will be known from all Infidels and Hypocrites, that Jesus Christ is a person truly God and man, subsisting of two natures true and perfect, the divine and humane personally (a) united: And therefore true (b) God, of the same substance with the (c) Father; and coeternal according to his (d) divinity: and true man (e) of the same substance with us in all (f) things; borne of the Virgin Mary in time, according to his (g) humanity: the one (h) and the only begotten of (i) God, and the Son of (k) man: the one and only Mediator between God and (l) man: not two, but one Christ. Testimonies of Scripture and of Creeds. (a) Colos. 2.9. In him dwelleth the whole fullness of the Deity corporally. 1 Tim. 3.16. Without controversy great is the mystery of godliness, God manifested in the flesh. (b) John 1.14. And that Word was made flesh. 1 John 15.20. This is that true God, and life eternal. (c) John 1.14. We beheld his glory as of the only begotten Son, come out from the Father. Psal. 2.7. Thou art my Son, this day have I begotten thee. Prov. 8.24. When as yet there was no depths, I was form. Mic. 5.2. His going out was from the beginning, from everlasting ages. (d) Phillip 2.6. Who when he was in the form of God, thought it no robbery to be equal with God. Heb. 1.3. He is the splendour of his Father's glory, the character of his person. Col. 1.15.17. He is the image of the invisible God, and the first borne of all creatures, and he is before all things, and all things subsist by him. (e) Phil. 2.7. He emptied himself, taking upon him the form of a servant, made like unto men, and in shape was found as man. Heb. 2.14, 16. Because therefore children are partakers of flesh and blood, he also was made partaker of the same: he took not on him the nature of Angels, but the seed of Abraham he took. (f) Rom. 1.3. And to his Son made of the seed of David, according to the flesh. Heb. 2.17. Whence he ought to be like his brethren in all things, that he might be a merciful and faithful Highpriest, in the things concerning God, to expiate the sins of the people. (g) Gal. 4.4. After that the fullness of time came, God sent out his Son, made of a woman. Mat. 1.23. Esay 7.14. Behold, a Virgin shall conceive, and shall bring forth a Son. Luke 2.7. Marry brought forth her first begotten Son. (h) Rom. 8.32. Who spared not his own Son, but gave him up for us all. (i) John. 3.16. God so loved the world, that he gave his only begotten Son. (k) Mat. 9.6. That you may know, that the Son of man hath power on earth to forgive sins. (l) 1 Tim. 2.5. One God, and one Mediator between God and men; to wit, the man Christ Jesus. Acts 4.1. Nor is there salvation in any other, nor is there any other name under heaven, given among men, by which we can be saved. (m) Athanasius in Symbolo. This is the right faith, that we believe, and confess, that our Lord Jesus Christ, the Son of God, is God and man; God of the substance of the Father begotten before all time, and man of the substance of his Mother, borne in time. Perfect God, and perfect man, of a reasonable soul, and humane flesh subsisting. Equal to the Father in respect of his Divinity, inferior to the Father in respect of his humanity: who, though he be God and man, yet is not two, but one Christ. II. The personal union of the two natures in Christ, according to the Apostles (a) distinction, is the corporal inhabitation of all fullness of the divinity in Christ: according to the Church's declaration, the hidden and adorable conjunction of the deity of the Word, and of the humanity assumed into one person or hypostasis, made in the mother's womb (b) without confusion, without conversion, without division, without (c) separation; that is to say, the natures and natural properties remaining whole and distinct, being separable neither in time nor place. Testimonies of Scripture and of Creeds. (a) Col. 2.9. In him (Christ) dwelleth the whole fullness of the Deity bodily. 2 Cor. 5.19. God was in Christ reconciling the world to himself. Heb. 2.16. For he took not the Angels, but the seed of Abraham he took. (b) John 1.14. And the Word was made flesh, and dwelled amongst us. Luke 1.35. The Holy Ghost shall come upon thee, and the virtue of the most High shall overshadow thee; therefore that Holy thing which shall be borne of thee, shall be called the Son of God. (c) Athanas. in Symb. God and man is one Christ, not by converting of the divinity into the flesh, but by assuming of the humanity into God. In the Creed of the general Synod of Chalcedon, assembled by the Emperor Martian, against Eutyches. Anno Dom. 453. We believe that Jesus Christ is the one and only Son of God, and our Lord consisting of two natures in one person, without confusion, without conversion, without division, without separation: the diversity of the two natures being no ways made void, by reason of the union, but the property of each nature remaining entire. So that Jesus Christ is not divided or separated into two, but he is one and the same only begotten Son of God, God the Word. III. Because of this personal union, we believe that this person, Jesus Christ, is truly and properly (not tropically or figuratively) God and Man, and that both the natures, and natural properties, and actions are truly and properly predicated interchangeably of the whole person in the concrete. For truly and properly Christ God (a) is Man, borne of the (b) Virgin Mary, of the seed of (c) David; he grew in age and (d) wisdom; he suffered, died, etc. according to his (e) humanity. Truly also and properly Christ Man is (f) God; begotten of the (g) Father, existing before (h) Abraham; (i) immortal, (k) omniscient, (l) omnipotent, (m) omnipresent, creating and governing all things with the Father, etc. according to his (n) divinity: being no less reasonable, and immortal in the soul properly and truly then man, and according to his body irrational and (o) mortal. For, as the reasonable soul (saith Athanasius in his Creed) and flesh is one man, so God and Man is one Christ. Therefore as the properties of body and soul are really common to man, so the properties are really common to the person of Christ, to whom both in name and reality they are attributed: yet not according to both natures, but according to that to which properly they appertain. This is called the communication of properties. And Damascen calls them the manner of * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. mutual attribution. Testimonies of Scripture, and of the Ancient Doctors. (a) Phil. 2.6. Christ was made like unto man. (b) Gal. 4.4. God sent his Son made of a woman. (c) Rom. 1.3. The Son of God was made of the seed of David, after the flesh. (d) Luke 2.52. Jesus grew in wisdom, stature, and grace, with God and man. (e) 1 Pet. 3.18. Christ died according to the flesh. (f) 1 John 5.20. This is that true God, and life eternal. (g) John 1.18. The only begotten Son, who is in the bosom of the Father, he hath showed him to us. (h) John 8.58. Before Abraham was I am. (i) John 5.26. As the Father hath life in himself, so hath he given to the Son to have life in himself. (k) Mark 2.8. Jesus knew that they reasoned so with themselves in their mind. John 2.25. Neither was it needful that any should bear witness to him of the man, for he himself knew what was in man. (l) I am Alpha and Omega, the beginning and end, saith the Lord; that is, who is, and who was, and who is to come, I say, that Almighty. (m) Mat. 28.20. I am with you still, till the end of the world. (n) John 5.17. The Father worketh even hitherto, and I work. Heb. 1.2. By whom also he made the world, who sustains all things by his powerful word. 1 Pet. 3.18. Christ was quickened according to the Spirit. (o) Just. Martyr in Expositione fidei. As man being but one, hath notwithstanding two different natures in himself, and with the one part he consulteth, with the other he puts his consultation in execution, appointing in his mind the fabric of the ship, but with his hands effecting what he had appointed: so the same Son being of two natures, according to the one he works his miracles, according to the other he suffers contemptible things; for, as he is God, and of the Father, he wrought miracles; as he is Man, and of the Virgin, he endured the Cross, and such like, naturally and willingly. iv After the same manner the name and actions of the Mediator are attributed to the whole person, and in the concrete (by the concrete are understood the names of the persons) are truly, and properly predicated according to both natures, because both natures with their properties and actions are required to the office of a Mediator: in execution of which, each nature by the communication of the other, doth operate those things which properly belong (a) to it; for Christ, both according to his humanity, and his divinity, is our Mediator, Preserver, Intercessor, Saviour, King, Priest, Head, Lord, and Judge of the world, who knows all things according to both natures, and by each nature be operates those things which properly belong to it. Testimonies of the Ancient Doctors. (a) Damascen. l. 3. c. 15. de Orthodoxa fide. Christ works according to both natures, and both nature's work in him with the communication of the other. The Word operates what belongs to the Word, such things as are of greater note and majesty, by reason of the power and authority of the Deity: but the Body performs those functions which are properly the Bodies, according to the pleasure of the Word, which is united to it, and whose proper work it is. Leo ad Flavianum cap. 4. He worketh in both forms what is proper with the communion of the other; the Word operating that which is the Words, and the flesh performing that which is the flesh's. Idem ad Leon. August. Epist. 59 Although in one Lord Jesus Christ, the true Son of God and Man, there is one Person of the Word and flesh, which hath inseparably and indivisibly its common actions; their qualities notwithstanding are to be understood, and by a sincere faith we must discern to what things the lowness of the flesh is promoted, and to what the highness of the Divinity is abased: what it is that flesh without the Word acteth not, what it is that the Word without the flesh effecteth not. Cyrillus Thes. l. 10. c. 11. Therefore, even as when he wrought miracles by the Flesh, we did not attribute those things to him as Man, but as God: So when, after the manner of men, he speaks any thing of himself, which seems inconsonant to his Divinity, we ought to attribute that to his Flesh; for so, by a congruous distribution of all his words and works, we shall not deviate from the true knowledge of our Saviour. V If we consider the properties of both natures in the personal union (for out of this they are not) in the abstract; that is, in the names of the natures, they cannot be changed, no more than the natures themselves: For, we must not say, The Deity is the humanity, or man, or created, corporeal, visible, finite, circumscribed, dead, buried, etc. neither can we say, The humanity is the Deity, or God, or eternal, uncreated, incorporeal, invisible, infinite, omnipresent, omnipotent, etc. but we must attribute to each nature what properly belongs to it: to the Divinity, the divine properties; to the Humanity, the humane: without this, the essential difference of the natures is confounded, and is changed into an Eutychian and Swenkfieldian mingling of natures: for, in the distinction of the properties, consists the distinction of the natures; and so the two natures which have the same property (whether it be by nature, or by communication) shall be no longer two natures, but one nature (a) only; for it cannot be, that one nature together can contain two contrary (b) properties. Testimonies of the Ancient Doctors. (a) Damascen. l. 3. c. 14. & 15. Whose nature is the same, their will and action is the same; but their will and action is different, whose nature is different: And again, whose will and action is the same, their nature is the same; but whose will and action is different, their nature is also different. (b) Ibid. 3. c. 3. How can the same nature according to the same respect, be both created and uncreated, mortal and immortal, circumscribed and uncircumscribed? Theodoret Dial. 11. If Christ is only one nature, how can contraries be attributed to him; for, to be in the beginning, and to take beginning from Abraham and David, are altogether contraries. VI Hence it appears, that the humanity of Christ remains not, but is changed into the Divinity, and so that nature is confounded: Also that in Christ there remain not the two distinct natures, but that the two are changed into one, if these positions be true, that the humanity, in and by the personal union, did assume with the Word all the properties and operations of the Word, that it is, and operates all which the word is and operates; that it is invisible, uncircumscribed, omnipresent, etc. let these positions be palliated which way you will. Yea so much the rather, if it be affirmed, that in the humanity there are three sorts of properties; to wit, supernatural, preternatural, and divine; and therefore we reject these subsequent doctrines of the Ancient and Modern Heretics, as unknown to the Scriptures, and to the Catholic faith: as, 1. That Christ is not truly God, but merely Man. 2. That Christ, according to his Deity, is only a spirit, created before all that have been made of nothing. 3. That he is not a true and perfect man, of the same soul and body with us, remaining also in glory. 4. That in Christ there is one person of the Son of God, another of the Son of Mary. 5. That the personal union began in the Mother's womb, but by the resurrection, ascension and sitting at the right hand of the majesty of God, hath its perfect consummation, by equalling the two natures in glory; so that the flesh, body, and blood of Christ, are perfectly of one essence, power, and efficacy with God, and with the Word. 6. That Christ's humanity is equal with God, by reason of the glory and majesty communicated to it, but in the nature thereof is not God. 7. That the specifical difference of the union, is the real communication of all the divine properties with the humanity, so that the omnipotency, omnipresence, justice, and majesty of the Word, is really diffused into the Son of man. 8. That in Christ there is a double Deity, the one communicating, and the other communicated; or, the one participating, and the other participated. 9 That the specifical difference of the inhabitation of the Word in the man Christ, and in other holy men, is placed in this, that only some of the divine properties are truly communicated to the Saints, but they are all bestowed on the man Christ. 10. That Christ's humanity is really , yet not the essence of his soul and body. 11. That the flesh of Christ is God. 12. That the man Christ is not God natural. 13. That Christ's humane nature did visibly die on the Cross, at Jerusalem; and yet, at the same time, it was invisibly dead and alive , within and without the Sepulchre, before and after the Resurrection. 14. That Christ's flesh, in respect of its union with the Word, which is illocall, hath fare surmounted all locality, and hath obtained an illocall kind of existence in the Word. 15. Add this falsehood of the Ubiquitaries: that not all, but half Christ is, suffers, doth that which Christ is, suffers, and doth, according to either nature, and not according to both. Upon this ground they have falsely accused the Nestorian Churches of Nestorianisme, for it would necessarily follow, that only half Christ from eternity was begotten of the Father, borne of Mary, walked on the earth, died for us, was buried, risen again, and ascended to heaven; which opinions we condemn, and reject as heretical. ARTICLE II. of Christ's death and merit. I. WE believe that Christ our Redeemer did truly (a) die in the (b) flesh for our (c) sins, and that with one oblation, he hath for ever consecrated those who are (d) sanctified. Testimonies of Scripture. (a) Mat. 27.50. When Jesus again cried with a great voice, he gave up his Spirit. (b) 1 Pet. 3.18. Christ was mortified in the flesh. 1 Pet. 4.1. Seeing then Christ hath suffered for us in the flesh. (c) Rom. 4.25. Christ was delivered to death for our offences. (d) Heb. 10.14. Christ with one oblation hath consecrated for ever those that are sanctified. II. We believe also that this death of Christ alone, is a perfect and sufficient ransom, to expiate and abolish all the (a) sins of the whole world, that the merit of his justice is immense, that the medicine of his death is universal, the ever-flowing and inexhausted spring of life (b) eternal. Testimonies of Scripture. (a) Acts 4.12. Nor is there salvation in any other, nor is there any other Name under heaven, which is given among men, by which they can be saved. (b) John 1.29. Behold that Lamb of God who takes away the sins of the world. 1 John 2.2. Christ is the propitiation for our sins; not for ours alone, but also for the sins of the whole world. III. But this we know, that this is the and Catholic doctrine of the Gospel, John 3.18.38. He that believes in the Son of God, hath life eternal; he that believeth not in the Son, shall not see life, but the wrath of God remaineth on him. iv Although then this most divine Panace or Catholic remedy is proposed to all in the (a) Gospel, yet we believe that no efficacy of it can be transfused, except there be an applying of this by faith in the Son of (b) God, even as there can be no efficacy in Physic or medicaments, except the sick patient hearken to the Physician, and apply his (c) medicines; which metaphor the Holy Ghost useth in this case. Testimonies of Scripture and of Divines. (a) Mat. 11.28. Come to me all you who are weary and heavy laden, and I will cause you to rest. Mark 16.15. Preach the Gospel to all Creatures. (b) John 3.36. He that believes in the Son hath life eternal, but he that obeyeth not the Son, shall not see life, but the wrath of God remaineth on him. John 8.24. Except you believe that I am he, you shall die in your sins. Esay 7.9. If you believe not my words, it is because you are not stable. Mark 16.16. He that believeth and is baptised, shall be saved; but he that believeth not, shall be condemned. (c) Chemnitius Harmon. Evangel. l. 2. pag. 83. As drugs will not benefit the sick man that makes no use of them: so, the virtue of Christ's passion is sufficient to take away the sins of all the world; but is only effectual to them who receive this Lamb. (d) Esay 53.5. With his stripes we are healed. 1 Pet. 2.24. With whose stripes you are healed. V It is then out of doubt, that all they, and only they, are partakers of the efficacy of Christ's death; that is, of redemption, reconciliation with God, remission of sins, righteousness, and eternal life, so many as receive by faith these benefits in the (a) Gospel: but such as pass over this life without faith, remain for ever excluded from this power and benefits of his (b) death. Testimonies of Scripture. (a) John 1.12. To all that received him, he gave this power to become the sons of God; to wit, to such as believe in him. John 5.24. Verily, verily, I say unto you, whosoever heareth my words, and believeth in him that sent me, hath life eternal. John 6.40. This is the will of him that sent me, that all who behold the Son, and believe in him, should have eternal life. Acts 10.43. To him bore all the Prophet's witness, that every one, who believeth in him, shall receive remission of sins by his Name. Heb. 5.9. Being consecrated, he is made author of eternal salvation to all that harken to him. (b) John 3.18. He that believeth not in him, is condemned already: because he believeth not in the Name of the only begotten Son of God. Ibid. ver. 36. Who obeyeth not the Son, he shall not see life, but the wrath of God remaineth upon him. 1 Cor. 6.9. Do you not know that the unjust shall not have the inheritance of God? Revel. 22.15. Without shall be dogs, and whoremongers. Gal. 4.30. Cast out the handmaid and her Son, for the son of the handmaid shall not inherit with the son of the freewoman. VI We know that the Evangelicall promises are universal, and appertain to all: but not to the incredulous and unconverted Turks, Jews, Heathens, Epicures, so long as they remain such, but to all believers; for to all promises there is the condition of faith in Christ annexed, either implicitly, or explicitly, that which the plain text of Scripture (a) showeth. Testimonies of Scripture. (a) John 3.16. That whosoever believeth in him might not perish, but have life eternal. Rom. 3.22. The righteousness of God by faith in Jesus Christ towards all, and on all that believe. Acts 10.43. To him bore all the Prophet's witness, that whosoever believeth on him, shall receive remission of sins through his Name. Gal. 3.22. The Scripture hath shut up all under sin, that the promise of faith in Christ Jesus might be given to all believers. VII. When the Scripture than saith that Christ died (a) for all, that he gave himself a ransom (b) for all, that he died (c) for all, that he is a propitiation for the sins of the whole (d) world: this is necessarily understood, either of the greatness of the price, or of the sufficiency of his merit for all men, or of the effectual redemption of all Jews and Gentiles that embrace by faith the benefits of his death: For in these, saith Ambrose, a certain (e) kind of universality is conceived. And this is no more repugnant to the doctrine of the Gospel, then if some should say, that Christ by his death did indifferently redeem, and reconcile to God faithful Christians, and faithless Turks, Heathens, Epicures, Hypocrites, etc. although they receive not the merit of Christ by faith: which opinion is both impious, and repugnant to God's word. Testimonies of Scripture and of Ancient Doctors. (a) 2 Cor. 5.15. Christ died for all, that they who live, may not hereafter live to themselves, but unto him who died, and was raised again for them. (b) 1 Tim. 2.6. Christ gave himself as the price of redemption for all men. (c) Heb. 2.9. That he, by the grace of God should taste death for all men. (d) 1 John 2.2. He is the propitiation for our sins, and not for ours only, but for the sins of all the world. (e) Ambrose de vocatione Gentium l. 1. c. 3. God's people have their own fullness: and, although a great part of men either reject, or resist the grace of their Saviour; yet, in those that are elected and foreseen, and severed from the generality of all men, a certain kind of universality is conceived, that out of the whole world, the whole world may seem to be deliyered, and out of all men, all men may seem to be assumed. VIII. Hence is that received and fit distinction, that Christ died for all men, in respect of the sufficiency of his merit, or the greatness of the price: but in respect of the efficacy and fruit of his death, he died for all, and only for the believers; seeing not all, but only the faithful receive him: but the rest reject him through infidelity. Testimonies of Schoolmen and Fathers. Innocent. 3. l. 2. the myster. Missae. c. 4. An. Christi 1200. His blood was poured out only for the predestinate, in respect of efficacy: but it was poured out for all men, in respect of sufficiency. For the effusion of the blood of that just One for the unjust, was so rich a price, that if the whole world would believe in the Redeemer, the chains of Satan should not be able to with-holy any; for, as the Apostle saith, Where sin hath abounded, grace hath much more abounded. Thom. Aquinas de veritate mat. Art. 26. q. 7. An. Christi 1270. The sufficiency of Christ's merit is equally extended to all, but not the efficacy thereof: which comes to pass, partly by freewill, partly by Divine election, by which the effect of Christ's merits is conferred in mercy on some, and in God's just judgement it is with-drawn from some. Idem. in cap. 5. Apocal. We may speak two ways of that Redemption which was performed by the suffering of God: Either according to sufficiency, and so his suffering redeemed all, because he delivered all, so far as concerned him; for he is sufficient to save and redeem all, although there were infinite worlds, as Anselme saith, lib. 2. Cur Deus homo, etc. c. 14. or according to efficacy; and so he redeemed not all by his suffering, because all do not adhere to the Redeemer, and therefore, all have not the efficacy of redemption. Peter Lombard l. 3. dist. 22. Christ offered himself for all to God the Trinity, in respect of the sufficency of the price: but only for the Elect, in respect of efficacy; because he effected salvation only for the predestinated. Peter Galatinus de arcanis Cathol. veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justify many. Though the suffering of Christ is sufficient to blot away the sins of all men, yet it was not to blot them all away: but of those only who were to believe in him, and were to repent: for that cause he saith, And he took away, or ●are the sins of many. IX. Thus, besides the Schoolmen, the Orthodox Fathers also teach: So Prosper Aquitanicus, in the year of Christ 460. Resp. ad object. Vincent. object. 1. Whereas it is rightly said, that our Saviour was crucified for the redemption of all the world, for undertaking the affairs of humane nature, and for the common loss in Adam: yet, it may be said, that he died only for these, to whom his death was profitable. And Cyril on John l. 11. c. 19 saith, That Christ is an Advocate for the sins of all the world: that is, not only for the Jews, but also for other Nations; or, for all who, being called by faith, attain to righteousness and sanctification; so that the benefit of a Mediator, not without cause, belongs only to them, whose Mediator and Highpriest he is. X. But, of all men, Austin speaks most clearly; whose opinion (because it is altogether ours) I thought to set in opposition to some Sycophants. Thus he speaks: If we consider * Tom. 1. ad Art. falsò imp. Art. 1. the greatness and power of the price, and that it belongs to the only cause of mankind, the blood of Christ is the redemption of the whole world; but they that pass out of this life without faith and the Sacrament of regeneration, they are not partakers of redemption. Whereas then by reason of that one nature of all, and the one cause of all, undertaken by our Lord truly, all are said to be redeemed, and yet not all are delivered from captivity; doubtless the property of redemption is in them, out of whom the Prince of this world is ejected: and now they are no more the vessels of Satan, but the members of Christ. Whose death is not so spent upon mankind, that they also who are not regenerated, should appertain to his redemption; but so, that what by one example is done for all, by a particular Sacrament should be celebrated in each one: for that cup of immortality, which was composed of our infirmity, and of our verity, and of divine verity; it hath in itself that, which may benefit all; but if it be not drunk, it doth not cure. A monition of PHILIP PARRY to the Reader. THis doctrine, of the efficacy of Christ's death, D. Parry handled more at large in the first part of the golden Ladder of salvation, where he wrote a particular Exercise of it: As also in the Epitome of Arminianism, or The examination of the five Articles of the Remonstrants in the Netherlands: As also in the Body of Christian doctrine to the 40. Question, Edit. posthumae: Also Collegio 18. disp. 23. of Christ's death for all: And, lastly, in that peculiar Speech, which we placed among the Orations declaimed in the University, Tom. 2. oper. Theol. D. Parry. In which Writings, he defends and retains that distinction of the Schoolmen and Ancient Fathers, of sufficiency and efficacy, with other Orthodox Divines: But the good old man, a little before his death, when he understood, that in the Provincial Synod of Dort, this was called into question unwisely by some brethren, under Parries' name and authority, he began to think more seriously of it, supposing that it was not altogether so necessary; whereas without it, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or seeming contradictions of Scripture, may seem to be fitly reconciled. XI. We therefore, with all our heart, reject the Epicurean blasphemies of the late Pelagians; namely, Huberus, Puccius, and such like: by which the foundation of Christian faith is utterly overthrown: as, 1. That Christ so died for all men, that, by his death, truly and undoubtedly all men are freed from all sin and condemnation, whether they believe or not. 2. That by Christ's death God was reconciled to all mankind: and that he hath truly received into his favour the whole race of mankind, whether they be Turks, Jews, or Epicures. 3. And that he hath also received them to mercy, who before his death were in hell: For Huberus in his 66. These, saith, That Christ died effectually for them. 4. That remission of sins is given equally to all. Idem Thes. 270. Puccius de ●ffi●. pag. 7. Idem l●b MS. cap. 24. 5. That the pardon of sin is general. 6. That the Reprobates were as well saved by Christ, as others. 7. That all, and every one by the bounty and universal grace of God the Father in Christ, are saved. 8. That as Christ was the Creator, so he is the Redeemer of all and every one. One Egg is not liker to another, than Huberus is to Puccius: they both build upon one foundation, to wit, upon the general redemption, pardon, and salvation by Christ's death, without any particular faith; from which notwithstanding Infidels fall away: here is only the difference, that what is covertly and sophistically spoken by Huberus, is roundly professed by Puccius; to wit, Pelagianisme, necessarily resulting thence, (as is showed in Margarita Aurea) that there is no original sin, seeing that by the power of Christ's death all men, and every one are borne, as they are men, according to Huberus; as they are redeemed men, according to Puccius: in the state of grace and salvation, saith he; in the bosom and grace of God, saith this, and therefore in the state of blessedness, so they procure not their own destruction by infidelity. Let the Church, yea, let God judge between these two, and between Osiander, with what conscience he can deny, that there is any controversy about this; to wit, Whether God hath bestowed his Son upon all the world, that is▪ on all and every man, to be a Saviour, even to the ends of the earth, of all them that embrace him by faith: whereas we do both know, and ●each the same thing from the mouth of Christ: But Puccius and Huberus, on the contrary, cry out, That Christ is given as a Saviour to all men absolutely, and hath saved all men effectually, whether they believe or not. It is well then, that Osiander fights for us, and refutes his own brethren himself. ARTICLE III. Of Christ's ascension into Heaven. I. WE believe, that properly, and without any trope, Christ ascended from earth into (a) heaven, by a true and local motion of his body, by his divine power, in the presence of his Disciples; and that he is for our sakes in (b) heaven, until he return, to judge the quick and the (c) dead. Testimonies of Scripture. (a) Acts 1.9, 10, 11. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. And while they looked steadfastly towards heaven, as he went up, behold two men stood by them in white apparel, Which also said, Ye men of Galilee, Why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. (b) Heb. 8.4. If Christ we upon earth, he were not a Priest. Heb. 9.24. Christ is not entered into a sanctuary made with hands, etc. but into heaven itself, that he may appear in the presence of God for us. Col. 3.1. Seek the things which are above, where Christ is sitting at the right hand of God. Acts 3.21. The heavens must contain Christ, until the time of restitution of all things, which God hath spoken by the mouth of all his holy Prophets since the world began. (c) Acts 1.11. This same Jesus, which is taken up from you into heaven, shall so come in like manner as ye have seen him go into heaven. Mat. 24.30. Then shall appear the sign of the Son of man in heaven, and they shall see him come in the clouds of heaven, with power ●nd great glory. Mat. 25.31. But when the Son of man shall come in glory, and all his holy Angels with him, than he shall sit down upon the throne of his glory. 1 Thes. 4.16. For the Lord himself shall come down from heaven with a great shout, with the voice of an Archangel, and with the trumpet of God. Phil. 3.20. From whence we expect our Saviour, the Lord Jesus Christ. II. What heaven that is, and what place it is unto which Christ ascended, we will not inquire, but leave it to those that are curious, seeing it is written, Isai. 64.4. 1 Cor. 2.9. Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him. Notwithstanding, we believe piously, and with the Scripture, that it (a) is a place, not on this (b) earth, nor (c) below, nor : but above, and without this visible (d) world, the heaven of (e) heavens, the habitation and throne (f) of God, in light (g) inaccessible, the house of (h) our Father, the City of the living (i) God, the Saints native (k) country, where Christ is (l) now at the right hand of God interceding (m) for us, and preparing a place (n) for us, from whence we expect he will (o) return, downward into the (p) clouds, that he may receive us unto (q) himself. Testimonies of Scripture. (a) 1 King. 8.30. Hear the supplications of thy servant, and of thy people Israel, which shall pray in this place: hear thou from the place of thy habitation, that is, from heaven; hear and spare. John 14.2. In my Father's house are many mansions; if it were not so, I would have told you: I go to prepare a place for you. Phil. 3.20. From whence we expect our Saviour, the Lord Jesus Christ. (b) Jer. 31.37. Thus saith the Lord, If the heavens above can be measured, and the foundations of the earth beneath. (c) Luke 16.26. Besides all this, between us and you there is a great gulf fixed, so that they which would pass from hence to you, cannot, neither can they pass to us that would come from thence. (d) Ephes. 4.10. He that descended is he also that ascended far above all heavens that he might fulfil all things. Heb. 4.14. Having therefore our Highpriest Jesus Christ, who hath entered into the heavens. (e) 1 King. 8.27. The Heaven, and heaven of heavens do not contain thee. Psal. 115.16. The heaven is the Lords, but the earth he hath given to the sons of men. (f) 1 King. 8.45. Hear from heaven, from the place of thy habitation, their prayers. 1 Tim. 6.15. The King of kings, and Lord of lords inhabits light inaccessible. (g) John 14.2. In my Father's house are many mansions: I go to prepare a place for you. (h) Heb. 11.10. Abraham did look for a City having a foundation, whose builder was God. (i) Heb. 12.32. You are come to mount Zion, to the City of the living God, the heavenly Jerusalem, and to an innumerable company of Angels. (k) Heb. 11.14. For they that say such things, declare plainly that they seek a country. (l) Heb. 9.24. Not into the sanctuary made with hands is Christ entered, but into heaven itself, that he might appear now for us in the presence of God. (m) Rom. 8.34. Who is he that condemneth? It is Christ that died yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us. (n) John 14.2. I go to prepare a place for you. (o) Phil. 3.20. For our conversation is in heaven, from whence we look for the Saviour, the Lord Jesus Christ. (p) Acts 1.11. This same Jesus, which is taken up from you into heaven, shall so come in like manner, as ye have seen him go into heaven. 1 Thes. 4.16, 17. The Lord himself shall descend from heaven with a shout, with the voice of the Archangel, and with the trump of God: and the dead in Christ shall rise first. Then we which are alive and remain, shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (q) John 14.3. I will come again, and will receive you unto myself, that where I am, there you may be also. John 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory which thou hast given me. III. Thither, not often, but (a) once; not in his mother's womb, but the fortieth day after his (b) resurrection; not , but on mount (c) Olivet; not apparently, but by the true motion of (d) his body; not invisibly, but his Disciples looking on, and accompanying him with their eyes, not with their feet, he (e) ascended, and left the (f) world, by a corporal departure entering his body into heaven; not carrying away his majesty from the (g) world: because, though he be absent in his body, presenting himself to the Father for us, and sitting at his right hand, he yet dwells in the Saints by his Spirit, and suffers them not to be Orphans, as religious Antiquity (h) speaks. Testimonies of Scripture, and of the Ancient Fathers. (a) Heb. 9.12. Christ by his own blood hath entered once into the holy place, having obtained eternal redemption. (b) Acts 1.3. After Christ had suffered, he shown himself alive to his Disciples, with many certain signs, being seen of them for 40. days. (c) Acts 1.11. Then the Apostles returned to Jerusalem from the mount called Olivet, which is near to Jerusalem, being distant a Sabbath day's journey. (d) Acts 1.9. And when he had spoken these things, while they beheld, he was taken up, and a cloud received him out of their sight. (e) Austin Tract. in John 50. According to the flesh which the Word assumed; according to that which was borne of the Virgin; according to that which was apprehended by the Jews, which was fastened to the tree, which was taken down from the Cross, which was wrapped in linen, which was laid in the Sepulchre, which was manifested in the Resurrection, you shall not have him always with you; Why? because he conversed, according to his bodily presence, 40. days with the disciples; and, they accompanying him by seeing, not by following, he ascended into heaven, and is not here. Chrysost. Serm. de Ascens. Domini Tom. 2. p. 328. Because the space from earth to heaven is great, and the sight of their eyes could not throughly perceive the body that was carried unto such an altitude; but, as our eyesight fails us, when we look upon a bird mounting high; so, the higher that body was elevated, the more was the sight of the beholders eyes weakened, nature not being able to reach higher with the eye: therefore the Angels stood, showing the celestial journey, lest any should suppose but that he was carried up into heaven, after the manner of Elias, who was elevated thither from you. Ibid. See what space is between heaven and earth, or between earth and hell, or how far this heaven is distant from the higher heaven, or how great the space is from the higher heaven to the Angels; or from the higher powers, to the seat of our Lord; above all these is our Nature elevated, that man, who was here so low, that he could descend no lower, should be elevated unto such an high seat, that he can ascend no higher: therefore Paul saith, He that ascended, is he also that descended. Ibid. He descended into the lower parts of the earth, and ascended above all heavens. (f) John 16.28. Again, I leave the world, and go to the Father. (g) August. Tract. in Joh. 102. He left the world by a corporal departure; he went to the Father by a corporal ascension; nor did he forsake the world by his presential government. Idem Tract. in Joh. 50. The Priests commanded, that if any man knew where he were, he should show it, that they might apprehend him. We (saith he) will now show to the Jews where Christ is. I wish that all, who are of their seed, would hear and understand, who gave command that it should be showed them where Christ is. Let them come to the Church, and hear where Christ is, and let them apprehend him: They shall hear it of us, they shall hear it of the Gospel. He was slain by their parents, he was buried, and risen again, he was known of his Disciples, in their presence he ascended into heaven; there he sits at the right hand of the Father: who was judged, shall come to judge: let them hear, and hold. Thou wilt answer, Whom shall I hold? One that is absent? Send up faith, and thou hast held him. Thy parents held him in the flesh, hold thou him in thine heart; because, Christ, being absent, is present: for, if he were not present with us, he could not be held by us. But, because that is true which he says, I am with you to the end of the world, he is both gone, and yet is here; he hath both returned, and not deserted us: He hath entered his body into heaven, and hath not taken away his majesty from the earth. (h) Cyril in Joh. l. 11. c. 3. For though he be absent in body, presenting himself to the Father for us, and sitting at his right hand; yet he dwells in his Saints by his Spirit, and suffers them not to be Orphans. iv By this only Orthodox faith, we know where Jesus Christ our treasure is to be sought and called upon; to wit, above in heaven, at the right hand (a) of God: for, where our treasure is, there will our (b) heart be; from whence we must look for him, namely, from (c) heaven; where lastly our mansion must be after this life; to wit, in heaven, where our Lord hath prepared a place (d) for us. Testimonies of Scripture. (a) Col. 3.1. Seek the things above, where Christ is sitting at the right hand of God. (b) Mat. 6.21. Where our treasure is, there is our heart. (c) Phil. 3.20. Our conversation is in heaven, whence we look for the Saviour, etc. (d) John 14.3. I go to prepare a place for you, I will come again, and receive you unto myself, that where I am, there you may be also. John 17.24. Father, I will that where I am, they may be with me, that they may see my glory. (e) 1 Thes. 4.17. We shall be caught in the clouds, to meet the Lord in the air; and so we shall be always with the Lord. V We reject those odious fictions of the Ubiquitaries, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onera molesta. as strangers from the Christian faith, concerning heaven, and Christ's ascension; the most of which fopperies, to be seen in their books, are scarce worthy of Lucian. Surely, pious posterity will have cause enough to groan, and to wonder at the power of error. 1. They say, That the heaven which is above this world, which Brentius saith he laughs at, is an old wife's dream, or a Thalmudicall or mahumetical fancy. 2. That the heaven into which Christ ascended, is not a place, nor above, but is God himself, (because, forsooth, the heaven was incarnate, and died for us) that it is : in which also hell itself is; and in which not only the Saints, but Satan also, and his Angels are found. 3. That Christ ascended often into heaven; invisibly in the womb of his Mother, where the Word was made flesh: on the Cross, where, giving up the ghost, he laid aside the form of a servant: in his resurrection from the dead. Lastly, visibly, upon mount Olivet. 4. That this last Ascension was not a true Ascension into heaven, but a wonderful lifting up of Christ's body, even to the clouds; a sight dispensed with, or a visible vanishing. 5. That Christ in passing to his Father, that is, in his ascension to heaven, did not a hair's breadth move his body from the earth. 6. To ascend to heaven, is to put off infirmity, to pass to a heavenly and immortal state; to vanish, to be united to God, to sit at God's right hand, to be raised to high honours. 7. That Christ in his Ascension hid himself in a cloud, and, Proteus-like, turned himself into shapes; or, as they say, he put on a cloudy hood, as the Poets feign of Venus, Hom. Illiad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. who, when she delivered Paris, hide him in a thick cloud: So Jeremy, Lament. 3.44. Thou hast opposed to thyself a thick cloud, that the speeths may not pass through. 8. We will not omit these bitter scoffs of the Brentians, that by Mathematical computation, Christ, in regard of the bulk and violent motion of his body upward, hath not as yet perhaps pierced the planeticall Spheres, and arrived unto his Father's house. 9 That there he is walking up and down, or perhaps laid down to rest. ARTICLE iv of Christ's sitting at the right hand of God. I. CHrists sitting at the right hand of God, is not the ascension itself into heaven: for they differ, 1. In order of time; for he first ascended, before he sat down at God's right (a) hand. 2. In their form; Ascension is a local motion (b) upward, Session is the glorious condition of the person (c) ascending. 3. In their proximate ends; Ascension was performed for the (d) Session, but Session for the (e) Church. 4. In duration; Ascension was done but once, as being a transient act; but Session as an immanent act: the Kingdom and glory of Christ endure for (f) ever. Lastly, in their subjects; for Ascension belongs also to the (g) Saints, but the Session at God's right hand is the glory of the exalted Mediator (h) alone. Testimonies of Scripture. (a) Mark 16.19. After that the Lord had spoken to them, he was received up into heaven, and sits at God's right hand. (b) Acts 1.9. Whilst his Disciples beheld, he was lifted up. (c) Heb. 8.1. We have such an Highpriest, who is set down at the right hand of the throne of the majesty in the heavens. (d) Phil. 2.9. Wherefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jesus every knee should how. 1 Pet. 3.22. Christ at the right hand of God, is gone into heaven. Heb. 9.24. Christ is entered into heaven, that he might appear in the sight of God for us. (e) Ephes. 4.10. Christ hath ascended far above all heavens, that he might fill all things, etc. (f) Luke 1.33. Of his Kingdom there shall be no end. 1 Cor. 15.25. He must reign till he hath put all his enemies under his feet. (g) 1 Thes. 4.17. We shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord. (h) Heb. 1.13. To which of the Angels said he at any time, Sat at my right hand. II. Neither is this sitting of Christ the Incarnation itself, or the personal union of the flesh with the Word, as some giddy heads contend; because, 1. In the Symbol, in which is no tautology, these are distinguished. 2. No where in Scripture is the humanity said to sit at the Word, but to be assumed by the (a) Word. 3. The union was made in the womb of the mother, the sitting is in (b) heaven. 4. The union was in the first minute of the conception; but the sitting began after the (e) ascension. 5. The union is simply immutable, the sitting is in some sort mutable, in respect of the external form of the Kingdom, which, as the Apostle (d) witnesseth, when death is abolished, shall be altogether immediate and without enemy; for now Christ, being in the midst of his enemies, as a Rose among thorns, reigns by divers media, or governs by divers means; but then he shall reign without any medium, or enemy, because God shall be all (e) in all. Testimonies of Scripture. (a) Heb. 2.16. For he did not assume the Angels. John 1.14. The Word was made flesh. (bc) Luke 1.31. Thou shalt conceive in thy womb, and shalt bring forth a Son. Ephes. 1.20. God hath placed Christ at his right hand in heaven. (d) 1 Cor. 15.25. He must reign till he hath put all his enemies under his feet; the last enemy that shall be destroyed is death. (e) Rev. 21.23. Esay 60.19. The Sun shall no more be thy light by day, nor shall the brightness of the Moon enlighten thee: but the Lord shall be thy everlasting light. III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdom, is expressed by this phrase, taken from humane affairs, and applied to divine: because Kings do most honour those whom they place at their right hand; for, by the right hand of God, who is a spirit, we cannot understand any corporeal member or place: neither doth the sitting at God's right hand signify the corporal situation of Christ; for, except we understand this spiritually, Tom. 6. contra Scr. Arian. saith Austin, the Father will be upon the Sons left hand. IU. And this glory is so proper to Christ the Mediator, that it belongs not to the Father, nor to the Holy Ghost, much less to any creature; for it was not said to the Father, nor to the Holy Ghost, nor to any Angel, Sat at my right hand, Heb. 1.13. until I make thine enemies thy footstool: But of the Son only it is said, 1 Cor. 15.25. He must reign until, etc. Whence it follows, that to sit at God's right hand, is not the same that Christ's humane nature, omnipotent, omniscient, omnipresent; or lastly, to be equal with God, or to be God himself, whether he hath obtained that dignity by the personal union, or by his ascending into heaven, or by other cause. V But albeit this glory of the Mediator is to us ineffable while we are in this life; yet, if we carefully compare the Apostles three places, by which he chiefly describes it, we shall in some manner conceive it, that it principally consisteth in these. Testimonies of Scripture, touching Christ's sitting at God's right hand. Ephes. 1.20, 21, 22, 23. God raised Christ from the dead, and set him at his own right hand in the heavenly places; Far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be head over all things to the Church, Which is his body, the fullness of him that filleth all in all. 1 Cor. 15.24, 25, 26. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority, and power. For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be destroyed, is death. Phil. 2.9, 10. Therefore God hath highly exalted him, and hath given him a name above all names, that at the name of Jesus every knee should bow, of things in heaven, on earth, and under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. VI The glory of Christ the Mediator, doth first consist in that high perfection and dignity of the person of the Mediator, even according to that nature which was assumed, being adorned with unspeakable excellencies of endowents, with happiness and majesty, and with that sublime exaltation above all principality, power, and dominion, all things being put under his feet, that he might be the Head of the (a) Church, by which the Father governs all things in heaven and (b) earth, the natures remaining whole and unconfused, as also the properties of nature, in this glory, Which (as Austin saith) gave to the flesh to be immortal, but took not away the (c) nature. Testimonies of Scripture, and of some Ancient Doctors. (a) Ephes. 1.20, 21. God placed Christ at his right hand in heaven, far above all power, etc. (b) John 5.22. For the Father judgeth no man, but hath committed all judgement to the Son. Acts 17.31. God will judge the world in righteousness, by that man whom he hath appointed. (c) August. Epist. 57 ad Dardanum. Doubt not then, but the man Christ Jesus is now there, from whence he will return: call to mind, and hold faithfully the Christian Confession; because he is risen from the dead, hath ascended into heaven, sitteth at the right hand of the Father, nor from any other place, but from thence will he come to judge the quick and dead; and so he will come (as the Angel witnesseth) after the same manner that he was seen to go into heaven; that is, in the same form and substance: to whom he gave immortality, but took not his nature away. VII. Secondly, it consists in the glorious administration of his Prophetical, Sacerdotal, and Regal offices; by which, as Mediator, he declares himself, even in his assumed humane nature, that he is appointed Lord and Judge of all (a) things, and that he rules most powerfully in heaven and (b) earth, gathering to himself out of the race of mankind a perpetual (c) Church, by the holy Ghost, and the Word, making intercession for (d) her, and defending her by his divine power on (e) earth; until, having freed her from all molestations, and from her enemies, he glorify her in (f) heaven. Testimonies of Scripture. (a) Acts 2.36. Therefore, let all the house of Israel know assuredly, that God hath made that same Jesus whom ye have crucified, both Lord and Christ. Acts 5.31. God having exalted him at his right hand, hath made him Prince and Saviour, that he might give to Israel repentance, and remission of sins. See Act. 17.31. John 5.22. (b) Psal. 110.2. Bear thou rule in the midst of thine enemies. 1 Cor. 15.25. He must reign till he hath put all his enemies under his feet. (c) Ephes. 4.11. He gave some to be Apostles, some Prophets, some Evangelists, some Pastors and Doctors. Rom. 1.17. The Gospel is the power of God to salvation, to every one that believes. Mark 16.21. The Lord did cooperate, and confirmed the word with signs following. (d) Rom. 8.34. Christ is at the right hand of God, and maketh intercession for us. Heb. 9.24. Christ hath now entered into heaven, that he might appear before God for us. 1 John 2.1. We have an Advocate with the Father, Jesus Christ the righteous. (e) Mat. 16.18. The gates of hell shall not prevail against her. John 10.28. I give unto them eternal life, and they shall never perish, neither shall any man pluck them out of mine hand. (f) John 17.24. Father, I will that they whom thou hast given to me, may be where I am, that they may behold my glory. VIII. Lastly, in the perfection of that honour and worship due (a) to the Mediator, gloriously reigning even in our humane nature; to wit, that he is acknowledged by Angels, men, and all creatures, and by them is adored and celebrated as their head and Lord; as it is written, And let all the Angels of God worship him. Also, Psal. 1.6. Psal. 97.7. Phil. 2.10. At the Name of Jesus every knee shall bow, of things in heaven, on earth, and under the earth. Testimonies of Scripture. (a) Acts 9.14. In this place he hath power from the Highpriest to bind all that call on thy Name. 1 Cor. 1.2. To all that call upon the Name of our Lord Jesus Christ in any place, etc. Rev. 5.9. Thou art worthy to receive the book, and to open the seals thereof; because thou hast been slain, and hast redeemed us by thy blood out of every Tribe, Langue, People, and Nation. See also Rev. 4.11. and 8.13. and 19.5, 6, 7. IX. Therefore these, and such like doctrines of the Ubiquitaries, are false and prodigious; 1. That Christ's humanity, presently in his conception, when the Word was made flesh, did sit at the right hand of God. 2. That to sit at God's right hand, is nothing else, but to be united personally to the Son of God, who is the Father's right hand. 3. That it is all one with his ascending to heaven. 4. That it is to be made man, and to become God. 5. That it is all one with Christ's humanity filling heaven and earth, and being . ARTICLE. V Of Predestination. I. TO deny in God an eternal predestination of mankind, is to deny God himself, and to give the lie to the holy Scripture; for, as Luther (a) De servo arb. cap. 143. saith truly, God, being spoiled of his power and wisdom in electing, what will he be else, but the Idol of Fortune, by whose power all things are done rashly or at random? And, at length, it will come to this, that men are damned and saved with the knowledge of God, as who hath not discriminated by a certain election, those that shall be saved and damned: but, a general lenity tolerating and hardening being proffered to all, than a correcting and punishing mercy, he hath left it to men's choice whether they will be saved or damned; he himself, perhaps being gone to feast with the Ethiopians, as Homer saith. Austin in his book De bono persever. c. 18. averreth, That no man can dispute, except he will fall into error, against this predestination; which, saith he, we defend, according to the holy Scripture: and cap. 21. Therefore, it savours too much of contention (saith he) to contradict predestination, or to doubt of it. II. Therefore, of predestination we must speak, and be silent with the Scripture: for what God will have concealed, must not be enquired after; and what he hath revealed must not be neglected; lest in those we be found unlawfully curious, in these damnably ungrateful: as (b) l. 1. ad Monimum. p. 8. Ambrose excellently. III. Neither (that we may give this caution with Fulgentius) is there any coactive necessity of man's will to be expressed by the name of predestination; but rather, a merciful, just, and eternal disposition of Gods future work is hereby declared. iv For predestination (that we may after the plainest way define it; to wit, from the effects of God known to us irrefragably out of Scripture and experience) is God's eternal (a) counsel, by which, out of the lost (b) mass of mankind, of his mere good will (c), he bestoweth justice, and life eternal upon whom he pleaseth, in his mercy by faith in Christ, and freely by Christ (d) saveth them: and to whom he pleaseth he denyeth to give that faith, justice, and (e) life; but leaving them in their wickedness, blindness, and destruction (f) for their sins, he doth most justly addict and condemn them (g) to eternal pains: that, by saving of the believers, he might declare his mercy (h) and grace; by damning the wicked, he might manifest his justice and power to (i) all eternity. Testimonies of Scripture. (a) Acts 15.18. The works of God are known to him from the beginning of the world. Ephes. 1.4. As he hath chosen us before the foundations of the world were laid. Acts 4.28. That they might do whatsoever thine hand and thy counsel had fore appointed to be done. Rom. 9.11. That the purpose of God, which is according to election, might remain sure. (b) Rom. 9.21. Hath not the Potter power over the clay, that out of the same lump, he may make one vessel to honour, another to dishonour? Jerem. 18.6. Cannot I, as that Potter, do unto you, O house of Israel, saith the Lord? Behold, as the clay is in the hand of the Potter, so are you in mine hand, O Israel. (c) Mat. 11.26. Even so Father, because it hath pleased thee. Rom. 9.18. He will have mercy on whom he will, and whom he will he hardeneth. Ephes. 1.5, 9 Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will: Having made known unto us the mystery of his will, according to his good pleasure, which he had purposed in himself. (d) Rom. 8.29, 30. Whom he fore-knew, he also predestinated to be made conformable to the Image of his Son, that he might be the firstborn among many brethren. Whom he predestinated, them also he hath called; and whom he hath called, them he hath justified; and whom he hath justified, them he hath also glorified. Ephes. 1.4, 5. As he hath elected us before the foundation of the world was laid, that we might be holy and without blame before him in love. Who hath predestinated us whom he hath adopted to be his sons, through Jesus Christ to himself, according to the good pleasure of his will. (e) Rom. 9.18. He hath mercy on whom he will, and whom he will he hardeneth. 2 Tim. 2.25, 26. It behooveth the Jervant of God with all gentleness to try, if at any time God will give them repentance to the acknowledging of the truth, that they may recover themselves out of the snare of the devil, who are captivated by him at his will. (f) Rom. 9.18. He hath mercy on whom he will have mercy, and whom he will be hardeneth. Psal. 81.13. I left them therefore to the strength of their own heart, and they walked in their own counsels. Acts 14.16. And who in former ages suffered all Nations to walk in their own ways. (g) Deut. 27.26. Cursed is he that doth not observe the words of this Law to do them. Ezek. 18.4. That soul that sins, shall die. Colos. 3.6. For which things the wrath of God cometh upon the disobedient. (h) Rom. 9.23. That he might make known the riches of his glory towards the vessels of mercy, which he hath prepared for glory. Ephes. 1.6. To the praise of the glory of his grace, who hath freely made us acceptable in his Beloved. (i) Rom. 9.22. But what if he, willing to show his wrath, and to make his power known, hath endured with much patience the vessels of wrath prepared for destruction? Prov. 16.4. God hath made all things for himself, and the wicked also for the evil day. V Now, because all the works of God are known to himself from (a) eternity, and with the Father of lights there is no change or shadow of (b) turning: therefore it is not to be doubted, but whatsoever God doth in time, either in saving, or condemning of men, that he did decree from eternity unchangeably to do, and after that manner that he worketh now, and as the Scripture witnesseth he doth (c) work. Testimonies of Scripture. (a) Acts 15.18. All the works of God are known to him from the beginning of the world. (b) James 1.17. With the Father of lights there is no changing, or shadow of turning. (c) Isai. 14.27. The Lord of Hosts hath purposed, and who shall disannul it? VI We may also otherwise define predestination out of Scripture, à priori, or from the causes; That it is Gods (a) eternal, (b) free, (c) just, (d) immutable, and (e) holy (f) counsel and (g) purpose; by which, from eternity, before the foundation of the (h) world out of mankind, being equally corrupted and (i) lost, (to wit, which shortly after the holy creation, by Satan's instigation, was to fall, and to be liable to eternal (k) death) of his mere good pleasure and (l) mercy he foresaw (m) some, and elected (n) them, and writ them down in the Book of (o) life, and called them in (p) himself, and ordained them for life (q) eternal, to have salvation in (r) Christ Jesus; whom, from the beginning to the end of the world, by his Word and Spirit, he hath effectually (s) called to the knowledge of his Son Christ Jesus, hath bestowed on them true faith and hearty (t) conversion, hath (u) justified, and at last will (x) glorify them: But others, most justly and willingly he hath (y) pretermitted, and hath not written them in the Book of (z) life, but hath decreed, as impute vessels of his wrath, for their sins, to plague them with eternal (aa) death; and in time he pitieth (bb) them not, but hath reprobated (cc) them to be forsaken and left in their blindness and wickedness; that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy, and upon the reprobate vessels of wrath the power of his (dd) displeasure, that so the merciful and just Judge of the world might be to all eternity acknowledged and praised. Testimonies of Scripture concerning Predestination and Election. (a) Psal. 33.11. The counsel of the Lord standeth for ever, the thoughts of his heart from age to age. (b) Rom. 9.18. God shows mercy on whom he will, and whom he will he hardeneth. Mat. 20.15. May not I do with mine own as I list? Esay 46.10. My counsel shall stand, and I will fulfil all my pleasure. (c) Dan. 9.14. The Lord our God is just in all the works that he hath made. (d) Prov. 19.21. The counsel of the Lord abideth. Isai. 14.24, 25. As I have thought, so shall it come to pass, as I have purposed, it shall stand. This is the purpose that I have purposed, the Lord of Hosts hath purposed, and who shall disannul? Isai. 45.7. Forming peace, and creating evil. Isai. 46.11. I have purposed, and I will also do it. Ezek. 12.25. I will speak the word, and I will do it. Malac. 3.6. I am the Lord, and change not. Rom. 11.29. Of them God cannot repent. Heb. 6.17. God, willing to show the immutability of his promise, confirmed it by an oath. James 1.17. With the Father of lights there is no change. (e) Isai. 6.3. Holy, holy, holy Lord God of Hosts. Psal. 145.17. The Lord is just in all his ways, and holy in all his works. (f) Ephes. 1.11. He did all things by the counsel of his will. Acts 4.28. That they might do whatsoever thine hand, and thy counsel had preordained to be done. (g) Rom. 8.11. That the purpose of God which is according to election might remain. Ephes. 1.11. In him we have obtained an inheritance, being predestinated according to his purpose, who worketh all things by the counsel of his o●ne will. (h) Ephes. 1.4. As he hath elected us in himself before the foundations of the world were laid. (i) Ephes. 2.5. When we were dead in our sins, God hath quickened us together with Christ. Rom. 9.21. Hath not the Potter power of the same lump, to make one vessel to honour? etc. (k) Genes. 1. ver. 2, 3. etc. (l) Tit. 3.5. Not by the just works which we have done, but by his mercy he hath saved us. Rom. 9.11.18. The children being yet not borne before they had done good or evil, that the purpose of God which is according to election; that is, not of works, but of him that calleth, might stand sure. Therefore he will have mercy on whom he will etc. Deut. 7.7, 8. Not because of your multitude hath the Lord loved you above all other people, and chosen you; but because the Lord loved you. (m) Rom. 8.29. Whom he fore-knew, them he predestinated, to be conformable to the Image of his Son, that he might be the firstborn among many brethren. (n) Mat. 22.14. Many are called, few chosen. Ephes. 1.4. As he hath chosen us in him. (o) Phil. 4.3. Whose names are in the Book of life. Dan. 12.1. At that time thy people shall escape, whosoever is found written in the Book of life. Luke 10.20. Rejoice that your names are written in heaven. Rev. 20.12. And another book was opened, which is the Book of life. Rev. 21.27. There shall no thing enter into it that defileth, or doth any abomination, or speaketh lies, but who are written in the Lamb's book of life. Of the Book of life see also Exod. 32.32, 33. Psal. 69.29. and 139.16. Ezek. 13.9. Rev. 17.8. and 20.15. (p) Ephes. 1.5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. (q) Acts 13.48. And they believed, so many as were ordained to life eternal. (r) Ephes. 1.5. Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. (s) Rom. 8.30. Whom he predestinated, them also he called. (t) Mat. 13.11. To you it is given to know the mysteries of the Kingdom of heaven. Mat. 11.15. I thank thee, O Father, that thou hast hid these things from the wise and prudent, and hast revealed them to babes. Acts 13.48. And as many as were ordained to life eternal, believed. Ephes. 1.4. That we might be holy before him in love. Tit. 1.1. According to the faith of Gods elect. (u) Rom. 8.30. Whom he called, those also he justified. (x) Rom. 8.30. Whom he justified, those also he glorified. (y) Mat. 22.14. Few are chosen. Rom. 11.7. The elect have obtained, the rest were hardened. (z) Rev. 20.15. He that was not found written in the Book of life, was cast into the burning lake. Rev. 17.8. Whose names are not written in the Book of life, from the foundation of the world. (aa) Rom. 9.22. He endured with great patience the vessels of wrath prepared for destruction. Mat. 25.41. Go ye cursed into everlasting fire, prepared for the Devil and his Angels. Prov. 16.4. God made all things for himself, and the wicked for the evil day. Judas 4. and 2 P●t. 2.3. Who of old were ordained for this judgement. (bb) Rom. 9.18. He showeth mercy on whom he will, and whom he will he hardeneth. Psal. 59.6. Be not merciful to all the sins of the wicked. Jer. 13.14. I will not pity, nor spare, nor have mercy, but destroy them. (cc) Psal. 81.13. I permitted them to the strength of their own hearts, and they walked in their counsels. Acts 14.16. God in former ages suffered all Nations to walk in their own ways. Rom. 1.24, 26, 28. Therefore God delivered them up to their own hearts desires, to uncleanness, that they might defile their bodies one with another. (dd) Rom. 9.22, 23. What if he, willing to show his anger and make known his power, endured with much patience the vessels of wrath prepared for destruction: And that he might make known the riches of his glory to the vessels of mercy, which he hath prepared for glory? Rom. 9.17. For this very cause have I raised thee, that I might make known my power in thee, and that my Name may be declared through all the earth. Exod. 9.16. And truly, for this cause have I set thee up, that I might show my power in thee, etc. Prov. 16.4. God hath made all things for himself, even the wicked man for the evil day. (ee) Psal. 145.7. They will call to mind the multitude of thy goodness, and they will speak of thy righteousness. Psal. 75.8. God is Judge, he lifieth up one, and casteth down the other. VII. Out of these testimonies of Scripture it is manifest, that God, before the foundation of the world, did put this difference between men, that he says himself, he shows mercy (a) to some, and hardeneth (b) others; he illuminateth some, and (c) blinds others; he calls some to repentance, and calls not others; bestows faith on some, bestows it not on (d) others. Abel was received of God, Cain (e) rejected: Sem retains the blessing of God, Cham is (f) accursed: Abraham is called out of Ur of the Chaldees, others are (g) forsaken: Isaac is made heir, Ishmael is (h) ejected: Jacob is loved, Esau hated: Peter after his fall is received unto (i) grace, Judas is left in despair. In brief, that will be till the end of the world which Christ (k) foretell, Then two shall be in the field, one shall be received, the other shall be rejected; two shall be grinding in the Mill, the one shall be received, the other refused. Who then will doubt whether God did not decree that from eternity, which in time he will have done? For, with God, the Father of lights, there is no change, Jam. 1.17. See above, Aphoris. 5. VIII. Therefore, it is no less true that there is predestination, then that God is God. See Luther's saying above, Aphoris. 1. IX. The cause why God from eternity, out of lost mankind, did predestinate some to life eternal, to be saved in Christ, is none other in the counsel of God, than what in time moved him that he should bestow upon his Elect, according to his revealed word, faith, and life eternal; to wit, his mere good pleasure, and freewill of electing them in (a) Christ, and not their foreseen holiness or good (b) works; for they were all sinners alike, and unapt for good (c) works, unless that God doth operate these in them, because he had predestinated and (d) elected them before. Testimonies of Scripture. (a) Rom. 9.18. He will have mercy on whom he will, and whom he will he hardeneth. Ephes. 1.5. Who hath predestinated us, whom he hath adopted to be sons in Christ Jesus to himself, according to the good pleasure of his will. Mat. 11.26. Even so Father, because it hath pleased thee. (b) 1 John 4.10. In this is love, not that we loved God, but that he loved us. John 15.16. You have not chosen me, but I have chosen you. Rom. 9.11. Not of works, but of him that calleth. Tit. 3.5. Not by the works of righteousness which we have done, but by his mercy he hath saved us. Ephes. 1.4. He hath elected us in him, in love. Deut. 7.7. Not because you were many, hath God above all people loved and chosen you, but because the Lord loved you. (c) Ephes. 2.3. We were all the children of wrath, as others were. Mat. 7.8. An evil tree bringeth not forth good fruit. (d) 2 Cor. 3.5. Not that we are sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God. See also Ephes. 1.4. Rom. 8.30. X. Why God did not choose all, or did not forsake all, but some only; and why he chose us, rather than others; I say, Jacob, Peter, and Paul, rather than Esau, Judas, and Simon Magus, in God's eternal counsel no other reason can be given, than what is revealed in his Word; to wit, why he did not call all in time, or not call; convert, or not convert; to wit, the gracious and just pleasure of his (a) will, and not the foreseen inequality, worthiness, or unworthiness of men; as if God had foreseen that these should be good in themselves, and others should be wicked; for God saw all men equally corrupted, and therefore, in respect of worth, he might have justly (b) rejected all. S. Paul tells us, that the cause of this good will and pleasure of God, was the manifestation of his mercy and (c) wrath: but why that seemed good to God thus, and not otherwise, it is that unsearchable depth of the wisdom of God, to be adored by us with the Apostle; O the (d) depth! The cause may be hid, it cannot be unjust, saith (e) Austin. Testimonies of Scripture, and of the Ancient Fathers. (a) Mat. 11.25, 26. I thank thee Father, Lord of heaven and earth, that thou hast hid these things from the wise and prudent, and hast revealed them to babes: Even so, because it pleased thee, O Father. See also Ephes. 1.5, 6. (b) Rom. 9.11. The children being yet unborn, when they had done neither good nor evil, that the purpose of God might remain sure, according to election; that is, not of works, but of him that calleth. (c) Rom. 9.22. What if he, being willing to show his wrath, and make known his power, hath suffered with much gentleness the vessels of wrath prepared for destruction, and to make known the riches of his glory towards the vessels of mercy? etc. Rom. 9.17. For this cause have I raised thee, that I might make known my power on thee, and that my Name might be declared through all the earth. Prov. 16.4. God made all for himself, even the wicked for the evil day. (d) Rom. 11.33. O the deep riches of the wisdom and knowledge of God how unsearchable are his judgements, and his ways past finding out! (e) August. ad Paul. epist. 59 Why some belong to predestination, some do not belong, the cause may be occult, it cannot be unjust. XI. But the cause why God chooseth not these, as unclean vessels ordained to wrath and eternal (a) damnation, is none other, then why now, and for ever, according to Law and Gospel, he punisheth and condemneth them: to wit, in regard of God, his most just anger against (b) sin; in regard of the reprobate, their sins, malice, and (c) infidelity: for, as God in his justice punisheth none but for (d) sin; so he predestinated no man to punishment, but for sin. Testimonies of Scripture. (a) Prov. 16.4. God hath made all for himself, the wicked also for the evil day. See Rom. 9.22. Mat. 25.41. Judas 4. (b) Psal. 5.6. He hateth all the workers of iniquity. (c) Ephes. 5.6. For these things the wrath of God cometh upon the children of disobedience. (d) Ezek. 18.4. That soul that sinneth shall die. XII. Therefore, there is no injustice in God's predestination, but all things are done graciously and justly: for, it is an act of grace to pardon the Elect that debt, which he might have justly exacted from them; and it is an act of justice to require it of the reprobate, which he was not bound to remit unto (a) them; yea, God should be just, if he punish (b) both, because he found both in the same corruption: they then that are condemned cannot pretend, that they have not deserved punishment, nor can they who are justified, glory that they have deserved grace and (c) salvation. Testimonies of Scripture, and of Ancient Doctors. (a) Mat. 20.13, 15. Friend, I do thee no wrong; may not I do with mine own what I please? Is thine eye evil, because I am good? Rom. 11.35. Or, who hath first given to him, that he might be repaied? (b) August. de bono perseverant. cap. 8. He should be just, though he punished both: he who is delivered, hath cause to give thanks; he who is condemned, hath no cause to complain. (c) Ambrose l. 2. c. 1. De vocat. Gent. Neither is the complaint of the damned man just, nor the bragging of the justified true, if either the one say, that he hath deserved punishment, or the other affirm, that he hath merited grace. XIII. All things (saith Luther) depend upon God's predestination; to wit, In praefat. comment. ad Rom. who are to believe, who not; who are to be freed from sin, who are to be blinded; who are to be condemned, and who justified: For, in them who are elected to life, he worketh, by calling them to repentance, faith, justice, comfort, (a) glory; in those that are predestinated to damnation, he doth not work, but in them he findeth sin, infidelity, injustice, desperation and shame; in many, notwithstanding, he worketh most just (b) induration, and in all eternal desertion, and rejection from Gods (c) presence. Testimonies of Scripture. (a) Rom. 8.29, 30. Whom he fore-knew, he also predestinated to be conformable to the image of his Son, that he might be the firstborn among many brethren. Those whom he predestinated, he called; whom he called, them he hath justified; whom he justified, those he glorified. Acts 15.48. And so many as were ordained for life eternal, believed. (b) Rom. 9.18. He hardeneth whom he will. Rom. 11.7, 8. The Elect have attained, the rest are hardened: As it is written, God gave them the spirit of slumber: eyes that they might not see, ears that they might not hear. (c) Jer. 16.5. I have taken away my peace from this people, saith the Lord, mercy, etc. Mat. 23.38. Behold, your house is left unto you desolate. Mat. 25.41. Go ye cursed into everlasting fire, prepared for the Devil and his Angels. XIV. Therefore, whomsoever God in Christ hath predestinated to life, he also calleth them certainly and unchangeably to faith, he justifieth, and glorifieth (a) them: It is therefore impossible for the Elect to perish, and to be blotted out of the Book of (b) life. If any of these perish, God is deceived, saith Austin: De corr. & gratia. c. 6. but none of them perish, because God is not deceived. If any of these perish, than God may be overcome by man's wickedness; but none of them do perish, because, in nothing can God be overcome: but the rest who are deserted by God, and left to themselves, do surely and infallibly perish; for, An evil tree cannot bring forth good fruit. Mat. 7.18. Testimonies of Scripture. (a) Rom. 29.30. Whom he fore-knew, them he also called and justified. (b) Mat. 24.24. If it were possible, the Elect should be seduced. John 10.28. I give to my sheep life eternal, and none shall take them out of mine hand. Rev. 3.5. He that overcometh shall be clothed in white, and I will never blot his name out of the Book of life. XV. Against hypocrites and enemies, the Scripture (a) threatneth, that they shall be blotted out of the Book of life; not as if they had before been written in it; (for, it is added, And they shall not be written among the just,) but because outwardly they brag, or are accounted such as are written in the Book of life. This is not so to be understood, (saith Austin in Psal. 69.29.) as if God did write down any man in the Book of life, and then blot him out: if a man could say, what I have written, I have written, concerning the title, King of the Jews; doth God write down any man, and then blot him out again? Testimonies of Scripture. (a) Psal. 69.29. Let them be blotted out of the Book of life, and not be written among the just. XVI. That there is a certain number of the (a) Elect, and that there are fewer Elect then reprobate, the holy Scripture (b) witnesseth; neither (alas!) doth daily experience permit us to doubt (c) of this. Testimonies of Scripture. (a) John 13.18. I know whom I have chosen. 2 Tim. 2.19. The foundation of God standeth sure, having this seal: The Lord knoweth who are his. (b) Mat. 22.14. Many are called, few are chosen. (c) Mat. 7.13. The gate is large, and the way broad which leadeth to destruction, and many there are who go in thereat. XVII. Besides, if we will search into our predestination and election, we need not climb up into God's secret counsel: for, such curious searchers into God's secrets, who judge à priori, Praef. come. ad Rom. or from the cause of election, without doubt, saith Luther, will fling themselves headlong, by this their foolish curiosity, into despair, and confusion of conscience. But we must descend to the effects, to our (a) vocation; that we may try whether we are in the faith, and prove if Christ dwelleth (b) in us: for these are truly the effects and signs of election, and gifts proper to the Elect; as our effectual calling by the Gospel to (c) repentance, true faith in (d) Christ, new (e) obedience, peace with (f) God, the witness of the holy Ghost in our hearts of our (g) adoption. If we truly feel these signs in ourselves and in others, we may be sure of our own, and of others election: and of our own election, we judge by the rule of faith, which cannot be deceived; but of other men's election, by the rule of charity, which may be deceived, as Luther (h) saith. Testimonies of Scripture. (a) 1 Cor. 1.26. Brethren, you see your vocation. (b) 2 Cor. 13.5. Try yourselves, if you be in the faith: examine yourselves. Know ye not your own selves, how Jesus Christ is in you, except ye be reprobates? (c) Rom. 8.30. Whom he hath predestinated, them also he called. 1 Thes. 1.4, 5. Brethren, we know your election of God, because our Gospel was not among you only in word, but also in power, and in the holy Ghost, and in much assurance. (d) Tit. 1.1. An Apostle according to the faith of Gods elect. 2 Thes. 3.2. All have not faith. Acts 13.48. They believed so many as were ordained to life eternal. (e) Ephes. 1.4. He hath chosen us in him, that we might be holy, and blameless before him in love. 1 Pet. 1.2. To the elect by the foreknowledge of God the Father, to the sanctification of the Spirit, by obedience, and sprinkling of the blood of Jesus Christ. 2 Pet. 1.10. Wherefore, brethren, rather study to make your election and vocation sure. (f) Rom. 5.1. Being justified by faith, we have peace with God, through Jesus Christ our Lord. (g) Rom. 8.14, 16. Whosoever are led by the Spirit of God, they are the sons of God. The Spirit himself witnesseth with our spirits, that we are the sons of God. (h) Luther de servo arbitr. cap. 61. I call and account them holy: I call and esteem them the Church of God, by the rule of Charity, not by the rule of Faith: that is, Charity, which thinks the best still of any man, is not suspicious, believes and presumes every thing that's good of our neighbours, calls every one that's baptised holy; nor is there any danger if she err, for it is the nature of Charity to be deceived, being she is exposed to all uses and abuses for all men, the common servant of good men and bad, of faithful and faithless, of true and false: But Faith calls no man holy, but him who is declared to be so by divine judgement; because Faith cannot be deceived: therefore, whereas we all should be accounted holy one towards another by the law of charity, yet no man should be deemed holy by the law of faith, as though it were an Article of faith. XVIII. It is needful that this doctrine of Predestination should be retained in the Church, both for God's glory and our comfort: First, lest the glory of our faith, justification, and eternal life should be attributed to ourselves, or to our freewill and strength, but rather to God alone, and to his most free will and mercy: For the doctrine of man's Justification by faith alone cannot subsist, or be understood, or defended; except the doctrine also of Predestination and Election be rightly understood, and entirely preserved in the reformed Churches: Because not only eternal happiness and justification by faith, but even faith itself is the mere gift of God, and the effect of Predestination, in which God hath preferred (a) us to others, although we neither were better, nor were to be better than others. But if faith, either in part or in whole, should proceed from us, presently justification by faith without works should brag against (b) God. Then secondly, that we may be assured, that as faith and salvation are not from ourselves, so they are not in our power, but are founded upon God's immutable and eternal predestination; and consequently, that these are not uncertain, but sure and immutable, howsoever the Devil on the contrary may tempt us: And so Luther writes; And truly (saith he) this stable doctrine and necessity of predestination is very needful: for we are so feeble of ourselves, In praef. epist. ad Rom. that if we were in our own power, few or none of us should be saved; for Satan would be too hard for us all. Now, seeing this stable and most certain determination of God cannot be changed, or shaken by any creature, surely some hope we have that at last we shall master sin, although yet it rageth in our flesh. Testimonies of Scripture. (a) Ephes. 2.3, 5. We were by nature the sons of wrath, and dead in our sins. 1 Cor. 4.7. What hast thou that thou hast not received? But if thou hast received, why boastest thou as if thou hadst not received? (b) 1 Cor. 1. 29. Lest any flesh should glory before him. Rom. 3.19. For we know, that whatsoever the Law saith, it saith to them who are under the Law, that every man's mouth may be stopped, and that the whole world may be under condemmation. (c) John 10.28. I give unto my sheep life eternal, and no man shall take them out of mine hand. Matth. 24.24. If it were possible the elect should be seduced. Luke 22.32. I have prayed for thee, that thy faith may not fail. 2 Tim. 2.19. The foundation of God standeth sure, having this seal: The Lord knoweth who are his. 1 Pet. 1.5. Who are preserved by the help of God's power through faith unto salvation, which is prepared to be revealed in the latter time. XIX. We reject then the Pelagian inconsistent, and selfe-destroying opinions of Puccius, Huberus, and such like, as strangers from faith and Christian consolation: 1. That in God there is no purpose of election and reprobation. 2. That there is a general election of all. 3. That Paul, Ephes. 1.4. generally teacheth all men to be elected in Christ, before the foundation of the world, Hub. thes. 741. 4. That all men were elected in Christ, since the fall of Adam, Hub. thes. 1001. 5. That some are named elect from the event, because they are better than others: as pure gold is called elect or choice gold; and the air, from its serenity and clearness, is called pure. 6. That there is, in respect of God, no particular election; but in respect of men, who apply universal grace to themselves, thes. 735. which is as much, as if you would say, Not God, but we men have chosen ourselves. 7. That many elect perish. 8. That there is not with God any certain number of the elect. 9 That the doctrine of Predestination is not to be taught, because it breeds profaneness and desperation. 10. That if God hath chosen some, and not others, by this means he will be accounted unjust, cruel, a tyrant, a rejoicer at others evil, envious, the author of sin and corruption in man. 11. That faith is the cause, not the effect of election, that is, that God hath chosen us for our faith. ARTICLE VI Of Faith and Perseverance. 1. WE believe, that faith in Christ is the gift of (a) God, not a general gift, and common to (b) all, but a particular effect of Gods (c) predestination, which is given to all, and solely to the (d) elect, not only in respect of its increase, but also in respect of its first (e) beginning; De vocat. gentium, l. 1. c. 1. as 'tis truly said by Ambrose, God is the donor both of the beginning and of the increment of faith. And Luther, in his Preface on the Epistle to the Romans, saith, that properly it ariseth from God's eternal predestination, who ought to believe, or not to believe: that by these means our holiness may not be in our own hands, but in the power of God alone. Testimonies of Scripture. (a) John 6.29. This is the work of God, that you believe on him whom he hath sent. Galat. 5.22. The fruit of the spirit is faith. Ephes. 2.8. By grace you are saved, through faith. Phil. 1.29. Because it is freely given to you in the behalf of Christ, not only to believe in him, but also to suffer for him. (b) 2 Thes. 3.2. Every one hath not faith. (c) Acts 13.48. So many as were ordained to life eternal, believed. (d) Tit. 1.1. According to the faith of Gods chosen. Phil. 2.13. It is God that worketh in you both to will and to do, according to his free pleasure. Phil. 1.6. Who hath begun in you a good work, will perfect it till the day of Jesus Christ. II. Perseverance, by which men continue in faith to the end, and without which no man shall be saved, is such a gift of God, as is assuredly given to all the elect, Matth. 24.14. III. For this God hath (a) promised, I will put my fear in their hearts, Jerem. 32.40. De bone persev. cap. 2. that they shall not departed from me, etc. which, what else is it, saith (b) Austin, but such and so great a fear which I will put in their heart, that they shall with perseverance adhere to me? IU. And the Saints do daily beg of God perseverance in (a) faith, Led us not into temptation. undoubtedly than they obtain it of God, according to Christ's promise, John 16.23. Verily, verily, I say unto you, whatsoever you ask of the Father in my name, he shall give it to you. So Austin in the same place: Why is perseverance begged of God, if it be not given by God? V They ask then, and they receive of God not only that grace, that in the end of their life they may have faith; but also, that they may perpetually retain the same: which in the Schools is called, a final and total perseverance. VI For, although many times they offend God by grievous falls, and grieve the holy Spirit, they cast away and lose many of his gifts, they defile their conscience, they weaken their faith, and, as much as in them is, break it off, as the examples of David and Peter show; yet they do not so oppose God with all their hearts, as to become his enemies, and to lose his favour for ever, and totally to shake off the holy Ghost, and utterly to lose faith: because the seed of God (a) remaineth in them, although that powerful force and sense of God's gifts doth not at all times show itself, but doth under the infirmity of the flesh (as the Sun under a cloud, or fire under ashes) for awhile lurk, until God by true repentance stir the same up again, which is done before death, lest they perish. Wherefore totally they never fall from the grace of God; but God is so angry with them for sin, that, notwithstanding he hates them not, being his sons, he so corrects them, that yet he doth not totally reject (b) them: Even as an earthly father will not presently thrust his son out of doors when he offends him, much less will he shake off his fatherly affection, although he may severely reprove and correct him. Testimonies of Scripture. (a) John 3.9. Whosoever is borne of God sinneth not, because his seed is in him; nor can he sin, because he is borne of God. (b) Psal. 37.24. Though he fall, he shall not be cast off: for the Lord helpeth him with his hand. 2 Sam. 7.14, 15. I will be his father, and he shall be my son; whom when he offendeth, I will visit with the rod of men, and with the stripes of the sons of men: but my mercy shall not departed from him. VII. With this comfort David erected himself when he fell: Cast me not away from thy presence, and take not thine holy spirit from me, Psal. 51.11. If the righteous man fall, he shall not be cast off, for the Lord puts his hand under him. VIII. This main comfort the Saints have in their spiritual conflicts, that they know they do believe, and by God's grace will more and more believe, and that their faith shall not totally fail them, as to be damned; because by the Gospel they are taught, that it is sustained by God's immutable (a) election, and Christ's most effectual merit and (b) intercession, and that it is preserved by the power of (c) God. Testimonies of Scripture. (a) Ephes. 1.4. He hath elected us in Christ, before the foundation of the world was laid. Rom. 8.39. Whom he predestinated, these he hath called: and whom he hath called, these he hath justified: whom he justified, these he hath glorified. 2 Tim. 2.19. The foundation of God standeth sure, having this seal, The Lord knoweth who are his. (b) Rom 8.33. Who shall lay any thing to the charge of Gods elect? It is God that justifieth: Who shall condemn? It is Christ that is dead, yea rather, that is risen again, who is also at the right hand of God, and maketh intercession for us. John 17.15. I desire that thou shouldst keep them from the evil. Luke 22.31. Simon, Simon, Satan hath sought to winnow thee as wheat, but I have prayed to my Father, that thy faith may not fail. (c) 1 Pet. 1.5. Who by the help of God's power are preserved through faith to salvation. IX. To these may be added other express assurances out of Scripture of this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. fullness of faith: That it is impossible for the elect to be (a) seduced, for Christ's sheep to be taken out of his (b) hands, for the faithful to be separated from the love of God in (c) Christ: That vocation and the gifts of God are without (d) repentance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. : That an inheritance incorruptible, undefiled, unfading, is reserved for us in (e) heaven: That by the power of God through faith we are preserved to (f) salvation: That God is faithful, who will not suffer us to be tempted above our strength, but with the tentation giveth an issue, that we may (g) bear it. Testimonies of Scripture. (a) Matth. 24.24. It is impossible for the elect to be seduced. (b) John 10.28. My sheep shall never perish, nor shall any man take them out of mine hand. (c) Rom. 8.39. Nothing can separate us from the love of God in Christ Jesus our Lord. (d) Rom. 11.29. These gifts and calling of God are such as are not to be repent of. (e) 1 Pet. 1.4, 5. Christ hath again begotten us to an inheritance which cannot perish, nor be defiled, nor whither, reserved for us in heaven. (f) Ibid. Who by the help of God's power are preserved through faith to salvation, which is ready to be revealed in the last time. (g) 1 Corinth. 10.13. God is faithful, who will not suffer you to be tempted above your strength, but will with the temptation also make a way to escape, that you may be able to bear it. X. But they who doubt of perseverance, believe not life eternal: yea, they slight faith and all hope, seeing that is an assured confidence of God's mercy both present and to come: this a certain expectation of life eternal, which maketh not ashamed. Rom. 5.5. Hope maketh not ashamed, because the love of God is shed abroad in our hearts by the holy Ghost, which is given to us. Faith is the substance of things hoped for, the evidence of things not seen, Hebr. 11.1. But doubting confoundeth, Jam. 1.6. XI. Neither is this a doctrine of security, except of (a) spiritual; for, with the certainty of perseverance in the Saints, there remains always a purpose to avoid sin, or to repent for (b) sin, God working all this immutably, according to his eternal purpose in them, nor withdrawing his mercy utterly from them, lest they (c) perish. Testimonies of Scripture. (a) Rom. 8.38. For I am persuaded, that neither life, nor death, nor angels, nor principalities, nor powers, nor things present, nor things to come, nor any other creature, can be able to separate us from the love of God in Christ Jesus our Lord. 1 John 5.10. He that believeth in the Son of God, hath the witness in himself. 2 Tim. 1.12. I know whom I have believed, and I am persuaded, that he is able to keep what I have committed to him against that day. (b) Rom. 7.15. For what I would do, I do not; but what I hate, that I do: if I do that which I would not, I consent to the law, that it is good. (c) Ephes. 1.11. In whom we have obtained an inheritance, when we were predestinated according to his purpose, who doth all things according to the counsel of his will. 2 Sam. 7.14. and Psal. 89.30. I will keep my mercy for him for ever, and my covenant shall stand fast to him. XII. We reject the opinions of Puccius, Huberus, and others, who have been bred in the school of Pelagius, as being contrary to this most comfortable doctrine: 1. That faith now in the state of grace is natural, that it is God's gift common to all; as the Sun by God's bounty shines on the good and bad. 2. That faith hath its increase from God, but not its beginning. 3. That it is our work to believe, that is, to suffer God to help us. 4. That we may doubt of our perseverance to the end. 5. That the certainty of God's gifts, which we brag of out of the Apostle, Rom. 11.29. is vain. So Huberus, thes. 777. 6. That the Saints, as soon as they sin mortally, utterly fall off from grace, utterly cast off the holy Ghost, and altogether lose their faith; and so, many of the elect are damned, and perish. ARTICLE VII. Of the ministry of the Church. I. COncerning the ministry of the Church in the New Testament, we believe and teach, that it is the office of public teaching and governing the Church by the voice of the Prophets and Apostles, instituted by Christ, for finishing the salvation of the (a) elect. Testimonies of Scripture. (a) Matth. 28.19. Go and teach all nations, baptising them in the Name of the Father Son, and holy Ghost. Mark 16.16. Preach the Gospel to all creatures, he that believeth and is baptised, shall be saved, but he that believeth not, shall be condemned. Ephes. 2.20. You are built upon the foundation of the Prophets and Apostles. Ephes. 4.11. He gave some to be Apostles, some Prophets, some Evangelists, and some to be pastors and doctors. II. And that it is an effectual means, by which the holy Ghost stirs up, confirms, and (a) operates faith and conversion in the hearts of the elect. Testimonies of Scripture. (a) Rom. 1.16. The Gospel is the power of God to salvation, to every one that believeth. Rom. 1.17. Faith is by hearing, and hearing by the word of God. Acts 10.44. While Peter yet spoke these words, the holy Ghost fell upon all them that heard this speech. Acts 16.14. A certain woman named Lydia, who sold purple in the city of the Thyatirians, fearing God, did hear us, whose heart the Lord opened, that she should hear what was said by Paul. 2 Tim. 3.16, 17. The whole Scripture is inspired by God, and profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, and perfectly furnished for every good work. III. Yet that internal power and efficacy, by which we are sanctified, is not the Ministers, nor is it tied to, or shut up with in their words & actions; but it is the holy (a) Ghosts. The external ministry is (b) man's, which the Spirit of God makes use of, for moving the minds and hearts of the elect, when and how he (c) pleaseth: Not as if he could not do otherwise, but because it pleased his divine wisdom, by the foolish preaching of the Cross, to save such as (d) believe. Testimonies of Scripture. (a) Esay 43.25. I, I am he that blotteth out thy transgressions. John 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but thou knowest not whence it cometh, or whither it goeth: so it is with every one that is born of the spirit. 1 Cor. 12.11. All these things are done by one and the same spirit, distributing to every one apart as he pleaseth. (b) Matth. 3.11. I indeed baptise you with water to repentance, but he who cometh after me is stronger than I, he will baptise you with fire, and with the holy Ghost. John 1.23, 33. I am the voice of him that crieth in the desert: But he that sent me to baptise with water, he it is who baptiseth with the holy Ghost. (c) 1 Cor. 3.5, 6. Who then is Paul, who is Apollo, but ministers by whom you have believed, and as God hath given to every man? I plant, Apollo waters, but God giveth the increase: Therefore neither is he that planteth any thing, nor he that watereth, but God who giveth the increase. (d) John 3.8. The wind bloweth where it listeth, and thou hearest the sound thereof, but thou knowest not whence it cometh, nor whither it goeth, so is every one that is borne of the spirit. 1 Cor. 12.11. But all these things are done by one and the same spirit, distributing to every one apart as he pleaseth. 1 Cor. 1.21. But after that, in the wisdom of God, the world by that wisdom knew not God, it pleased God by the foolishness of preaching to save believers. IU. But these Tenants are partly impious, and partly too hyperbolical: 1. That God immediately doth infuse faith and conversion: 2. That the ministry is a dead letter, but the exercise only of the outward man: 3. That the faith which we have by hearing of the word, is not justifying, but historical only: 4. That saving power is in the voice, and under the voice of the ministry; and that Christ's part is internal, but ministers partly external, partly internal. ARTICLE. VIII. Of the Sacraments in general. I. WE judge the general doctrine of the Sacraments to be both profitable and needful; for, without this, we cannot know why Baptism and the Lords Supper are Sacraments; besides, it gives a great light to the particular doctrine of each Sacrament, by which we may avoid divers errors, lest, by giving them too little, we esteem them but bare Ceremonies; and by giving them too much, we transform them into Idols; which will necessarily be, if we do not carefully observe what Sacraments are, and why instituted by God, and what is their use and end: for, Ecclesiastical stories tell us, that the Pope could not establish Transubstantiation, until he had overthrown the nature, efficacy, and use of Sacraments. II. Sacraments are signs of the Covenant, or of the promise of (a) grace, instituted by God for the confirmation of our (b) faith. Testimonies of Scripture. (a) Gen. 17.11. And you shall circumcise the flesh of your foreskin; and it shall be a sign of the Covenant between me and you. (b) Rom. 4.11. And he received the sign of Circumcision, the seal of righteousness by faith in his foreskin. Sacraments are not only notes of profession between men, as some imagine; but they are rather signs and testimonies of Gods will towards us, by which God moveth the heart to believe; as it is in the Apology of the Augustan Confession, Tit. De usu Sacramenti. III. Sacraments consist of the Element and (a) Word, or of external signs, and the promises of spiritual grace; which grace in the Word, and in all Sacraments is one; to wit, Christ with all his (b) benefits: for there is one Christ, yesterday, to day, and for (c) ever; and there is one communion of Saints, from the beginning of the world to the (d) end, which is that spiritual union that is between Christ and the Saints, and of the Saints among themselves, to the same love by the holy Spirit, in Christ as the Head, and in us as his members, in whom he dwells: although this one communion, according to the diversity of signs, is diversely called and represented in divers Sacraments. Testimonies of Scripture, and of others. (a) Apologia August. Confess. Tit. De usu Sacramenti, etc. Sacraments are signs of Gods will towards us, and not only signs of men among themselves: And they define Sacraments rightly in the New Testament, to be signs of grace. And, because two things are in Sacraments, the Sign and the Word; the Word in the New Testament, is the promise of the remission of sins. (b) Ibidem. The same is the effect of the Word and Sacrament; as it is excellently said by Austin, The Sacrament is the visible Word; because the ceremony is received by the eye, and is as it were the picture of the Word, signifying the same thing that the Word doth; wherefore the effect of both is the same. (c) Heb. 13.8. Jesus Christ, yesterday, to day, and the same for ever. 1 Cor. 8.6. We have one God the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him. (d) 1 Cor. 10.4. All did eat the same spiritual food, and all did drink the same spiritual drink; for they drank of the spiritual Rock which followed them, and that Rock was Christ. 1 Cor. 12.13. By one Spirit we are all baptised into one body, both Jews and Greeks; and have been all made to drink into one Spirit. Ephes. 1.4, 5. He elected us in him before the foundation of the world was laid: and hath predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. IU. The spiritual grace, or the thing signified, is with the signs received in the true use of the Sacrament; which is, when, with true faith and conversion to God, the Sacrament is (a) received: for, God so instituted the Sacraments, that the signs, ordained to confirm our faith, should be received out of the hand of the Minister; the promise annexed to the signs, and spiritual grace itself promised, should be received by faith from (b) God; as the promise cannot be received but by faith. Hence the Sacraments are not available to those that are without faith and conversion. Testimonies of Scripture, and of others. (a) John 1.26, 33. I baptise you with water, but he standeth in the midst of you whom ye know not; he it is who baptiseth with the holy Ghost. 1 Cor. 3.6. I have planted, Apollo hath watered; but God gives the increase. (b) Rom. 2.25. But if thou breakest the Law, thy circumcision is become uncircumcision. 1 Cor. 11.20. When ye come together therefore into one place, this is not to eat the Lords Supper. Apol. August. Confess. Tit. De usu Sacram. Therefore, as the promise is ineffectual, if it be not received by faith; so the Ceremony is unprofitable, if faith be not added, which truly assureth us, that here remission of sins is proffered. V Here is the true use of Sacraments, when the Sacramental signs are received with true faith and (a) repentance, and are directed to that end, for which they were ordained by God. Testimonies of Scripture, and of others. (a) Mark 16.16. He that believeth and is baptised, shall be saved. Rom. 2.25. Circumcision indeed availeth, if thou fulfil the Law. Apol. August. Confess. De Sacram. etc. Therefore, we teach, that in the use of the Sacraments faith is required, which may believe these promises, and may receive the things promised, which are there offered in the Sacrament: and it is a most plain and firm reason, that the promise is useless, if it be not received by faith. Idem. De usu Sacram. And such an use of the Sacrament is the worship of the New Testament, when faith quickeneth the affrighted soul, Idem. But that faith acknowledgeth mercy, and this is the principal use of the Sacrament. VI By reason of the Sacramental signification, obsignation, and exhibition of things by signs, it comes to pass, that oftentimes the signs do retain the names of the things signified; which phrase is called Sacramental. Testimonies of Scripture, and of others. Gen. 17.18. This is my Covenant. Verse 11. This shall be the sign of the Covenant between me and you. Exod. 12.11. This is the Lords Passeover. 1 Cor. 11.24, 25. This is my Body. This Cup is the New Testament in my blood. August. Ad Bonifac. Epist. 23. If Sacraments had not a certain similitude of these things, of which they are Sacraments, they could not be Sacraments at all; and by reason of this similitude, many times they receive the names of the things themselves. Idem. Tom. 4. in Levit. quaest. 57 The thing which signifieth is wont to be called by the name of that thing which it signifieth; as it is written, The seven sheaves are seven years. VII. We therefore reject these truly Sacramentarian errors, which are partly Papistical and partly Ubiquitarian: as, 1. That there is no need of the general doctrine of Sacraments. 2. That Sacraments are not fully, but only in some sort, defined by the efficient and small cause, or by their effects; as the Apology of Exfurt teacheth. 3. That they are not the Seals of the promises of grace; nor do they confirm our faith, as the Jesuits and Anabaptists contend. 4. That they contain justifying grace in them, as it were the pitchers or vessels thereof: that they are the instruments of justification by conferring it. 5. That by their force they confer justifying grace, by the work wrought; as they say. 6. That there is not the same spiritual grace in the Word, and in all the Sacraments, nor the same communion of Christ. 7. That the old Sacraments were bare signs, without the true exhibition of the things themselves in their true use. 8. That the spiritual things signified, no less than the signs signifying, are carried in, and dispensed by the hands of the Minister. 8. That spiritual things, are received by the wicked, even without faith. 9 That there are no phrases figurative and Sacramental, but all proper in the Sacraments. 10. That there are seven, or more Sacraments than the two, of Baptism and the Lords Supper, instituted by God. ARTICLE. IX. Of Baptism. I. WE believe that Baptism is the laver of water in the Word, by which Christ cleanseth his Church, regenerating and renewing it by the holy (a) Ghost; that is to say, that it is a Sacrament instituted by Christ, in which God witnesseth to those that are baptised with water, in the Name of the Father, Son, and holy (b) Ghost, that he receiveth them into the Covenant of grace through Christ, and that he reneweth and cleanseth them from sin, by the holy Spirit through his blood. Testimonies of Scripture. (a) Ephes. 5.26. Even as Christ loved the Church, and gave himself for her, that he might sanctify her, having cleansed her by the laver of water in the Word. Tit. 3.5. By his mercy he hath saved us, through the laver of regeneration, and renewing of the holy Ghost. (b) Mat. 28.19. Go and teach all Nations, baptising them, in the Name of the Father, Son, and holy Ghost. Mark 16.16. He that believeth and is baptised, shall be saved. 1 Cor. 6.11. You are washed, you are sanctified, you are justified, in the Name of the Lord Jesus. 1 Cor. 12.13. By one Spirit, we are baptised into one body. II. We say, that it consisteth of the Element, and the (a) Word, according to that vulgar saying, Add to the Word the Element, and it becomes a Sacrament; as if it were a visible word: and therefore it consisteth of a twofold (b) washing; the one external, of water, obvious to the sense; the other internal, of blood, and of the holy Ghost, and of this the Word instructs us. The external signifying washing, which is a sign, is done by the Minister, touching the body externally; the internal, which is the thing signified, is performed by God, washing the soul inwardly; for, I (saith the Baptist) baptise you with water; Christ baptiseth you with the holy Ghost. And Ambrose, With water the body is washed, by the Spirit the soul is cleansed from sin. Testimonies of Scripture, and of others. (a) Augustine in Joh. Tract. 8. & de Catechis. c. 3. (b) 1 Pet. 3.21. Baptism also saveth us, not as if by it the filth of the flesh were done away, but the answer of a good conscience toward God. (c) John 1.33. He it is who baptiseth you with the holy Ghost. Ephes. 5.26. Christ sanctifieth his Church, having purged her through the washing of water in the Word. (d) Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptism, when we name the washing of water, and of the Spirit; or external, and internal: but we say, there are two parts of one Baptism, that we may distinctly teach, what is done by man the Minister, and what by God the Author. Neither did Paul divide the Sacrament of Circumcision into two, when he distinguished the circumcision of the flesh, and of the (a) heart; which distinction whosoever takes away, either they leave nothing, or surely less to God in the Sacrament, then to the Ministers; allowing to God only the internal parts, but to the Ministers, both external and internal. Testimonies of Scripture. (a) Rom. 2.28, 29. For he is not a Jew which is one outwardly, neither is that circumcision which is outward in the flesh: But he is a Jew, which is one inwardly, and circumcision is that of the heart, in the spirit, and not in the letter. iv In the lawful use of Baptism, the internal is signified by the external, and is truly exhibited and sealed, according to the promise, He that believeth, and is baptised, shall be saved. As for hypocrites and Infidels, when they are dipped in water, they are not baptised by the Spirit, because the holy Ghost flies from a counterfeit man, and he dwells not in a body subject to sins; Hom. 5. in Mat. operis impers. and therefore, he cannot be the child of God, as chrysostom most truly saith. V Baptism than washeth away sins, it regenerates, it saves, etc. not by any secret force annexed or imprinted in the water, nor by the work wrought, but by a Sacramental phrase; because there is a near conjunction of both the washings in the lawful use that is attributed to the external, which is proper to the internal; or, by a Synecdoche, that is given to the whole, which belongs to the part. VI Whereas Baptism hath succeeded Circumcision, that it might be the Sacrament of initiation in the new Covenant, it ought not to be iterated, although it hath been unworthily received, or before conversion; because it remains always ratified to those that are converted, as the promise of the Gospel is, and the Covenant: but to those that repent, it is both ratified, and it is saving; and the use thereof, before unlawful, is now made lawful to them: to which purpose Austin saith, If he that receiveth the Sacrament, Contra Crescent. l. 2. c. 28. had never received it, is not so cut off, but is acknowledged, which of itself was hurtful, to him that is amended, will be profitable. Testimonies of Scripture. Jerem. 3.1. Thou hast gone a whoring after many lovers, but return to me, saith the Lord. Ezek. 16.59, 60. I will even deal with thee as thou hast done, which hast despised the oath, in breaking the covenant. Nevertheless, I will remember my covenant with thee in the days of thy youth; and I will establish unto thee an everlasting covenant. VII. The Church should confer Baptism, as Christ hath commanded, upon all that are in years, professing the faith of Christ, and (a) repentance; and upon Infants also borne in the Church, or who with their parents are come into the Church; because, to these also the promise and covenant (b) appertain, and these are to be brought to (c) Christ: which should be done by the ordinary Ministers, not by women, or other persons, having no calling to the Ministerial (d) function, the administration of which is a part of the (e) Sacrament. Testimonies of Scripture, and of others. (a) Mat. 28.19. Teach all Nations, baptising them. (b) Mark. 16.16. He that believeth, and is baptised, etc. Gen. 17.7. I will be thy God, and the God of thy seed. Acts 2.38, 39 Repent, and be baptised every one of you, in the Name of Jesus Christ, for the remission of sins, and ye shall receive the gift of the holy Ghost. For the promise is unto you, and to your children, and to all that are a far off, even as many as the Lord our God shall call. (c) Mat. 19.14. Suffer these little ones, and forbidden them not to come to me, for to such belongs the kingdom of heaven. (d) Mat. 28.19. Mark 16.16. (e) Concil. Carthag. 4. Canon. 100 Let not a woman presume to baptise; for that addition, Except necessity urge, is not in the Canon of the Council, but is foisted in by the Pope (Decret. didst. 4. the consecr. C. Mulier.) against the meaning both of the Council, and the command of Christ, which cannot, without sin, be violated, except some other special command from God should be given. VIII. These contrary doctrines we impugn, 1. That Baptism is no sign of grace, but only a badge or mark, by which Christians are discerned, tying them to faith, and to the Cross. 2. That water and the Word, are not the essential parts of Baptism; but water, and the person of the holy Ghost included in the Word. 3. That there is annexed and affixed a secret virtue, which confers upon the baptised the grace of the holy Ghost. 4. That the holy Spirit, with his effects, are tied to Baptism. 5. That the effects of the holy Spirit, and of Baptism, are alike or equal. 6. That baptised Hypocrites and Infidels, as Judas, and Simon Magus, etc. are regenerated in Baptism by the holy Ghost, no less than the faithful. 7. That Ministers baptise not only with water, but also with the holy Ghost; and so they do more in baptism than Christ himself did. 8. That the Infants of the Church are not to be baptised: that the baptised are to be re-baptised. 9 That the Infants of the Church, before Baptism, are spiritually possessed by Satan, and therefore are to be exorcised with certain words and cross. 10. That the children of the Church, before Baptism, do no more belong to the Covenant of God, than the children of Turks; and that there is no difference at all between Turkish and Christian children. 11. That in case of necessity, Midwives, or any other that have no calling, do duly baptise. ARTICLE. X. Of the Lord's Supper. I. WE believe the holy Supper to be the communion of the body and blood of Christ, which is by taking the bread broken, and the cup being (a) blessed, in memory of Christ's death till he (b) come; that is to say, that it is the other Sacrament of the New Testament, instituted by Christ, by which he testifieth to us, who receive the consecrated bread and wine, with a faithful remembrance of his death, that he feeds us with his body, which was given for us, and with his blood, which was poured out for us; and that he quickeneth (d) us, that with him, and amongst ourselves, we may grow up into one (e) body, and that the covenant begun with God in Baptism, may remain (f) ratified to us for ever. Testimonies of Scripture. (a) 1 Cor. 10.16. 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? (b) 1 Cor. 11.26. As often as you shall eat of this bread, and drink of this cup, you shall declare the Lords death until he come. (c) Matth. 26.26. Mark 14.22. Luke 22.17. 1 Cor. 11.21. While they were eating, he took bread, and blessed, and broke it, than gave it to his disciples, and said, Take, eat, this is my body. (d) John 6.54. He that eateth my flesh, and drinketh my blood, hath life eternal, and I will raise him up at the last day. (e) John 6.56. Who eateth my flesh, and drinketh my blood, he abideth in me, and I in him. 1 Cor. 10.17. Because there is one bread, we being many are one bread and one body: for we all partake of that one bread. 1 Cor. 12.13. We have all drunk into one spirit. (f) 1 Cor. 11.25. This cup is the New Testament in my blood. II. We say also, that this Sacrament consisteth of external signs, and of the promises of grace in the word annexed to the (a) signs; and, consequently, of a twofold food, and a twofold eating or taking: to wit, an external of bread and wine, which is done by the mouth of the body, out of the hand of the Minister, as our sense witnesseth; and an internal spiritual of Christ's body and blood, which is by faith, out of the hands of God himself: and by the external, it is both signified, exhibited, and sealed in the lawful use of the Sacrament, as the promise annexed to the Symbols (b) witnesseth. Testimonies of Scripture, and of others. (a) Apolog. August. Confess. tit. De use Sacram. etc. And because in the Sacraments there are two things, to wit, the sign and the word; the word in the New Testament is the promise of grace added to the sign. The promise of the New Testament, is the promise of the remission of sins, as this Text saith: This is my body, which is given for you: This is the cup of the New Testament with my blood, which is shed for many to the remission of sins. The word than offers remission of sins; and the ceremony is as it were the pledge of the word or feal, as Paul calls it, showing the promise. (b) Matth. 26. etc. III. For, whereas all Sacraments are seals of grace promised in the (a) Gospel, it is not to be doubted, but these words of promise in the Supper, This is my body, which is given for you. This is my blood, which is poured out for you, etc. are the very same Evangelicall promise in (b) John, [The bread which I will give you, is my flesh, which I will give you for the life of the world: for my flesh is meat indeed, and my blood is drink indeed,] being covered with the sacramental ceremony, and confirmed with a symbolical eating, for the greater safety or assurance: but that it speaketh of the spiritual food of Christ's body and blood, which is by faith, is (c) manifest. Testimonies of Scripture, and of others. (a) Rom. 4.11. And he received the sign of circumcision, the seal of the justice of faith received in the foreskin. Apolog. August. Confess. tit. De usu Sacram. etc. The word in the New Testament is the promise of grace, as above. (b) John 6.5. I am that living bread that came down from heaven; if any man eat of this bread he shall live for ever: But the bread which I will give is my flesh, which I will give for the life of the world. (c) John 6.35. I am that bread of life: he that cometh to me shall not hunger, and he that believeth in me shall never thirst. iv Christ never promised in the Gospel any oral manducation of his flesh, but by express arguments rejected (a) it; and therefore never established it by the Sacrament of his Supper: And doubtless they sin grievously, who at this day disturb the Church with their oral manducation, which to acknowledge is no ways necessary to salvation to any, but rather pernicious to many. Testimonies of Scripture. (a) John 6.61, 62, 63. When Jesus knew in himself that his disciples murmured at it, he said unto them, Doth this offend you? What and if you shall see the Son of man ascend up where he was before? It is the Spirit that quickeneth, the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. V The particle This, as we teach and believe, doth demonstrate the bread which Christ broke; and that it is the true body of Christ, not by conversion into the body, nor by any real coexistence with the body, but by a sacramental way; because it is the Sacrament of Christ's body, or a sacred sign of it: So the Apostle interprets Christ's (a) meaning, when he calls the cup, The New Testament, that is, the Sacrament of the New Testament; the bread, The communion of Christ's (b) body, that is, the Sacrament of that communion. So (c) Austin: The Lord (saith he) doubted not to say, This is my body, when he gave the sign of his body. So (d) Prosper saith, The bread is after a manner called the body of Christ, and the sacramental action is called the passion, death, and crucifying of Christ; not in a real verity, but in a signifying mystery. Testimonies of Scripture, and of others. (a) 1 Cor. 11.25. This cup is the New Testament in my blood. (b) 1 Cor. 10.16. The bread which we break, etc. (c) August. count. Adimant. cap. 12. (d) Prosper in Decret. de Consecrat. dist. 2. cap. Hoc est. VI And whereas Christ's body neither in the bread, nor under the species of bread, but rather in the word of promise is exhibited to us, to be eaten by faith; the wicked indeed eat the signs to their own condemnation, by abusing of which they sin against Christ himself; but being destitute of faith, they receive not his body: Of which notwithstanding, by the Apostles testimony, they are guilty, not that they receive it, which by their infidelity they tread upon, but because they unworthily eat that bread, which is the symbol or (a) sign of it. Testimonies of Scripture. (a) 1 Corinth. 11.27, 29. Whosoever shall eat this bread, and drink this cup of the Lord unworthily, shall be guilty of the body and blood of the Lord. Also, Who eateth and drinketh unworthily, eateth and drinketh damnation to himself, not discerning the Lords body. Hebr. 10.29. Of how much sorer punishment, suppose ye be shall be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the spirit of grace? VII. Therefore we disapprove those other doctrines which teach: 1. That Christ's body is in the bread, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or under the accidents of bread corporally present by consubstantiation, or by transubstantiation. 2. That Christ's body is properly carried in the Ministers hands. 3. That it is eaten by the bodily mouth. 4. That the Pronoune [This] doth show an uncertain individuum or singularity, or an indeterminate substance. 5. That [This] demonstrates both the bread, and also Christ's body lurking invisibly in the bread. 6. That wicked men do properly eat Christ's body. ARTICLE. XI. Of the Civil Magistrate. Translated out of Dutch into Latin. I. IN man there is a twofold government: the one belonging to the soul, or the inward man, making him truly to know God, rightly to worship him, and at length to attain righteousness and life eternal; the other governs the body and outward man, that he might pass this political life amongst men with all modesty and honesty. II. And although the holy Scripture chief handles the government of the soul, and is ordained principally by God, to give directions to the soul; yet it delivers also many excellent and wholesome precepts concerning the outward government of the body. And, for the better administration of this, that mankind might be preserved, God hath commanded in his word, that, among men, some should command, and have the charge of civil government; others should obey, and be subject to that government: Those by a relation are called Magistrates, and Subjects. III. The power of the civil Magistrate is no less, nay more necessary than our daily food, than the sun, air, or water; seeing this terrene life cannot subsist without these: for by these natural things man breathes, eats, drinks, lives and moves, as other creatures, which enjoy these things in common with man. Now, that men may not live like beasts, but like men; that is, that they may live with all modesty and honesty before God and men, that they may beware of all idolatry, blasphemy, or any other abuse of God's Name; also, that they may avoid all sort of filthiness and damages, by which either we ourselves, or the life, fame, and possessions of our neighbour may be hurt; and that the true knowledge of God, sincere worship and fear, and that all civil honesty may prevail, and that the public peace and tranquillity among men may not be troubled, that every one may safely enjoy his own, that honest and necessary contracts may flourish; and lastly, that all things in the Commonwealth may be done in a lawful way, the civil Magistrate should be very careful of, seeing he is ordained for this end by God: therefore they may truly be called beasts rather than men, who would remove and overthrow this ordinance of God among men. iv The doctrine of the civil Magistrate consisteth of these three heads: First, concerning the authority of the Magistrate, whether it is ordained by God, or pleasing to him; also of his office, right and power, as well in ecclesiastical as politic affairs. Secondly, of the laws to which Christian Magistrates are tied. Thirdly, of the duty of subjects, what they own to their Magistrates, and how far they are to obey them. Of each of these, what is to be concluded out of God's word, the ensuing Aphorisms will teach. V The Apostle expressly teacheth, that the Magistrate is ordained by God, in these words: There is no power but of God. The powers that be, are ordained of God. Rom. 13.1, 4. For he is the minister of God to thee for good. By this divine authority the Magistrate being guarded, let him think how wisely and diligently he must carry himself in his office: For, if he be so from God, that he is the minister of God, surely he should endeavour, with all care, that all things be done according to God's ordinance, as well in ecclesiastical, as in politic affairs; neither must he do any thing wittingly and willingly against it. From this ground of divine ordination, Moses the man of God, and holy King Jehosaphat did so speak unto their Judges and Governors: Take heed what ye do: for ye judge not for man, but for the Lord, Deut. 1.17. 2 Chron. 19.6, 7. who is with you in the judgement: Wherefore now, let the fear of the Lord be upon you, take heed, and do it: for there is no iniquity with the Lord our God, nor respect of persons, nor taking of gifts. Again, if the Magistrate be ordained by God to be his minister, he ought to assure himself, that he must serve God, that he must do all to his honour, and for man's benefit, so he do that according to the prescription of God's word. VI Therefore that cannot be unpleasing to God, which he himself ordained: Yea, he calls Magistrates by his own Name, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods, because they exercise judgement in stead of God. Exod. 22.8. If the thief cannot be found, then shall the master of the house be brought unto the gods. God standeth in the midst of gods: Psal. 82.1. which Psalm Christ allegeth, John 10.35. If he called them gods, to whom the word of God came, I have said, Ye are gods. Besides, the Scripture witnesseth, that many holy men did exercise the office of the Magistrate: as Josuah, David, Ezechia, among the Kings: Joseph and Daniel among Princes: Moses, Josuah, Gedeon amongst the Dukes or Judges. VII. Away then with these fooleries of Anabaptists and other fanatical spirits, saying, That in the Old Testament the office of the Magistrate was necessary to God's people, by reason of the imperfection of the Jewish nation; but that it's written in the New Testament: The kings of the Gentiles exercise lordship over them, Luk. 22.25. and they that exercise authority upon them, are called benefactors: But it shall not be so with you. Galat. 5.16. Again, In Christ nothing availeth, except the new creature. Also, I say unto you, Matth. 5.39. Do not resist the evil. VIII. For first, if the imperfection of the Jewish people did necessarily require a Magistrate, surely much more necessary will the having of a Magistrate be to us Christians; seeing it is written also of us, In many things we offend all: But they who offend in many things, must needs be imperfect; yet we deny not, James 3.2. but that Christians, by God's favour, have a great prerogative above the Jews, in respect of the clear knowledge we have of God, and of that grace which is exhibited to us by Christ: but, in respect of our politic life, we have no less need of this divine ordination of Magistrates, than the Jews had. Besides, it is written in the New Testament, not in the Old, He is minister of God to thee for good. Rom. 13.4. IX. In that saying of Luke 22.25. Christ doth not debar such kings from the Church; but he only forbids the Apostles and Ministers of the Church to meddle with riotousness, pre-eminence, and civil dominion. But Paul, Gal. 6.15. doth not speak of the external habit of Christians: of whom some were circumcised, as the faithful Jews; and some were uncircumcised, as the Christians, who had been Gentiles. To which saying answereth that Galat. 3.28. There is neither Jew nor Greek, there is neither bond nor free, there is neither male nor female: Which words, if they understand literally, surely they must also be separated from Christ, seeing they are either servants or free, either males or females. The sense then of the Apostle is this, That the outward differences of men do nothing hinder or promote eternal salvation; and that only the new creature in Christ Jesus is necessary to salvation. X. Lastly, by that saying of Mat. 5.39. Christ doth not take away punishments due to the wicked, but only private revenge: for otherwise no Christian, neither father, nor mother, nor schoolmasters, nor any minister of the Church, could be suffered: the duty of all which is, to resist evil and wicked men, and to maintain discipline, every one in his place; without which an horrible ataxy and confusion would ensue; too much liberty would be brought in, and at length would follow the subversion both of humane society, and of the Church itself. Surely, Christ and his Apostles did very often resist evil. Neither do we read any where in the Scripture, that they, who were appointed for political functions, did (after their conversion to Christianity) desert their province or calling, or that ever they were commanded to forsake it. So that Ruler, in the fourth of John, ver. 33. believed himself, and all his house. Sergius Paulus the Deputy, Act. 13.12. believed. So the Keeper of the prison, Act. 16.33. was baptised, he and all his household. XI. Concerning the divers forms of Commonwealths, which of them is best, let Politicians dispute. In the Scripture we read of Caesar's, Kings, Princes, Governors, Precedents, Praetors, Consuls, Captains, Dukes, and in a word, both of inferior and superior Magistrates. Of whom is this general saying of Paul the Apostle, There is no power but of God. Rom. 13.1. 1 Pet. 2.13, 14, 17. The powers that be, are ordained of God. And of S. Peter, Submit yourselves to every ordinance of man for the Lords sake, whether it be to the King, as supreme; or unto Governors, as being sent by him. Also, Fear God. Honour the King. Where we may note, that when the Magistrates office, by Peter, is called an humane ordinance; this is not repugnant to Paul, who calls it, a divine ordinance. For, God only ordained the Magistrate; but as for the forms of Common-weathls, and their distinct degrees, to wit, that in them should be Emperors, Kings, Princes, superiors, inferiors, this depends from humane ordination and political sanction; yet all are alike governed by God: therefore we must be subject to humane ordinance for the Lords sake, saith S. Peter. XII. Of the right of Magistrates, thus saith Paul, For this cause pay you tribute also: for they are Gods ministers, Rom. 13.6, 7. attending continually upon this very thing: Render therefore to all their deuce, tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Again, Give to Cesar what is Caesar's. Whence we gather, that the right of Magistrates consisteth of three things: First, that he may be known as the minister of God; to whom therefore honour and reverence is due, because he is in stead of God: for this cause (as it said) Magistrates are called gods. Secondly, that for the authority of so great a function, they should be reverenced, honoured, and feared by their subjects, no less than parents are by their children: for, Magistrates should be to subjects in stead of parents. Thirdly, that customs and tributes, due to Magistrates, should be paid them, that out of them they may be able to sustain the heavy burden of their function, preserve their lives and dignity, and exercise their bounty towards others: Yet the Magistrate must be as far from riotousness, as the subjects themselves, as it is in Jer. 22.14, 15. and else in Scripture. XIII. God hath furnished the Magistrate with chief power, that he may command some, and may govern others; and use the sword also, if need require, against the disobedient, and maintain and defend his own authority: For so it is written, Dan. 4.22. The most High ruleth in the kingdom of men, and giveth it to whomsoever he will Again, The princes of the Gentiles exercise dominion over them, Mat. 20.25. and they that are great exercise authority upon them. Again, Rom. 13.4. He beareth not the sword in vain. XIV. God also for this cause laid upon the magistrate this careful and troublesome burden, that he might urge, promote, and preserve among men the obedience due to God's Law; chief among Christians: For first, he ought entirely to maintain the honour and worship of God, according to the prescript of the first Table, and to propagate piety, with the true worship of God amongst his subjects, according to Gods will and word: For so God commanded Josuah, Jos. 1.8. This book of the law shall not departed out of thy mouth, but thou shalt meditate therein day and night, that thou mayest observe to do according to all that is written therein. So Paul, Rom. 13.4. He is the minister of God to thee for good. Now, the chief happiness of subjects consisteth in true religion, and the true worship of God. XV. Again, the office of the Magistrate is to maintain right and justice, and to preserve honesty, peace, and concord; to love the good, to affright and punish the wicked; to maintain and defend their subjects and territories, even with the sword, against domestic and foreign enemies: As it is written, Jer. 22.3. Psal. 82.3. Thus saith the Lord, Execute ye judgement and righteousness, and deliver the spoiled out of the hand of the oppressor: and do no wrong, do no violence to the stranger, the fatherless, nor the widow, neither shed innocent blood in this place. Again, Magistrates are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good; but if thou do that which is evil, be afraid: for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doth evil. XVI. Both offices of the Magistrate are usually impugned by Pontificians, Anabaptists, and other fanatical persons. XVII. In Popery the Pontificians confess, Bellarm l. 4. de Laicis. c. 17, 18. that the Magistrate ought not only to have a care of the civil government, and to promote the public peace; but also by all means to defend God's worship, as it is administered by the Priests in Popery, and to exterminate all other religions, which they condemn: but they will not permit the civil Magistrate to inquire into their religion and worship, to wit, whether it be true or false; consonant to holy writ, or not: whether Priests and Clergymen live godly, or profanely: whether Churches and Schools be well provided for: And lastly, whether they can by right challenge to themselves ecclesiastical jurisdiction, and such like. XVIII. But this right of governing Churches and Schools, the holy Scripture in plain terms attributes to the civil Magistrate: for, as he is bound with all diligence to procure, that the civil good, that is, justice and equity, be lawfully administered, according to the laws of every province, by men skilful in the law, and political prudence, within the courts and places of Judicature: even so his care should not be less, but rather more, that the divine law, which is the good of souls; that is, true religion and piety, be taught by Divines, holy, religious, learned & honest men in Schools and Churches, to their subjects, for their soul's health, according to the law and testimony, as the Scripture commands. Isa. 8.20. Deut. 17.18. This was enjoined by God to Moses & Josuah. This is confirmed by the example of many worthy Princes: as David, Solomon, Jehosaphat, Ezechia, Josia, and others, who carefully promoted the worship of God, reproved grievously wicked & disordered Priests. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So Paul speaks to the Christian Romans, He is the minister of God for thy good. Where he understands every kind of good, as well civil and earthly, as ecclesiastical & spiritual, otherwise the Magistracy were no more advantageous to a Christian, then to a Pagan. And surely, it is to be lamented, that the Heathens heretofore in this point were of a better mind, who, by unanimous consent, committed to their Kings the care of religion, and of the worship of their gods, being persuaded thereto both by the law of nature, and of nations; for they held this to be the proper office of the civil Magistrate, to govern their subjects civilly, that is, to season them with all kind of virtue, especially with military fortitude, and such like. XIX. The Anabaptists also and Enthusiasts do admit and grant, that the Magistrates office is not only to be conversant in the Courts of Judicature, to administer justice; but to punish evil, both in time of peace and war, with the sword: but they will not have Christians to do this, or to have any power to do it; because Christ said to his disciples, Mat. 5.38. Mat. 26.15. Resist not evil. Neither did he give the sword to them, but inhibited it to them in these words, He that taketh the sword, shall perish with the sword. The same also say, That the New Testament doth not exhort us to shed blood, but to love one another. Such phantomes they have out of the Schools of the Manichees, that they may remove from the Commonwealth of Christians all Magistracy. XX. To them we oppose the Apostles doctrine: Rom. 13.1, 4. All power is from God; and he is the minister of God. What? hath God ordained any thing, which either lawfully may not, or cannot be performed? Shall a Heathen serve God better than a Christian? Away then with these weak simple men, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and their fooleries: Yet let them be tolerated so long as they trouble not the Church, or deny not that obedience and honour which is due to the Magistrate; of which matter, in the Imperial Constitutions there is a provident caveat made. Of that saying, Matth. 5.39. we have already said in the tenth Aphorism. In Matth. 26.52. Christ hath prohibited his disciples, and other private men, to meddle with the sword, because it is not due to Apostles, Bishops, Ministers, and other subjects: but God hath taken the sword from Cesar, to whom before he gave it; but rather committed it to him: for, he said, Give to Cesar what is Caesar's. And by the Apostle, He is the minister of God; nor doth he carry the sword in vain. It is also true, that the New Testament persuades charity, not bloodshedding, in regard of ecclesiastical and civil society. Sometimes notwithstanding he commands to draw the sword against domestic and foreign enemies, for preservation of the Commonwealth, of the Church, and of common tranquillity and peace. For, God hath commanded expressly, even in the New Testament, such a revenge: and therefore obedience is a part of divine worship. Such a revenge also tends to the defence of the godly, and therefore it is not contrary, but consentaneous to Charity. XXI. But the same men reply, That in the New Testament it cannot be proved, neither by testimonies nor examples, that Christians ought to make war. We answer: First, the New Testament doth no ways take away the defence of subjects, which sometimes cannot be procured by the Magistrate, but by force of arms. Secondly, the Apostles have writ nothing concerning wars, because they were not sent to set up a new form of Commonwealth in the world; but that in the ancient civil government of every place, (where they left to every one their own privileges and rights, as it appears by Paul, Rom. 13. and elsewhere) they should gather together a new Church to Christ. Thirdly, John Baptist, Christ's forerunner, being asked by the soldiers what they should do, did not answer thus: Leave off your warring; Luke 3.14. but, Do violence to no man, neither accuse any falsely, and be content with your wages. But these wages were paid to soldiers in the wars; therefore John did not prohibit war. 'Tis false then, that in the New Testament neither testimonies nor examples are found, in which war is mentioned. XXII. We will not now dispute upon what causes, or how lawfully war may be waged. Let Christian Princes and Magistrates propose this to themselves, and think, that no lawful war can be performed, but for the recovering of peace; and, that this is the nature of war, that it brings with it much mischief. Neither can any war be so just, but that there is much injustice mingled with it: So that it is fare better to fling away Arms, to avoid unnecessary wars, and not to undertake a just war, until first all means be tried, to recover peace without it; not only, because the Poet saith, Sil. Ital. l. 11. sub. fin. Rom. 12.18. That peace is the best of all things that ever was bestowed upon man, and that one peace is to be preferred to innumerable triumphs: but much rather, because the Word of God saith, If it be possible, as much as lieth in you, have peace with all men. XXIII. Secondly, as for the Laws to which the Christian Magistrate is tied in his government, the Ancients said well, that Laws were the soul of the Commonwealth; and that the Magistrate is a living Law: for, as no State can subsist without Laws, so Laws can have no force without the Magistrate. But now, we make no inquiry of the Laws in general, what, of how many kinds, and which be best; but rather, what these Laws should be, according to which the Magistrate ought to govern a Commonwealth. XXIV. Which question ought not to be accounted superfluous, because, many have been so ignorant, that they have not doubted to assever, that Christians ought in all things to be subject to the Laws of Moses, than which no better judicial Laws can be made, seeing God himself did prescribe them to the Israelites: which preposterous opinion made great stirs in the Church and Commonwealth, at that time, when there were such tumults in Munster. XXV. We must know then, that there is not a better Law, nor more excellent, than the Law of God himself, which is justly preferred to all others; but with this difference, that it be done, according to Gods will and mind revealed in his Word: This difference is taken from the threefold end and scope of Moses Law. For one end considers the manners, virtues, and vices of all men promiscuously; which, by the law of Nature, to every man are either commanded or prohibited; and so God would have his Law, contained in the Decalogue, to be observed by all men. The other end and scope of the Mosaical Law, was to govern the levitical Priesthood, by certain rites and ceremonies, which were types of Christ's Priesthood. These Laws of Aaron's Priesthood, God would have to continue and flourish, no longer then till the exhibition of Christ, and then to be abrogated. He that will go about to introduce into the New Testament these legal Ceremonies, he must needs both introduce Judaisme, and withal deny, that Christ is yet come in the flesh. The third scope and end of the Law respects the Judaical polity; in which God would discriminate the Israelites from all other people, by certain Laws; because, Messiah, the Saviour of the world, was to be borne of the Tribe of Judah: this Law God would have to continue, so long as the difference of people was observed; but when Christ was borne, this difference ceased, and of two people he made one; Mark 16.16. to wit, Christians, of Jews and Gentiles, as Paul witnesseth, Ephes. 2.14. Therefore Christ commanded his Disciples and Apostles, that they should preach the Gospel, not to one people alone, but to all people through the whole world. If any than would obtrude upon Christians this Civil Law, as absolutely necessary; what else, I pray did he do, then deny Christ to be yet come in the flesh, for the redemption of his people? XXVI. Hence it appears, that the Ceremonial and Judicial Law of God, was heretofore to the Jews an excellent Law, till Christ came; but both these, God so appointing it, at this day are abrogated by Christ; so that the Jews themselves, at this time, neither will, nor can keep either of them. Therefore, all people that have among them the Church of Christ, have this liberty granted them, that they may rule their Commonwealths by their own usual and positive Laws. As for the Moral Law, which is the express image of the law of Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and of common equity, God hath not abolished it; but it ties all men by Gods own prescription, both Jews, Gentiles, and Christians, to the observation thereof. XXVII. The sum of all this is, 1. That it is the duty of a Christian Prince and Magistrate, to rule their subjects according to the Moral Law of God, set down in the two Tables of the Decalogue, as the only and surest rule of equity and justice, from which rule they are not to departed a hair's breadth in the government of their States. 2. Seeing that Civil causes, or plead (without which, humane society cannot subsist) concerning Judicature, Offices, buying and selling, and other contracts; also, concerning Inheritances, Fines, and punishments, and such like Statutes, are not expressed, or commanded in God's Law, but are left free to the Christian Magistrate, to be determined by his arbitrement: therefore, these particular Laws may be enacted and proclaimed, according to the custom and privileges of each Religion, Province, People, or City, by any godly Magistrate; yet having regard still to common and natural equity. But, among all Civil Laws of all other people, those were always accounted most just, as being most consonant to the Law of God and of Nature, which of old were enacted by the Romans; which Christian Emperors, Kings, Princes, and subjects have retained and approved: even Paul the Apostle also, when as yet he conversed with the Jews, did willingly submit himself to these same Laws, and in the Acts did often appeal to them; Acts 22.28. & 25.10, 12. 1 Pet. 2.13.17. I (saith he) am a Roman Citizen borne: and, I stand here at Caesar's Tribunal, where I must be judged. I appeal to Cesar. Petor also the Apostle, exhorts Christians, to subject themselves to the Roman Laws, and to obey them: he therefore approves of the Roman Republic and of their Civil Laws, which he would have to be observed by the Christian Civil Magistrate. 3. When, lastly, Judicial Laws are neither expressed in the Moral Law of God, but are left to the arbitrement of Christian Princes, and their subjects; neither in the written Laws of the Romans, (which are approved, for the most part, by Christian Commonwealths) are all cases of every People, Nation, place, City, expressly comprehended, neither are municipal Laws, Customs, and particular Constitutions repealed; Princes, and Christian Magistrates should carefully provide, that adiaphorous, or things indifferent, which by God have been neither commanded nor prohibited, (for aught we read) may be determined: For example, Whether there is need of such and such Offices? Whether a greater or lesser Tribute or Subsidy is to be imposed on the people? Whether Subjects should bear Arms? and such like; which are called positive Laws by the Lawyers: that they may be consentaneous, both to the law of Nature, and to the Law of God, being enacted for promoting the public good; and therefore, to be observed carefully by the subjects; nor to be slighted, without wronging the conscience; as it is written, We must be subject, not only for wrath, but also for conscience. XXVIII. The office and right of Subjects consisteth in three things. 1. That they afford due reverence and honour to the Magistrate; to wit, for that dignity which he hath received from God. This honour is not properly in external gesture; given to the Magistrate, whom wicked men also do thus reverence, accounting Magistrates necessary evils; but the Magistrate is duly and chiefly honoured, when the subjects acknowledge God's Ordinance in him, that he is God's Vicegerent and Minister, to whom God himself hath delivered his own power, to rule subjects according to Gods will. From hence depend reverence and love, fear also, and obedience due to the Magistrate; which honour God hath commanded in his Law; Honour thy Father, Exod. 20.12. and Mother: for the Magistrate is the Father of the people, as the Egyptians testified by their acclamations to Joseph, Gen. 41.43. and the Wiseman saith, Prov. 11.1. Rom. 13. 1 Pet. 2.17. My son, fear God, and the King: And Paul, Give fear to whom fear is due, and honour to whom honour appertaineth: And Peter, Fear God, Honour the King. XXIX. To this honour succeedeth subjection; to wit, that godly subjects yield to their Magistrate, in all just things, obedience in the Lord: which obedience consisteth in three things: 1. That subjects obey all the precepts, and commands of the Magistrate. 2. That they pay them their due Tributes and Customs. 3. That they bear the Civil burdens without murmuring: such as conduce to the preservation of the State, and defence of the Country. Of these Paul speaketh, Tit. 1.3. Put them in mind, that they submit themselves to Principalities and powers: that they may be obedient, that they may be prepared for every good ●orke: And, Rom. 13.1. Let every soul be subject to the higher powers. Where we must note, that he saith, to the higher powers; for, subjects are not subject to a foreign and strange Magistrate, but to their own; as the Magistrate is to command his own subjects, and not strangers or foreigners. XXX. The Apostles reasons, by which he commendeth this subjection to subjects, are chief six: The first is taken from God's command. God so ordained, that Magistrates should rule their subjects, and subjects should obey their Magistrates; but it is not lawful to resist God's Ordinance. 2. From the contrary wicked and pernicious effect. It is most unjust, that the creature should resist the Creator: but, to resist the Migistrate, is to resist God; for, he is ordained to be God's Minister and Vicegerent. 3. From an effect also pernicious. The disobedience and contempt of the Magistrate, brings revenge and punishment, for the Magistrate should be a terror to the wicked; but, it is a foolish thing for a man, to cast himself rashly upon punishment. 4. From a profitable effect. For, it is praiseworthy to obey the Laws, and the Magistrate; for, he is given to the subjects for their good. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 5. From the impulsive antecedent cause, and the end thereof. If the disobedient fear not the punishment of the Magistrate, yet they ought to keep their conscience inviolated, which, by their disobedience, they wrong shamefully, and provoke God's anger against them, both temporal, and eternal. 6. From the adjuncts. To whom tribute is due, to him obedience cannot be denied: the subjects then paying rightly tribute to their Magistrates, they ought also to perform due obedience. By these arguments of Paul, the Subjects, through all Churches and Commonwealths, should by all means be driven to yield due obedience to the Magistrate. XXXI. There is also required in Subjects forbearance, in bearing with the blemishes and infirmities of the Magistrates; as likewise, they ought to pray to God for them: for, because the burden of the Magistrate is no less dangerous than laborious, under which oftentimes they faint, and are forced to endure much extremity, so that sometimes they have scarce time or place to breathe in; therefore, it is no wonder, if many times he is carried away with humane affections; to wit, with pride, ambition, intemperance, pleasures, sloth, forgetfulness, security, anger, fury, and such like passions; to which, so much the more than other men they use to be obnoxious, by how much more they are urged and assaulted with molestations more than other men. It will be then the duty of pious Subjects, to bear patiently with these infirmities; no less than children should patiently endure the blemishes of their Parents. Besides, they ought to beseech God for their safety and prosperity, as the Apostle prescribes; I exhort, above all things, that intercession, prayer, and supplication be made for all men; for Kings, and all that be in authority, that we may live a peaceable and quiet life, in all godliness and honesty, for this is good and acceptable in the sight of God our Saviour. XXXII. In the saying of Paul, which we alleged a little above, three questions use to be moved, to which we will briefly and succinctly answer: The first is on the Subjects part; Whether the Pope Bishops, and other Clergymen, are contained also under the name of higher Powers. The second, as also the third are of the Magistrates part; Whether wicked Magistrates, as were Nero and Caligula or such as are given to Idolatry, be worthy of honour: Also, Whether obedience is to be given to that Magistrate, who oppresseth his Subjects with divers wrongs and burdens, and so becomes a Tyrant, commanding, oftentimes that which is repugnant to good manners, and honesty, against God and his Word. XXXIII. To the first question it is thus answered, Though Bishops, Ministers, and Pastors, in respect of their Doctrine and Function, immediately are subject to God; yet, notwithstanding, in respect of the Calling itself; to wit, the Ecclesiastical Ministry, and their diligence in performing of it: yea, much more in respect of their strength and life, the government of their families and possessions, by the general command of the Apostle, they are no less subject to the Magistrate, to his power and jurisdiction, than all other Christians. Hence we read in the Old Testament, that the Priests and Levites in their Office, depended on the King's beck and pleasure, and did all things accordingly; as we see in the history of David, Solomon, Mat. 22.21. Mat. 17.27. Rom. 13.1. Josaphat, Josiah, Ezekiah: In the New Testament saith Christ, Give to Cesar that which is Caesar's. Christ also paid tribute for himself, and for Peter; the Apostle also saith, without any limitation, Let every soul be subject to the higher Powers. The same doth Gregory acknowledge of the Roman Prelates. l. 1. Epist. 31. and so doth chrysostom Bishop of Constantinople expound that saying of Paul, Let every soul be subject: This (saith he) is enjoined not only to secular men, but also to all Priests and Monks, whether he be an Evangelist, an Apostle, or a Prophet; or whosoever hath attained to high places; for this subjection is no hindrance to piety. S. Bernard also thus writes to Henry Archbishop of Sena or Senon, Bern. Ep. 42. who refused to obey the King; Let every soul be subject to the Powers: If all, then yours; Who will except you out of this universality? He that goes about to except you, goes about to delude you; Christ both commanded and practised otherwise: Give (saith he) to Cesar what is Caesar's and to God what belongs to God: what he uttered verbally, he performed really. Caesar's Maker stuck not to pay tribute to Cesar, he left this example for you to follow. By the Imperial Law it is thus commanded. Let all live according to the Laws, although they belong to the house of God. l. Omnes C. de leg. & Const. Princip. XXXIV. From this command and practise of Christ, the Bishop of Rome hath freed himself, by denying tribute or obedience to Cesar; nor hath he only exempted himself, but also the whole Clergy, who, with his shaved troop, make up almost the third part of Christendom: Neither hath he only withdrawn himself and his whole Clergy from the Emperor's obedience, but he hath also violently wrung out of Caesar's hands, all his Territories, Cities, Goods, Revenues, Tithes, Tributes, Tolls, and other innumerable revenues, which anciently belonged to the Emperor, but now exceed doubly the incomes of all secular Princes: and not only hath he done so, but, which is more, he hath put under his feet Cesar himself, with all Kings, Princes, and whatsoever secular Magistrates belong to Christianity; and so he hath wickedly inverted the sense of the Apostles, saying thus; That the Emperor must swear fealty to the Pope. Dist. 63. C. Tibi Domino. Dist. 93. C. Duo. Dist. 93. C. Caerim. Eccl. Rom. l. 1. sect. 3. Gloss. et Dd. in C. Ad Apostolicae. De sentent. ●t re judicata in 6. That the Emperor should be subject to the Pope's judgement, and not the Pope to the Emperors. That the Emperor ought to bow himself to the Pope, and hold his stirrup while he takes horse. That the Pope can Excommunicate, yea, Depose the Emperor. Here Christian Emperors, Kings and Princes should be watchful, and consider with themselves with whom they have to do, whether with Christ's Vicar, and Peter's Successor, or whether not rather with the sworn enemies of Christ, of Paul, and Peter: for Peter hath left this injunction to all Christians, both Lay and Clergy, 1 Pet. 2.13, 14. Be subject to every humane Ordinance for the Lords sake, whether to the King, as to the supreme; or to Governors who are sent by him, both for the punishment of wicked men, and for the praise of those that do well. XXXV. To the other question, this is the brief and solid answer; Subjects ought to look not so much upon the person, as upon the Office of the Magistrate. Nero Cesar was a most flagitious man, who did prostitute himself to all naughtiness and impiety; in which respect he deserved punishment rather than honour, as Historians record; yet, because he was Emperor, Peter and Paul warn Christians, to honour the King: He is then to be honoured, by reason of God's Ordinance; as all others likewise, who administer this divine Ordinance, and have power over us, although they were most wicked and blasphemous if it were but for the dignity of their Office which they sustain; as for their blemishes and vices, they must be left to God. XXXVI. To the third question we may answer distinctly out of God's Word: Pharaoh King of Egypt used the Israelites tyrannically, by laying upon them insupportable burdens; yet he was to be honoured by them, till such time as God should ease them of their yoke. Nabuchadnezzar was a most cruel tyrant and robber, grievously afflicting the Jews; yet Daniel speaks to him in this manner, Dan. 2.37. Jer. 19.7. God hath conferred on thee power, strength, and glory. Jeremy exhorts the captive Jews to obedience, and to pray for the City of Babel, though it was Idolatrous. We must then not only obey good Magistrates, but Tyrants also: yea, we must rather bear with any injuries, then resist their power, or God's Ordinance: and we must practise Peter's rule; Be subject with all fear of the Lord, 1 Pet. 2.18. not only to those that are good and just, but also to the evil; thinking with ourselves, that all Powers, as well good, as bad, are set over us by God: good, that in them he may show his grace and mercy; but Tyrants, that in them we may acknowledge God's anger against our sins. Therefore, it is not lawful for any subject, or private man (except it be in his own just defence) to invade a Tyrant, even though he have occasion. David could have killed Saul, whom notwithstanding he let go; because, as yet he was not driven to extreme necessity; 1 Sam. 24.11. I will not (saith he) put out mine hand against my Lord, because he is the Lords Anointed. For, God knows how to punish Tyrants, either by the ordinary power of some other Kingdom, or else by some miraculous way. XXXVII. Although this obedience hath certain limits; for, when Tyrants go about to force their Subjects to manifest Idolatry, or to some wickedness, against the express Word of God; in this case the Scripture commands us, that in no ways we obey such tyrannical Edicts, but that every man, according to the condition of his calling, make resistance, and rather endure any thing. For, when Nebuchadnezzer would have his Idol to be worshipped by all men, under pain of the hot fiery furnace; daniel's three fellows stoutly refused it, telling the King, Dan. 3.16. We must not in this thing obey thee; behold, our God whom we worship, can deliver us out of the hot fiery Furnace, and he can rescue us out of thine hand, O King: But, if he will not rescue us, be it known to thee, O King, that we will not worship thy god, nor will we adore thy statue which thou hast set up. So Daniel did not obey King Darius, Dan. 6.16. who commanded that he alone should be worshipped, and not God; for which cause he was cast into the Lion's den. That wicked King Zedekias, forbade the Prophet Jeremiah to make known to the people God's command, that he should deliver himself into the hands of the Chaldees; but for this cause he was imprisoned. The Apostles, Peter and John, being forbid by the Magistrate to preach in the Name of Jesus, answer thus; Whether this be just in the sight of God, to obey you rather than God, Acts 4.19. judge ye. XXXVIII. Therefore, that saying is good, The Magistrate must be obeyed as far as the Altars: and Hierome saith, We must obey Judges, in the things that are true, Comment, in Rom. 13. but not in such things as are contrary to Religion; even for this reason, because it were great injustice, so to serve the King in this world, as to dishonour the King of heaven. Hence Thomas saith well, Every humane power is subordinate to the power of God, and no humane power is to be obeyed against God: according to that, Acts 4.19. We must obey God rather then man. So Chrysost. in Mat. 22.22. If Cesar will take upon him that which is Gods, to command wicked Acts, it will not be Caesar's tribute, but the Devil's service. This is the Orthodox doctrine of Magistracy and Civil power, and of the Subjects duty to the Magistrate, which, out of God's Word, and Ecclesiastical Writers, is wont to be taught openly in all Churches and Schools of the Evangelicall Princes, as well within the Roman Empire, as without. The end of the doctrinal Aphorisms of the Reformed CHURCHES. D. David Parrie's secular Theme, concerning the causes why, an hundred years ago, Popery (which is still to be avoided) was by God's great blessing driven out of the Reformed Churches of GERMANY: Being proposed in a solemn disquisition in the famous University of the Arch-Palatinate of Heidelberge, Andrew Pragai, an Hungarian then answering, Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffs of Maximilian Sandaeus, Priest, and Jesuit of Herbipolis. WHereas one Maximilian a Jesuit, Conzio-Sandaeus, or Sandaeo-Conzius, hath lately, in a satirical wanton strain, boldly canvised, and with lies torn and defiled the secular Theme, concerning the causes why, an hundred years since, Popery (which is always to be avoided) was driven out of our Evangelicall Churches; which Theme was the former year the first of November proposed and divulged at Heidelberge, by public authority, D. David Parrie, Professor of Divinity, being Precedent, and Andrew Pragai, an Hungarian, a Candidate or Student in Divinity, at that time Respondent. But the Jesuit doth nothing in this unusual to his Sect, which hath from the cradle resolved, to restore with all the lies they can, the decayed condition of the Roman Antichrist, and to keep under the doctrine of the Gospel of Christ, with their calumnies and sophistry. But we must look for nothing else from them, who, if they dare belie the sacred Name of our Saviour JESUS, what wonder if they lie in every thing else? But because he hath made no scruple to direct by writing, and obtrude to us his lies, we thought it was our part not to reject altogether his provocation, not yet to answer a fool, according to his folly: therefore we thought it best to divulge again the whole secular Theme, with a short Defence of those passages, which we find depraved by his lies and sophistry; whence the ingenuous Reader may easily judge, that the causes, demonstrated in the secular Theme, are no ways shaken or weakened by that thick, close joined heap of lies, reproaches, and calumnies, which the folly, malice, and impudence of Sandaeo-Conzius hath so incredibly complicated. He makes show, as if he did not deny, but that an Apostolical Synagogue, an Idolatrous profanation, and Tyrannical cruelty, aught to be avoided and exterminated; but he denies, that any of these is to be found in Popery: I warrant you, as that servant in Terence, excusing his master's naughtiness, Eunuch. 5.4. Who (quoth he) ever saw in a whore's house any man apprehended for an adulterer? Will you expect, that the Beast will confess himself to be the Beast? Or that the whore will profess herself to be the great Whore? Or that her worshippers will not deny what they do? The contumelies of ancient Christians belong nothing to them, in that they were called Asinarii, Sarmentitii, Semissii: These do no more belong to Popery, than the praises of the Virgin to Bacchus; these were so many badges of the Christians innocence. That these men do not worship the Whore, who sits upon the seven-hilled City; that they are not the ministers of Antichristian tyranny, and that they do not sacrifice to Idols, the Christian world will then believe, when they give over to practise such vanities. Your fornication is too naked and apparent; God, by the light of his word, hath detected your filthy pollutions, that for the covering thereof, this Sandaeo-Conzius doth in vain crack of the Protestantick Synagogue, calling our Assemblies so in scoff. In vain doth he go about to paint the Whore, and to hid her filthiness from us, by casting a cloak patched up of so many calumnies, and of old, torn, and rotten complaints upon us, of purpose to blindfold us. All which are either apparently false, or reproachful, or frivolous and ridiculous, and indeed, documents of Jesuitical falsehood, ignorance, and impudence, of purpose devised to avoid open plea in the Court of Justice, in which the guilty party convented, ought first to put in his answer to the interrogatories, before he can have liberty to sue his accuser. Now, whereas there are above two hundred Positions, he hath scarce snapped at and gnawn the fourth part of them, and that cursorily; or, like that little cur Lycisca, he hath barked at the Moon. But, though we give him leave to bark, yet our cause remains unconquered. But it is sufficient that we have pointed at this. As for his Corybantick Scheme or cloak (fit for the Corybantes, Cybelles Priests) which he calls the Protestantick Synagogue (he should rather have named it, The Jesuitical sink of lies, reproaches, and prattling) whereas his filth belongs not to us, we return it to the authors of it, by the postliminian right, or that law, whereby things unlawfully taken away, were lawfully recovered. The secular Theme, or Argument of the causes, why, an hundred years ago, by God's great mercy, Popery, (still to be avoided) was driven out of the Evangelicall CHURCHES: Against the wranglings, subtle shifts, and calumnies of Maximilian Sands, Jesuit, briefly asserted. 1. Whosoever will be saved, above all things, 'tis needful that he avoid Popery. 2. For, Popery is the overthrow of the whole Christian Religion, under the name of Christ, which cannot stand with salvation. 3. Christian Religion consisteth in Faith and Evangelicall obedience; obedience, in worship and discipline. 4. Popery hath turned Faith into Apostasy, worship into Idolatry, discipline into Tyranny. 5. So the many causes of abandoning, by God's assistance, Popery of old being by others handled at large, we will briefly reduce to three: First, the damnable apostasy from faith. Secondly, horrible Idolatry, in stead of God's worship. Thirdly, Antichristian tyranny, for Evangelicall discipline. I. The damnable apostasy of Popery from the faith, which we believe, and by which we believe. 6. Concerning the apostasy of Popery from the faith, we will not handle a past, but a present history. 7. To shake first the principle of faith, which is believed, and into which Christian faith is lastly resolved, is to fall off from the faith, to overthrow faith and salvation. 8. The principle of faith which is believed, and lastly terminating Christian faith, is the holy Scripture, contained in the books of the Prophets and Apostles, and that alone. 9 For, The Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, 2 Tim. 2.16. for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. 10. This principle of faith, which is believed, Popery hath many ways, and at this day is still pulling at it. 11. It teacheth, that in the holy Scripture there is no Divinity, but what it receiveth from the Church. The Assertion. The Jesuit, in a whispering way, hath allowed of these ten Positions, therefore they need no defence; but by the way we must note, that the distinction of faith, Lib. 12. de Trinit. c. 2. which we believe, and by which we believe, is extant in Austin, and is delivered by Lombard, l. 3. distinct. 23. C. Against the eleventh he exclaims, Parrie lies. What if the Jesuit lie? Parrie wrote truth out of Andradius the Portugal Doctor, Lib. 11. defensionis pag. 257. the authentic Defender of the Council of Trent, whose words are these: Neither is there in the books themselves, in which the sacred mysteries are written, any Divinity, which can tie us by any religion to believe the things contained in them; but such force and amplitude there is in the Church, which teacheth us, that those books are sacred, and recommends the faith and piety of the ancient Fathers, that no man can oppugn them, without grievous impiety. Thus he. Now he speaks not of the characters, papers, or parchment of the books, the trust and authority whereof is among the Book-keepers or Stationers; but of the Scriptures themselves, of whose authority we dispute. Concerning these he affirms both the heads of the Position: 1. That there is no Divinity in them; for these words, [Nor any thing] and [Nothing] are equivalent. 2. Except so much as it receives from the Church: for, this is the meaning of the adversary; [but there is so much force in the Church.] We omit other Writers for brevity's sake. Let the Christian world judge of this Jesuits boldness, and whether this Position alone be not sufficient to defend the assumption. 12. Neither doth he account them authentical, but by the Church's authority. 13. Yea, he believes not God himself, but for the Church. The Assertion. Here the Jesuit flings away both buckler and spear; for he knows too well, that Popery is held here. Both these false and impious Positions have been blabbed abroad by their Triarian and Manipular, that is, their better and meaner sort of Writers: The former by Eckius in his Enchiridion, in these words, The Scripture is not authentical, without the Church's authority. This he calls in the margin, His Achilles for the Catholics. And shortly after, Hence it appears, that the Church is more ancient than the Scripture; and that the Scripture is not authentical, but by the Church's authority. The other by Stapleton against Whitaker, Cap. 10. §. 3. lib. De author. Script. We do not believe God, but for the Church. Is not this, I pray you, blasphemously to subject God and his word to the Pope and his Church? Neither can so great a blasphemy be eluded by the Jesuits cavils, to wit, That the Scripture, in respect of itself, hath its own authentic authority from its own worth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whereby it should be credited, whose author is the first Truth, not the Pope: and that the Church, as the ground and pillar of truth, doth confer somewhat to the credit of Scripture. For this later point was never yet questioned for aught we know. Whether the Church confers any thing towards the credit of the Scripture. But that former assertion of the Sophisters, Whether we do not believe God and the Scripture, but for the Church: that former passage, though it be truly said, yet it is not truly believed in Popery. For, they detract from the Scripture that internal worth of credit, as it was but now shown out of Andradius, denying any Divinity to be in Scripture. And their opinion is still firm, That the Scripture is not worthy to be credited either in itself, or by us, but for the Church. 14. It makes the Scriptures authority depend upon the Pope's arbitrement; because that authority resides in the Pope, as in the head of the whole Church. The Assertion. Here, that he might make show of denying the former, he hath cunningly muttered out the later, which being added, he saw necessarily, that the former would follow: For, if in the Pope, as in the head of the whole Church, the whole authority of the Church resides; and, if in the authority of the Church the Scriptures authority resides, as the two former Positions have, it must necessarily follow, that in the Pope the whole authority of Scripture resides, & depends upon his beck. Now, that this authority of the Church resides in the Pope alone, as in the head of the universal Church, it is the common stile of the Canonists and Sophisters, who advance the Pope above Counsels. Gregory de Valentia, a Jesuit of an approved cut or coin, tells us plainly, that in the Pope, as in the head of the whole Church, this authority resides. The Position than remains, and the proof of the assumption. 15. And because the Pope alone, or with his Prelates, is the Church; therefore the Pope and his Prelates believe the Scriptures for themselves: but they will have the lay-people to believe the Scriptures for the Pope and Prelates. The Assertion. The Jesuits were fools, if they should openly speak so; but as foolishly do they deny this, affirming what they do affirm: That we believe not either Scripture, or God himself, but for the Church; and, that the Pope with his Prelates are the Church. For, from hence it is as needful to affirm both, to wit, that the Pope & Prelates believe the Scriptures and God for themselves; because they believe not but for the Church, which themselves are: the Laics believe for the Pope and Prelates; because they believe for the Church, which is the Pope and Prelates. This as necessarily follows, as if we should prove there be four Evangelists, on this ground, that there are twice two Evangelists. Therefore not Parrie, in affirming; but the Jesuit, in denying this Thesis, lieth: and the assumption remains. 16. Thus the faith of Popes, Prelates, Laymen, concerning the Scriptures, stands upon the sandy foundation of humane testimony; which, indeed, is no foundation. The Assertion. Every one may see, that this is the consectary of the former: For, if the faith of Popes & Prelates, Mat. 7. Bellar. l. 3. de Justificat. c. 2. (who are men, not gods, nor angels) stands upon themselves; and, if the faith of the Laity stands upon the Pope and Prelates, it must needs stand upon humane testimony. Now, for faith in divine things to stand upon this, what else is it, but to stand upon a sandy foundation, that is, upon an unstable, movable each hour, uncertain, and indeed, no foundation? For, in divine things, an uncertain faith is no faith: when, by Bellarmine's own testimony, it behoveth true faith to be most certain. Neither will that painted shift of the Valentian Jesuit avail him, saying, That the authority of the Church, that is, of the Pope and Prelates, is not purely humane, nor purely divine; but partly divine, partly humane. Such indeed was the authority of the Prophets and Apostles, who we know were immediately called and illuminated by God. Though they were men, yet they spoke & wrote in the Church by divine inspiration. We will give equal authority to the Pope and Prelates with the Apostles, if they can show us, that they writ and speak by the same inspiration. If they can produce the word of those that were divinely inspired, that is, the holy Scriptures; otherwise, their Decrees are but humane testimonies, and sand. 17. They accuse the Scriptures of so great obscurity in things that concern faith, worship, and manners, that without the Pope's interpretation, no man can understand them. The Assertion. The first part is the ordinary stile of Papists; and it is at large defended by Bellarmine. That the Scriptures are very obscure, Lib. 1. de Verb. cap. 1. & 2. both in the things that are set down, and in the manner of setting them down. But what can be more false, or more contumelious against God, and his holy Prophets and Apostles? seeing the word of God, and of the Prophets, but much more of the Apostles, Psal. 119.105. is called a lantern to our feet, and a light to our paths, shining in a dark place. 2 Pet. 1.19. This indeed the Jesuit whispered, but afterward shamelessly denied it: As though (forsooth) this were not the common stile of Popery, That no man can be the Interpreter of Scripture, or Judge of the true meaning thereof, but the Church; that is, the Pope, either with, or without a Council. And that in the Pope, as in the head of the Catholic Church, all power of interpreting resides. Is not this to tell us, that the Scriptures can be understood by none, without the Pope's interpretation? See Bellarmine, Lib. 3. de verb. cap. 3. where he strives to prove, that the meaning of Scripture depends upon one Judge, which is the Pope. 18. It makes the Pope supreme Judge of all questions concerning faith, in which it behoveth faith to stay at last, even in those things that are in controversy between the Pope and Protestants. The Assertion. Whereas there be three members in this Position; the first and third, as being known to every one, are by the Jesnite swallowed down in silence. The Pope makes himself supreme Judge of all questions of faith; but by what right? It is a question of faith, If there be a God? if there be a Trinity in unity? if he made the world? if Christ be God and man? if he died for us? if he risen again? if there be heaven and hell? etc. Shall than Christians, Jews, Turks, and Atheists repair to the Pope, as the supreme Judge, for resolution of these? What greater madness can be? The question is, If the Pope be head of the Church? if Christ's Viceroy? if the Monarch of Christendom? if the Lord of Kings and Emperors? if the supreme Interpreter, Censor, & Judge of Scripture, & of all questions of faith? Or, if he be not rather, that man of perdition, sitting in the Temple of God, as God? the Beast? the Whore sitting in the great City upon seven hills? Finally, Antichrist? What? shall the Protestants, who are at controversy with the Jesuits about these questions, repair to the Pope, as supreme Judge? what's more foolish? what more unjust? The middle member the Jesuit calls a lie, to wit, that our faith must at last stay upon the Pope. Truly, what he says is a lie; but that Popery teacheth this, is no lie, except it be a lie also, that the Pope is supreme Judge of all questions of faith; for, it is only he, on whom the faith of all questions doth at last stay: Or, that we may speak more clearly, from whom there is no appealing to a superior. But an appeal may be made from the Pope to the Scriptures, or to God, as to a Superior; and the Jesuit himself, confessing Christian faith, is resolved into this first verity, which is believed for itself: therefore this Position stands firm in all its members, and the proof of the assumption. Furthermore, who ought to be supreme Judge of faith, interpretations, and controversies of faith; whether the Pope, or not; and whether the Scripture alone be the rule of faith and controversies, or traditions also: Or, whether the Scriptures alone can be both a Rule and a Judge; which the Jesuit barks out with a dogs, not with a man's mouth, that we may pay him home in his own language, whole books of Protestants are extant concerning these, nor do they belong to the argument of our secular Theme. 19 It accuseth the Scripture of imperfection, as if it were neither sufficient to beget faith and piety, nor to attain to salvation, except it be supplied by traditions. . 20. Hence, it calls traditions, The unwritten word of God, as certain, in fallible, canonical, and as necessary to salvation, as the written word of God, and to be received with the like affection of piety and reverence. The Assertion. Whereas our adversary conceals both these Positions, they need no defence. It is the common stile of Popery thus to speak of both; and it is unspeakable, how witty, eloquent, and earnest they are at this day, all of them, in aggravating the imperfection and defects of the Bibles or Scriptures which are among Christians: And, on the contrary, in extolling the divinity and necessity of their traditions. In stead of all, see Bellarmine, lib. 4. of the unwritten word, throughout all the book. But how contumelious it is against God, to defile with the blemish of imperfection his written word, which, as it testifieth of itself, is able to make the man of God perfect for every good work. And, to give life eternal to them that believe. On the contrary, what arrogance, vanity, and how full of danger it is, not only to equal to, but to extol above, and more religiously to reverence humane traditions, with which God (whatsoever men lie to the contrary) is worshipped in vain: I say, to extol these above God's sacred word, is not now our purpose to speak many words; seeing all good men do easily understand this point, and it hath been often demonstrated by our Writers. 21. It blasphemously calls the Scripture a Nose of wax, a doubtful and dead letter written with ink, which needed the Church's confirmation. Like a sheath, receiving any blade, whether it be of steel, lead, wood, or brass. The Assertion. The Jesuit silently acknowledgeth these blasphemies worthy of Anathema; yet he is willing to wash them away with a lie, as if injuriously they were imputed to Popery: but indeed, here is no fiction, yet too little hath been said; for Lindanus doth openly profess, In Panoplia. that the holy Scripture in Popery is commonly accounted a Nose of wax, an ambiguous word, and such as may be turned which way you will, and that it is rightly so esteemed. For, he adviseth Papists not to dispute with Heretics (he means Protestants) out of the holy Scriptures hereafter: Because (saith he) as commonly you may see, it is easily bend to what opinion you will; therefore it is compared, and very fitly too, to a Nose of wax. Thus he approves, excuses, defends that reproach, which the Jesuit calls a lie. Costerus, one of their chief Jesuits, deviseth a threefold holy Scripture: One spiritual, inspired by the holy Ghost, in the minds of the Church and Pope. The other left by the Apostles to the Church, written with ink, in paper and parchment books. The third grounded on the Pontificial Decrees and general Counsels. Of the paper Scriptures (for so this paper-brawler disgracefully calls the Prophetical and Apostolical books) speaking: These former (saith he) needed the confirmation of that; for these are a dead letter, written with ink, in parchment or paper, which can feel nothing, though one should cut or wring it: therefore 'tis like a scabbard, which admits of any sword, not of steel only, but of wood also, or lead, or brass. Doth then Parrie lie in this? or hath the Jesuit lost his shame? But yet they tear and defile the Scripture more miserably; for thus Lindanus compares those that dispute out of Scripture, to men drawing a wooden saw, to whom, being weary, there is no end of deluding. Hosius in his book, De expresso Dei verbo, throughout it all, handles these Positions: That it is the property of Heretics to dispute out of the Scriptures, That they must not encounter with Heretics out of the Scriptures, That the Scriptures make Heretics, That the express word of God, being alleged by Heretics, (Protestant's he means) against the sense of all other, that is, of the Popish Church, is the express word of the Devil. We will not speak of other abominable passages, which neither Jews could attribute to Moses his Law, nor Mahumetans to their Koran, without punishment. If heretofore such words had been spoken of Sibylla's leaves, the Romans had punished them with death: Yet for these or the like meritorious words, by which they think they have cut off the Protestant sinews, one receives a Bishop's robe, another a Cardinals Hat, as a reward from the Pope. O (say they scoffingly) what confers your Scripture on you? But boast not in thy wickedness; Psal. 52.3. Pag. 24. the goodness of the Lord is powerful every day. But (saith the Jesuit) this is devised by Parrie, Whitaker, and such like deformed Reformers, That in Popery, the Scriptures are as much accounted as Aesop's Fables, without the Church's testimony; That the Pope prefers the Church to the Scripture: That in Popery they deny the word of God to be the rule of living and believing aright. I answer, that nothing of this is objected to us in the secular Theme; why then do you pass by things truly objected, and accuse Popery of these things? Cover, if you be wise, the ulcers of your Babylon. The first, concerning Aesop's Fables, Brentius objected to Peter Asoto, a black Friar, anno 1556. He doth not obscurely (saith he) intimate, that he hath plainly the same opinion of the Scriptures, that any other Asoticus hath, or hath written of, to wit, that the Scripture availeth as much as Aesop's Fables, without the Church's authority. To whom Hosius answering anno 1557. saith thus, This might be spoken in a pious meaning, which any godly man, endued with charity, and that thinks no evil, might draw out of these words: For truly, if the Church's authority did not teach us, that this Scripture is Canonical, it should have but little weight with us. I pray you then, how can you deny Popery to be of this opinion, which Hosius, so great a pillar of the Romish Church, confesseth may be spoken in a pious sense? Tell me then, what odds is there between these words, [To have a very little weight,] and between these, [To avail as much as Aesop's Fables?] I wonder you touch the other sore, Lib. de Concil. col. 12.13. which the chiefest of your side do avoid willingly, as a rock in the sea: Bellarmine hath so touched it, that he equals the Decrees of Counsels in truth, infallibility, and Canonical authority, to the Gospels and holy Scriptures, and extols the Pope far above Decrees of Counsels. How then is the Pope, according to Bellarmine, not preferred to Scripture? As for the third, though we know not who objecteth it to you, as you utter it; yet it is doubtless true: For, according to the same Cardinal of yours, the word of God written, is but a partial rule of right living and believing: But a partial rule is no rule, if you will urge the nature of a rule; for a rule [in Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] is an infallible rule, requiring or admitting of no addition or diminution to this, that it may be a rule, as the Jesuit knows a rule to be defined by Basil and Varinus. If then in Popery, the written word of God be but a partial law of good life and faith, not only admitting, but requiring also the addition of traditions; it follows, that this is plainly denied in Popery, which this fellow lies, was devised by Parrie, to wit, that the written word of God, is the rule of right living and believing. 22. Lastly, what Irenaeus wrote of ancient Heretics, when Roman Popery is argued out of Scriptures, it is turned to the accusation of the very Scriptures, as if they were not right, or had any authority; and because they are diversely taken, and because truth cannot be found out of them that want tradition. 23. Roman Popery then, so many ways the original of faith, which is believed, by tearing in pieces, and blaspheming, is deficient from the faith, it overthrows faith both to itself, and to its friends. The Assertion. If at this day Irenaeus, that most ancient defender of the holy Scriptures against Heretics, did see our present controversies, what else would he say (think you) against Popery, than what he wrote against the traditionary Heretics of his time, that they cannot abide an encounter, when they are convicted out of Scripture; but fall upon accusing of the very words of God? and that three ways: First, that they are not of authority: Secondly, that they are diversely spoken, obscure, doubtful: That, finally, they are imperfect, not containing all truth. At last they fix upon traditions, which they think to be more perfect than the Scriptures they received from the Apostles. All the Popish Masters now these hundred years past, have after no other way handled this argument, than what was the proper way of Heretics of old: For, as often as they are convicted by our men out of Scripture, do not they dissuade any meeting or encounter? That it is a vain thing to draw a wooden saw with us? Do they not fall upon accusing the Scriptures themselves, that they have no authority, but what they have from the Church? That they are most obscure, and diversely spoken? That by reason of their imperfection, all truth cannot be found in them? Doth not at length all their disputation's end in tradition? See the disputes and discourses of the Scriptures in Bellarmine, Stapleton, Lindanus, Hosius, Valentian, and others. Popery then (I hope) understands whose successors the Scholastic Synagogues, and Canonisticall in this part are; and what principle of faith, which is believed, hath by unworthy tearing and blaspheming fallen from the faith; and hath made the way of salvation unpassable, both to itself, and friends. 24. Secondly, to shake saving Faith, by which we believe unto righteousness, and to pull it out of men's hearts, is to fail from the Faith, and to overthrow faith, both to themselves and others. 25. Saving faith, by which we believe unto righteousness, is not only an assent or knowledge of these things, which, concerning God and Christ, are written in God's Word; but especially a confidence in the promises of the Gospel, concerning remission of sins for the merits of Christ. 26. Neither doth this stick in the brain but it is rooted in the heart; Rom. 10.11. because, With the heart we believe unto righteousness. 27. Hence the Apostle defineth faith, to be the subsistence of things hoped for: because, it makes these objects of our hope, as it were really present in our hearts and minds. 28. And the evidence of things not seen, because it subdues men's minds and hearts, causing in the one a sure assent to those things, and in the other a sure confidence. 29. Hence Austin, de Fide & Symbol. c. 1. Let us profess that Faith with our mouth, which we carry in our heart. 30. That faith which sticks only in the brain, without assurance in the heart, or, which doth not work by charity, it is a vain and dead faith, and the peculiar faith of hypocrites and Devils. 31. For, to believe that God is God, and that Christ is Christ, will no more help thee, then to believe that Venice is a rich City, in which notwithstanding thou hast never a house. 32. This saving faith, by which we believe to righteousness, Popery shakes by divers ways, and plucks it up out of men's hearts. 33. It makes saving faith, not a knowledge, but ignorance, with an implicit assent to those things which the Church believes. The Assertion. All these Themes, by which the nature of justifying and saving Faith is explained, the Jesuit neither did shake, nor did he go about to do it; but some of them he so endeavours to elude with lies and calumnies, that he hath so much the more exasperated the ulcers of Popery. First, he saith, That Parry lies, in saying, that what Popery teacheth is contrary to the Apostles definition; to wit, that Christian Faith is a knowledge. But indeed, the Jesuit lies, in saying that Parry did object this against Popery. So much of the Assertion of the Secular Theme was found among Parrie's blotted papers; but the rest of his papers were lost in the plundering of his Library by wicked hands at Heidelberge. Fellow the rest of the Themes. 34. That saving Faith is a confidence of God's mercy; this it condemneth for Heresy. 35. It contends, that justifying Faith is separable from love, and from all spiritual and moral virtues. 36. It will not yield that there is any certainty of Faith, but that it is conjectural, such as opinion is. 37. Of which no man can be assured with himself that he hath it, except in opinion. 38. Much less can any man certainly confide of the grace of God, of remission of sins, of justification, and salvation. 39 Because it is always joined with anxiety, fear of deception, and doubting. 40. Which, indeed, is not faith raising a sinner, but opinion, tormenting wavering consciences. 41. For, the Locusts of the bottomless pit, were to torment men five months. 42. But also, it is a doubting, accusing God of a lie, and blaspheming. 43. Popery then is fallen from faith, and hath overthrown faith to itself and friends, in shaking so many ways that faith by which we believe unto righteousness. 44. Thirdly, to overthrow the ground of salvation, concerning justification by faith, by the imputed righteousness of faith, and merit without works, is to fall from the faith of the Gospel, and to overthrow salvation. Rom. 3.28. 45. For, the Apostle saith, We conclude then, that man is justified by faith, Rom. 4.6. Rom. 5.1. without the works of the Law. 46. And, Blessed is the man, to whom God imputeth righteousness without works. 47. And, Being justified by faith, we have peace with God. 48. And, By the righteousness of one man; to wit, Christ, Rom. 5.18. grace hath abounded to all men, to the justification of life. 49. And, Gal. 2.16. Gal. 3.10. Knowing that man is not justified by the works of the Law, but by the faith of Christ Jesus. 50. But whosoever are under the works of the Law (or will be justified by works) are under the curse. 51. This foundation is diversely overthrown by Popery. 52. It denies, against the Apostles words, that man is justified by faith without works. 53. It Anathematises those that believe, that they are justified by the imputation of Christ's righteousness without works. 54. It teacheth, that we are not justified by faith, but are disposed to justification. 55. It teacheth, that charity (which in the Saints is as cold almost as ice, it is so far from being perfect) is the habit of perfect righteousness. 56. It teacheth, that men are justified by the perfection of their virtues, or good works. 57 That which was the faith heretofore of Philosophers and Pharisees, is at this day the faith of the Turks and Jews, the name of Christ being changed. 58. It teacheth, that Christ hath merited for us power to merit; that it is in us to merit life eternal, by this power flowing from Christ's merit. 59 So it blasphemes Christ's merit, substituting instead of it their own proper merits. 60. So, whilst it goeth about to elevate men to heaven, being puffed up with the pride of their own merits, it tumbleth them down to hell; which is common to it with the Alcharon and Thalmud. 61. Therefore Popery, by pulling and shaking the ground of salvation about justification of sinners before God, by so many ways, is fallen from the faith of the Gospel, and hath overthrown salvation to itself and friends. 62. Fourthly, To defend false doctrines, impious, blasphemous, repugnant to holy Scripture, and the foundation of faith, is to fall from faith, and to overthrow salvation. 63. Popery defends innumerable such stuff (besides what is now said:) take these few examples: 64. It defends corruption by Adam's fall, or original sin, not to consist in any evil quality, nor to be a sin, but the punishment of sin; and such a defect as is the crookedness of the finger or leg; that it is not against, but besides the Law, which is directly against Scripture, affirming, Gen. 6.5. & 8.21. Every imagination of man's heart to be evil, from his youth upward. 65. Another falsehood it teacheth, in saying, Some sins of their own nature to be venial, and to be pardoned rather then punished; against this Scripture, The wages of sin is death. Rom. 6.23. 66. Another falsehood is this, That the natural man's freewill is not the servant of sin, against this Scripture, You were the servants of sin. Rom. 6.20. 67. And that they can cooperate with the first grace; against these Scriptures, When you were dead in your sins: Ephes. 2.5. Rom. 8.7. The wisdom of the flesh cannot be subject to the Law of God. 68 And that of two hearers of the Word, the one believes, because he was willing; the other believes not, because he would not cooperate with grace; against this Scripture, 1 Cor. 4.7. What hast thou that thou hast not received? 69. And this falsehood, that the grace of God, by which we are said to be saved, is a general influx, indifferent, which can receive a good or evil specification, according to the natural man's will. 70. Or, that it is a special influx, but only suasive, the efficacy of which is in man's will; against these Scriptures, God giveth to will and to do. And, No man can come to me, Phil. 2.13. John 6.44. except the Father draw him. 71. Another impious falsehood, That they whom God predestinated to glory, were by their foreseen merits predestinated, or after and for their foreseen merits; against these Scriptures, Before the children had done good or evil. Rom. 9.11. Ephes. 1.4, 5. He elected us before the foundation of the world, that we might be holy, and without blame. He elected us according to the purpose of his will unto the praise of the glory of his grace. 72. Which Pelagian dream, is not to be called predestination, but postdestination. 73. Another impious falsehood, that they can absolutely fulfil God's Law, against this Scripture, In many things we offend all. And, Jam. 3.2. Rom. 8.3. What was impossible to the Law. 74. Yea, that they can do more than by the Law they should do; against this Scripture, When you have done all you can, say, We are unprofitable servants, Luke 17.10. we have done what we ought to do. 75. Yea, that they can be free from all sin in this life, if they will; against this Scripture, Surely there is none just upon earth, Eccles. 7.21. who doth good, and sinneth not. 76. Of this the Pelagians of old did brag, Mat. 6.12. Luke 11.4. therefore were bid blot out of the Lords Prayer these words, Forgive us our sins; that is, to make an officious lie, or to mock God. 77. And another impious falsehood, That by good works they merit life eternal of condignity; Rom. 6.23. against this Scripture, Life eternal is the gift of God. 78. Another falsehood, That by reason of their good works, they can be confident in the day of God's judgements; Psal. 130.3. against this Scripture, Lord, if thou observe our sins, who can endure it. 79. Another blasphemy, That by their merits they make God indebted to them, that if he do not give them life eternal, he must be unjust; who, forsooth, may be sued for such an injury; against these Scriptures, Rom. 2.13. & 11.35. & 9.20. We are debtors. Who gave to him first, and it shall be restored to him? What art thou that answerest God? 80. And it is no less blasphemous, that Christ alone is not our Mediator, but the Saints Canonised by the Pope make Intercession for us, 1 Tim. 2.5. as mediators in heaven; against this Scripture, There is one Mediator of God and man, the man Christ Jesus. 81. Such as this, that They who depart in the faith, go into Purgatory fire, to suffer for their venial sins; against the Gospel, Blessed are they from henceforth who die in the Lord. Rev. 14.13. John 2.24. He that believeth in me hath life eternal, neither doth he come into judgement, but passeth from death to life. 82. Another hypocritical falsehood is, That the Sacraments instituted by God, are not signs of grace confirming faith, but vessels containing and confirming grace by the work wrought; against this Scripture, Rom. 4.11. Abraham received the sign of Circumcision, the seal of the righteousness of faith. 83. And this also of the seven Sacraments of the New Testament, unknown in the Gospel, and in the primitive Church. 84. And this also of forbidden meats, which in the New Testament the Apostle calleth the doctrine of Devils. 85. And this doctrine which prohibits Bishops to marry; against this Scripture, 1 Tim. 3.2. Tit. 1.6. Let a Bishop be the husband of one wife. 86. And this blasphemous falsehood, That the Priests, by the five words of consecration, do transubstantiate in the Mass the Host into the very body of Christ, daily sanctifying it to God the Father, and destroying it for the sins of them that live on the earth, or that are dead in heaven and Purgatory; Rom. 6.9. Heb. 10.13. against these Scriptures, Christ dieth no more. By one oblation he hath consummated all. 87. And who is able to rehearse their other falsehoods, impieties, and blasphemies, concerning the Cup, of which, sacrilegiously they have rob the people; of Contritions, Confessions, Satisfactions, Indulgences, Jubilees, Holidays, Fast, & c? 88 Therefore Popery, by maintaining so many false, impious, blasphemous doctrines, hath fallen from the faith, and hath overthrown salvation both to itself and friends. 89. Which apostasy from the Faith, the Spirit hath plainly foretell, 1 Tim. 4.2, 3. That in the latter times some shall fall from the faith, giving heed to deceiving spirits, and doctrines of Devils; speaking falsehoods, forbidding to marry, and commanding to abstain from meats, which God hath made to be received with thanksgiving. 1 Thes. 2.3. 90. The Apostle also foretold, that this apostasy should be the sign of revealing the Man of sin, and son of perdition; that is, Antichrist. 91. This is that great earthquake, by which Christ, the Son of righteousness, was made black as a sackcloth; the Moon, that is, the Church, was turned into blood; the Stars, that is, the Bishops fell from heaven to earth; the firmament of the Scripture being folded up, departed in the second vision of the Revelation. 92. This pestilent fume, whilst the fifth Trumpet blew, openly flying out of the bottomless pit, by Antichrists means, that apostatical Star; the black enchantments of Papal decretals, and of School Divinity, by which Christ, the Son of righteousness, and the heir of heavenly doctrine was obscured, and the innumerable vermin of clerical and Monastical Locusts, eating up the green pasture of the Church, and tormenting men, were brought into the Christian world, in the third vision of the Revelation. 93. These are the great blasphemies (but yet not all) to which the Beast that came out of the sea opened his mouth: And this is the Dragon-language of that earthly Beast, making show of the Lambs two horns, in the fourth vision of the Revelation. 94. These are the darknesses with which his kingdom was obscured, when the fifth Viol was poured out upon the Beasts throne, etc. in the fifth vision of the Revelation. 95. We have the apostasy of Popery from the Faith, foretell long ago by the Angel to John; and, the revolution of an age being accomplished, it is revealed again by the renewed light of the Gospel. 96. Which was the most urgent cause why our Parents forsook Popery; and this is the cause why we do the same; and so it is concluded, 97. That a Church apostatising from faith, it to be deserted and forsaken; for, 2 Cor. 6.14, 15. What union is there between light and darkness? 98. Popery is that Church that is fallen from the faith, as is said: 99 Therefore Popery is to be deserted and avoided. II. The horrible Idolatry of Popery. 100 God only is to be religiously worshipped. 101. For, Religion by Lactantius his definition, is the bond of piety, by which we are bound to God, or by which God doth bind man to himself. 102. By Cicero likewise, Religion is that, by which we are careful, by reverend Ceremonies, to adore that supreme Nature which we call God. 103. Religion differs from superstition, saith Lactantius; because Religion is a true worship, superstition is a false one. 104. Religion then given to creatures, or to any thing besides God, is false, which the Scripture calls Superstition and Idolatry. 105. For, Idolatry is a fictitious or superstitious worship of God: 106. Of which there are two principal kinds; one is when a fictitious deity is worshipped; that is, when instead of the true God, or besides him, religious worship, due to God alone, is exhibited, either outwardly or inwardly, to any thing that is existent, or but feigned. 107. This is forbid in the first Commandment, Exod. 20.3. Thou shalt have no other Gods but me. 108. Such was the Gentiles Idolatry in their Religious worship of feigned gods; inwardly, by trusting in them; outwardly, by Ceremonies, and erecting of Statues to them. 109. Such Idolatry is covetousness with the Apostle, when, with inward confidence, we worship money instead of God. 110. The other Idolatry, is error in the kind of worship; when a worship is devised to be exhibited to God, which either he hath not commanded, or hath prohibited; that is, when we devise Statues, and Ceremonies for him. 111. This is forbid in the second Commandment, Thou shalt make to thyself not graven Image, etc. Exod. 20.4, 5. Deut. 12.30, 31. 112. Which is expounded in Deuteronomy, Do not seek after the gods of the Gentiles, saying, As these Gentiles have worshipped their gods, so will I. Thou shalt not do so to the Lord thy God, for every thing that is abomination to the Lord, they did unto their gods, which I hate. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 113. For, what is properly will-worship in respect of the manner, becomes Idolatry in respect of the object. 114. For, to worship God with a strange worship, is to give him another will than he hath; therefore, it is to feign another God, or to worship an Idol instead of God. 115. Such Idolatry it is when God is painted, and is feigned to be worshipped in that picture. 116. Such also is the worshipping of God by Statues, and Images of creatures, celestial or terrestrial, put up for the honour of God, or of his Saints; whether that worship be devised to be terminated or bounded within the Statues, or Saints, or to be emanent and transient to God. 117. Against both these God speaketh, Deuteronomy 4.15, 16. thus, Take heed to yourselves (for you saw no similitude in the day that the Lord spoke to you in Mount Horeb) lest you defile your souls, and make to yourselves any graven Image, the similitude of any figure, the Image of male or female, etc. 118. In the New Testament especially, when God will be worshipped in spirit and truth, we are strictly commanded to fly from Idolatry and every kind of superstition, Beware of Idols. Flee from Idolatry, and every kind of superstition. 1 John 5.21. 1 Cor. 10.7. Colos. 2.8. Let no man seduce you with will-worship. 119. All Idolaters are directly excluded from the kingdom of God; Be not deceived, neither whoremongers, nor Idolaters, shall inherit the kingdom of God. Without are whoremongers, Idolaters, and witches. 120. But Popery, for now a thousand years, is altogether made up of filthy superstitions, and by impure Idolatry is every day more and more profaned. 121. Who is able to reckon up the infinite, vain, and impious superstitions, to which daily men give themselves in Popery with great devotion, to pacify God's anger, to merit pardon for sins, to redeem sins, and the pains of hell, and purgatory, devised to in rich the Priests? Such are, Prayers, and watch for the dead, their yearly septimes and trentals, the treasure and suffrages of the Church for Purgatory, pilgrimages to the Images of Saints, to holy places, to the bones and relics of Saints, their fraternities, religious dedications of Churches and Altars, their exorcisms, consecrations of Images and graves, the baptising of Bells, using of Godfathers to that purpose, the choice of meats, their quarterly and Lent fasts, their religious and consecrated , canonical hours, devoute processions, perambulations, bacchanals, consecrations of Priests, anointing of the s●ck, exorcising of Chrismes and Fonts, clipping and shaving their hooded coats, surplesses and quirerobes, candlesticks, consecrated wax tapers, lamps, glass viols, torches, tippets, banners, censers, drums, wafer coffers, little bells, holy waters, with their exorcising; hallowed salt, hallowed wafers, exorcised herbs to chase away devils, ringing of bells against thunder, little Images of Saints wrapped up in clouts, the Litanies of Saints, confessions, satisfactions, rosaries, consecrated palm branches, Asses crowned with palms, kisses and adorations of the Cross, the Cross laid up in the grave, their Matins at the Sepulchre, their solemn tumults, their wooden bustling noise in the night; the ridiculous ascending of an Idol instead of Christ upon the ceiling of the Church, their flinging down of fire and water, their carrying about of the consecrated host, the innumerable Saints holy-days, to be kept under pain of mortal sin; indulgences, washings of feet and of Altars, the waxed Images of the Cross, their Agni Dei, and innumerable such like toys, full of superstition, Magic, and Idolatry. 122. Which the ambitious Bishops, chief the Popes, to please the people, have borrowed from Gentilism, and, that they might seem to have the more divinity, have transferred them from Judaisme to the Christian Religion; all which our Saviour, Mat. 15.9. Esay 29.13, 14. in one word, hath overthrown, saying, In vain do they worship me, teaching for doctrines men's traditions. 123. So much the more horrible is the Romish Idolatry, in that it placeth in Temples, Images and fictitious Statues to the most holy Trinity, the most incomprehensible and invisible God: which Images they worship with wax candles, Incense, geniculations, groan and vows, as religiously as they do God himself. 124. That they hang up, and again crucify Christ our Saviour, now gloriously reigning in heaven; and set up his Image of wood or stone in all their Churches, and corners of their streets, and high ways, to be worshipped devoutly by the faithful, under pain of death, to the great scandal and mockery of Infidels. 125. That they worship as devoutly the wood of the Cross, as Christ himself. 126. That they account as sacred and venerable the sign of the Cross in the forehead, or in the air, or upon any thing, as it is expressed by the finger, against the power of the Devil, and good for hallowing of themselves. 127. That under the species of the Host, they really offer, sacrifice, destroy; that is, kill, and crucify Christ (being alive and glorious) every day in the Host more wickedly, than the soldiers did, when they crucified him in his humility. 128. That it exhibits the Host of bread, being elevated in the Mass, to be adored for a God; the beholders, before they eat, knocking their breasts, they worship on their face, and say, Thou art God my Redeemer. 129. That it hath private Masses in every corner of their Churches for the quick and the dead. 130. That is makes Masses, concerning the Crown of thorns, the three nails, and Christ's foreskin, for Sailors, for Travellers on foot or horseback, for great bellied women, for women in travel, for barren women, for such as are sick of a quartan or continual fever. 131. That besides their innumerable fictitious relics, as they call them, Christ's consecrated slippers, as an antidote against sin, are showed to religious people, to be gazed upon, which Pope Stephen did at Ravenna. 132. That it religiously worships, adores, invocates dead men which it hath made Saints, crying out to them, Saint Peter, S. Hyachinth, Have mercy on me, save me, open heaven gates to me, give me health of body, etc. after the Pagan manner, who honoured, instead of gods, those men whom they thought were received into heaven, saith Lactantius. 133. That to the same dead men it consecrates Temples, Altars, Holidays, Masses and Sacrifices, and placeth the same as tutelar gods over Cities and Provinces. 134. That it worships, honours, adores, for the soul's health, the images and statues of the same men, in their temples, narrow lanes, and streets. 135. That they have erected to the Virgin Mary more sumptuous statues, then to God or Christ, being trimmed with gold and silk; and consecrate to the same, wax candles, temples, holidays, priests, and masses. 136. That it devoutly, night and day, invocates the Virgin Mary, styling her, The gate of Paradise, the mother of mercies, the life and sweetness, the treasurer of grace, the sanctuary of sinners, the atoner of wickedness, and mediatresse of men; and so it leaves nothing but bare words for Christ. 137. That it salutes every day Mary the Queen of Heaven in that habit or worship, which, among the Pagans, was proper to Isis; which Apuleius the Platonist, that he might be transformed again from his Asinine shape to a humane, humbly called upon, Queen of Heaven, or thou beautiful Ceres, etc. 138. Demanding that Mary should command her son, by the right of her motherhood, it roars out these words, O happy mother, which expiates our sins by right of thy motherhood, command our Redeemer. 139. That in Popery, neither God nor Christ, but Mary only is the Alpha and Omega, the haven and wind of salvation to all men, in that hymn; Thou only hope of the miserable, the true mother of orphans, the ease of the oppressed, the physic of the sick, and all things to all men. 140. That in Popery Mary is truly their God, seeing that upon her they have conferred the whole honour due to Almighty God alone, by a most horrible sacrilege in Mary's psaltery; praying to her as to God, and adulterating the holy Scriptures: Lady, in thee have I trusted, let me never be confounded. I trust in the Lady. Mother save me. The heavens declare thy glory, O Virgin mother. Be merciful to me, O Lady. Incline thine ear to me, O Lady, and hear me. Save me, O Lady, for thy name's sake. In thine hand, O Lady, there is life and salvation. Wash away all our sins, and heal all our infirmities, O Lady. Into thine hands, O Lady, I commend my spirit. In thy name, O Lady, every knee bows itself, both of things in heaven, on earth, and under the earth, etc. 141. That, lastly, Popery hath drowned the Christian world in the deep mud of these superstitions, and hath made drunk, with the cup of these fornications, the Kings and inhabitants of the earth, great and small, rich and poor, free and bond, as much as in it lieth, hath drawn them with itself from Christ, to the hazarding of their eternal salvation. 142. This is that holy City, trod upon by the Gentiles, that is, the Church wasted by the Gentilizing Romans, as Jerusalem was trod upon by the Roman Gentiles, and that for forty two months, thirty four of which (if we may guess) are almost gone; God grant that the other eight months of their treading may be shortened for the Elects sake: in the third vision of the Revelation. 143. This is that spiritual Sodom, the filthy shop of whoredoms, and of spiritual and corporal Sodomites (for these love to go together) of whom long since Petrarch spoke, Whoredoms, rapes, incests, adulteries, are now the sports of Pontificial wantonness: in the same vision of the Revelation. 144. These are the blasphemies, to which the Beast out of the sea opened his mouth, against God and his Name, whose whole glory he hath translated to his Idols, yet (as it will follow) upon himself: 145. And against his Tabernacle, the Church, which he hath defiled with the poison of pestilent doctrine, hath seduced with lying signs, and hath by horrible idolatry thrust into destruction: 146. And against those that dwell in heaven, upon whom, against their wills, they have, for their own gain, thrust divine honours, until they compelled them to succeed into the place of the Gentile Idols, and have wearied them with divers and sordid offices; giving to one the charge of Hogs; to another, of Horses; to the third, of Asses: making such a Saint the tutelar god of such a town: another, the furtherer of such a trade: another, the curer of such a disease, or driver away of such a calamity, etc. in the fourth vision of the Revelation. 147. This image of the Beast, is that imaginary Kingdom of Popery, filling temples, chapels, streets, cathedrals, with images, pictures, altars, lamps, holy-water pots; which kingdom or image who adores not, is murdered: in the same vision of the Revelation. 148. This is that great Babylon, the mother of fornications and abominations of the earth, with whom the Kings of the earth have committed fornication, and with the wine of whose fornication the inhabitants of the earth are drunk; in the same vision of the Revelation. 149. We have the horrible Idolatry of Popery, into which Gods worship is converted, long since foretell by the Angel to John, and now, after the revolution of an age, detected, by the renewing light of the Gospel. 150. Which other cause was most urgent for our fathers to forsake and avoid Popery; and so we conclude, 151. That an Idolatrous Church is to be forsaken and avoided, because 'tis written, Flee from Idolatry. 152. Popery is such an Idolatrous Church, as is said. 153. Therefore Popery is to be avoided and forsaken. III. The Antichristian tyranny of Popery. 154. The damnable apostasy, and horrible idolatry of Popery, is too great a cause, why we should fly from it. 155. How much more detestable is it, by the accession of Antichristian tyranny? 156. Yet this is more properly the fault of the head, when these others have invaded the whole body. 157. The two former mischiefs have begot this third, or necessarily gone before them. 158. For, if the Christian world had not been seduced by apostasy, fascinated by idolatry, it had never submitted itself to the slavery and yoke of Antichristian tyranny. 159. It is tyranny to oppress & undo a Commonwealth got by right or wrong, against all right and equity. 160. The Pope hath invaded and oppressed the Church & State of Christendom with a double tyranny, to wit, spiritual and corporal. 161. He invaded the Church in a spiritual tyranny, when, by his pride, he overthrew the Apostolical discipline of the Church. 162. The Apostolical discipline was Economical, that under one head, or master of the family (our Saviour having gone to heaven, as it were into a far country) divers household servants, as Apostles; and, after them, Bishops, equal in power, should every one of them disperse their own talents, according to every man's place, for the benefit of the house of the living God. 163. For, Let a man so esteem of us (saith the Apostle) as of the ministers of Christ, 1 Cor. 4.1. and stewards of the mysteries of God. 164. And we read, that Christ, ascending into heaven, gave to the Church, besides Apostles, Prophets, and Evangelists, Doctors also and Pastors, or Bishops. 165. But we read not, that he gave to the Church a Prince of Priests, or high Pontifie. 166. For there is but one Bishopric (saith Cyprian) which is communicated by parcels to every one. 167. Neither any of us, saith the same Father, hath made himself a Bishop of bishops; or, by tyrannical tyranny, doth compel his colleagues to a necessity of obedience. 168. But, when the Church began to increase, and withal, the ambition of Bishops; for order's sake, because Rome was the head of the Empire, to the Bishop of old Rome the first seat was given. 169. Yet observing the Canon under written by Austin's hand, the Bishop of the first seat is not called the Prince of Priests, or high Priest, or any such like thing; but only the Bishop of the first seat. 170. This order, and this Economical discipline, continued in the Christian Church for six hundred years after Christ. 171. Boniface the Third was the first that was stirred up by Satan, out of desire of government and pride, to break down the bars of Apostolical discipline, and with much contention played the Tyrant in the Church, being pronounced universal Bishop by Phocas the Tyrant: But, by the sentence of Gregory his predecessor, Antichrist was declared to the world. 172. From him began these words of tyranny to be used in the Roman See, lest their tyranny might not be known, So we will, So we command. 173. In the Chair of universal pestilence scarce did he sit one full year, according to the Proverb, Too rigid Lords never reign long. 174. From thence the fume of Catholic pride by Satan was blown upon the Roman Chair, which hath propagated the Ecclesiastical tyranny, and increased it unmeasurably. 175. Hence the Pope hath an heavenly power. 176. The Pope hath the same Consistory with God, the same Tribunal with Christ. 177. The Pope is a certain Deity, representing some visible God. 178. The Pope hath all laws within the cabinet of his breast. 179. The Pope is Bishop of the whole world, to whom all Bishops and Patriarches ought to be subject necessarily upon salvation. 180. The Pope is an universal Prince, King of kings, and head of all within the militant Church. 181. The Pope hath all men for his subjects. 182. To the Pope every humane creature is subject. 183. To the Pope all power is given, in heaven and earth. 184. The Pope is made Judge over the angels. 185. From the Pope there is no appeal, no not to God. 186. The Pope is above all Counsels; he alone hath power to call, direct, confirm, disannul them. 187. The Pope confers jurisdiction upon all Bishops. 188. The Pope cannot submit himself to Counsels. 189. The Pope makes laws to compel the conscience. 190. The Pope alone judgeth all men, but is judged of none. 191. If the Pope should send headlong to Hell many thousands of souls, no man must say, Why dost thou so? 192. The Pope can do all that God doth. 193. The Pope is neither God, nor angel, nor man, according to that Verse, O Pope, the amazement of the world, who alone art the greatest of things, thou art neither God, nor man, but a neuter between both. 194. Yea, the Pope is God. 195. The Pope is the cause of causes, and Lord of lords. 196. The Pope is God's supreme Vicar; and whosoever speaks the contrary, is a liar. 197. We must stand to the Pope's judgement, though the whole world should think to the contrary. 198. None is equal to the Pope, but God. 199. The Pope is the head and bridegroom of the Catholic Church. 200. Hence we must bear, and with pious devotion endure the yoke, which is imposed by the holy See, though it may seem intolerable. 201. But he that makes himself a God, the Church's husband, is not he the enemy of God, and of Christ, even the Antichrist? 202. Now, except the Serpent devour the Serpent, it cannot become a Dragon, as it is in the Proverb. 203. So, if the Pope had not devoured the Roman Empire, he had not been Antichrist. 204. With the spiritual tyranny he snatched also the secular. 205. By virtue of that feigned patrimony of Peter, or of the Church, let the Pope be one of the Princes of Italy, by humane prescription. 206. The Pope, being clothed with the Imperial robe, and crowned with the Emperor's crown, holding the sword in his hand, and saying, I am Cesar, is not he the Tyrant of the Empire, and Caesar's enemy? 207. Neither did any one Pope this by chance; the Papal ambition, for these eight hundred years, hath devoured the Roman Empire, and trod upon the Emperors. 208. The Emperor should take the oath of allegiance and obedience to the Pope. 209. The Emperor should depend on the Pope's judgement, and not the Pope on the Emperors, as is said. 210. The Emperor should bow himself to the Pope; whilst he takes horse he must stand by as a Lackey, and must hold his bridle and stirrup. 211. At a feast, the Emperor should hold water to the Pope whilst he washeth his hands. 212. The Emperor ought to carry the first dish to the Pope's table. 213. The Pope can excommunicate, depose, and kill the Emperor. 214. The Pope hath power over all Kings and Princes, over all the Kingdoms of the world, directly, or indirectly, and can give them to whom he will. 215. Hence the Pope hath two bodies, and two chief Pontificalities, like another Numa Pompilius: One way he is like the Gentile Archflamine; another way like the Roman Emperor, after the Emperor left off the profane title of Pontifex maximus, which Gratian did first abandon, as some think. 216. Hence he is armed with two swords, the spiritual and secular; because Boniface the Eighth said, Behold, Luke 22.38. here are two swords. 217. Neither did he obtain this great tyranny by force only, at which you may wonder; but by art also, and that three ways: by Simony, by Cunning, and by Cursing. 218. By Simony, he made all the Clergy throughout the world subject to him; in selling the sacred wares of Patriarchates, Bishoprics, Dispensations, Absolutions, Indulgences, Purgatory fire, Humane souls; lastly, of Hell and Heaven: he drew to Rome the treasures of Kings, Churches, and Nations; And what could not the Pope's money do? 219. By deceit, especially of three sorts, as it were with so many spells, he did so enslave the Christian world to him, that not to obey his words, deeds, and beck, by a blind obedience, was counted an heinous crime. 220. First, by a forged Vicarship of Christ, and Saint Peter's seat and succession; then by the pretence of the Roman Catholic Church, to which all, upon necessity of salvation, must be subject: by which vizard, as by Gorgon's head, they turned, as it were into stones, Kings, and the inhabitants of the earth, both great and small, rich and poor, free and bond, and had them at his beck. 221. To these he added prodigies, and lying signs, and sometimes poisoned hosts, by which he proved himself a God in the very event, according to the Apostles oracle, 2 Thes. 2.7, 10. Whose coming is after the working of Satan, with all power, and signs, and lying wonders, and with all deceivableness of unrighteousness. 222. He did easily suppress, by stirring up the people, and absolving them from the oath of allegiance to those Princes, whom he struck with the thunder of excommunication, if they seemed to slight it. 223. By this means, Gregory the second drove out of the Exarchat of Italy, Philip and Leo, Emperors of the East, because they forbade Image-worship, which is condemned by God's word. 224. And a little after, Pope Leo (the Eastern Emperors upon the same pretence being quite driven out of Italy) challenged to himself the Roman spoils, invaded the whole Exarchat; neither did he ever restore it again to the succeeding Emperors, though Image-worshippers. 2 Thes. 2.3, 4. 225. This then is that man of sin, sitting in the Temple of God as God, and exalting himself above every thing that is called God. 226. This is that double beast, having a double rising, out of the sea and earth, like an Amphibion, and of two forms, of a double nature, in emulation of Christ; both as a secular Monarch, and as an Ecclesiastical seducer; the Antichrist, figured in the fourth vision of the Revelations. Rev. 17.1, 7. 227. This is that Whore, clothed with purple and scarlet, drunk with the blood of the Saints and of the Martyrs; curbing with a bit the beast which she sits upon; in the fifth vision of the Apocalypse. 228. This is that Babylon, great, proud, tyrannical, Rev. 18.4. saying in her heart, I sit as a Queen, and am no widow, nor shall I see mourning. 229. Here we have the double tyranny of Popery, of old foretell by the Angel to S. John; and now, after the revolution of an age, detected by the renewing light of the Gospel. 230. Which third cause was most urgent for our fathers to forsake, and for us to avoid Popery: And so we conclude. 231. The tyrannical Church, Babylon, is to be deserted and avoided, according to the voice from heaven, Rev. 18.7. saying, Go out of her, my people, lest you be partakers of her sins, and receive of her plagues. 232. The pontificality with Roman Popery, is a tyrannical Church, and Babylon. 233. Therefore the pontificality with Popery was to be deserted, and is to be avoided. 234. Whosoever then continues a Papist formally (as they speak) that is, whosoever dies without repentance in this Apostasy, and in this Idolatry, and under this tyranny of the pontificality and Popery, shall, without doubt, perish eternally. 235. In saying of this we condemn not, nor do we teach, that their persons should be deserted or avoided (God is our witness) but only their errors and excesses above named, which are condemned by God's word. 236. But rather, charity so commanding us, we hearty pray to God for all that live in Popery; for kings and subjects, for great and small, for the Pope himself and his whole Clergy, that, according to his great mercy, he would open the eyes of their hearts, and would convert such as are to be converted, and save such as will be saved, being sealed with the seal of God in their foreheads, for Christ Jesus sake our Lord. To whom be glory, power, and honour for ever. Amen. The CREED of blessed Athanasius, concerning the most sacred Trinity, and the Incarnation of our Lord JESUS CHRIST, the Son of God: With the Notes of D. David Parrie. Of the Catholic Faith, concerning the Trinity. ARTICLE I. I. Whosoever would be saved, before all things it is needful, that he hold the Catholic Faith, which, except every man keep whole and inviolate, he shall doubtless perish everlastingly. The Declaration. 1. WHosoever.] So the necessity of the Catholic faith to salvation is declared in Scripture. Mar. 16.16. He that beleedeth, and is baptised, shall be saved; but he that believeth not, shall be condemned. Where it is manifest, that the first thing required, is the belief of the Trinity, out of Mat. 28.19. Heb. 11.6. Without faith it is impossible to please God: Therefore it is impossible to be saved. 2 Thes. 1.8. The Lord Jesus shall be revealed from heaven, in flaming fire, taking vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. They then that know not God, nor obey the Gospel, they hold not in every point the Catholic faith; therefore cannot be saved, but shall doubtless perish everlastingly. ARTICLE II. 2. And this is the Catholic faith, 3. that we worship one God in Trinity, and the Trinity in unity, 4. neither confounding the persons, 5. nor dividing the essence. The Declaration. 2. THe Catholic faith.] That is called the Catholic or universal faith, not which is believed by all, but which is necessary to be believed to salvation by all. For so Euphronius, Presbyter, in his exposition of this Symbol of Athanasius, saith, That is called the Catholic or universal faith, that is the right faith, which the universal Church should hold. It is set down in two heads chief in this Symbol of Athanasius: to wit, the faith of the holy Trinity; and the faith of the Incarnation and Mediation of the Son of God. 3. That one God.] This is the first and chief mystery, by which Christian faith is discerned from the sects of Pagans, Jews, Mahometans, and Heretics: For to them it is thought an absurdity, to worship one God in Trinity, and Trinity in unity, that is to say, to worship and believe one God in essence, and three in persons Father, Son, and holy Ghost: As though (forsooth) it were less absurd in humane reason (by which they measure faith) to believe the world's creation of nothing, and man's of the earth; or, as the Koran feigns, of a bubble of water, and the resurrection of the dead, after they are consumed by worms, by the power of God; which notwithstanding they believe. But what we believe and determine concerning God, must not be measured by the shallow capacity of humane reason, from which the nature of God is most distant; but rather according to his divine will revealed in his word. Now, these testify, that the true and eternal God is but one in number and essence, 1 Cor. 8.4. Deut. 6.4. Hear, O Israel, the Lord our God is one Lord, to wit, in essence. (For the name Jehovah in Hebrew, is from being, and properly signifieth essence or being.) He is also three in persons, Father, Son, and holy Ghost. Hebr. 12.2. For Christ (who is the author and finisher of our faith) being willing, that in the New Testament all the Gentiles should by a new sacrament be consecrated into one faith and worship of one true God, commanded all to be baptised in the Name of the Father, Son, and holy Ghost, as it were in the name and faith of one true God, consisting of these three hypostases, or persons: For the Father is expressly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or divine person, Heb. 1.3. Now, such as is the Father, such is the Son, and such is the holy Ghost, Article 4. Neither are we baptised but in the Name of the divine hypostasis, or person; the Son than is a divine hypostasis also, and so is the holy Ghost: And these three divine hypostases are one and the eternal God. S. John did more clearly express this mystery of the Trinity in unity, saying, There are three that bear record in heaven, the Father, the Word, and the holy Ghost: 1 John 5.7. and these three are one. He calls the Son, the Word, usually. Now, by these three witnesses in Heaven, he understands either three Gods, or three divine persons. But not three Gods; for God is one: therefore the three divine persons are understood. And he says, that these three are one, either in essence, or in personality; but not in personality, for so they could not be three: therefore in essence. And for this cause he teacheth, that these three are one God in their will, and consent of witnessing. It may be easily proved, that this mystery of the faith was not altogether unknown to the Fathers of the Old Testament; but not so clearly manifest to all of them, as now. And, it is no wonder, seeing the full revelation both of this, and of other mysteries, were reserved for the ministry of the Son of God, manifested in the flesh, John 1.18. as the finisher of our faith, by John's testimony, No man hath seen God at any time, the only begotten Son, which is in the bosom of the Father, he hath declared him. What the enemies of the blessed Trinity, out of humane reason, or out of Scripture, maliciously depraved, use to dispute against this doctrine, shall be explained in the progress of our disputation. 4. Neither confounding.] As the Noetian, Sabellian, Patrispassian Heretics did; who, as they held but one God, so they would acknowledge but one person: sometime of the Father, sometime of the Son, sometime of the holy Ghost; using this reason for a principle, at this day common to Jews, Mahometans, and Heretics, That of one individual nature, there can be but one hypostasis, or person: which indeed is true of a finite, and created individual nature; but of the divine, infinite, uncreated nature, it is false, as divine Oracles do evince. 5. Nor dividing the essence.] As the Tritheits do, and have done, multiplying the essence of God, with the divine persons, against Scripture. ARTICLE III. 6. For there is one person of the Father, another of the Son, another of the holy Ghost: 7. But the divinity of the Father, Son, and holy Ghost is one, the glory equal, the majesty coeternal. The Declaration. 6. FOr there is one.] The distinction of the persons, that one is not the other; but the Father is one, the Son another, and the holy Ghost another, is evidently taught in Scripture. John 5.32. There is another who beareth witness of me, and who sent me, even the Father, he it is that hath testified of me. John 14.26. But the Comforter, which is the holy Ghost, whom the Father will send in my Name. John 14.16. I will pray the Father, and he shall give you another Comforter. But how the persons are distinguished, it follows in the eighth Article. 7. But of the Father, and of the Son.] Here the consubstantiality and coequalitie of the divine persons, is asserted against Arians, and Photinians, according to Scripture. John 10.30. I and my Father are one, to wit, in the divine essence; and therefore in strength and power: but in respect of the humane nature, the Father and Son are not one. John 5.7. And these three are one, to wit, in respect of the divinity; and therefore in the unity of will and testimony. So we are baptised, not in the names of three, but in the name as of one true God. John 5.18. and Joh. 10.33. The Jews understood that Christ made himself equal with God; but he did not equal himself with God in his humane nature; (for, so they might truly have said, that he had blasphemed:) but in the glory of his divinity, and divine operations. John 16.15. All things that the Father hath, are mine: therefore that one and coeternal majesty of the divinity, which the Father hath, is also the Sons, and likewise the holy Ghosts: For, the Father and Son neither are, nor were from eternity, without the holy Ghost: therefore of the three there is one divinity, an equal glory, and coeternal majesty. ARTICLE IU. 8. Such as the Father is, such is the Son, and such is the holy Ghost: the Father uncreate, the Son uncreate, and the holy Ghost uncreate: the Father immense, the Son immense, and the holy Ghost immense: the Father eternal, the Son eternal, and the holy Ghost eternal. 9 And yet not three eternals, but one eternal: as there are not three uncreated, nor three incomprehensible; but one uncreated, and one incomprehensible. The Declaration. 8. SUch as the Father.] Here is declared the coequalitie and consubstantiality of the divine persons, by the identity of God's essential attributes; because, as the Father, so the Son, and holy Ghost is uncreated, immense, eternal. Of the Father no man doubts. The Son is also uncreated; because he was in the beginning of the creation; and he was God, and all things were made by him, John 1.1, 3. and nothing was made without him which was made. He is also immense; Hebr. 1.2. because he makes his abode with the Father, and dwells in the hearts of all the faithful, John 14.23. Ephes. 3.17. And, He is with us always, even to the end of the world. Likewise eternal; Mat. 28.20. because before the foundation of the mountains were laid, before the hills he was borne, Prov. 8.25. John 1.1. And, he is Alpha and Omega, the beginning and ending, the first and the last. Revel. 1.8. and 21.6. and 22.13. The holy Ghost likewise is uncreated; because, in the beginning of the creation, as the Creator, he moved upon the superficies of the waters, Gen. 1.2. He adorned, or made the heavens. Job 36.13. He made, and he put life in Job, Job 33.4. etc. He is also immense; because he dwells in us, Rom. 8.9. 1 Corinth. 3.16. 2 Tim. 1.14. Hence Didymus saith well, Didym. lib. 1. de Spiritu sancto. If the holy Ghost were one of the creatures, he should have a substance circumscribed, as all things that are made, although they are not circumscribed: For, seeing the holy Ghost is in many, he hath not a circumscribed substance. Likewise eternal, because he was in the beginning of things, Gen. 1.2. and because God was never without his Spirit. 9 And yet not three.] As the divine Essence is not multiplied with the persons, because there is one common to three; so the right faith forbids us to multiply Gods essential attributes with the persons, because they are one and the same common to three. As the Catholic faith then forbids us to believe with the Tritheits, three Gods, but worshippeth one God in Trinity: so it forbids us to say three uncreated, three immense, three eternal; but one uncreated, one immense, and one eternal it professeth to be in the Trinity. ARTICLE V. 10. Likewise, the Father is almighty, the Son almighty, and the holy Ghost almighty; 11. And yet there are not three Almighty's, but one Almighty: even so, the Father is God, the Son is God, and the holy Ghost is God; and yet not three Gods, but one God. So the Father is Lord, the Son Lord, and the holy Ghost Lord; and yet not three Lords, but one Lord. The Declaration. 10 LIkewise almighty.] Here is further declared the coequality and consubstantiality of the divine persons, out of the unity of the divine attributes, and of the divinity itself; because, as the Father, so the Son, and so the holy Ghost is Almighty, and God, and Lord. Of the Father no man doubts. The Son is also omnipotent; because, whatsoever the Father hath, the Son hath also, and therefore omnipotency, Joh. 16.15. And he is called expressly God almighty. Rev. 1.8. and 4.8. He is also God, and the true God, 1 John 5.20. God blessed for ever, Rom. 9.5. Where the Name of God doth surely signify the Divine subsistence, and not the attribute only of that subsistence: against two most impudent say of Socinus, That the simple Name of God, when it is given to Christ, doth no where signify his subsistence: and that it is not where found in the Scripture, where the Name of God, being the subject, is necessarily referred to Christ. The first of these is refelled by divers places of Scripture, especially these, Rom. 9.5. Of whom Christ is after the flesh, who is above all, God blessed for ever. 1 John 5.20. We are in that true one, in his Son Jesus Christ. He is the true God, and life eternal. The latter is false, both by these and other places, Acts 20.28. God hath purchased the Church by his own blood. 1 Tim. 3.16. God was made manifest in the flesh. He is also Lord. Luke 2.11. To you is borne this day a Saviour, which is Christ the Lord. The holy Ghost is also omnipotent, Because all graces and divine operations one and the same Spirit doth work, distributing them apart to every one as he will, 1 Cor. 12.11. Likewise, he is that God and Lord, who spoke of old by the Prophet Isaiah, Acts 28.25. And by the mouth of David, Acts 1.25. In whose Name we are baptised, Mat. 28.19. And, who is a witness in heaven with the Father and Son, 1 John 5.7. The Heretics cavil, that they find it not literally written, that the holy Ghost is God: which is too frivolous a subterfuge. Where is it literally written, the Father is God, the Son is God? What faithful man will require so many letters written, when the thing itself is written? Is it not plainly written, 1 John 5.7. The holy Spirit bears record in heaven? And presently after, The witness of God is greater? Acts 5.3. Thou hast lied to the holy Ghost? Then by and by, Thou hast lied to God? 1 Cor. 3.36. You are the temple of God, and the holy Spirit dwells in you? And shortly after, c. 6.19. You are the temple of the holy Ghost? He is also Lord; because we are as well baptised in the Name of the holy Ghost, (that is, into his worship, service, and obedience) as in the Name of the Father, and of the Son, Mat. 28.19. and the Apostles call upon God, who spoke by the mouth of David, Why did the Gentiles rage? that is, they call upon the holy Ghost thus; Lord, thou art that God, who made the heaven and earth, seas, and all things in them, Acts 4.24. 11. And yet not three.] See Numb. 8. 12. And yet not three.] But one Lord; to wit, Jesus Christ, 1 Cor. 8.6. Is not then the Father Lord, nor the holy Ghost Lord? The Catholic faith doth thus reconcile this, that only the Father is Lord, the Son and holy Ghost by the dominion of the deity common to the three Persons, which consisteth in the creation and government of all things: and from which dominion the Apostle, 1 Cor. 8.6. excludes not the Father and holy Ghost, but false gods and all creatures: But Jesus Christ is the one and only Lord by the dominion of mediation, which is not common to the three Persons, but proper to Christ, which consisteth in the Prophetical, Priestly, and Kingly office of the Mediator, and from which the Apostle, 1 Cor. 8.6. excludes not so much the Father and holy Ghost, as the fictitious mediators of Pagans, Jews, and Antichristians. ARTICLE VI. 13. For, as we are compelled by the Christian verity to confess severally each person to be God and Lord, so we are forbid by the Catholic faith to say, there be three Gods, or three Lords. The Declaration. 13. FOr as.] This Article gives a reason of the Antithesis of the fourth and fifth Article; which reason was declared before out of Scripture, in which alone the Christian truth, and Catholic religion is grounded, both in respect of the equality of each person, as also in regard of the consubstantiality of the same in the Trinity: therefore the Christian verity compels us to confess, each person to be God and Lord, because the Scriptures, which affirm the same, cannot fail, as it was Number 9 And the Catholic faith forbids us to say, there are three Gods or Lords; because the Scriptures which affirm one God and one Lord, cannot fail, as is said Numb. 3. and 11. ARTICLE VII. 14. The Father 15. is made of none, 16. nor created, 17. nor begotten; 18. the Son is from the Father alone, 19 not made, 20. nor created, 21. but begotten: the holy Ghost 22. is from the Father and the Son, 23. neither made, nor created, 24. nor begotten, 25. but proceeding. There is then one Father▪ not three Fathers; one Son, not three Sons; one holy Ghost, not three holy Ghosts. The Declaration. 14. FAther.] This Article declares the third, concerning the distinction of the persons, which consisteth in a distinct manner of existing, proper for each person. 15. Of none.] The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that is, made of, or from none, having no off spring or original from any other, because he is from himself. 16. Nor created.] The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neither made of any; for, (neither created) otherwise he should be the creature of another. 17. Nor begotten.] So it is in the Greek: hence the Greek Divines call the Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unbegotten; for, if he were begotten, he should be the Son, not the Father: And this is the manner of existing, by which the Father is distinguished from the Son, and holy Ghost, because he is of none but of himself. 18. The Son from the Father.] Not also from the holy Ghost; for, as the Father only hath the Son, so the Son is only from the Father: therefore he is not the Son of Abraham, David, and Mary, but according to the flesh. 19 Not made.] When the Apostle saith, He was made of a woman, Gal. 4.4. that is understood according to the flesh, not according to the divinity. 20. Nor created.] As Arius blasphemed, that the Son was first created; abusing a corrupted place in the Apochrypha, Syrac. 24.14. and depraving other Scriptures, which call Christ the beginning of the creature of God; to wit, not a passive, but an active beginning. Col. 1.5.18. Rev. 3.4. 21. But begotten.] In the Greek it is, begotten of the Father, and that alone; therefore he is the only begotten of the Father, John 1.14. and that Wisdom that was begot, before the mountains were made, Prov. 8.25. that is, from eternity. This eternal generation of the Son from the Father, is the ineffable communication of the divine Essence, by which alone the second person of the divinity from the first alone, as a son from the father, receives the same essence, whole and entire which the father hath: and this is the way of existing by which the Son is distinguished from the Father and the holy Ghost, because he is only begotten of the Father. 22. From the Father.] So it is in the Greek, from the Father, as John 15.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Who proceedeth from the Father; but Athanasius saith not, from the Father alone, as he spoke of the Son, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the Father alone: which exclusive particle, when the later Grecians, against the mind of the Apostles, and of Athanasius, at length added; the Latin Church, to fill up the Scriptures meaning, said, [From the Father, and the Son.] 23. Not made.] This is against the Macedonians, who feigned the holy Ghost to be a creature, created motions, and created spiritual gifts. 24. Nor begotten.] Because, so he were the Son; for, to be begotten, is to be the Son. 25. But proceeding.] So it is in the Greek, as it is said, John 15.46. for, this procession or emanation is the ineffable communication of the divine Essence, by which alone the third person of the divinity from the Father and the Son, as a Spirit from him whose Spirit he is, receives the same entire essence which the Father and Son have. Concerning the manner of this procession and generation, to those that curiously inquire, that of Damascen should be answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. Dam. l. 4. Orth. Fid. c. 10. That there is a difference between generation and procession we have learned, but which is the manner or way of this difference we know not. And that of Ambrose. Licet scire, etc. We may know that the Son is begot, (and so that the holy Ghost proceeds) but we may not know how he is begot, and how he proceeds. And this is the way of existing, that he proceeds from the Father and the Son: for, he is the Spirit of the Son, no less then of the Father, Rom. 8.9. Gal. 4.6. and he is sent from both, John 15.26. he proceeds then from both. ARTICLE VIII. And in this Trinity 26. none is before or after other, 27. none lesser or greater than other; 28. but all the three persons are coeternal among themselves, and coequal: so that in all things, as is said, the unity in trinity, and trinity in unity is to be worshipped: 29. He than that will be saved, must thus think of the Trinity. The Declaration. 26. NOne before.] To wit, in nature and time; though in order of existence the Father be the first, the Son the second, and the holy Ghost the third person. 27. None greater.] Because God admits no quantity: but when Christ saith, he is lesser than the Father, John 14.28. he saith this, not in respect of his divinity, but only in regard of his mediation and humanity; otherwise, that could not be true, when he saith, I and my Father are one. All that the Father hath are mine. 28. But all.] The co-eternity then, and co-equality, and the co-essentiality also of the Trinity, is altogether to be worshipped. 29. He than that will.] He therefore hates his own salvation, who believes not the holy Trinity: for, Whosoever denieth the Son, hath not the Father, 1 John 2.23. And, Who hath not the Spirit of Christ, he is none of his, Rom. 8.9. For no man can say, that Jesus is the Lord, but by the holy Ghost, 1 Cor. 12.3. The Catholic Faith, concerning the Incarnation of the Son of GOD, our Lord JESUS CHRIST; According to the Creed of ATHANASIUS, briefly declared and asserted. ARTICLE I. Of the Creed the ninth. But 1. it is necessary unto eternal salvation, that whosoever will be saved, 2. he believe rightly the 3. Incarnation of our Lord Jesus Christ. The Declaration. 1. But it is necessary.] This necessity is every where delivered in Scripture: John 3.36. He that believeth in the Son, hath everlasting life; and he that believeth not the Son, shall not see life; but the wrath of God abideth on him. Joh. 6.14. This is the will of him that sent me, that all that see the Son, and believe in him, may have life eternal. John 17.3. This is life eternal, to know thee the only true God, and whom thou hast sent Jesus Christ. 1 John 4.3. And every spirit that confesseth not that Jesus Christ is come in the flesh, is not of God. Acts 4.12. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 10.43. To him give all the Prophet's witness, that whosoever believeth in his Name, shall receive remission of sins by his Name. By faith then in the Son of God made man, it behooveth all to be saved, and without this faith no man can be saved. 2. Incarnation also.] In Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his inhumanation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his incorporation; of the causes, truth, and manner of which, Athanasius lest a famous Book entitled, The inhumanation of the Word of God; other Greeks commonly call this, The Incarnation: which word is made out of the say of Scripture, in which the Incarnation of the Son of God is chief grounded, John 1.14. The Word was made flesh, and dwelled among us. 1 Tim. 3.16. God was manifested in the flesh. Heb. 2.14. Because children are partakers of flesh and blood, the Son of God himself was made partaker of the same; and ver. 16. He took not on him the nature of Angels, but he took on him the flesh, is of God. To this purpose are the Angels words to the Virgin Mary, Luke 1.35. The holy Ghost shall come upon thee, and the virtue of the most High shall thee; therefore that holy thing that shall be borne of thee, shall be called the Son of God. And that of the Apostle, Gal. 4.4. God sent his Son, made of a woman: out of which is understood, that this Incarnation is the miraculous assumption of humane flesh or nature, by the operation of the holy Ghost in the Virgin's womb, being performed by the Son of God, into the unity of his personality. 3. Believe faithfully.] In the Greek it is firmly; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in the last Article it is faithfully and firmly; of which, the first respects the sincerity of this faith, purified from error, denial and heresy whatsoever, concerning this mystery: the latter requires an assurance and confidence of salvation in the Son of God incarnate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. being opposite to doubt and conjectural opinion. ARTICLE II. Of the Creed the X. This then 4. is the right Faith, 5. that we believe and confess, that 6. our Lord Jesus Christ, 7. the Son of God, is 8. God and man. The Declaration. 4. RIght faith.] The right faith concerning the Incarnation of the Son of God, is briefly set out in two heads: The first is of the very mystery of the Incarnation, or of the person of the Son of God incarnate. The later is concerning his office, or the mystery of our redemption, which was performed, and to be performed by him in the flesh. It is equally necessary to salvation to believe both; and the first for the later. The faith of which, except it be held entire and untainted, as the Gospel declares it, to believe Christ to be God and man (which the devils also believe, and tremble) will help nothing to salvation. 5. That we may believe.] We must believe and confess, because with the heart we believe unto righteousness, and with the mouth we confess to salvation. 6. Our Lord.] So the Angel calls him the same day he was borne, Luke 2.11. There is borne to us this day a Saviour, which is Christ the Lord: And the New Testament in very many places, chief 1 Cor. 8.6. We have one Lord, Jesus Christ. And he will be so called of us; John 13.13. You call me Lord, and you say well: for so I am. Hence, in the Creed, we believe in Jesus Christ our Lord. The Septuagint express the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lord, by God's proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is worth the observing; because it affords an ample argument of the true Deity of our Lord Jesus Christ: For, if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be the same that Jehovah, surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our Lord, is God Jehovah. The Son of God than is our Lord by a twofold dominion; one of his Deity, common to him, with the Father and holy Ghost, which is his absolute power over all things: the other is of mediation, proper to himself; by which, as he is the Mediator between God and men, he alone is at the right hand of God, appointed head of the Church over all things, Ephes. 1.22. 7. He is the Son of God.] Not a son by the grace of creation, as the Angels are Gods Sons, Job 1.6. nor a son by the grace of adoption, as those that are predestinate, are adopted to be sons by Jesus Christ, Ephes. 1.5. but the proper Son of God, Rom. 8.32. The only begotten of the Father, John 1.14. Begotten before all created things, from eternity, Prov. 8.23, 25. Whose going forth from the beginning, from the days of eternity, Mich. 5.4. By whom all things were made, and without whom nothing was made that was made, John 1.3. 8. God and man.] Not God alone; for so he were not truly Christ, that is, anointed: for, God alone is the anointer, not the anointed: Nor man alone; for so he were not truly Jesus, that is, a Saviour: for, man alone is not the Saviour, but the saved; but God and man, one and the same Son, consisting of two natures, the divine and the humane, in the unity of the hypostasis. Furthermore, why the Son of God, the second person of the blessed Trinity, rather than any of the other persons, to wit, the Father, or the holy Ghost, united humane flesh to himself, although that humane reason should stand amazed, Christian faith should humbly adore, and not search this mystery; some reasons, notwithstanding, are unfolded by Divines, not improbable; to wit, that it was fit, that he, who was the Son of God, begotten of the Father before the world, should likewise be the Son of man, borne in time, of the substance of his mother: First, lest by the Incarnation, the denomination of the divine persons should be changed, or a confusion introduced; which had happened, if either the Father, or the holy Ghost, or all together, by the dispensation of the flesh, had challenged to themselves the name of Son. Secondly, the benefit of the Incarnation was by God ordained, and bestowed upon men, for this end, that we might become the sons of God: for it was meet, that we should be made Gods adopted sons by him, who is God's natural Son. Thirdly, it was most convenient, that he, who had obtained a middle place among the creatures, should be repaired by the middle person of the Trinity, that there might be a decent correspondency between the middle and middle. Now, man hath a middle place among the creatures, having obtained to be under the spiritual, and above the corporeal creatures; it was then fit, that man should be repaired by the middle person of the Trinity. Lastly, there is nothing more decent, than that decayed nature should be restored by him, by whom it was created; because all things were made by him, John 1.3. therefore man was to be repaired and restored to his former dignity by the Son of God. ARTICLE III. Of the Creed the XI. 9 He is God, 10. of the substance of his Father, 11. begotten before the world: and man 12. of the substance of his mother. 13. Born in the world. 14. Perfect God. 15. Perfect man, of a reasonable soul and humane flesh subsisting. 16. Equal to the Father, according to his Divinity: 17. inferior to the Father, according to his humanity. The Declaration. 9 He is God.] It is as evident, that the proper and only begotten Son of God, is God; as the proper and only begotten son of man, is man: which the Scripture in innumerable places confirmeth. 10. Of the substance of his Father.] This also the Scripture confirmeth, as often as it witnesseth the Son of God to be begotten, and the only begotten of the Father. For, when an intelligent nature is said to beget, it is properly to bring forth an issue out of its own substance, that is, the begetter to that which is begot, the father to the son communicates his own substance. 11. Begotten before the world.] Wisdom, which is the Son of God, Prov. 8.22, 23, 25, 30. three or four times plainly restifieth, that she was begot before time, and before the world was made. And this, among sensible or rational men, (not to speak of godly men) ought not to be doubted. For, how could God be a Father before the world, if he begot not his Son before the world? The Church confesseth, that the manner of this generation is ineffable. Rufinus in his Exposition of the Creed (which is commonly attributed to Cyprian) saith thus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I will not have thee discuss how God the Father begot his Son, neither search too curiously into the depth of this mystery, lest perhaps, whilst thou art making too strict a scrutiny, to find out the splendour of this inaccessible light, thou forfeit that small and weak sight, which, by divine bounty is bestowed upon men. Know, that the mystery of this divine generation is as far different and eminent above all things that are in us, as the Creator is more potent than the creature, and the Artificer more excellent than his work, etc. When thou hearest of this Son, I would not have thee think of a carnal nativity; but remember, that these things are spoken of the simple nature of an incorporeal substance. For, if in that word, which the heart; or in that meaning, which the mind; or in that brightnesses which the light begets of itself; if, I say, there is no weakness in that generation: how much purer must our thoughts be of him, who is the Creator of all these? By this manner then of subsisting proper to himself, is the Son of God distinguished in the holy Trinity, from the Father and holy Ghost, because he alone is begotten of the Father before the world: and therefore he only assumed man's flesh, and was borne of the Virgin in time. 12. Of the substance of his mother.] As the Angel said to the Virgin Mary, Luke 1.35. That holy thing which shall be borne of thee, that is, of thy substance and womb, shall be called the Son of God. For, the Son of God should have been the son of David, according to the promise, 1 Chron. 22.10. Hebr. 1.5. Math. 1.1. Of the seed of David, according to the flesh, Rom. 1.3. Hence he is called the fruit of Mary's womb, Luke 1.42. But the fruit is begot of the substance of the tree; which is flat against the madness of Valentinus, affirming, that Christ was sent by the Father, and brought with him an heavenly body, and that he assumed nothing of the Virgin Mary; but that he passed through her, as through a channel or pipe, without taking any flesh of her, August. de haeres. 10. 13. In the world.] That is, in time, or in the fullness of time, to wit, prefixed by God, Gala●. 4.4. which was in the 42. year of Augustus his reign, and in the year of the world 3928. according to Beroaldus his best account. 14. Perfect God.] In Greek, perfect God is the same that 1 John 5.20. the true God: for, there is but that one and eternal God by nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who calls himself, Gen. 17.1. the God of sufficiency or perfection. He is not then God equivocally, in respect of the excellency of his gifts and office, as Angels, Psal. 97.7. Or, as Princes, Psal. 82.6. as Samosatenus and Photinus of old blasphemed; and of late, the Servetians and Socinians, affirming Christ to have taken his beginning from Mary, and not to have had any being before her. Neither a factitious or created God before all things of nonentity, as Arius madly said. For no creature can attain to the perfection of the Creator, whereas every creature proceeds from non-entity to entity; but not to be, is absolutely repugnant to God, and to his perfection. 15. Perfect man.] A true and entire man, consisting of a reasonable soul, and a humane body; which is contrary to the heresy of Martion and Manichoeus, affirming, that Christ came in the later times to deliver souls, not bodies; and that he was not truly in the flesh, but only to delude humane senses, he made show of humane flesh. This is also against the error of Apollinaris the Syrian, affirming the Son of God to have assumed the flesh without the soul, and that the Word was in stead of the soul in him, August. de haeres. 46.55. Christ himself did pithily refute both these: the former, when, rising from the dead, he shown himself to his disciples, who, being affrighted with his sight, supposed they had seen a spirit; to whom Christ faith, Why are you troubled? See my hands and feet: for I am the same. Touch me and see; for a spirit hath not flesh and bones, as you see me have, Luke 24.39. But the later he refells, when, in the garden, in his fear and agony, he cried out, My soul is heavy unto death, Matth. 26.38. Now, the Word could not either be troubled with passions of the mind, or with the fear of death; because the nature of man, being assumed into the hypostasis, doth not subsist by itself, but in the person of the Word, which is so far from diminishing man's perfection, that it rather perfects it. As for man's person, to be, or to subsist, it is the perfection of a mere man, which, indeed, should make Christ to be merely man: But to subsist in the person of the Word of God, is the perfection of him that is both God and man; or of man assumed into the Godhead, as Athanasius speaks in the following Article. 16. Equal to the Father.] That Christ was the Son of God, and God, the forenamed Heretics of old did not, and the modern do not deny; but they did, as they do at this day, trifle with an equivocation, affirming a factitious god, in respect of gifts and divine operations; or a God created before all things, but lesser and inferior to the Father: which is directly against the assertors of the Christian faith, amongst whom Athanasius was not the meanest: who, by evident testimonies out of Scripture, and arguments, did demonstrate, that the Son of God was God, equal and consubstantial with the Father. Here let a few serve: We are inaugurated by baptism equally in the name of the Father, Son, and holy Ghost, as in the name of one true God. The Jews themselves did acknowledge Christ, when he said, John 5.17. My Father worketh hitherto, and I work, that he called God his own Father, and that he made himself equal with God; which Christ was so far from denying or reproving, that through the whole Chapter he confirms it by notable documents, taken from the equality and identity, both of his own and Father's works and operations, power and authority, honour and worship: Whatsoever (saith he) the Father doth, the Son doth the same also. For, as the Father raiseth the dead, and quickeneth them; so doth the Son quicken those whom he will, etc. The Father hath committed all judgement to the Son, that all may honour the Son, as they honour the Father. As the Father hath life in himself, so he hath given to the Son to have life in himself, etc. There needs no more: Christ's own witness alone of himself is sufficient to confirm our faith, and to overthrow heresies; John 8.14. For if (saith he) I testify of myself, my testimony is true: but he testifieth of himself, that God is his proper Father, and that he is equal with God the Father; therefore his testimony of himself is true. Hence the malicious stupidity of Heretics, derogating authority from his testimony, is more to be detested, then that of the Jews. According to his divinity.] Not according to his humanity; otherwise he were not true man: therefore the doctrine of Schwenckfeldius if false, which equals Christ's humanity in all things to God; or, which makes Christ's humanity equal to God. 17. Lesser than the Father.] And this Christ witnesseth of himself, saying, My Father is greater than I, John 14.28. to wit, by reason of my Incarnation, as man, I am lesser than the Father. Which, because Arius drew this to the inequality of the divinity, he brought in the heresy of the Anomaei, Cyril. l. 2. thes. c. 3. So far is the Son equal to the Father, in that he is by nature God; but in that he was made man, and as a man was crucified and died, he is less than the Father. The definition of Chalcedon afterwards against Eutyches thus declares it, Consubstantial to the Father, according to the divinity; consubstantial to us, according to the humanity. In all things like to us, except the filth of sin, Hebr. 2.17. and 4.15. ARTICLE iv Of the Creed the XII. 18. Who, though he be God and man, yet he is not two, but one Christ. 19 One, not by converting of the divinity into flesh, 20. but by assuming of the humanity into God. 21. One altogether, not by conversion of the substance, 22. but by unity of the person. 23. For, as the reasonable soul and flesh are one man, so God and man is one Christ. The Declaration. 18. WHo, though God.] Hitherto of the truth of the two natures of the Son of God incarnate: now, of their union; or of the personal unity. The Article in the beginning hath a Prolepsis or anticipation: whereas God and man are two divers subsistances; therefore, if Christ be God and man, he will not be one, but two. Yet one Christ, God and man, not two; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. because of the union of the natures. God, indeed, and man are different subsistences, without the personal union; but Christ is God and man in the personal unity. Upon this part of the Article pitcheth that heresy, which, about an hundred years after Athanasius, Nestorius, the Patriarch of Constantinople, brought into the Church; but was condemned by the Council of Ephesus. 19 One, not by conversion.] The reason of the unity consisteth not in the conversion of the divinity into flesh, which heresy was devised two hundred years after Athanasius, by Eutyches a Monk of Constantinople, who expounded the words of John, The word was made flesh, of the conversion of the word into flesh: As the water is said to be made wine, that is, converted into wine, John 2.8. affirming, that after the incarnation, not two natures did remain, but one only; to wit, the flesh made of the Word. But not without cause he was suppressed by the authority of the Council of Chalcedon: For, how can the divinity be turned into flesh? or an uncreated nature, void of mutation, be converted into a creature? By this means, Christ should neither be God nor man truly; because he must lose both the Divinity and the humanity together. 20. But by assuming the humanity into God.] In the Greek, into the Deity; yet not absolutely, but into one of the persons of the Deity, or of the Word. For this alone, not the Father, not holy Ghost, assumed humane flesh into the unity of the hypostasis. See the 8. and 1. Note. Of this assumption the Apostle thus, Hebr. 2.14. He was made partaker of flesh and blood. And ver. 16. He took not on him the nature of Angels: but he took on him the seed of Abraham; that is, he united it to himself personally, as the Schools speak, that there might be one hypostasis of the Word and flesh. The true reason or manner then of the unity of Christ's person, is not the conversion of the Word into flesh, but the hypostatical union of the Word with flesh. 21. Not by confusion of the substance.] That is, not by commixtion of the nature and natural properties of them both, into some third thing, such as is the confusion of water and honey in Metheglin, which was the heresy afterward of the Monophysits sprung out of Eutyches his follies, against which Damascen disputes at large, lib. 3. orthod. fidei. c. 3. 22. But by unity of the person.] To wit, of God-man, or the Word incarnate: the natures of the Word & flesh, and their essential properties remaining distinct and safe; as, after Athanasius, the Council of Chalcedon, Act. 20. hath more fully explained, in these words, We all acknowledge our Lord Jesus Christ in two natures inconfusedly, immutably, indivisibly, inseparably; the diversity of the two natures being no ways made void, by reason of the union: rather the propriety of each nature, agreeing in one person, is preserved; so that he is not divided or severed into two natures, but Jesus Christ is one, and the same only begotten Son, God the Word. 23. For as the reasonable soul.] The manner of the union of the Word & flesh is illustrated by a Simile, which, before Athanasius, Justin Martyr, a very ancient Writer, in his Exposition of the Faith, did make use of, whose words we thought good to set down that we may understand how much they agree: Let no man (saith he) inquire of me the manner of this union; for I am not ashamed to confess my ignorance: yet I will rather glory, that I believe those hidden mysteries, with which I was initiated, which are not perceptible to reason and understanding. Some there are, who understand this union, as they do that of the soul and body, and so they teach. And the example agrees, if not in all, yet in parts: For, as man, being one, hath two different natures; and with one part he consulteth, and with the other he puts his counsel in execution; with his mind he decrees to build a ship, with his hands he puts in practise the work which he decreed: So one Son, being of two natures; according to the one he works miracles, according to the other, he takes upon him all sort of humility: For, as he is of the Father, and God, he works miracles; as he is of the Virgin, and man, of his own accord he did naturally undergo the cross and passion, and such like. Hitherto if one compare, the similitude doth well agree; on the other side, if he compare the whole with the whole, he takes away the difference: For, though man consist of body and soul, yet he is not the same with these, but some other thing; as he is man, he consisteth in the union of body and soul, and so existeth some other third thing: But Christ is not made of the Deity and humanity, when he is not different from these two, but both, God and man. Again, the soul is always affected with the body, which no Orthodox man, that is well in his wits, dare say or think of Christ's divinity: therefore this example of man is partly to be received, partly to be avoided. By which words we understand, that the similitude consists in two things, and in so many is discrepant. It agrees first, that as the reasonable soul is coupled with man's body into one person of man; so God the Word, with the nature of man, is coupled in the one person of God and man, and that by an unspeakable way. Again, as the union of the soul with the body is made, the essential properties of both natures remaining entire; for, the soul remains in the union invisible, spiritual, immortal, rational, impartible; but the body is visible, tangible, mortal, void of reason, and partable. The union also is made without transfusion of the essential properties of the one nature into the other: The soul is not made visible corporeal, mortal, irrational, partible, for being united to the body: The body is not made invisible, spiritual, immortal, rational, impartible, because united to the soul. The union notwithstanding is made with the communion of the essential properties of body and soul, really transient into the person of man, in respect of each nature: As man really becomes immortal, rational, according to his soul; so he becomes mortal, and void of reason, according to his body. So the union of God the Word was made, the properties of both natures remaining entire. God the Word remained in this union eternal, uncreated, most simple, infinite, omnipresent, omnipotent, omniscient, impassable, immortal, etc. The flesh in time was created, compounded, finite, in respect of place, power, knowledge, passable, mortal, etc. The union also was made without transfusion of the essential properties of God the Word into the flesh, or of the flesh into God the Word. The Word was not made temporary, was not created, nor compounded, nor finite in place, power, and knowledge, nor passable, or mortal, by the union with the flesh: So the flesh was not made eternal, uncreated, uncompounded, infinite, omnipotent, omnipresent, omniscient, impassable, immortal, by the union with the Word; yet the union was made with the communion of the essential properties of the Word and flesh, really transient into the person of Christ, God and man, or the Word incarnate, in respect of each nature (which Damascen calls the manner of alternation, lib. 3. orthod fid. cap. 4.) As Christ-God becomes man really in time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. created and borne, compounded, finite in place, power, and knowledge, and was passable, mortal, suffered, died, according to the nature assumed; so Christ-man is really God, eternal, uncreated, most simple, finite, omnipotent, omnipresent, omniscient, according to the divinity assuming. But the similitude agrees not in this: First, that in man, by reason of the union of the reasonable soul and body, some third thing, specifically different, is made up, to wit, man, as of matter and form, neither of which is man. 'Tis not so in Christ; because the Word, assuming the flesh, both before and after the incarnation, was God and the same person, heretofore without flesh, afterward clothed with it. Secondly, the soul of man receives into it the passions of the body, with which it grieveth and rejoiceth; but God the Word is void of all affection and passion. ARTICLE V Of the Creed the XIII. 24. Who suffered for our salvation. 25. Went down to Hell. 26. The third day risen again from the dead. 27. Ascended into Heaven. 28. He sitteth at the right hand of God the Father Almighty. 29. From thence he shall come to judge the quick and dead. The Declaration. 24. WHo suffered.] Hitherto of the mystery of the Incarnation; follows the office of the Son of God incarnate: the words are almost a succinct repetition of the Apostles Creed. Now, these are the things, for which we believe the Son of God to be incarnate, and without the assurance of which, in vain we should believe the incarnation of the Son of God. For, because the Son of God became our surety in the judgement of God, he ought in our flesh to have suffered for us an accursed death, that he might satisfy for us the curse of the Law, and restore to us by his death life and righteousness, which were lost: he suffered therefore the death of the Cross, to recover our salvation, Rom. 4.25. Phil. 2.8. Heb. 2.14 etc. 25. He descended into Hell.] That he might free us from the terrors of Hell; but not by a corporeal descending, or in his soul, after death, into the place of Hell. For the Scripture is clearly against such a descending, Luke 23.43, 53. but in a spiritual wrestle with the sorrows of Hell (which the Scripture usually calls a descending into Hell, 1 Sam. 2.6. Psal. 16.18. and 116.3.) before his death in the garden, and on the Cross, Mat. 26.38. Luke 22.44. Mat. 23.46. 26. The third day he risen again.] For our justification, Rom. 4.25. This Article is the ground of Christian hope and comfort: For, if Christ be not raised from the dead, our preaching is in vain, our faith is in vain, and we are yet in our sins, 1 Cor. 15.17. 27. He ascended into Heaven.] He is always with us by his divinity; but if he had not corporally departed from us, we had still seen his body carnally, and should never believe spiritually; by which faith we are justified, August. serm. 60. de verbo Domini. 28. He sits at the right hand, etc.] According to the promise, Psal. 110.1. Sat at my right hand, until I make thine enemies thy footstool; which the Apostle interprets, 1 Cor. 15.25. He must reign, till he hath put all his enemies under his feet. And, Ephes. 1.2. He hath placed him above all dominion and power, etc. and hath put all things under his feet, and hath made him head over all, to his Church: Therefore the glory of Christ's sitting at his Father's right hand, is the Kingdom of the Mediator exalted in his own flesh, and not the diffusion of the flesh, or ubiquity, which is repugnant to that which followeth. 29. From thence he shall come to judge.] Phil. 3.20. 2 Tim. 4.1. He is to judge the quick and the dead at his glorious coming in his Kingdom, August. Epist. 57 ad Dardan. Doubt not therefore that now the man Christ Jesus is there, from whence he is to come. Call to mind, and hold fast the Christian confession; because he is risen from the dead, hath ascended into heaven, sitteth at the right hand of the Father, and from no other place but from thence will he come to judge the quick and the dead: and he will so come, as the Angels witnessed, after the same manner that he was seen to go into heaven; that is, in the same form and substance of flesh, to which he hath given immortality; but hath not taken away its nature. According to this form, he must not be thought to be diffused : for we must take heed, that by asserting the divinity of man, we take not away the verity of his body, etc. ARTICLE VI Of the Creed the XIV. 30. At whose coming all men shall rise, 31. with their bodies, 32. and shall give an account of their own deeds. 33. And who have done good, shall go into life eternal; but who have done evil, into everlasting fire. The Declaration. 30. AT whose coming.] So it is taught, 1 Thes. 4.16. With the voice of the Archangel, and the Trumpet of God, he shall come down from heaven: and they that are dead in Christ, shall rise first. 1 Cor. 15.52. In a moment, in the twinkling of an eye, at the last trumpet, the dead shall be raised incorruptible. 31. With their bodies.] For this corruptible must put on incorruption, and this mortal must put on immortality, 1 Cor. 15.53. 32. And they shall render.] So it is written, Matth. 12.36. I tell you, whatsoever idle word men shall speak, they shall render an account of it, in the day of Judgement. For, we must all of us appear before the Tribunal of Christ; that every man may receive what he hath done in his body, whether it be good or evil, 2 Cor. 6.10. The dead were judged of these things which were written in the Books, according to their works, Rev. 20.12. 33. And who have done good.] As Daniel prophesied, chap. 12.2. And many of them which sleep in the dust of the earth shall awake; some to life eternal, and some to shame and everlasting contempt. And Christ, John 5.28. The hour shall come, when all that are in the graves shall hear his voice, and come forth: Who have done good, unto the resurrection of life; but who have done evil, unto the resurrection of condemnation. ARTICLE VII. Of the Creed the XV. This is the Catholic faith, 34. which except every one do faithfully and firmly believe, he cannot be saved. The Declaration. 34. WHich except.] See the 1. Art. Num. 1. Of the holy Trinity, and above, Art. 1. Num. 3. Of the Incarnation of the Word. The Creed of the Fathers of Antioch, against PAULUS SAMOSATENUS: Out of the Acts of the first Council of Ephesus. WE confess that our Lord Jesus Christ was begotten of the Father before all worlds, but in the last times by the holy Ghost of the Virgin Mary, according to the flesh, subsisting only in one person, which consisteth of the divinity and humane flesh: whole God, and whole man; whole God also with the body, but not God according to the body: whole man also with the divinity, but not man according to the divinity: whole (again) to be adored with the body, but not to be adored according to the body: whole adoring also with the divinity, but not adoring according to the divinity: whole uncreated also with the body, but not uncreated according to the body: whole form also with the divinity, but not form according to the divinity: whole with God, of the same substance also with the body, but not of the same substance, according to the body: Even as he is not, according to his divinity coessential with men, but he is of the same substance with us even existent in the divinity: For, when we say, that he is according to the Spirit coessential with God; we do not say, that he is coessential with men according to the Spirit. On the other side, when we preach, that, according to the flesh, he is consubstantial with men; we do not preach, that he is, according to the flesh, consubstantial with God: for, as according to the Spirit he is not consubstantial with us; (for, so he is consubstantial with God) so again, he is not according to the flesh consubstantial with God; for, according to this he is consubstantial with us; but as we pronounce these to be distinct and separated, not to introduce a division of that person which is one and individed, but to denote a distinction and inconfusion of the natures and properties of the Word and flesh: so we preach and worship what conduceth to the manner of this individed union and composition. Vigilius lib. 4. against Eutyches. Therefore, on the contrary, if the fl●sh be found , why is there not one nature of the fl●sh & Word which is . If there be one nature of the Word and flesh, how is it, that, whereas the Word is , the flesh is not also found ? For, when it was upon the earth, it was not in heaven; and now, because it is in heaven, it is not upon the earth: and it is so far from being here on earth, that, according to it, we expect Christ to come from heaven, whom, according to the Word, we believe to be with us on earth. Therefore, according to your opinion, either the Word is contained with the flesh in its place, or else the flesh with the Word is ; seeing one nature cannot receive in itself what is contrary and divers. Now, to be circumscribed to a place, and to be , are things very different and unlike: and because the Word is , but the flesh is not , it is apparent, that one and the same Christ hath both natures, and that he is according to the nature of his divinity; and contained in a place, according to the nature of his humanity; that he is created, and hath no beginning, subject to death, and cannot die; the one whereof belongs to him out of the nature of the Word, by which he is God, the other, out of the nature of the flesh, by which the same God is man: therefore one Son of God, and the same being made the Son of man, hath a beginning out of the nature of his flesh, and hath no beginning out of the nature of his divinity. He is created by the nature of his flesh, and is not created by the nature of his divinity; he is circumscribed to place by the nature of his flesh, and is not contained in any place by the nature of his divinity; he is lesser than the Angels by the nature of his flesh, and is equal to the Father by the nature of his divinity; he died by the nature of his flesh, and died not by the nature of his divinity. This is the Faith, and the Catholic Confession, which the Apostles delivered, the Martyrs confirmed, and the faithful hitherto maintain. How then darest thou, who art most impious, and infected with the poison of Eutychian Heresy, reprove Leo; whilst, out of the diversity of the actions of one Lord Christ, he teacheth the truth of both natures; that what he produceth to demonstrate both natures, thou calumniates, as if he professed two persons? A Question proposed to DAVID PARRY, By Mr. MOSES VASHARHELINUS, Rector of the famous School of PATACHIN in Hungary, An. 1601. a. d. 14. August. Gregor. Whether God created all men for one end in Adam to salvation, upon condition of keeping the Law? I See here, saith Mr. Moses, that there is, if not truly, yet seemingly, a contradiction among Writers, Mr. Calvin saith, l. 3. Inst. c. 21. §. 5. That all men were not created in the same condition. Dr. Vrsinus, quaest. 6. Catech. affirms, That God created man, that he might live for ever with him in blessedness. If this be so, it seems that man's fall is not subject to divine providence, and that God did not attain his end which he intended in the creation. Piscator against Andrew Schaffman, Propos. 29. saith, That God created all mankind in one, but not for one end: And in the Question 37. to this argument of Schaffmen, The Image of God was concreated, holiness and righteousness were to be propagated, for which man both pleased God, and by obeying his will, which was then sound, he was to be made partaker of eternal joy. Piscator answereth, That it is false, that holiness which was concreated should be propagated; because it is true, that by God's Decree it was to be lost, before our first Parents should propagate children: for, if an hair of our head cannot fall, without the will of our heavenly Father; how much less could that holiness be lost without his will and providence? Dr. Parrie's Answer. You inquire, Mr. Moses, Whether God created all men in Adam for one end to salvation, upon condition of observing the Law: And of this Question you show the different opinions of Authors. If I say, that I am willingly ignorant of this Question, I shall not lie; for it is fetched out of the secret closet of God's hidden decrees; having in it more quickness of wit, than edification. Yet, I will tell you what I think of this matter: If you consider it à priori, I affirm, that all were made for one end in Adam, as the branches of the tree in the stock; but with this condition, if in the Image of God (which was the beginning and a part of salvation) Adam himself had stood, and had propagated it to posterity; or, in it had propagated all men in it: but, because this condition, was neither placed in the counsel of God, nor was to be placed in the event; (à posteriori) we are forced to deny, except we will believe that God hath failed in his end, or hath changed his counsel; whereas, it is apparent, that many never attain to salvation. But, to cut off all Sophistry, so I state it: Adam hath a double consideration; one before his fall, as the stock of mankind potentially in him, which was never to be brought into act; for God (as we are taught by the event) not only created man mutably good, who, being tempted, might lose his uprightness before he did procreate; but he decreed also to suffer him to be tempted, to fall, and to lose his righteousness, before he did procreate: which being granted, he was not to procreate any men at all in this estate. It is idle then, to ask if God created all men to salvation in him, which he did not decree them to procreate of him, for causes hid in his manifold wisdom. Then, he is considered after his fall, as the stock of mankind actually; when, not only by nature, but also by divine disposition, man was actually to procreate mankind, but such as himself was; to wit, evil, and liable to the curse: and to this belongs the present question, as the whole decree of predestination about election and reprobation. Now, an answer out of Scripture and experience (à posteriori) may easily be given, that as all men, begotten of sinful Adam, do not aim at the same end, but some at life, others at death: so, all are not procreated of Adam to the same end, and therefore, all are not created of God to the same end. Nor can it be said that they were created in lapsed Adam, except we will utterly exclude God from creating man, or make him idle in it, or yield, that he is frustrated of his intention. Every man than is created to that end, to which either by the pravity of his nature he is permitted to tend, that is, to death; or to which, by the means of grace in Christ he is directed, that is, to salvation. For doubtless, God did not idly see or foresee that divorce which presently appeared amongst the sons of Adam, Noah, Abraham, Isaac, etc. being by nature corrupted, but what by grace he effected in time, according to that, (Jacob have I loved, Esau have I hated; and, Before the children were borne, when they had not as yet done good or evil, that the purpose of God might remain firm according to election) so he decreed from eternity. You see the question nearly agrees with the doctrine of election, of which therefore I will add no more, to avoid prolixity; Calvin then saith well, That all men are not created in the like condition; to wit, after the fall, in respect of the end, not of the estate: for, all men are borne alike in the same estate, to wit, all the sons of wrath; for, concerning the diversity of the end, it is said of the elect, He hath appointed us to saluttion, etc. 1 Thes. 5.9. of the rest; He made the wicked for the evil day. When Vrsinus then saith, That God created man, to the end he might live with him in bliss for ever, he must be understood conditionally, so far as man should persevere in integrity; the end therefore was conditional, not to be placed in Adam, but in Christ; if, as it came to pass Adam had fallen: and so Schaffman is to be understood, That the holiness which was concreated with Adam, was to be propagated to all men, to wit, if Adam did not lose it before he did procreate all; therefore, he speaks truth conditionally, but false absolutely, which is that Piscator saith. Thus briefly Mr. Moses of that great Question, that you may have matter to think more at large, although it becomes you and us all in this, according to the Apostles rule, Not to think of ourselves more highly than we ought to think, but to think soberly. royal blazon or coat of arms ANIMADVERSIONS UPON THE POSITIONS OF Dr. AEGIDIUS HUNNIUS, Concerning the Hypostatical Union, by Dr. DAVID PARRY, In Witteberg, An. 1592. a.d. Disputed the 23. of May: IN WHICH The Orthodox Doctrine of the Person of JESUS CHRIST is asserted, according to the rule of holy Scripture, and the consent of pious Antiquity. The Argument of HUNNIUS his Theses. Of the hypostatical Union. THese positions of Hunnius have in their front and title honey cunningly couched, but in the belly very gall. The front extends almost to the 17. Thesis; so far orthodoxally enough, (if you except the ambushes) they confute the old Heresies, by proving that Christ is a person God and Man, consisting of two natures, true and entire; to wit, the divine and the humane; and that the Son of God, the Word, was made flesh, not by conversion of the deity into flesh, but by assumption of the divinity into God; to which, who freely and hearty subscribes not, he is not Orthodox. The belly swells with Ubiquitary poison in the next Thesis to the 39 for, he layeth certain hypotheses or suppositions, concerning the manner and force of the union, as it were foundations of the future Disputation, concerning the real communication of the properties, and of the omnipresence of his flesh, which he paints with wonderful Sophistry; but all of them are false; to wit, That the whole Word did assume the whole flesh so, that as the flesh is never without the Word, so the Word is never without the flesh; that is, without the dimensions of the flesh: that such an union is the dwelling of the whole fullness of the deity within the flesh, that without the flesh, the deity of the Word is not where: that finally, the flesh hath most eminently transcended all locality, being in the illocall person of the Word, and that it hath truly obtained an illocall manner of existing; that is, to be illocall in the union. In the interim, he cunningly conceals the definition and form of the hypostatical union, which he ought first to have explained, as being the head of the whole dispute, and not delude people with a lying title. But this he did, lest the manifest falsehood of the specifical difference should have weakened and shaken his cause before its time. The tail again shows the honey, but hides the sting; for he deduceth four consectaries or corollaries: 1. That the union should be defined by the true and solid communion. 2. That the person of the Word be communicated and conferred upon the flesh ineffably. 3. That the deity of the person of the Word, or the whole fullness of the deity, be communicated to the humanity. 4. That finally, under this plenitude of the whole deity, the majesty of the properties of the Word be infallibly understood. No Orthodox man will contradict these points, if they be meant of the true union of the natures, and communion of the properties in the concrete; but that both these, and the precedent passages, for the most part, all of them are nothing else then treacherous subterfuges of Ubiquity, even those that have but weak eyes may see; and this in a brief examination shall be showed. The Positions of Hunnius concerning the union. I. Jesus Christ, in the true knowledge of whom consisteth our eternal salvation, is God and man; that is, a person subsisting of two natures; to wit, the divine and the humane. The Animadversion. How the person of Christ is made up of two natures. Thus speak some of the Fathers, and almost all the Schoolmen, that the person of Christ doth consist, is made up, is constituted, is compounded, is made of two natures, the divine and humane; or of three substances, the deity, the soul, and the body: but so they explain this, that they neither make any confusion of natures, nor any imperfection of the person of the Word, before the Incarnation; nor yet a quaternity of the persons in the divinity; for they teach, that divers ways one thing may be made up of two or three things: One way is, when of two or more things remaining entire and perfect, one thing is made up; as in those, A thing is said diversely to be made up of more things. the form whereof is composition, order, or figure: so a heap of wheat is made up of many grains, and a City of many Citizens. Another way is, when one thing is made up of others which remain not in their perfection, but are changed; as when a mixed body is made up of the elements; Metheglin is made of water, and honey. The third way is, when some third thing different specifically is made up of two imperfect things without mixture, as of matter and form; as man is composed of the reasonable soul and the body. None of these ways is the person of Christ said to consist of two natures, or properly composed of them: for, the hypostatical union, is not the confusion of the natures, or only an ordered disposition between themselves, as was that Nestorian parastasis, rather than hypostasis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. See Cassian l. 1. de Incar. neither is it a permixtion (for some of the Ancients improperly called it a mixtion:) neither is it a composition of matter and form into one third thing which is neither of them: for the Word is not the form of the flesh, nor is this the matter of the Word; neither again, was the Word, by assuming the flesh, made a person, or an other person, which the 8. and 12. Thesis' confess. The fourth way is, when improperly, and at large, a thing is said to consist of many, in which many things are put together; and so at length they say in this sense, that the person of Christ consisteth, or is compounded of two natures, whereas a composition, in a large sense, is the position of many things together; for, so they call the hypostatical union a composition. Wherefore, to avoid error, they speak more warily, and they say, that the person of Christ subsisteth in two natures: which phrase the Orthodox Writers retain, as being more proper; although we think it not fit to contend about words with any, who have a right opinion of the matter itself. II. The divine nature, and so this word [God] is not here taken absolutely (for so the whole Trinity should be incarnate) but relatively is understood the second person, the only begotten Son; who, in the bosom of the Father, and with the Father, is one and the same, John 1. and 10. The Image of the invisible God. Col. 1. The brightness of the Father's glory, and the character of his substance, Heb. 1. God the Word, John 1. The mighty God, Isaiah 9 God blessed for ever, Rom. 9 The Animadversion. Damascen, and the Ancients writ, that the divine nature assumed the flesh in one of the persons, or in the person of the Word. It is rightly said then, that the divine nature in Christ is not to be understood absolutely, as a nature; but relatively, as a person: Therefore Thomas, and the Schoolmen, use rather to say, that the person of the Word assumed the nature, then that the nature assumed the nature; or, the nature assumed the nature mediately, the person immediately assumed the nature; because, as they speak, the union is immediately terminated in the person, mediately in the divine nature. III. The humanity in Christ is not a person subsisting in itself, but a nature having no proper personality; but, by reason of the union, fully capable and participant of the person of the Word. The Animadversion. It is rightly said, that the humanity wants a proper personality: for, a personality is a subsistence, or the power of subsisting by itself without any other, and without any other suppositum or supporting subject of a rational nature, which power the humanity neither had, Whether, and how the flesh is capable of the person. nor hath; but, it is a new, improper and deceitful saying, that by force of the union, the flesh is made fully capable and partaker of the person of the Word. It is first new, because, neither the Scripture, nor the Church speaketh thus, that the flesh is capable of the person. 2. Improper, because the flesh neither contains, nor encloseth the person of the Word, as the place is said to be capable of the thing placed: He gins to speak thus Thes. 44. neither becomes it the person itself, or is it informed by the personality, as the subject is capable of the form. 3. Deceitful, because the Sophister useth this phrase, as a preparative for the real communication of the properties in the natures; to wit, that he may say, that the flesh is after the same manner capable and partaker of the deity and omnipresence, as it is (according to his saying) partaker and capable of the personality; and that therefore, not by its own, but by the deity and immensity of the Word, it is God and omnipresent, even as not by its own, but by the personality of the Word it subsisteth. But orthodox men confess, with Damascen, that the person of the Word, by reason of the union, is common to both natures; that now the humanity subsisteth in Christ by the same personality that the divinity doth: but, they deny that the flesh is made so capable and partaker of the person, as if it were the person itself: as they also deny, that it is made so partaker of the deity and omnipresence, as if it were the deity of God himself, the omnipresence, or omnipresent, etc. neither do they grant, that it is otherwise partaker of the person, of the deity, of the omnipresence, or can be, then by the union, which maketh not that the humanity, but that man is the person is God, is omnipresent; in which sense the Apostle saith, That the Son of God was made partaker of the flesh and blood of the children; to wit, Heb. 2. by assuming the seed of Abraham into his personality, or by the hypostatical union; whereby, not the deity of the Son, but God the Son is made flesh and blood; that is to say, true man. In this sense also it may be rightly said, that the flesh, or humanity of Christ, is partaker of the person of the deity, of omnipresence; to wit, by the union with the divine person, and omnipresent; which union, makes not that the humanity of Christ, but that the man Christ is a person, is God, is omnipresent. iv This in the Scripture is called flesh: by which word not the only corporeal mass is understood, but the full and entire humanity, consisting of a true body, and a reasonable soul. V For the Son of God is made partaker of flesh and blood, as we are, to wit, in all things made like to his brethren, except sin. The Animadversion. He saith well, That under the term of flesh, is meant the entire humanity, consisting of a true body and soul, so he would add these words, With the true properties of both, and withal the infirmities, except sin: For, if he be like his brethren in all things, then surely in locality and circumscription he is made like to them, and that in the union, and in the Word. For, without the union, and without the Word, the flesh hath neither being nor subsistence at any time: Therefore that is false, which he affirms in the 36. Thesis', That the flesh, by power of the union, hath, in a most eminent way, transcended all locality, in the illocall Word, and that it hath obtained an illocall manner of existence. VI Therefore the Word did not assume an imaginary, but a true and solid body, consisting of flesh and bones, Luke 24. of flesh and blood, John 16. which also in glory remains a true body, conformable to the glorified bodies of the Saints, both in substance and qualities. The Animadversion. This Thesis alone doth strongly refute these ensuing subterfuges: 1. For, if the Word assumed not a fantastical, but a true and solid body; then, doubtless, it assumed a body endued with quantity, dimension, visibility, and locality: For, that is not a true body, but an imaginary, that wants quantity; nor can that be solid, which wants dimensions; and that hath no dimensions, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which is indivisible & illocall; for, an uncircumscribed nature is invisible, saith Theodoret. Now, such a body as the Word did assume, such a body assumed is in the Word: Therefore it is false, That the body of Christ in the Word, which is illocall, did obtain an illocall way of subsisting; that is, that it is made, and becomes illocall. 2. If the body, assumed by the Word, consisteth of flesh and bones, Luke 24. of flesh and blood, Hebr. 2. certainly, that body which is feigned to lurk in a crust of bread, or under the accidents of bread, and to be eaten by the mouth, is not that true and solid body assumed by the Word; because it hath not flesh and bones. 3. If also it remains in glory such a body, to wit, solid and true, consisting of flesh and bones, having dimensions; then, doubtless, in glory it retains the definition of a true body: from which definition, the three dimensions, and, by reason of these, circumscription and locality can be no more separated, than rationality from man. 4. If it be conformable to the glorified bodies of the Saints in substance and qualities, it cannot then be illocall, immense, : for, our bodies shall not be illocall, nor ; but shall have their Vbs, by Christ's own testimony. John 17.24. Father, I will, that they whom thou hast given to me, may be with me where I am, John 14.2, 3. I go to prepare a place for you; and if I go and prepare a place for you, I will come again, and receive you unto myself, that where I am, there you may be. They need not then cavil thus, That the body is such in its own substance; but in the Word, by reason of the union, it is not such: for, whereas it hath its being not in itself, but in the Word, which assumeth it, and always had; doubtless it is, and remaineth such in the Word, and in the union, as it was assumed. Nor can there be any true reason of that union, which destroyeth the reason of the substance of flesh: but that reason of the union which he feigns, by a certain contradiction, destroyeth the reason of the substance; because it makes that which is local, to be illocall; that which hath dimensions, to have no dimensions; that which hath quantity, to have no quantity; a body, to be no body; and, a substance, no substance. VII. But he also assumed a soul: for he said, My soul is heavy unto the death, Mat. 26. which also he breathed out on the Cross, Mat. 27. to wit, an intelligent soul, which after death should remain, and which might grow in wisdom, in the time of his humiliation, Luke 2. The Animadversion. This Thesis is right opposed, 1. To the error of Apollinaris, feigning, that the Word assumed flesh without a soul, and that he himself was in stead of a soul. See Ambrose de Incay. l. 1. c. 7. 2. To that Papistical fiction of such a perfection in Christ's soul, as from its creation, was so replenished with knowledge and grace, that it could not learn any knowledge (or grow therein) which it knew not before. See Bellarm de Christo, l. 4. c. 1, 2, 3, 4. 3. To the folly of Ubiquitaries, and of this teacher, concerning the ubiquity and omniscience of Christ's humanity, even from the moment of his conception and union: for, if Christ did truly breathe out his soul upon the Cross, there must needs be a truly local separation of the soul and body in death; therefore by no means could the soul or body then be : Or, if then the soul or the body was in any wise ; and, if in any sort there was not made a true separation of both, neither did Christ in some sort truly breathe out his soul; that i●, he did not truly die, which is false, notwithstanding then, that is, in that separation of the body and soul, the humanity was not separated from the Word, but inseparably the union of the natures remained in death: For, Christ then was not truly man, although he died, according to his body; but living, according to his soul: therefore it follows irrefragably, 1. That by affirming the ubiquity of Christ's body, or soul, or of both, we must deny that Christ truly died. 2. That ubiquity neither is the form of the hypostatical union, nor the specifical difference of it, which Smidlinus, in the conference at Maulbrun, Pag. 14. Lat. p. 9 Germ. affirmed, and laboured for. Nor is it the effect or consequence thereof, which afterward Chemnitius devised, to correct Smidlinus his opinion: For, the union remained not only in death, but also in the whole state of his humility, without any real transfusion of the ubiquity, or any other of the divine properties into the flesh; without which the Ubiquitaries cry out, that Christ is no more God, than Peter was. Out of all which, it is plain, that ubiquity, by this Thesis, cuts its own throat: For, how can a dead body, hanging on the Cross, and lying in the grave, and yet not separated from the Word, have an illocall-manner of subsisting? Likewise, if the soul, which the Word assumed, could in the time of humiliation increase in wisdom, as Luke 2. then doubtless, from the womb it could not be omniscient, although it subsisted in the Word. VIII. This humane nature of Christ is not required to the dignity of the person of the Word, as it is simply the Word: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For, the Word is a person of itself perfect, and every way complete, even from his eternal generation of the Father. IX. It belongs notwithstanding to the integrity of the Word incarnate, or of Christ, as be is Christ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. whose person, after the Incarnation, is compounded, as the Ecclesiastic Writers do witness. The Animadversion. If the flesh belong to the integrity of the person of the Word incarnate. In the ninth Position there lies some deceit: for he saith, that the flesh belongs to the integrity of the Word incarnate, that afterward he may conclude the ubiquity of the flesh; when as the entire Word, being incarnate, is . But he cunningly saith, that it belongs to the integrity of the Word incarnate, but not to the integrity of the person of the Word incarnate; lest he should seem to conclude a quaternity, or make the Word one person, and the Word incarnate another. To the same purpose is it, when he calls the person of the Word incarnate, or of Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, compounded. Now, the orthodox Writers, though they reject not simply these speeches (for they themselves speak so, without any fear of cavilling) yet they warn us to understand them aright, to wit, in that sense as they were used by Ecclesiastic Writers; to whose testimony our adversaries appeal, lest we should conclude, that the hypostasis of the Word, before its Incarnation, was imperfect; or, that it is from some other hypostasis of the Word incarnate: For so, of necessity, a quaternity must follow. We must then stick to that which our adversary confesseth rightly, Thes. 8. that the Word is in itself altogether perfect and entire. We must also hold what he acknowledgeth, Thes. 12. that there is not one Son begot of the Father from eternity, and another conceived and begot of Mary in time; but that there is one and the same: For, these being granted, it is plain, that the Word, and the Word incarnate are not two different persons, but one and the same numerical hypostasis; and that they differ not essentially, but only in some respect: as Peter, when he is clothed, and when he is naked, is one and the same person, differing from itself not subjectively, but accidentally. Hence further it follows manifestly, that nothing can be properly said to belong to the integrity of the Word incarnate, which doth not also belong to the integrity of the person of the Word; but to say this, were to deny the perfection of the Word, and to make a composition in God. The Word incarnate is improperly a person created. That the flesh than doth belong to the integrity of the person of the Word, is to be so understood, as the person is called compounded by Writers, to wit, not properly, but improperly: For, on the first Thesis we shown, That the person of the Word incarnate is compounded, made up, constituted, consisteth of two natures; not as an heap of corn is made up of many grains, a mixed body of elements: Or, as a living creature, is compounded of a body and soul, which are peculiar ways of composition. Neither can they be attributed to the person of Christ, unless many absurdities do follow hence, as Thomas shows at length. But the term Composition is here taken in a large signification, How the hypostatical union is a composition. for the position of divers things together in one, which way soever it be; for, so the hypostatical union may be called a composition: to wit, that by it the person of the Son of God, before subsisting of one nature, now subsisteth of two, remaining in the interim perfect and simple in itself: But not as if the person of the Word incarnate were made up of two natures, or of a person and a nature, neither of which that person is; as man is made up of a reasonable soul and body, but neither of these is man. After the same manner the flesh may be said to belong to the integrity of the person of the Word incarnate, not as a part integrating and completing an incomplete person; but, as a nature assumed into the hypostasis of the Word, in which the same Word inhabiteth whole and entire corporally, as it were in his Temple, and exhibits himself, as it were clothed with a garment or veil, to be seen and felt, he being in himself invisible and unpalpable: For so we see the Scripture speaks of that inhabitation of the Word in the flesh assumed, John 2.21. Phil. 2.8. Hebr. 10.20. and so do the Orthodox Fathers: among the rest, Austin; Lib. 1. c. 21. de Trin. The Word (saith he) was made flesh, that is, man; yet not converted, nor changed into that which was made: but clothed with flesh, that he might be seen of fleshly men, in a fleshly manner. Neither doth our Adversary speak otherwise, when he saith, Thes. 18. that the whole Word was clothed and covered with flesh. The Word clothed with flesh not accidentally, but personally. But let us not imagine, that the flesh accidentally only, and by way of an external habit, is superadded and joined to the Word, as a garment extrinsecally adheres to a man; or accidentally and changeably; which, as Lombard witnesseth, was the opinion of some: for the flesh is so assumed into the most intimate and inward hypostasis of the Word, that the union thereof with the Word is truly hypostatical; that is, it hath the same subsistence with the Word. These things being observed, there will be no danger of fallacies; for it will be easy, out of the distinction and true explication of the phrase, to destroy whatsoever the Adversary can hereafter allege from thence, for the omnipresence of the flesh: For, the entire and whole person of the Word incarnate is God, and immense, and omnipresent; eternal also, and begotten of the Father, and illocall, etc. Although the flesh assumed into that person be not, or is not made God, nor immense, nor omnipresent, and much less eternal, begot of the Father, illocall, etc. For it will not follow, saith Austin, that whatsoever is in God, must be as God. X. The person then of our Saviour consisteth not of one nature only, but of two coupled together immutably, and without confusion; so likewise indivisibly, and without separation: and so they meet together in one hypostasis, according to the Canon of the Council of Chalcedon. The Animadversion. The person of our Saviour consisteth of two natures, not by the composition of one third of integral parts, or essential either, as of matter and form, as this Doctor doth tacitly imply; but only by that way which was declared in the first and ninth Thesis: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. for otherwise, there would be a quaternity. The words of the Canon of the Council of Chalcedon sound thus, The Son of God was manifested in two natures, without confusion, without conversion, without division, without separation; the difference of the natures, being no ways abolished by the union, but rather the propriety of each nature, meeting in one person or hypostasis, is preserved. That fiction then of our Adversary, which followeth in the 36. Thesis', is repugnant to this Canon; to wit, That the humanity, in respect of the union, hath most eminently transcended all locality in the illocall Word, and hath obtained an illocall way of subsisting: For so, the properties of both natures should not be preserved, but confused; for, the flesh should lose its locality in the illocall Word: and, consequently, its circumscription, dimensions, quantity and substance: Neither can it be in any case both local and illocall; for it is impossible, that one and the same nature can be susceptible of contrary properties or affections together, Theod. dial. 2. Damasc. l. 3. c. 3. & l. 4. c. 19 as, with Theodoret, Damascen teacheth . XI. Hence there is but one Lord Jesus Christ, 1 Cor. 8. and in the two natures and nativities, which are more than generically different, there is but one only Son, in his eternal generation without a mother, in his temporal nativity without a Father, Hebr. 7. XII. Neither did the Father from eternity beget one Son, and Mary his mother another, by a temporal birth and conception; but that only one Son of God and man. The Animadversion. As the Father begot not one Son from eternity, and Mary another in time, but the very same; so there is not a different, but the person of the Word, before and after the Incarnation, is the same in essence and number: For, the second person of the Trinity, was neither changed by the Incarnation, nor was it multiplied or perfected; therefore the younger Divines were well warned to take heed, and rightly to understand the Adversaries phrase, Thes. 9 when he saith, that the flesh belongs to the integrity of the Word incarnate; and that the person of the Word incarnate was composed: For, it is very improper to say, That the person of the Word, is a part of the person of the Word incarnate; because the person is not made a part of the person, either of its own, or of another's: For, if of its own, than the whole should be a part of itself; if of another's, there would not be the same Son, begot of his Father, and borne of his mother: and necessarily there will follow a multiplication and quaternity of the persons; therefore Austin saith well, Christ is one person of a double substance (saith he, Lib. 3. c. 10. cont. Max. ) because he is God and man; and yet, neither God nor man can be called a part of this person: otherwise God, the Son of God, before he took the form of a servant, was not whole; and he increased, when man was added to his divinity. XIII. As Gabriel said, What shall be borne of thee, shall be called holy▪ and the Son of God. Hence Elisabeth, being full of the holy Ghost, calls her the mother of her Lord. XIV. By reason of this identity of the person or hypostasis, the Word was said to be made flesh, John 1. The branch of David, Jehovah, Jerem. 23. The Son of man, Son of the living God, Matth. 16. The second man, the Lord from heaven, 1 Cor. 15. And the second Adam made a quickening Spirit, Ibid. XV. Now, there is one Christ, not by conversion of the Deity into flesh, but by assumption of the humanity into God. XVI. Wherefore, lest the phrase of the Evangelist, The Word was made flesh, might seem to sound of any change of the Word into flesh, the holy Ghost explains it by words equivalent, saying, That God is manifested in the flesh, that Jesus Christ came in the flesh, that the Son of God was made partaker of flesh and blood, and took the seed of Abraham; and that in Christ dwells all fullness of the Godhead bodily, 1 Tim. 3. 1 John. 4. Heb. 2. Col. 2. The Animadversion. All this is right, if the phrase of Athanasius (The assumption of the humanity into God) be not wrested against the meaning of Athanasius: Thes. 15. as if he had signified either a changing of the humanity into God, or an equalling of it with God, or a transfusion of the properties of the Godhead into it, by which it is made God: For, whatsoever is created (saith the same Athanasius) cannot be God; therefore let the assumption of the humanity into God, De Arian. & Cathol. confess. be understood of its hypostatical union with God, or the Word, the properties of both being preserved, according to the declaration of the Synod of Chalcedon, etc. And of Austin, in his book de fide ad Petrum, God then received into his person the form of a servant, that is, the nature of a servant, etc. XVII. But the Word was not so made flesh, as that any part thereof was associated with the flesh, which was assumed: For the Word, being of a spiritual nature, is not cut or divided into parts. XVIII. But the whole Word, in the whole fullness of its Deity, is united to the flesh: All of it (as the Orthodox Fathers tell us) was clothed with flesh, and covered with it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. wholly incarnate, inhumanated, and incorporated. The Animadversion. And this is also right: For neither can there be, nor can we imagine how there should be, any union of parts between the flesh and the Word, which is indivisible: The whole Word then assumed the whole flesh, and with the whole flesh the whole Word was personally united. In what sense the Word is said to be clothed, and covered with flesh, etc. we have already explained in the ninth Thesis, to wit, not by way of an external habit accidentally, but by way of an intrinsical union substantially. Hence than it appears, that the Word was not changed into flesh, by taking of man; no more than our limbs, being clothed, are changed, as Austin speaketh. Lib. qu. 38. quaest. 73. Neither is it a speech proper enough, when they say, that the flesh appertains to the integrity of the person of the Word incarnate; that is, that it is an integral part of it, as three feet belong to the integrity of the threefooted stool: but rather, that the flesh belongs to the person of the Word incarnate, as being the nature assumed by the Word into the unity of the person, in which it might manifest itself to the world: as Austin saith, The Word was made flesh, that is, clothed with flesh, that to fleshly men he might appear in a fleshly way. Yet no man will deny or doubt, that the Incarnation of the Word, which is indivisible, was totally made; if that be understood, without including the immensity of the Word, within the dimensions of the flesh: as also without an ubiquitary diffusion of the finite flesh with the infinite Word. XIX. Which union, because total, is foolishly compared with examples of partial unions; to wit, of the Sun, touching some part of his Orb: Of the stone, enclosed within some part of the ring: Of Antwerp, situated near a part of the sea. The Animadversion. We must confess, that this hidden & admirable union of the unmeasurable nature of God, with the measured nature of man, cannot fully be expressed by any similitude. And, although both ancient and modern Divines make use of divers Similes; yet, we may truly say of them all, with Damascen, In all smilitudes, there are many dissimilitudes. And, it is impossible to find examples, that may express the Deity and Incarnation in every thing. Justin, Cyril, Athanasius made use of these Similes that are taken from the Sun, a Ring, the Ocean. Basil useth the similitude of an hot iron: Athanasius of a burned stick, or burning iron: Cyril of a burning coal: Damascen of a fiery sword: Justin and Athanasius of the body and light of the Sun: But none of all these similitudes will exactly agree with the thing itself. This man toucheth our Divines, for using examples of partial unions; but with little sincerity: for, sometimes they make use of such Similes, not to declare exactly the thing itself, from which, we confess, the examples of finite things are far distant; but only to show the sophistry of Ubiquitaries: For example; When Jacobus Andreas, at Maulbrun, did foolishly demonstrate the Ubiquity thus, God's right hand is ; the humanity of Christ sits at God's right hand: Ergo, the humanity is . Our men, by a Syllogism, altogether like this (if you look up on the form) made it appear, that this was a naughty argument, and consisted of four terms: The Ocean encompasseth the whole world; Antwerp is seated near the Ocean: Ergo, Antwerp encompasseth the whole world. By this way they did not compare matter with matter, but one fault with another; for both Syllogisms were alike faulty: therefore the showing of this error was not foolish. Neither doth Doctor Hunnius demonstrate better the illocalitie of the flesh in the Word below, in his 36. Thesis'. It is thus in brief, The Word is illocall, the flesh was assumed into the Word: Ergo, the flesh is illocall. Why then do we not send this Disputer to the four terms of Antwerp, and the Ocean? For, as these are different terms, To be the Ocean, and to be seated near the Ocean; so these are different, To be the Word, and to be in the Word: as in the Vulcanian demonstration these were different speeches, To be Gods right hand, and, To sit at God's right hand. XX. The similitude of the union of the soul and body is more apt to declare this mystery, Smidlin. in colloq. Maulbrun. p. 43. which Athanasius used in his Creed; and Cyrillus, after him, in his Synodical Epistle, saying, The Word, in the assumed nature, hath made such an habitation for itself, as the soul is believed to have in its proper body. The Animadversion. Of this Simile thus writeth Justin; In Exposit. Symb. p. 301. Some (saith he) having conceived in their mind of this union, as of the union of soul and body, have so delivered it; and it's a convenient example, though not in all points, yet in some. Also the example of man is in some respect to be admitted, and in some respect to be avoided. And 'tis so indeed: For they agree thus, That, as the reasonable soul and body are united into one person; and, as in one hypostasis subsist two natures, distinct in their essences and properties, and concurring in these operations that are proper to men; and one of them working what is proper to it, but not without the communion of the other: Even so, saith Hierome, it is known, that one and the same Christ is God and man, and that he did work according to both forms; Ad Paulam & Eustoch. to wit, of the humanity and divinity, and that by this he exercised two operations: For, both forms or natures did operate; the one communicating with the other in that which was proper to it: The Word operating what is proper to the Word, and the flesh putting in execution what belongs to the flesh, etc. But in many things the Simile will not hold: For, in man there is an union of two finite natures; but in Christ, of a finite nature, and an infinite. In man, both natures are shut up within the same bounds; but in Christ, the divinity is not confined to the narrow limits of the flesh. In man, the union is the composition of matter and form; but in Christ, the flesh is not the matter of the divinity, nor this the form of the flesh. In man, there results a third thing out of the composition, which is neither of the other two; but in Christ, the Word or person is the same before the union, but naked and simple; after the union, clothed with flesh, and in a manner compounded. In man, the union is dissolved by death; but Christ will never lay aside the nature which he once assumed. Lastly, to this purpose serves that which Thomas observes: Part. ult. quaest. 2. In man (saith he) there is a two fold unity made up; to wit, of the nature, and of the person: of the nature, when as the soul is formally united to the body, perfecting it; that of two, there may be made up one nature, as of the act and potentiality, of the matter and form: and in this regard the similitude consisteth not; because the divine nature cannot be the form of the body. 2. Of the person, as when of these is made up one man, consisting of a body and a soul; and in this is the similitude: for one Christ subsisteth in the divine and humane nature. XXI. Therefore, as the soul, in respect of its substance, is not without the body; for it is all united to its body: so the whole Word incarnate can neither be, nor be found, nor aught to be enquired for, out of its own flesh. The Animadversion. By a manifest fallacy, from that which is said respectively, or secundum quid, to that which is spoken simply, of a similitude, he concludes a falsehood: For, this is Hunnius his collection, The Simile drawn from man, is more fit than from other things: Ergo, it agrees in every thing; and, consequently, the reason is alike of the soul and of the deity: that, as the soul is confined to the bounds of the body; so the deity doth no where subsist without the flesh. Who may not here sensibly perceive the imposture? He makes a comparison between the soul and the Word, as if there were a parity between them; whereas there is an extreme imparity: for the soul, being a finite spirit, cannot be without the body, in which it is, so long as it is tied to the body, though it be all in all, and all in every part: But the Deity of the Word is not a finite spirit, but immense, and most pure, by its most simple immensity, all in the finite flesh, and all, and the same together without the finite flesh, and subsisting without all things: For who will say, that the Deity of the Word was only there; suppose in the mother's womb, in the Temple, in the Justice-Hall, on the Cross, in the Sepulchre, etc. where his flesh was said to be circumscribed, and to be absent in other places, where his flesh was not? Who will say, that he did not fill heaven and earth, that he was not at Rome, at Athens, and without Judea, at the same time when his body, that was most united then to him, did remain within the limits of Judea alone? Surely, he who affirms the contrary, either feigns a Deity enclosed and circumscribed in the narrow bounds of the body; or else a body diffused with the Deity; that is (to use few words) he makes either a finite Deity, or an infinite body. This then is one of these false hypotheses, by which this Sophister under-props the ubiquity of the flesh. He adds also sophistically, that the Word neither is, nor can be sought or found, without its flesh: which words neither have the same meaning, nor the same truth. For Orthodox men confess, that the Word is not to be sought out of the flesh; because in the flesh only, as in his temple, he will be sought and worshipped by faith and prayers. And from hence they gather against the Ubiquitaries, that the flesh of the Word doth not lurk within a sacramental crust; because they neither worship it, nor ought they to worship it: yet they deny not therefore, that the Word is not elsewhere by that essential immensity, which he hath in common with the Father and the holy Ghost: For so the Word, being enclosed within finite flesh, should be terminated or bounded; or else the flesh should have an immensity , with the immensity of the Word; both which is false. Nor do the Orthodox Fathers otherwise speak or think. Athanasius, De Incarnate. Verbi. The Word is in the flesh, and over and above all things. Ibid. He subsisteth over and above all things. Ibid. At the same moment, when he was in an humane body, he was over and above all things. So Hieron ad Marcel. He who was infinite, was also in the Son of man total. August. Lib. 2. de Incarn. The Son of God was total in the body, and total . XXII. They are deceived then, and they reduce this admirable union to the narrowness of one only place, who dream, that the Word in the flesh is in one, and only in that place, where the humane nature of Christ visibly dwells; but besides this place, that it subsisteth over and above it, in other places innumerable. The Animadversion. He condemneth for an error, not ours, but the doctrine both of holy Writ, and of godly Antiquity: for, the Scriptures unanimously witness, that the humane nature of Christ was visibly confined still to one place, and not to two or more at once invisibly; the incomprehensible [Word] in the mean time showing its presence, both in its flesh, and elsewhere, where the flesh is not, and the union still remaining entire. The Fathers also write clearly, that the Word was so in the flesh, that it was not shut up within those narrow confines, but that it subsisted out of it, and over and above all things else. It is a fallacy, if not a falsehood, when he saith, that now this admirable union, is not to be confined to the narrow enclosure of one only place: for, though the flesh be shut up in one place, it will not follow, that therefore the union is to be reduced to these narrow straits; because, to be reduced to a narrow place, and to be in a place, is the property of the flesh, not of the union; but the properties of the natures neither make the union, nor effect it: otherwise, by the same reason one might cavil, that the union is corporeal, visible, dead; because, the flesh is corporeal, visible, and dead: or, that it is eternal, immense, and God; because, the Word is eternal, immense, and God. But, although the flesh is not diffused with the [Word,] nor the Word circumscribed by the narrowness of the flesh; notwithstanding the flesh is nowhere not united to the Word, and subsisting by the Word; and the Word is nowhere not united to the flesh, and subsisting in the flesh: wheresoever then the flesh is, there is the union; and wheresoever the Word is, there is the union; not by reason of the diffusion of the flesh, but by reason of that most simple immensity of the Word; by which he is so in the flesh, that he is not therefore contained in the flesh, but together without it he filleth all things; and so he is without the flesh, that notwithstanding he subsisteth every where in it, and that not by any one part of himself, but total; neither another person, but the same; for, we must not imagine, that there is one part of the Word in the flesh, and another without it; but he wholly subsisteth in the flesh, and wholly without the flesh; because he is immense and impartible. Neither is there one Word in heaven, and another on earth, but the same is in the flesh, or incarnate, because most simple; although in the mean while, the flesh, both by the verity of its essence, and in one place where it wills, it remaineth. We do not therefore dream, that the [Word] in the flesh is only in one place, in other infinite places without the flesh, and therefore, without the union: for, it is in its own flesh, supporting and moving by a secret and indissoluble union; but no where, and at no time deserting it, or distant from it: but properly it is not either in one, or in infinite places, seeing these things are in place only, that have dimensions. But God the Word is of that immensity, that he hath neither a corporal, nor an intellectual place, but metaphorically only, being said to be there where his operation is known, Lib. 1. c. 16. as Damascene witnesseth. In brief, the [Word] is , and so remaineth united to its flesh, even existing without it; for, it can never be absent from the flesh, being immense, and wholly the same, without extension or multiplication, though in the mean while, the essence of the flesh is only in one place. But, if this Ubiquitary Doctor understandeth not, or approveth not of these things, let him proceed in his dream, of his dimensive and extensive [Word;] which is not total , but somewhere it existeth in some part of it, or else is wholly somewhere absent: but, we believe with Athanasius, that this is of high admiration, that the Word contained by none, containeth notwithstanding all things; and being present in the body, is not elsewhere absent, but subsisteth over and above all things, and yet is most present in the natures of all things, but more chief in his own flesh. These mysteries are to be adored, but not to be squared by the dull edge of humane reason. XXIII. But because, by the Apostles definition, the whole personal union is and consisteth in that corporal inhabitation and immanency of all fullness of the deity in the flesh, by an unavoidable consequence we infer, that where it dwells not in the flesh, but is imagined to be without it, there it cannot be said to be united to it. The Animadversion. He proves the Word to be nowhere without the flesh, but first out of Paul's definition of union, as he saith; then, by a contraposition out of the definition, he thus seems to gather: What is immanent in the flesh, is not without it; the Word is immanent or dwells in the flesh, because the union is the inhabitation, or immanency of the Word in the flesh; therefore the Word is not without the flesh. Answ. If he did contend, that the Word was nowhere so without the flesh, but that it is also in the flesh, we would yield to him in all this: But, when he simply denyeth the Word to have any existence out of the flesh, that he may diffuse the flesh with it; we answer to the Major proposition, with a distinction; That cannot be without the flesh, which is so inherent in it, as that it is shut up within the dimensions of it: But we deny the Word to be so inherent in the flesh, or that it is such an immanency by which the Apostle shows rather the union, then defines it to be the corporal inhabitation of all fullness of the deity in the flesh; and the Adversary himself shortly after denyeth it. For, the Word doth not so inhabit, as to be circumscribed by the limits of the flesh; nor is he so immanent, that he is no where without it; as the soul existing in the body, is not where out of the body: but that he is never separated or absent from it. The inhabitation than is not the enclosing of the Word within the flesh, but a secret conjunction with the flesh into one hypostasis. In that he calls the union an immanency, he hath not this out of the Apostle, but out of Damascen, who calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (which word some translate a permeation; others, an immeation, others, an immanency, or inhabitation) no ways understanding the Eutychian mixture of the natures, or the circumscription of the Word in the flesh, or the diffusion of the flesh with the Word; but a mutual, intimate, and indissoluble union of both natures into one hypostasis, the natures and properties remaining entire: which is so well known out of Damascen, that it needs not be insisted on. By a contraposition out of the definition he thus gathers, Where the Word is united to the flesh, there it dwells in the flesh, and so remains in it, as that it is no where without it: therefore where it dwells not in the flesh, but is fancied to be without it, there it cannot be said to be united with it; which, because it is absurd (for so there will follow a Nestorian separation) it is also absurd, that the Word should be anywhere without the flesh. But first, we have said before, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that Ubiety is improperly attributed to the Word and union; than it is false, which in the converting proposition he assumes of such an immanency, as that the Word is nowhere without the flesh; for this is to beg the matter in question. Besides, in the Proposition converted, he admits of that fallacy which is called (Ignoratio elenchi, or) the ignorance of the reprehending Argument, feigning these two to be repugnant; to wit, The Word inhabiteth in the flesh, and, the Word is without the flesh, which indeed are not repugnant, by reason of the most simple immensity of the Word, as is showed. The Argument of our Adversary directly concluding, is this, Where the Word is united to the flesh, there it is not out of the flesh, because the union is the inhabitation; but the Word is united to the flesh; therefore it is nowhere without the flesh. But the Minor Proposition hath this ignoration of the Elenchus, and trusts to a false definition: for, we will not yield him, that the union is such an inhabitation as he fancies; wherefore we deny the Major: for, wheresoever the Word is, he inhabits all in the flesh, and all without the narrowness of the flesh, filling heaven and earth with the immensity of his essence, XXIV. Especially, because, according to this opinion, we must determine that the whole Word, (seeing he cannot be divided into parts) in his whole personality, and in the whole plenitude of the deity, is in innumerable places without his humanity; which were truly to draw in sunder through many places, that most intrinsecall, and altogether indistant union. The Animadversion. You sing over again the same song: To place the whole Word in his whole personality, and in the whole fullness of the deity in innumerable places without his own flesh, is to distract in sunder the indistant union of the natures; but to do this is a wicked thing; therefore so must that. We again deny the Major, for the union remains indistant, even when the whole Word without the narrowness of the flesh fills all other things; because, by his most simple immensity, neither all, nor half of him (seeing he is individed) departs, or is absent from his flesh; neither is he pulled away or separated by any distance of place, but he subsists so all within it, that he is also allpresent without it: whereas, not another, but the same and entire Word is within the flesh which is without it. And this argument of pulling asunder the natures, is very silly; for it flows from a false imagination, that the Word existing without the flesh, remains not united to the flesh; which is both most false, and impossible: for, if it were anywhere absent from its flesh, it were not immense; and, if in any part only it remained in the flesh, it should be divided. Therefore, to feign any distance between the natures, is truly to feign a Word having dimensions; which our Adversary, by clearing of himself, sufficiently showeth. Some orthodox men untie this knot, by distinguishing the personality and deity of the Word; confessing that to be nowhere out of his flesh, seeing there is one personality of both: but this they make all to exist within and without the flesh, in that the essence of the Word is simply infinite. But, lest our Adversaries should cavil, that so we do not make the personality equally infinite with the essence of the Word; therefore we will wave this distinction. We know that the personality and divinity of the Word differ not subjectively, but only in some respect: when as then both are equally immense and most simple; by the same reason it must necessarily follow, that both subsist wholly in their flesh, and wholly without the flesh, and, with the Father and holy Ghost, fill heaven and earth. XXV. In the mean time, out of our doctrine, there doth not follow such a shutting up of the Word into the nature assumed, as makes the person of the Word lose his infinity, or become finite; but from bence rather is inferred this perpetual immanency, inhabitation, and incarnation we speak of, which elevates the finite humanity, into the infinite personality of the Son of God, and consequently, it makes that the Word is never absent from its flesh, never distant from it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and never subsisteth without it; but that without distance, as (Damascen saith) it is united with it, and remaineth with it above all locality of this created world, ineffably, and still present. The Animadversion. Here he perceives, that out of his immanency or inhabitation, necessarily follows the inclusion and finity of the Word; therefore he denies the sequel: but in vain, for thus he is convinced; What is so immanent in the finite flesh, that it existeth nowhere without it; that must necessarily be shut up within the dimensions of the flesh, and be finite, as the flesh is finite: But the Word is thus immanent in the flesh; it is therefore shut up within the finite dimensions of the flesh; which is absurd. The Major is most true: our Adversaries Minor is absurd, there follows then an absurd conclusion: He saith, that the perpetual immanency follows out of his doctrine rather; but, this is to beg the matter in question, to infer an immanency out of an immanency. He saith, A prodigious speech. that the immanency elevateth the finite humanity, into the infinite personality of the Son of God. If he understood this Teratologie of the union of the flesh with the infinite hypostasis of the flesh, retaining the properties thereof, no orthodox man would reject it; but the stile of truth is plain, whereas that of a lie is intricate: such as this is. For, he doth not mean this of the union, as he saith, but of an ubiquitary diffusion of the flesh with the Word, which orthodox Divines simply deny; for, the flesh can no more cast off her finity and dimensions, than she can her very nature, no not in the union itself. Now, if remaining finite, she is elevated into an infinity; that is, is made infinite; then sure it must be both at once finite and infinite, quantitative and without quantity, flesh and no flesh: and, what is this, but to fancy an Utopian Chimaera? Again, he saith, by means of this immanency, the Word is never absent, nowhere distant from his flesh: but indeed, this is effected, not by the immanency which he feigns, but by his most simple immensity; for, by this it is that the Word is all the same in his flesh, and without all. He saith, that by the means of this immanency, the Word never subsisteth without the flesh, but inseparably is united to it. But, again, he ascribes a false effect, to an untrue cause, and admits ignorationem elenchi; for, the inhabitation of the Word in the flesh, (which he, by an ambiguous term, will rather call an immanency) is not his inclusion, or confining within the flesh; that is, within the dimensions of the flesh: neither do these two, To be without the flesh, and, To remain inseparably united to the flesh, destroy one another, as was showed but now. Yet, if both be not true together concerning the Word; neither can he be immense, nor can he be God. Lastly, in that, he saith, the flesh united to the Word, or the Word to the flesh, remaineth so above all locality of this created world, it is either a vain Teratologie, or a false opinion, that the flesh is made illocall by the union, because the Word is illocall; of which hereafter we will speak upon the 36. These. XXVI. But, it no ways follows, if the Word, after the Incarnation, be not without the nature which was personally assumed; that therefore, we must believe him to be nowhere without that place, in which Christ's humane nature, by the condition of its essence, remains. The Animadversion. Here he avoids another rock, that, granting the immanency which he feigns, the Word will never be without the place of the nature assumed, therefore he must needs be finite: he denies the sequel of this, but in vain; for he is convinced thus: What is not without a finite nature existing in a certain place, neither is it without that place, in which the finite nature existeth; but the Word is no where without his finite nature assumed, existing in a certain place, wherever it be; ergo, it is no where without that place, and consequently, the Word is made finite. The Minor is our Adversaries, the reason of the Major is manifest and firm: That, albeit the place be one thing, and the nature existing in that place be another thing; notwithstanding the nature assumed, by the condition of its essence (as our Adversary rightly confesseth) is not without a place, nor remains out of a place, and the place is equal to it: whatsoever then is not without the nature assumed, as the thing contained or placed, neither is that without the place containing; because, the thing containing, and the thing contained; the place, and the thing placed, are equal. XXVII. For the reason of the humanity itself is far different from that of the place, which naturally encompasseth and containeth it. XXVIII. For the humanity itself is elevated and translated by the union into the hypostasis of the only begotten Word: but the ambient place, without that hypostasis of the Word, remains perpetually. The Animadversion. This eluding of the Major is too frivolous; for, although the reason of the humanity, and of the place be unlike in this, in that the one was assumed, the other was not assumed by the Word; yet, this remains, that they are together, and equal in their limits and bounds: Hence it follows necessarily, that whatsoever is not without the one, is not without the other. All then that the Sophister proves, is, that the humanity is not the place; but he cannot overthrow that most true Maxim, Whatsoever is not without the thing placed, neither can it be without the place of the thing placed. XXIX. What wonder then if the Word be without the place of the humanity, but not without the substance of the humanity? seeing that the very flesh, though in a place existing and appearing when it will; yet, notwithstanding, by virtue of the union, it subsisteth above locality, in the very person of the Son of God. Surely, in this respect it transcendeth ineffably, the very same place in which otherwise it remaineth. The Animadversion. Yes, a great wonder it is; for, it is both a wonder, and an absurdity to devise any thing without the thing containing, which is not also without the thing contained; without the place, which is not also without the thing placed: for example, without the walls of the City, which is not also without the towne-Hall of the City: without Witteberg, which is not also without the Palace of Hunnius, which he lately received in a present at Witteberg, over against the Tower, etc. The flesh of Christ remains in a place, not only by reason of its will, but also, because of the condition of its essence; witness the 26. These. therefore, it is not in a place only when it wills, but so long as it retains its nature, it is necessarily in a place; whether that place be physical, as was here on earth; or heavenly, as it is now in glory. That the flesh, by virtue of the union, subsisteth above locality, and transcendeth the place in which it abideth, is both false, and implies a contradiction: false, because the Adversary himself, in the 5. and 6. Thesis' confessed, that the flesh united to the Word, or in the union itself, is made like unto us in all things except sin; therefore in the union itself it must be like to us, in regard of locality. But these are contradictories: That the flesh, by the condition of its essence remaineth in a place, and yet by its essence transcendeth the same place; that is, not to remain in a place, by what virtue soever that be done: for his subterfuge, concerning the divers reason of the essence and union, cannot, in this respect, remove the contradiction; whereas, the same reason or respect doth implicate or entangle itself, and is nothing else but an empty smoke; as before was showed in the 6. These. XXX. The matter will appear more clearly, if we observe the force of the Apostles phrase, by which he teacheth, That the Son of God was the seed of Abraham; or, that he assumed humane nature of Abraham's seed, Heb. 2. XXXI. Here are to be considered the bounds of this divine assumption, as the Schoolmen speak; to wit, from whence the Word assumed it, and to what he assumed it. XXXII. But he assumed his flesh out of the substance of the Virgin Mary, which, because it draws its original from Abraham, the Apostle rightly saith, that the seed of Abraham was taken. XXXIII. The Word assumed that mass which he took of the Virgin, not hither or thither, to this or that place. XXXIV. For, although the Son of God would have his flesh in the time of his humiliation, that he might perform his work on earth, to be subject to locality; and although, as yet, he can visibly appear, when, and where he will, in some place or other: yet, notwithstanding, not any place, but the illocall hypostasis of the only begotten Word is the limits, or bounds of this divine assumption, into which the flesh of our Saviour is transferred by the union. XXXV. Which S. Athanasius, in his Creed, hath learnedly and briefly comprehended; when he defines the hypostatical union, to be the assuming of the humanity into God. XXXVI. The humanity then of Christ, by a real assumption being transferred into God, or the personality of God, in which, all thought of place and locality ceaseth; or, as Damascen orthodoxally writeth, having its existence in the very Word itself; the humanity, I say, in respect of this personal union, doth, in a most high manner, transcend all locality, and hath truly obtained in the Word an illocall manner of existing. XXXVII. Therefore, that I may conclude in the most grave words of Doctor Chemnitius, The assumed nature is so united personally to the whole plenitude of the Deity of the Son of God, that the Word within that secret, most straight, intimate, profound and excellent embracement, not of any one parcel, but of the whole fullness of the Godhead, which with it is above, and without all place, hath the said humanity within itself, with itself, and in its power personally united, and always most present. And in that fullness of the united Deity, the assumed nature, as Damascen saith, hath an individable, inseparable, undis-jointed; or, in respect of place, an indistant immanencie. XXXVIII. The same opinion is at large handled in both the Confessions of Master Luther; and by the alleging of Luther's words, in the breviate, or form of that agreement publicly received in those countries, 'tis plain, that it is approved by it. The Animadversion. Who will not cry out here, With what knot shall I hold Proteus, so often changing his countenance? Who can here catch the Sophister? I warrant you, unskilful men will grow amazed at such stupendious teratologies. He saith, that the mass of mankind is not assumed hither or thither, to this or that place; Monstrous speeches. that not any place, but the illocall hypostasis of the Son of God is the But, or Terminus ad quem of the assumption: That the flesh of our Saviour was transferred to be the Terminus of the assumption: That it hath in a most high manner transcended all locality: That in the Word it hath obtained an illocall way of subsisting: That the Word hath the assumed nature within the embracement of the whole fullness of the divine nature, with itself, within itself, by itself, in its power: That the humane nature, in the fullness of the united Deity, hath its immanencie undisjoynted. Who ever spoke thus in the Church? This is the black stuff of the fish Sepia, and the empty smoke of juggling tricks, by which the simple doctrine of the Son of God is obscured, and the foolish world is bewitched, that living and seeing they see not, nor feel such gross lies. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This is a new and a treacherous way of speaking, quite different from these brief delineations of wholesome words in Scripture, and in pious antiquity, concerning this mystery; by which the Sophister sufficiently, if I am not deceived, hath testified, that this which he utters is a new and monstrous kind of doctrine: For, they that broach new doctrines, do for the most part devise new phrases. Now to the matter: The Sophister in these Positions deviseth another false supposition, by which he may keep up the ubiquity of the flesh; That the flesh of our Saviour, in the union of the Word, is made illocall. This he endeavours to beat out of the Apostolical term of Assumption, besprinkling some Schoole-termes. But he maliciously depraves the words of Scripture, and phrases of the Schoolmen: For, the assuming of Abraham's seed doth not signify in Paul an exalting, or transferring of man's nature into the illocalitie of the Son of God, by which it is also made illocall; but an individual hypostatical union with the Son of God, the nature remaining entire, and the true properties thereof: because the flesh assumed, is the flesh of the Son of God; not out of the union, but in the union; not without the Word, but in the Word, both before, and in his glory. And the Son of God is our brother, flesh of our flesh, and bone of our bones: in which communion of our flesh with the Son of God, all Christian comfort and salvation consisteth. So the Apostle himself, in the precedent words, explains this assuming: The Son of God is made partaker of flesh and blood, as the children are, after the same manner. He corrupteth also the Schoole-termes: For, they tell us, that the Terminus ad quem of the assumption, is not the nature, but the person: because (as they say) the union was made in the person, not in the nature; that is, because, by the union, the two natures did not unite into one nature, but into one person of the Son of God; subsisting first in one, now in two natures, the divine and humane, inconfused and entire. But in no case do they speak or agree with this Sophister, that the flesh of our Saviour was transferred into the term of the assumption; that is, into the illocall hypostasis of God, that therein it might be illocall. These are pestilent snares: for, so the Sophister may readily infer, that, by the same way, the flesh in the Word is God, is immense, is . But let us wipe away the painting, and reduce this prodigious sophistry to a few points. Thus then in brief he argues: What is assumed into the illocall hypostasis of the Word, that doth obtain, by this assumption, an illocall manner of existence in the Word; that is, to be illocall. The flesh of our Saviour was assumed into the illocall hypostasis of the Word: Ergo, the flesh of our Saviour hath obtained in the Word an illocall manner of existence; that is, to be illocall. He proves the Major, Thes. 36. Because in God, and in the hypostasis of God, all thought of place and locality ceaseth. The Minor, Thes. 34. Because the illocall hypostasis of the Word, is the term of the assumption, into which, by the union, the flesh is tranferred. Also, by the authority of Athanasius, defining the hypostatical union, by the assuming of the humanity into God. Answ. That here is sophistry, is plain, by the manifest falsehood of the Conclusion, fight against the whole Evangelicall history, which testifieth, that the humane nature of Christ, assumed by the Word, was always local. The Major then is only true of that which is assumed either by conversion into that local hypostasis of the Word, or by coequation with it; but not of that which is assumed by such an hypostatical union, which leaveth, and preserveth entire and inconfused, the nature and properties of that which assumeth, and of that which is assumed. Now, that in this sense and manner the flesh of our Saviour was assumed into the illocall hypostasis of the Son of God, none but a Nestorian or Eutychian Heretic will deny. So then, here are four terms in this Argument. If the Sophister will not admit of a distinction, and also will contend the Major to be true of that which is assumed by the hypostatical union, the proprieties being preserved, we deny it all, as being most false: For the hypostasis of the Word, as it is illocall, so also it is infinite, eternal, incorporeal, begot of the Father, incarnate, by nature God: neither for this is it true, that whatsoever is assumed by such an hypostasis of the Word, that must be also infinite, eternal, incorporeal, begot of the Father, incarnate, and by nature God. Secondly, we deny also the consequence; because it is a manifest fallacy of that which is not the cause, as if it were the cause: For, the cause of the illocalitie of the flesh, is feigned to be the assumption of the flesh into the illocall Word, which cause is no cause. For, the Word assumed not the flesh, by which, or because it is illocall; but by which, or because it is the second person, distinguished from the Father and holy Ghost. The reason of this is firm and manifest, which the Sophister, by no ink of the Sepia, can darken; because the assumption of the flesh was made, not according to any natural property, as is illocalitie, by which the Word is united to the Father and holy Ghost; but according to the characteristical properties, by which he is distinguished from the Father and holy Ghost, as Damascen excellently showeth: Lib. 3. cap. 7. Otherwise, either the assumption had not been made solely by the Word, but also by the Father and holy Ghost; or else surely all the other natural attributes of the Word, none excepted, should be attributed to the flesh, by the assumption or virtue of the union: and so monstrously we might affirm, that the flesh in the eternal, infinite, incorporeal Word, etc. did most eminently transcend all respect of time, finitie, corporietie, etc. and hath truly obtained an eternal, infinite, incorporeal way of existing. If so, what will ubiquitarisme leave for Eutyches? Where will our Adversaries sixth Thesis stand? Where will our brother be? our flesh? our faith and comfort? Wherefore, in that with so much cunning the Sophister urgeth the illocalitie of the Word, he paints to no purpose: for, by this he will be no more able to prove the local, true, and solid flesh, as he calls it, to be made illocall, by the illocall Word, in the virtue of the union; then if he should say, that man's body, by the force of union, hath most highly transcended all density, corporietie, mortality, etc. and doth truly obtain in the soul a rational, spiritual, immortal, etc. manner of existing, because it is hypostatically united with the reasonable, spiritual, immortal soul. Away with such trifles. The proof of the Major is nothing, but like to the former fallacy of non causae; because the illocalitie of God assuming, is no more the cause of the illocalitie of the flesh assumed, than the eternity, simplicity, immensity of the same, makes the flesh eternal, most simple, and immense. We are not only not to conceive any place or locality in God, but also time, finitie, and humanity must cease to be in our thoughts. Answ. Must then the thought of these in the flesh assumed cease? No: because the union is so made, that the natures and natural properties remain entire, and inconfused. Neither is the proof of the Minor to any purpose; for, the illocall hypostasis of the Word, is the term or limit, not of the flesh, but of the assumption of the flesh. Neither is the flesh made the very illocall hypostasis of the Word, or changed into it; but so by it and in it assumed, that it subsisteth in it, and is sustained and borne up by it, as the proper flesh of the Word. In the mean while, let it be and remain even in the Word the true and local flesh, such as was by the Word, and in the Word assumed. Neither is this the opinion of the Schools, as I shown before, when they say, That the hypostasis is the Terminus ad quem of the Assumption; or, that the union is terminated in the person, as if the nature assumed were made the hypostasis, or were terminated and defined by the hypostasis; but that with the Word assuming, it is united into one hypostasis; and that the union of two natures makes not one nature, but one person. In which sense they also dispute, that the union is not made in the person, but in the nature. In vain then, under this vizard of the Schoolmen, doth he seek to hid himself. Furthermore, Athanasius understands the humanity to be so assumed into God, that it is not therefore made God, but that it subsisteth in the person of God, and is the proper flesh of God; that God may be truly man, and man truly God. As for Chemnitius his swelling words, the simple truth is no ways moved by them. In vain then doth the Sophister defend himself with this target. What is more usual then, Claw me, and I will claw thee? From Master Luther (who, though in some passages he wrote well, concerning our Lords last words) our orthodox men appeal (lest they should seem to depend on men) to Matthew, Mark, Luke, John, Paul, Peter: all which testify, that the flesh of our Saviour, even in the Word, was and remained local. They appeal to our Saviour himself, who, after his resurrection, in his local flesh, not without the Word, but in the Word; not without the union, but being then most united to the Word, standing in the midst of his Disciples locally, said, See, and touch; a spirit hath not flesh and bones, as you see me have. They appeal from both the Confessions of Luther, to both the Testaments of the living God, to the Augustan Confession, and to Master Luther's own sounder writings: in which he rejecteth the ubiquity of the flesh. Finally, they appeal from the Bergensin harmony, to the harmony of the holy Evangelists and Apostles; which, we know, is publicly received in the Church of Christ. XXXIX. Out of what is said, it appears also, that the union of the Word with the flesh, and of the natures themselves, one with another, is to be described by a true and solid communion. The Animadversion. Now, in the end, he deduceth such consectaries, which, being rightly understood, no orthodox Divine will reject: But all of them are full of snares; of which, the younger sort must be briefly warned. The first is, That the union of the natures themselves, one with another, is to be described by a true and solid communion; This is well. Why then hitherto did he not thus describe it, but defined it, a bare immanencie; when plainly and fully it should have been defined an union, lest the title should lie? But afore I gave the Reader a caveat concerning this cunning, in the Argument. Among the orthodox Fathers, Communion often signifieth an union; because the one common hypostasis of the two natures is made up by union: and this is the true and solid communion of the natures; because truly and solidly, that is, most really and narrowly the Deity is communicated to the humanity, and the humanity to the Deity; that is, so united, that they are one person, their natures and properties remaining entire. So Damascen, lib. 3. cap. 6. The divinity, in one of his hypostasis, hath totally communicated himself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or is united to us. Fulgentius to Donat. Man should never have received from God the grace of salvation, if the communion, that is, the union of the divine and humane nature, did not remain in one person of Christ. Yet oftener, and properly in the Fathers, Communion signifieth the common predication of either of the natures and properties thereof, on the whole person in the concrete: Which communication is not the union itself, but the effect or consequence of the union; and this communion is true and solid, and (as they speak) most really in the person: for it makes, that God the Word is really, solidly, and truly man, who suffered, died, risen again, and was received into glory; and that man, truly, solidly, and most really, is God eternal, omnipotent, immense, and . But he cannot be called so in the natures; for, it is not the cause that the Deity is truly and solidly the humanity, or man, or that it suffered, and died, and was raised and assumed into glory, etc. nor that the humanity is truly and solidly God, or the Deity, eternal, omnipotent, immense, and : for what else were such a communication, than an Eutychian confusion of the properties, and therefore of the natures? And so much of the first consectary. But the Sophister cunningly understands the true and solid communion of the natures, to be that real and mutual communication of the properties made in the natures; that is, the transfusion of the divine properties into the flesh, and of the humane into the Deity: although Chemnitius, and some of the sounder Ubiquitaries, have not as yet absolutely confessed this mutual communication, feigning of a true mutual union, a communication not truly mutual in the natures, but in the humane nature only: which wise remedy overthrows itself sufficiently, and is cunningly concealed here by the Sophister; until by the next Disputation he produce it again upon the stage, but died in brighter colours, I warrant you. XL. Therefore we affirm, that the very person or hypostasis of the Word is communicated, and (that I may use the words of S. Cyril) ineffably conferred; so that, according to Damascen, that hypostasis of the Word, is also made the hypostasis of the flesh. XLI. For, if the Deity, and the nature of the assumed humanity in Christ be one person, it is necessary, that that person of the Deity of the Word be common to both natures; to the Deity naturally, but to the humanity, by virtue of the union, personally. XLII. For, if the Word, no less than the children, be really participant of flesh and blood, Heb. 2. why hath not the flesh by turn been partaker of the Word also? or (which is all one) of its hypostasis? and that not in name only, but truly and solidly? XLIII. For, either the flesh will really be the person, which is absurd; or (which is a necessary consequence) will really communicate with the person of the Word assuming. The Animadversion. This is the other Corollary, That the very hypostasis is communicated to, and collated upon the humanity ineffably. This is also granted, if it be rightly understood, that this communication or collation is made by the hypostatical union; by which, one and the same hypostasis of the Word and flesh is made up, the natures, and natural properties remaining entire: But this communication or collation of the hypostasis, doth in no wise make the flesh itself the hypostasis: and therefore, nor God, nor omnipotent, immense, illocall, , etc. which cunningly he intimates doth follow from thence, and goeth about to make it so. In the like sense we receive as orthodox, when he saith, That the flesh truly and solidly hath become partaker of the hypostasis of the Word, and communicates really with the hypostasis of the Word assuming. Neither needed he to sweat and toil so much in proving of this; but who observes not, and abhors the Sophister's cunning, concerning the ubiquitary communication, by which the flesh is made God, immense, illocall, ? Above also, Thes. 3. he made the flesh partaker of the person of the Word, by force of the union: Of which phrase, see the Animadversion there. XLIV. But, if the person of the Word is communicated and collated upon the humanity; doubtless, the Deity of this person must needs also be communicated to it: lest we imagine, that the Deity of the Word is really different from its hypostasis. The Animadversion. Nor do we deny this third consectary, That the very Deity of the Word was communicated to the humanity; that is, personally united: For the Deity of the Word, and the hypostasis of the Word, are the same in essence; they only differ in some respect: therefore, as the hypostasis, so also the Deity of the Word, is truly said to be; and, is indeed, communicated to the humanity: Or, as he in great letters writes it, COLLATED; to wit, by the hypostatical union, which makes that man, but not the humanity, is God, and : For, the union makes the natures and properties common, not to the nature or natures in the abstract; as if one nature should be another, or both, or have the properties of both: but to the person in the concrete, that of both natures there be one person, having and requiring in itself the properties of both. XLV. For this cause the Apostle teacheth, That all fullness of the Deity in Christ dwells bodily, in the highest way of communion, next to the mystery of the Trinity, which Ecclesiastic Writers illustrate and express, by the Simile of soul and body: as likewise of the fire, and burning iron. The Animadversion. The Deity of the Word, and the fullness of the Deity of the Word are the same; for, the Deity is void of all division and multiplication: therefore, as that, so this is communicated to the humanity; or, as the Apostle speaketh, It dwells in Christ bodily or personally: So that the fullness of the Deity inhabiting, and this mass inhabited, are one body, one person, one Suppositum, as the Schoolmen call it. But what is this inhabitation to that fictitious effusion of the divine properties into the flesh? As for the Simile of the soul and body, how it agrees, we have noted above upon the 20. Thesis'. The Simile of iron, and a coal, and a fiery sword, is used by Athanasius, Cyril, and Damascen, to declare that most inward and inseparable union and communication of the natures; but it is not like in every thing: and if it were, it would not help the ubiquitary communion; it could prove nothing against Scripture: for the union there, is not of two substances, but the formal copulation of subject and accident: which, as it makes not the heat to be iron, nor hard, not heavy; so neither doth the heat make iron, nor soft, nor light, etc. XLVI. Under this plenitude of all the Deity, infallibly all the majesty of the properties of the Word is understood. Of the communication of which majesty, as also of the properties, by God's help, we will discourse in the next Disputation. The Animadversion. Neither is this last denied by orthodox men, That under the plenitude of all the Deity, all the majesty of the properties of the Word is understood: For, what else are the properties of the Word, whether natural, or characteristical, than the very fullness of the Deity of the Word? But away with sophistical cunningness; That the majesty of the properties of the Word is the Deity, the immensity, the illocalitie, the ubiquity transsused by virtue of the union from the Word into the flesh really: which, if the Sophister shall attempt to prove in his next disputation, by God's help, there shall be those, who, with solid arguments out of God's word, and pious antiquity, will overthrow what he binds. In the mean while he is warned, if he cherisheth no monster, that he speak with an upright mouth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. without prodigious phrases: For, a wise man's words are upright. The Epistle of D. David Parie to the illustrious and noble Count, Lord Ludovick Witgenstenius, etc. CONCERNING Christ's active and passive justice. Illustrious and noble Count, IN that I answer your demand later than is fitting, I humbly entreat, that you will not impute this to any fault or neglect in me: For I acknowledge, that you have deserved so well of the Church in general, as of myself in particular, that your beck shall command both willing and deserved service from me. A concatenation of business hath hitherto withheld and pulled me back, now and then, from that which I had heretofore begun to write: but, that I may speak plainly and ingenuously, I desire not to interpose my judgement in matters of controversy; because I am conscious of mine own weakness that way: as likewise in regard of that affection I have to peace, which I have always loved, I am averse from meddling with strange controversies, and especially, with this of Justice; which makes me fear, I know not how, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that it will prove both beneficial and hurt full to our Churches. We know, that the reformation of doctrine in our times began from this head; I wish it may not end in this. The Scripture phrase is plain and simple, That we are justified by the blood and death of Christ; and, that our justification consisteth in remission of sins. Now, the dispute is, Whether we are justified by the death of Christ? whether by it alone? whether it be temporary? whether the matter, by imputation of which we are justified, be one, or multiplied; simple, or made up of parts; two, or three? Whether the imputation be one, or double, or triple? Whether remission of sins be whole, or half of our justification, and I know not what else? In which, my judgement is, that there is more dangerous subtlety, then solid verity; and, that many work more with their wit, then with their faith. And these digladiations are not only in our neighbour country's exercised, but are also spread abroad, and diversely agitated, according to the acuteness of men's wits. In another corner, not far from you, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. there is risen another strife, more dangerous, concerning Gods vindicative justice, whether it is naturally or voluntarily in God: That, as God will rain, or not rain to morrow, his nature requiting none of these; so, whether he will punish, or not punish the sins of Devils and wicked men, his nature requiring neither of these: which, some, seasoned with Socinian subtleties, have begun lately to move. By which craft, Satan (doubtless) goeth about to undermine the necessity of satisfaction; and, withal, Christ's satisfaction for us; and consequently, our whole faith, and utterly to destroy these: For it is not unknown, that Socinian niceties aim at this. Good God what means this itching humour of arguing, and this lust of innovating and pulling up of every thing? Whatsoever yesternight they dreamt of, to day they utter it in their Pulpits, as if they were Oracles; and with great eagerness defend: to morrow they are of another opinion, and they change their opinions, as often as they do their clothes; as though there were not already too many strifes, and monstrous opinions in the Church. I fear, lest these sparks shortly burst out into a flame, which will by degrees set our Churches in a combustion, if we be not the more watchful: Therefore, Noble Count, your singular care and study deserve high commendation, in that (out of your grave wisdom and excellent piety) you do not slightly pass over these increasing evils; but you perceive that you are concerned, when your neighbour's house is on fire: and therefore you endeavour to find out fit remedies for these fresh wounds. As for myself, although I confess that I am not willing to meddle with this controversy, but by all means desire it may be buried; both because I judge it unworthy of our Churches, and Evangelicall Schools, especially in this clear light of Scripture and Reformation; as also, because I perceive our Adversaries take occasion to oppress the truth by our wranglings; then lastly, because whatsoever I say, will presently be thought a casting of oil into the fire, as the Proverb is, by reason of the heat of some, who are so violent in maintaining this cause, that they can scarce abide their brethren, if they be of another opinion. Notwithstanding, seeing what in this case is demanded from me, is not dissonant to mine office and profession, I shall think it no burden, freely to deliver mine opinion of this question: and that I may answer in order to all your Lordship's interrogatories, I will first of all briefly touch the chief opinions and reasons of moment in this controversy; to wit, 1. Whether Christ's passive justice alone, or his active also, be imputed to us for righteousness. 2. I will in few words unfold what I think of other men's opinions, and of the best way to procure concord in this case. 3. Whether it be fit to handle this Argument positively, and refutatively in popular Sermons. 4. I will briefly give mine opinion, if it be needful to leave out, or to put out any passages in the Palatinate Catechism and Directory. As for the first head, That the state of the controversy may be better understood, we must know in what these Disputers agree, or disagree. They all agree, 1. That to justify, in that sense it is used in the Courts of Justice, (signifieth to absolve from guilt, and to repute one just. 2. That we sinners are justified before God, not legally, but evangelically; that is, not by works, but by faith: not by our own, but by another's justice. 3. That this justice of another is not infused, but imputed by God to the faithful, and that freely. 4. That the application of imputed justice is done by faith only; and, that to be justified by faith, is the same that is to be justified by the justice of another imputed, and by faith applied. 5. That this external justice is the merit of Christ alone, and his satisfaction for us, or Christ's righteousness imputed to us. But they disagree in the explication of this merit, or of Christ's justice: First, as the justice of God in Scripture equivocally signifieth sometimes that, by which God himself is just; sometimes that, by which he justifieth us: So, the justice of Christ equivocally is called that, by which Christ, God and man, is just; as also that, which he hath merited for us, and which by faith he bestoweth on us: the neglect of this equivocation is the cause of all the controversy. Again, when in Christ, as God and man, there is a fourfold justice affirmed by some: 1. His divine or essential. 2. His humane, or formal, or original. 3. His active filling of the Law. 4. His passive obedience; the question is, Whether all these justices, or some, or the last only, be that thing, by the imputation of which, we are justified? Some call this the matter, others the form of our justice; I, to be better understood, will call it the matter. This question hath drawn with it another, concerning the form of our justification, whether remission of sins be the whole, or only the half of our justification? And so far, as I can remember, this controversy began first to be in agitation amongst some Divines of Marchia, about the year 64. then in the year 70. by the mediation of the University of Witteberg, it was in some sort laid asleep, or rather suppressed: heretofore it was unknown to the Reformed Churches; neither is there any mention or dispute of it, for aught I know, in the writings of Luther, Melancthon, Zuinglius, Calvin, Martyr, Musculus, Hyperius, or of the other Divines of this Age. But the simple doctrine of Scripture, was received by consent of all, to wit, that we are justified by the death of Christ, whereas by it we have remission of sins. Now, there are in a manner four opinions, which, whilst I am writing, I think of Lombard, who rehearseth also four opinions of his side, Lib. 3. d. 19 concerning Justification, he himself being ignorant what to think. The first sort are they, who will have all these four justices of Christ at once to be imputed to us; to them the matter of justification is the fourfold righteousness of Christ; the form, the quadripartite imputation: yet, this they reduce sometimes to two parts; to wit, the remission of sins by the death of Christ, and the imputation of Christ's righteousness, divine, humane, active, etc. and the proper reason of these is, that whole of Christ, God and man, is our Saviour, King, and Priest, etc. and that the dignity of Christ's merit, especially from the dignity of the person, that is, of the divinity, hath its dependence. Others will have the three latter justices of Christ to be the matter, and the threefold imputation of them, to be the form of justification: And they teach, that first is imputed to us the passive obedience, to this end, that we may not be unjust; that is, for remission of sins. Secondly, the active obedience, for this end, that we may be just; that is, to righteousness. Thirdly, the formal, or, as they call it, the habitual sanctity, for this end, that we may be accounted holy; that is, to perfect holiness. The third sort make the two latter justices only of Christ the matter of justification, and the twofold imputation of them, the form of justification. All these three agree in this, that they distinguish remission of sins and justification, as the part and the whole, sometime also as the integral parts of the whole; and the former they attribute to the death of Christ, the latter to his active obedience: they all likewise use the same arguments, and words of Scripture, of which I will briefly set down the chiefest. 1. As by the disobedience of one man, many were made sinners; so by the obedience of one, many are made righteous, Rom. 5. But Adam's disobedience was active; therefore we are justified by Christ's active obedience. 2. He was made obedient, even to the death of the Cross, Phil. 2. Here is a twofold obedience of Christ, the one before death, the other in death; therefore both are imputed. 3. God sent forth his Son, made of a woman, and made under the Law, that he might redeem those that were under the Law, Gal. 4. Therefore, the active fulfilling of the Law by Christ is imputed to us. 4. He was made of God to us, wisdom, righteousness, sanctification, etc. 1 Cor. 1. Therefore his justice and sanctity are imputed to us. 5. The Law of the Spirit of life in Christ Jesus, freed me from the law of sin, and of death, Rom. 8.2. Therefore, the life of Christ, or his active obedience, is imputed to us. 6. Whole Christ is our justice, with which he justifieth us; therefore, whole Christ is imputed. 7. Active justice cannot be excluded from Christ's merit, and from justification, ergo, it is imputed. 8. The Law obligeth both to obedience, and to punishment; therefore, it behoved Christ both to fulfil the obedience of the Law for us, and also to suffer punishment. 9 To whom the Law doth promise life, such must we be by the grace of Christ, that we may obtain life: the Law promiseth life, not to them who transgress not the Law, but to them who fulfil it all: but by the imputation of his passive obedience, we are accounted indeed not unjust, not sinners, or, not transgressors of the Law; but we are not as yet accounted just, or fulfillers of the Law; for, what is more vain, then to call him just, who hath not fulfilled the Law? Therefore, not only must his passive obedience be imputed to us for this, that we may not be unjust, or not transgressors of the Law; but also his active, for this, that we may be just, or fulfillers of the Law: for, he that in Christ is accounted for no sinner, shall escape death; but by what right shall he also sue for life, unless he fulfil the whole righteousness of the Law in the same Christ? 10. The sacrifice and death of Christ comfort us against the guilt, and death eternal: but his holiness against our inherent impurity, or the remainders of sin; therefore, the imputation of both is necessary for our consolation, 11. Lastly, the Catechism of the Palatinate teacheth qq. 60. and 61. that the perfect satisfaction, justice, and sanctity of Christ, are imputed and given to us, to be our justice: and q. 36. that our Mediator, by his innocency, and perfect sanctity covers our sins in which we were conceived, lest they should appear in the sight of God. The same is found in the Palatinate Directory. I have faithfully set down the arguments, by which the former sort maintain their opinions: the fourth sort remain, who make Christ's passive obedience only our righteousness, and define justification by remission of sins only; these make use chief of two arguments taken our of Scripture, the one from the matter, the other from the form of justification: The first is this; The Scripture showeth the whole matter of our righteousness to consist in the passion, Cross, blood, and death of Christ; therefore, this only is it for which we are justified. They prove the Antecedent by testimonies of Scripture: a Rom. 3.24. We are justified freely by redemption made in Christ Jesus, whom God hath set as a propitiation by faith in his blood. b Rom. 5.9. We are justified by his blood, being reconciled by the death of his Son. c 2 Cor. 5.21. Him who knew no sin, be hath made sin, (that is, a sacrifice for sin), that we might become the righteousness of God in him. d Gal. 3.13. He being made a curse for us upon the tree, hath redeemed us from the curse of the Law. e Ephes. 1.7. Col. 1.14. We have redemption by his blood. f Col. 1.20. Having made peace by the blood of his Cross, by him he hath reconciled all things to himself; hath reconciled them in the body of his flesh by death. g 1 Pet. 1.18. We are redeemed by the precious blood of the immaculate Lamb. h Isa. 53.5. By whose stripes we are healed i 1 John 1.7. The blood of Christ purgeth us from all our sins. k Rev. 19 & 7.14. Thou hast redeemed us by thy blood. They have washed their robes, and made them white in the blood of the Lamb. The latter is this: The Scripture defines our whole justification, by remission of sins through the blood of Christ; therefore, only the effusion of blood is that, by imputation of which we are justified; and the remission of sins is our whole righteousness. They confirm the Antecedent by testimonies of Scripture: l Luke 18.13. God be merciful to me a sinner. I tell you, that he went down unto his house justified rather than the other. m Acts 13.38. Be it known to you, that to you is preached remission of sins, through him; and from all things, from which by the Law you could not be absolved, by him all that believe are justified. Here, to be absolved, to be justified, to have remission of sins, are the same things. David pronounceth that man blessed, to whom God imputeth righteousness without works: n Rom. 4.7. Psal. 32.1. Blessed are they whose sins are forgiven, and whose iniquities are hid. Blessed is the man to whom God imputeth no sin. o Rom. 8.33. Who shall lay any thing to the charge of God's Elect? It is God that justifieth; who shall condemn? It is Christ who is dead, etc. p 2 Cor. 5.19. God was in Christ, reconciling to himself the world by not imputing to them their sins. q Ephes. 1.7. In whom we have redemption by his blood; that is, remission of sins, etc. They have also other arguments, which, for brevity's sake, I omit; they allege also for themselves the Catechism of the Palatinate, qq. 37.45.66.55.57.72.76.80.84. etc. In which it is taught, that we obtain remission of sins, justice, and life eternal, for the alone sacrifice of Christ on the Cross; and that only the blood of Christ purgeth us from all sin: which very thing, is found in the Directory of the Palatinate. Hitherto the different opinions concerning justice. I now pass to the second head, where I will briefly show, without prejudice to others, what I can approve or disapprove in those who follow the first opinion: I cannot see how they can prove out of Scripture the imputation of God's essential justice: or, why that should be said to be imputed, seeing man was never obliged, either to the possession or performance of it: for, God never conferred upon man his essential justice, and man never lost it. They make God then unjust, as if he did require of man divine justice, which he never gave him, nor ever will give him. The reason is a Paralogism non causae; for, although whole Christ is a King, Priest, and Saviour, and whole Christ justifieth; yet, it is known, that he performs the effects of his office, among which is justification, by the distinct operations of his natures: therefore whole Christ justifieth; but one way, according to his divinity, to wit, as the efficient cause; another way, according to his humanity, to wit, as a meritorious cause: and the dignity of the merit flows from the dignity of the person; that is, from the deity of the Mediator. But from hence it doth not follow, that the deity can challenge any part of the merit, being the fountain of merit. It behoved then the Mediator to be God, not that the deity, or justice of the deity might be imputed to us; or, according to Osianders' madness, essentially dwelling in us, might become our justice: but for the cause explained in the Catechism, q. 17. Therefore, the justice of the divinity differs from merit, as the cause from the effect. Other inconveniences also of this opinion belong to the two ensuing; therefore, I join the second and third opinion together; for, they differ not, save only that the one makes two parts, the other three parts of imputative justice. All which opinions are subject to the same inconveniences. 1. All confound the justice of the person, and of the merit of Christ, which the Scripture oftentimes conjoins, but doth also manifestly distinguish, as the efficient cause, or sine qua non; and the material cause of our justice: as, My righteous servant by his knowledge shall justify many. For, such an Highpriest became us, who might be holy, separated from sinners: that he might offer not for his own, but for the sins of the people. Him who knew not sin, he hath made sin for us, that we, etc. 1 Pet. 3. Christ suffered once, the just for the unjust. And so our Catechism, quest. 15.16. 2. These distinctions which they make between not unjust, and just; between not transgressing of the Law, and fulfilling of the Law; between not dead, and alive: they have more subtlety than verity; being indeed equivalent terms, as I will afterward show: for, of necessity, he that before God is not unjust, must be just; who transgresseth not the Law, fulfils it; who is not dead, is alive. Seeing all these are immediate contraries, one of which being affirmed or denied, the other must necessarily be affirmed or denied. 3. If by the imputation of the passive obedience we are not as yet just, but only not unjust, how is this true, We are justified by the blood of his Son? We are reconciled by his death, & c? 4. If remission of sins be not whole justification, how can that be true, Blessed are they whose iniquities are forgiven? Rom. 4. etc. how doth the Apostle in the same place take for the same thing, To impute righteousness, and, Not to impute sin? 5. If the omission of obedience to the Law, and the imperfection of our holiness, are not expiated by Christ's passive obedience, but necessarily that must be covered with Christ's actual obedience, this with his natural holiness; how again can this be true, The blood of Jesus Christ purgeth us from all sin? unless, perhaps, omission and imperfection be not sins. 6. If we are not justified by the passive, but by the active obedience of Christ; how is it, that Christ died not in vain? For, what need was there that Christ should die, and by his death procure to us pardon for our sins, if by his just and holy life, he had already merited righteousness for us? for, righteousness necessarily presupposeth remission of sins. 7. It is manifest, that all these partitions of Christ's merits into two or three members, do exceedingly derogate, either from the death of Christ, or from the justice of God. For, these two or three parts of our justice, are either three perfect justices of Christ, every one of which apart satisfieth the Law; or, they are so many imperfect justices, concurring to make up one perfect righteousness. If they are imperfect, do they not manifestly derogate from the death of Christ? If perfect, how is not God unjust, who, for one fault, demands two or three perfect satisfactions, whereas his justice requires but one? 8. If a part of our justice must be sought for here, a part there, a part in the death, a part in the actual Antecedent obedience, and a part in the natural holiness of Christ; is not our faith dangerously distracted, and our comfort undermined? 9 Lastly, that which chief withholds me, is, that I read nowhere in Scripture, such a tripartite, or bipartite division of our justice: I read nowhere, that Christ's humane holiness is imputed to us; that either it, or any part of it, is our righteousness. If any man hath read it, I entreat him to show it, that I may also read and believe it. Neither do I read this anywhere of actual obedience; nor do the five testimonies which they bring, prove any such thing; which I briefly show, thus: Out of that saying Rom. 5. they conclude more than follows; for, the consequence will not hold: We are justified by Christ's obedience, ergo, by his active obedience. The Apostle sets in opposition, Christ's obedience, and Adam's disobedience; not as action against action, but as satisfaction against the fault, as the remedy against the disease; otherwise, the sins of omission were not transgressions: but Adam's sin was not only a perpetration of evil, but the omission of good also. Now, the obedience which he understands here, in another place he doth more expressly declare, saying, He was made obedient to death, even the death of the Cross. But this was the obedience of his exinanition, and of death; and of the same obedience Theophylact interprets both places. Therefore, we deny that in this other place, which they object the second time, any mention is made of two obediences: for, the text showeth, that the Apostle speaks of his continuated obedience, Even to the death of the Cross; Phil. 2. which began, when he assumed a servile condition, and ended with his death. Gal. 4. Neither doth that place, Gal. 4. avail any whit to the active obedience; for, how Christ for us was made subject to the Law, the Apostle himself explains clearly, chap. 3. He redeemed us from the curse of the Law, being made a curse for us; that the blessing of Abraham may be extended upon the Gentiles in Christ Jesus. But this is understood of Christ's voluntary humiliation, even to the death appointed by the Law for our sins. How, notwithstanding, this place may be understood of the servitude to the whole Law, I will speak hereafter. In that saying to the Corinthians, 1 Cor. 1. the Apostle joineth four things, but not as parts of imputed justice, (for, who will reckon among these, wisdom, or redemption itself?) but as the chief heads of Christ's benefits; of which, some do help us only by imputation, as justice; others, by real participation also: in this life inchoatively, in the other life perfectly, as all the rest. Hence then no partition can be proved. In that place to the Romans is the fallacy of Figura dictionis; Rom. 8. for there, The Law of the Spirit of life, doth not signify life, or Christ's active obedience, much less his formal holiness; but it signifieth, the doctrine, or quickening grace of the Gospel. The place is somewhat obscure; but, by the scope, the simple meaning may be known: that the remainders of the flesh condemn not godly men, if so be they make resistance against them, by the help of the Spirit. What the Apostle said in the first verse, he proves in the second, by supposing his own person, from the effect of the Gospel: The Law, saith he, of the spirit of life; that is, the doctrine or grace of the Gospel, which is the ministry of the Spirit of life, or of that which makes us live in Christ Jesus: hath made me free; that is, hath absolved me, and all the faithful, and pronounceth us free from the law of sin and of death; that is, from condemnation, with which the Law threatneth sinners; therefore, the Apostle opposeth here, the law of the Spirit, and the law of death; as he opposeth the ministry of the Spirit, and the Ministry of condemnation, 2 Cor. 3.8. as if he would say, Although that kill law endeavoureth to condemn those that are justified in Christ Jesus, because of the remainders of sin in them, with which as yet they wrestle: yet, the Law of the Spirit of life; that is, the living doctrine and grace of the Gospel, doth absolve them from damnation, notwithstanding these remainders of sin, seeing these also are pardoned them through Christ; for, The blood of Jesus Christ purgeth us from all sin, and from all remainders of sin. This (without prejudice to other men's judgements) seems to me, to be the genuine meaning of the Apostle. But this by the way: I hasten to the other Arguments. To the sixth we have already answered. Christ wholly quickeneth us: but one way, as he is the efficient; another way, as he is the matter of righteousness. And nevertheless he all justifieth, although his passion or death is only said to be imputed: for, he all suffered and died. Neither is his active obedience excluded from merit or justification, though it is not said to be imputed; which is that the seventh Reason would have. For, how can the efficient cause, or that which is called sine qua non, be excluded from its effect? Truly, both the obediences, as well the active, as the passive, were required in the Mediatiour, for our justification, but after a divers way: that, as the cause, sine qua non, or without which the effect cannot be produced, as also his natural holiness: this, as the matter. In the eighth Reason we deny the Antecedent: For, it was never heard, that the Law did oblige both to obedience and punishment, at the same time; but every law obligeth (dis-junctively, not copulatively) either to obedience, or to punishment: For, so long as obedience is performed, the Law obligeth no man to punishment; that is, it pronounceth no man guilty of punishment, but promiseth life: but when obedience is violated, than the Law obligeth the sinner to punishment. This is generally true, both of divine and humane laws. Therefore their suppositions, which they here assume, are untrue, and repugnant to God's justice: 1. That Adam, before his fall, at once was tied to obedience and punishment. 2. That man, after his fall (and so the Mediator for man) was obliged both to fulfil the Law, and to suffer punishment. When obedience, indeed, is violated, the sinner is bound to make satisfaction by punishment; this being performed, he is no more a sinner: and he is tied to obedience, not to that, for the violation of which he hath satisfied by punishment, but to another new obedience; or, if again he violate this, to a new punishment. Christ then, taking upon him our person, he is obliged to satisfy for us, by suffering punishment; this being paid, and imputed to us by faith, we are just: and are tied furthermore to new obedience, or to new punishment. This new obedience Christ also by regeneration repairs in us, but imperfectly; and this imperfection is hid by Christ's satisfaction, that it may not condemn us: because the blood of Jesus Christ doth cleanse us from all sins, as well from those that follow, as from those that precede justification. The ninth Reason seems to be the quickest of all, but is indeed fraughted with contradictions, and overthrows itself; and besides, is repugnant to Scripture. First, there is a manifest contradiction, when it saith, That the Law promiseth life to those that fulfil the Law, and promiseth not life to those that transgress it not: The reason is, because, not to transgress the Law, and to fulfil the Law, are the same in effect. This is proved by the contrary: to transgress the Law, is to violate the Law; either by committing what the Law forbids, or by omitting what it commands: therefore not to transgress the Law, is not to violate the Law, by committing what it forbids, or by omitting what it commands; but this is truly to fulfil the Law: for, he that commits nothing against the Law, nor omits what should be done by the Law, doth truly fulfil the Law: therefore whosoever doth not transgress the Law, fulfils it. This is manifest in our first father Adam before his fall: for, so long as he sinned not, he fulfilled the Law, by a continual act in his original integrity. And do not the Angels in heaven fulfil the Law, even in that they sin not? And shall not we in life eternal fulfil the Law, when we shall not offend against it? Either then these are the same, or so knit together, that it's impossible either to separate them, or to devise a medium betwixt them. Secondly, this also is inconsistent which they say, That the Law doth not promise life to them that transgress it not; but it promiseth life to the fulfillers of the Law. Now, not to transgress, is to fulfil. Thirdly, this implieth a contradiction, when they say, That by passive obedience we are accounted not unjust, or not sinners; and yet are not accounted just: Also, That they who sin not, in Christ do escape death, but dare not sue for life: for the same thing here is both affirmed and denied of terms equivalent: for surely, he that is not a sinner before God, is just; and, who is not dead, or who hath escaped death, is alive: For these are immediate contraries, as is said. Fourthly, this is plainly repugnant to Scripture, when it is said, that we are not accounted just by Christ's passive obedience, that is not justified: For, on the contrary, it is said expressly, Being justified by his blood, being reconciled by his death, they have washed their robes in the blood of the Lamb. They that can reconcile their subtleties one with another, and with these and such like plain say, let them; I confess, I cannot. To the tenth Reason we answer out of that saying, The blood of Jesus Christ purgeth us from all sin. But surely, that impurity that sticks to the Saints, is sin: therefore from that also the blood of Christ purgeth us. Why then should trembling consciences be driven in their temptations from the blood of Christ, to seek out other remedies, against so manifest a Scripture? Lastly, as for the Palatinate Catechism, that tells us in two places, that the satisfaction, justice, and sanctity of Christ is imputed to us. And once, that original sin is covered by the holy nativity and conception of the Mediator. But that these Authors never thought of a tripartite matter in imputative justice, or of derogating the expiation of original sin, and justification from the blood of Christ, is assuredly known by this, in that elsewhere so often and so plainly, they ascribe the merit of justice and life eternal, to the passion, death, and sacrifice of Christ, and that solely and only to it. And they witness, that our inherent sin is forgiven us for this merit. Either then the Catechism is repugnant to itself, which, God forbidden; or it makes no tripartite division of justice imputative: nor doth it derogate from Christ's passive obedience the merit of righteousness. The fourth opinion remains, That our justice is the obedience even to death, or the punishment of the Son of God for our sins, that whole justification is the remission of sins, for this satisfaction imputed to us. Which opinion, as being truer, simpler, and safer, I confess, I do embrace; but so, as it may be understood and explained rightly, and according to the Scriptures meaning. I say, it is truer; because it is the constant voice of the whole Gospel, That we are justified by the death and blood of the Son of God, and that our justification consisteth in the sole remission of sin. The testimonies of the Gospel were rehearsed above. Object. But there is a Synecdoche totius in the terms of blood death, etc. Answ. There is, indeed, but not such an one, as hath gathered into one merit two or three justices altogether heterogeneous; such as the natural sanctity, the active justice, and the passive obedience; for, there is no reason why the two former should be called by the name of death and blood: but it is the Synecdoche of the whole humiliation, as shall be said. I say also, it is simpler: for, it doth not distract our faith hither and thither, by any partition of merit; nor doth it disturb our comfort; but in our spiritual wrestle with the Scriptures, it sends our consciences to the only death of Christ; to wit, by which alone God's justice and commination is satisfied. Thou shalt die the death: By this satisfaction, being applied to us by faith, we ourselves have satisfied, are absolved, justified, reconciled to God, by the blood of his Son. But, you will say, To make us just, it is not enough to suffer for sin, but the fulfilling of the Law is also required. Answ. The punishment is the fulfilling of the Law; then 'tis sufficient: For, the Law is fulfilled two ways; either by yielding perfect obedience, or, when this is violated, by suffering condign punishment: by both there is satisfaction made to God's justice; each than is the fulfilling of the Law, 1 John 3.7. Rom. 6.7. and each is justice. Of the former it is said, He that doth righteousness, is righteous. Of the later, He that is dead, is justified from sin. The first fulfilling was in man, before his fall; and by that he was just: Neither was he tied to the other, so long as he sinned not; because God's justice requires not both together, but either of them: seeing the Law, as is said, doth tie the reasonable creatures, not conjunctively to obedience and punishment together (for it were great iniquity, to oblige them to punishment, that obey the Law:) but dis-junctively, either to obedience, of his humane justice with the Law, as the chief perfection of the person of the Mediator, without which, he could not be our Highpriest and Saviour: so the justice of his merit, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is not only the blood and death, but comprehends also all the obedience of his humiliation, from the minute of his conception, even till the death of the Cross. For the whole life of Christ, being full of miseries and sorrows, what else was it, than a perpetual suffering and punishment for our sins? For, by the order of divine justice, whereas Christ was most just, his life should not have been miserable and calamitous; but altogether sorrowless, fortunate, and happy: but in that it was miserable, it was by reason he suffered and satisfied for our sins. 4. Therefore, when the Scripture points out to us justice in the blood, cross, and death of Christ; he doth not speak exclusively, as if the sufferings that went before his death did nothing belong to his merit; but synecdochically, comprehending under the complete finishing of our redemption, all the antecedent degrees also; that is, the beginning, increase, and consummation. The beginning was in his Incarnation; when, having assumed the form of a servant, he became poor, etc. for us. The increase was throughout all his life, which he led in perpetual miseries, tentations, and dangers, being subject to God's wrath for us. Lastly, the consummation was in his cross and death; when, giving up the ghost, he cried out, It is finished. All these the Prophet conjoins in the price of our redemption, which Christ paid for us: He did truly bear our infirmities, Isa. 53. and took upon him our sorrows; he was wounded for our transgressions, and bruised for our iniquities: and with his stripes we are healed. So the Apostle, 2 Corinth. 5. When he was rich, be became poor for us; that we, by his poverty, might be rich. So Herb. 2. He was made somewhat inferior to the Angels, by suffering of death. But chief, Phil. 2. Being in the form of God, he emptied himself, taking the form of a servant; and he humbled himself, being made obedient even to the death of the Cross. Nor will their cavil avail, in saying, that the Apostle speaks not here of the matter of our justice: it is enough, that he here extends Christ's obedience, which elsewhere he shown was our justice, to his whole humiliation. Neither is that place, Hebr. 9.22. against us, Without shedding of blood there is no remission: It only follows from hence, that the shedding 〈◊〉 blood is not excluded from the cause of remission; but that it is the cause sine qua non of this. But it will not follow, that it is the only cause; or, that death which followed, or the antecedent sufferings are excluded: Therefore to Christ's death belongeth the whole obedience of his humiliation, even to the death of the Cross. 5. But why the Scripture ascribes merit, which Christ hath purchased for us in all the course of his obedience, to his death; as if it were peculiar only, and proper to that; the reason is, because the sufficiency of merit consisteth in the death of Christ alone: for, had he not died, the obedience of his humiliation had not been absolute; neither had the wrath of God, in threatening death to Adam, been satisfied: Therefore all the rest of Christ's obedience, without dying, had been an insufficient merit, and unprofitable to us. But they, who attribute the merit of justice to his active obedience, or natural holiness, they make void (doubtless) the death of Christ. This explication, true and consonant to Scripture, being observed, it will appear, 1. That there is something amiss in both sides of the controvertents: in the former, because they confound the justice of the person, with the justice of merit; and, by dividing merit into many heterogeneal parts, they do not only disturb our faith and comfort; but also, against Scripture, they separate justification from Christ's death. In the later, because from the justice of merit, they exclude the whole life of Christ, with his humility and sufferings, that went before his death. And they oppose the exclusive particle Alone in their phrases (as when they say, The death of Christ alone justifieth, His blood alone purgeth) to his life and antecedent obedience; whereas it is opposed in meritorious or material causes partly to personal justice, partly and chief to men's merits, and all other external causes; except they restrain this particle Alone to sufficiency, of which we have said in the fifth position. Again, it will appear, that this will be an easy way to reconcile the controversy, if all of them will agree to urge against the Papists, and men's merits, all these common passages, in which (as I said already) they agree, concerning free justification of faith, by Christ's imputed justice; and that they would not use scrupulous disputations, concerning this justice, or the matter of imputative justice before the people in their Sermons; but that they would use Scripture phrases, and be content, that we are justified not by works, but by faith; not by our own righteousness, but by another's obedience; to wit, by the blood and death of the Son of God, imputed to us, and applied by faith, etc. For these are sufficient to beget true comfort to all, and to refute humane merits. As for the controversy itself, if it must at all be handled in the Schools, it is needful for a tolerable reconciliation to beware on both sides, that the Disputants minds may not be too much alienated. The later sort are offended at the partition of merit into so many divers pieces; because they see many absurdities spring from thence, and the Scripture to be wronged. On the other side, the former are offended, by restraining merit to the death of Christ; because they fear, lest his life and antecedent obedience be excluded against the Scripture. What shall be done then? It is needful, that the one forbear to divide the matter of merit into two, three, or four, as they use: and that they do not separate the merit of justice from Christ's death, nor justification from remission of sins: That the others restrain not merit to the effusion of blood upon the Cross, or to the three day's death; and, that they exclude not his life and antecedent obedience: And both must distinguish, with the Scripture, personal justice from merit, as the efficient cause, or sine qua non, from the material; seeing many inconveniences must arise of confusion, by which, the sense of Scripture is overthrown, the consciences are disturbed, and occasion of cavilling is ministered to Papists, as we shown in the first and second Position. 2. Let the personal justice of the Mediator be rightly limited, according to the third Position. 3. Let the justice of merit be rightly defined, and let the Synecdoche of the blood, death, and passive obedience, etc. be understood of Christ's whole humiliation, according to the fourth and fifth Positions. 4. For a better reconciliation, let this also be added, That under the humiliation, is comprehended his voluntary subjection to the Law; and consequently, his active obedience, as they call it: so that this also, in some respect comes under the notion of merit; to wit, so far as it is considered to be a voluntary servitude, undertaken and performed for us by the Son of God. For, this obedience may be considered two ways: 1. As it is a conformity with the Law, and so it is the personal justice of the Mediator. 2. As the servitude of the Law, to which, for our sakes, Christ made himself obnoxious; and so it belongs to merit: For, although Christ, as man, was bound to obey the Law; yet, as just, holy, and the Son of God; yea, even according to his humanity, he was not obliged to many duties of the first and second Table, to which nevertheless he did spontaneously subject himself; and so he was made a servant to the whole Law for us, that he might redeem us from the servitude, coaction, and damnation of the Law. So, it was a voluntary servitude, that he would be circumcised, that he would observe the Sabbaths and Feasts, that he was subject to his parents, and paid tribute to Cesar, and served his neighbour, etc. being Lord of the circumcision, of the Sabbath, of patents, of Cesar, of his neighbour, etc. Of this servitude of the Law, that of the Apostle is to be understood, Galat. 4. God sent his Son, made of a woman, made under the Law, etc. and so, the complaint of excluding active obedience from merit, will be of less force. This way of reconciliation, perhaps, will not satisfy the scrupulous; yet it will not be displeasing to them, who desire these differences of opinions may be buried: or else, surely, they will think more of some means of peace, and will show better. In the interim, I am satisfied with these. By what we have said, Chap. 3. it will now appear (which was our third Quere) how this doctrine is to be handled in popular Sermons: whether positively, and refutatively it will be fit to dispute of it before the people. For my part, I think it is not fitting: for, what else can be expected of such a disceptation, but that the more ignorant sort will stagger in their faith, and will presently think, that the doctrine of faith, hitherto taught in our Churches, hath been very slippery and uncertain; which, notwithstanding, caused us first of all to renounce Popery? And the Church can be edified in faith and consolation, without such opposition: by which, not our Adversaries, but our brethren should be touched, and wrung; their minds distracted into dangerous divisions and contentions, and scandals should be increased by our fault. Surely, the Romanists willingly, with both hands, would lay hold upon this opportunity, to traduce us; to wit, that we cannot agree in that, which we make the main point of the Gospel. When Luther began, with others, to reform the doctrine of Justification, Popery received a deadly wound. What? shall we go about to heal again this wound of the Beast? And do we not think, what an account we are to make unto God, for the delight we take in strife and altercation? But you'll say, There is danger, lest error, in stead of truth, should prevail in the Church. Truly, there is none; if so be these things be retained, and diligently taught, which are in our Confession: In other points, let moderation and candour be used. Let our brethren be heard with calmness, and let their opinions be compared one with another, and with God's word. Lastly, seek not a knot in a bulrush. The fourth head remains, concerning the Catechism, Chap. 4. and Palatinate Directory, Whether it be sit to omit, or put out any thing in them? Here I know not, whether I should rather admire, or grieve at the precipitate temerity of some, who think, they may lawfully judge and censure sacred and profane things as they list; choose and reject what they please: this humour is not to be endured. If their wisdom be greater than other men's, they should do well to new-mould their own Catechism and Directory: Or, if they have perceived any error in that of the Palatinate, they should, in a brotherly way, admonish those, who have the care of this, and who will be ready to give them an account. Sure, this pretended zeal seems neither to have much conscience, nor knowledge in it: For, with what conscience can they pass by their own Catechisms, and make change in ours? Shall private men put out that, which publicly belongs to many Churches? If they have knowledge sufficient, that is, if they understand well the meaning of the Catechism in every passage, and will be ingenuous, as they ought to be in ambiguous matters, they will find they have no reason to do thus; because all things agree sufficiently, if so be that which is doubtful, be explained by that which is clearer; and what is briefly set down, be enlarged as if fitting. But you will say, that in the Catechism nothing should be ambiguous or doubtful. I confess, indeed: neither had any such thing crept into our Catechism, if it were now to be written, since the moving of these scruples. But the passages of our Catechism, which be more manifest, and at large, are these: Quest. 12. and 14. there is taught, That no other way of deliverance and of reconciliation with God could be found, then that either the sinner himself, or else a Mediator for the sinner, should, by condign punishment, satisfy divine justice: therefore the punishment of the Mediator for us, is our satisfaction; and that thing, by and for which we are justified and reconciled to God: for, in the Apostle, these two are all one, Rom. 5.9, 10. Quest. 15.16. there is taught, That it was needful for the Mediator to be true God, and true man, and perfectly just; that he might be able to pay the ransom for us, which we sinners could not pay: therefore the justice of the person is distinguished from the ransom, as the cause from the effect; so that the actual and formal justice of the Mediator, belongs to the justice of the person, as the cause sine qua non. Quest. 21. is taught, That for this ransom of Christ's remission of sins, eternal justice and life are bestowed upon all believers: therefore the Catechism doth not so divide remission of sins and justice, as if that were given because of the ransom, and this, because of Christ active justice. Quest. 37. it is taught, That Christ by his Passion, as by the only propitiatory Sacrifice hath obtained for us the favour of God, justice, and life; and that this his suffering extends through the whole course of his life that he lived here on earth; albeit the chief act of his suffering was in the end of his life: therefore again, the merit of justice and of life is not ascribed to active, but to passive obedience; and with all, the Passion Synecdochically is understood of the whole humiliation. Quest. 40. it is again taught, That by no other means could satisfaction be made to divine truth and justice for our sins, then by the death of the Son of God; therefore it is confirmed again, that the death of the Son of God is our satisfaction; that is to say, that thing for, and by which we are justified. Quest. 45. the Catechism saith, That Christ therefore risen, that he might make us partakers of his justice, which he purchased for us by his death. Therefore, the death of Christ hath obtained justice for us, and by imputation thereof we are accounted not only not unjust, but just also. Quest. 56. teacheth, That God, for the satisfaction of Christ (which is his punishment and death) hath forgot all our sins, even original too, and hath bestowed freely upon us the righteousness of Christ. Therefore it confirms again, That his death is not only the merit of the remission of all our sins, even of original too, but also of justification: and that it is not needful that original sin should be covered with the holiness of his humanity, lest it appear in the sight of God. Finally, Quest. 66.67.70.72.74.67.80. it is often repeated, that we have remission of sins, justice, and life eternal, for the only sacrifice, blood, and death of Christ. Therefore, in all these, there is neither taught, nor can be imagined such a partition of merit; as if by the imputation of Christ's death, we did only obtain remission of sins, and, as some lately phrase it, only privative benefits; but by the imputation of actual obedience we obtain justice, and positive benefits. The Catechism ascribes all together to Christ's death, as the Scripture also doth, John 3. He gave his only begotten Son, (to wit, to death) that whosoever believeth, (to wit, that the Son was given, and died for him) may not perish, but have life eternal, etc. But you will say, Quest. 60.61. That imputative justice is expressly divided into three, to wit, perfect satisfaction, justice, and sanctity, which it saith, are imputed to us. And, Quest. 36. it saith, That the Mediator, by his innocency, and perfect sanctity, hath covered our sins in which we are conceived, that they may not appear in the sight of God. As for the first, either we must confess, that these fight against the former, which charity, and Christian candour will not allow; or the partition must be denied, and a convenient interpretation, and a reconciliation of them must be found. Without wronging other men's judgements, I will tell my mind here, and how I am wont to excuse the Catechism: I say then, that the Catechism joins these three together, but doth not (as we said) divide them expressly as three: it joins, I say, these three, not as if it divided imputative justice into these three, as into divers parts, as if the imputed satisfaction did make us not unjust, the justice just, the sanctity holy; for it taught the contrary before: but either because the Compilers of the Catechism did retain this phrase, out of Mr. Beza's Confession, (whose it is properly known to be) not fearing there would be cavilling about it; they themselves in the mean while neither intending, nor observing any partition: or, because they would more emphatically note by these phrases, as Synonymous, the whole course of his obedience, and humiliation till death: for, Christ's humiliation and death is our satisfaction; because by it satisfaction is made to divine justice for us: It is also justice; because it is the fulfilling of the Law by suffering: It is lastly holiness, John 17. because it is a holy Sacrifice; of which it is said, Father, I sanctify myself for them: And, By one oblation he hath consecrated all who are justified. This I conjecture, because, in the first edition of the Fundamentals of the Lords Supper, A piece of a Speech, concerning that Question; To whom properly do the benefits of Christ's sufferings and death belong? And, How Christ is said to die for all. IN The famous University of HEIDELBERGE, declaimed by JOSUA ZEVELIUS of Colen, the day before Easter, An. 1590. D. DAVID PARY being Author. SIRS, I Think I have spoken sufficiently of the history and benefits of our Lord's Resurrection: it now remains, that what we had reserved for the last place, be now explained; to wit, to whom these benefits belong. Therefore, that we may direct our course by the Cynosure, or by the Polestar of holy Writ; we affirm, that, according to the same Scripture, these precious fruits do belong to all the Elect, and to them alone: but, as for the incredulous and impious, so long as they remain such, we exclude them from these benefits. For, all the believers, and they only, taste the sweetness of these fruits; to wit, of free justification before God, of vivification from the death of sin, and of the body; and, at last, they all, and they alone, feel the sweetness of immortality and glory; because they alone apply to themselves these fruits: John 3. & 5. Rom. 6.4. & 5.1. 1. Pet. 1.3. Acts 15.9. 1 Thes. 4.14. They are those who hear the word of Christ, who receive it with a good and an honest heart, who believe it, and have life eternal, and shall not come into condemnation: these are justified by faith, are reconciled to God, and have peace through our Lord Jesus Christ: These being regenerated by the holy Ghost, are raised unto a new life with Christ, whose hearts are purified by faith: These at last are they, who, sleeping in Jesus, shall be raised by God from the dead, whom God will bring with him, that they may for ever enjoy the glory of eternal life. As for the wicked, and such as want justifying faith, 1 Cor. 10.5. Heb. 11.6. Gal. 4.30. John 3.18, 36. Rom. 8.9. Mat. 7.22. Mat. 21.41. why should they partake so much happiness, who please not God? (and, Without faith 'tis impossible to please God) Who belong not to Christ, who are not heirs, neither have right to, or in that life, how can Christ or his benefits belong to them? They are rather by the voice of the Gospel debarred from these treasures, and are judged to eternal death and malediction. He that believeth not is judged already, and the wrath of God remaineth on him. And, Who ha●h not the Spirit of Christ, is none of his. Which place of the Apostle, I suppose is thus meant. For, if Insidels belong not to Christ, they are none of Christ's: We conclude strongly from the correlative, that Christ and his benefits belong not to the wicked: and as they are not Christ's, so neither is Christ theirs. And how, I pray, should Christ belong to them whom he will, in the last judgement, pronounce before all the world, to be strangers from himself, from his benefits, from his Kingdom? who, he will testify, were never known to him? whom finally, as accutsed workers of iniquity, he will cast into hell fire? But, you will say, Christ died for all, therefore risen again for all. The Answer is double: One is, As often as the Gospel extends the fruits of the works and benefits of Christ to all, this is to be understood of all those that believe in Christ: for, this is the perpetual and constant voice of the Gospel, He that believeth shall be saved; he shall not come into judgement: who believeth not, is already condemned, and the wrath of God remaineth upon him. Therefore, the Gospel debars from the benefits of Christ, all Infidels; not only by a plain exclusion, but also by that condition of faith and repentance, under which, either expressly or tacitly, God promiseth to men the benefits of Christ, and which is never to be found in those that persevere in sin. So then, Christ is said to die for all, to wit, all that do or shall believe in him; for whom alone he prayed, and in whom alone he finds the faith of his death: but as for Infidels and Reprobates, for whom Christ prayed not, whom he never acknowledged for his own, upon whom the wrath of God abideth for ever; John 17.9. Mat. 7.23. John 3.36. Mat. 7.6. to extend, I say on these, the benefits of Christ, what is it else, but against his own command, To give that which is holy unto dogs, and to cast pearls before swine? These we could solidly defend by authority of Scripture, and orthodox Fathers; and they mainly concern Christian consolation. There is an other Answer usual in the Schools, by which we may gratify the contentious; that Christ absolutely died for all, if you consider the amplitude and sufficiency of his price and merit; for, it is out of controversy, that the death of the Son of God is of that value, that it sufficeth to expiate the sins, not only of one, but of millions of worlds, if so be they had faith to apply this Physic to their sins. But the Question is properly of the efficacy and participation itself of these fruits, when we demand if Christ died for all: Because, to die for another, is properly to die in the stead and place of another, so that he is freed from death, and saved alive; as when David weeping, cried out, I wish I had died for thee. O Absalon; that is, I wish I had died in thy stead, that thou mightest have lived. But we utterly deny, that this participation of Christ's merits is common to all unbelievers, as well as to those that believe; or, that this is promised, or exhibited in the Gospel: for, in this regard, we conclude, that Christ did not die properly for all, even for unbelievers and reprobates. But here, some unlucky patrons of Infidels, taking it ill that we do not divide the pearls equally amongst sheep and swine, cry out, that we deny the blood of Christ, and that we produce a Saracenicall mahumetical, and more than an Heathenish blasphemy, which utterly overthroweth Christian Religion. But, Sirs, it is not our purpose to encounter or contend with such railing pratlers. But first, we protest against such bitter calumnies, making our appeal to the unanimous consent of the orthodoxal Church, and the perpetual voice of the Gospel, that we deny not, but honour the blood of Christ, when we say, it is poured out, not for those that slight it, and tread Christ under their feet; but for those who by faith are justified through it, as the Apostle saith, Whom God hath given to be an atonement by faith in his blood, Heb. 10.29. Rom. 3.25. Rev. 1.5. 1 John 1.7. to declare his righteousness by the remission of sins, that went before: for, this is not the voice of Infidels; Who hath washed us in his blood from our sins: and that, The blood of Jesus Christ cleanseth us from all sin. Out of God's word we know and believe, that this is no Saracenicall, mahumetical, and more than Heathenish blasphemy, as this calumny doth impudently blaspheme; but that it is the genuine, true, and saving doctrine of the Gospel of Jesus Christ; and this we are ready at all times ●o demonstrate before the whole Church. Besides, we hold it worth the while, and necessary, with as much brevity as may be, to pull off from these Wolves the Sheepskins with which they are clothed, and to paint out in its own colours this their prodigious doctrine, which cunningly lurks under the calumny, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which under this they go about to bring into the Church. They contend, That Christ died for all. Who denieth this? for this is the Scripture phrase. They add, That he died for all and singular. Neither do we simply deny this; to wit, in that sense which we shown a little before: although we do not find the Scripture speak so. They go on: That he died for all and singular alike; for the elect and reprobate, for Cain and David, for Judas and Peter, for the damned, as well as for those that are saved, without any respect of faith, or infidelity. This is hard. They proceed, finally, That he died for all and singular, not only in respect of sufficiency, but also in regard of the efficacy of the price. But what is this? to wit, That Christ by his death hath truly delivered from death, purged from sin, sanctified, and reconciled to God all absolutely, even those who are not saved, but have been damned ever since Cain, and are damned, and furthermore, are to be damned; all those, they say, he hath received into his favour. This is that impious monster, by which they conclude another, no less impious and false; to wit, That wicked men, whosoever have perished, do, or shall perish, that they have perished, do, and shall perish not for their sins (for they were expiated by the blood of Christ,) but only for their incredulity. They who have read their Books and Disputations, will confess, that this is no fiction of ours: But how monstrous are these to Christian ears? These brave patrons of wicked men teach, that all wicked and impure dogs, before and after the death of Christ, are received into the bosom and favour of God. But we say, first, That this is a false and impious doctrine; because it plainly opposeth Scripture, which continually cries out, that wicked men, so long as they remain without faith and repentance, are not in the favour of God; but that they remain the sons of wrath, and of eternal malediction: That they are not delivered from sin and death, but are held captives by the snares of the Devil, and are strongly deluded; yea, that they are already condemned, and are under the wrath of God. Again, we affirm, that this is a most absurd monster, which overthrows many principles of Christian faith, and itself also. For now let us set down and examine their Position, All men, without exception, faithful and unfaithful, before, and since the death of Christ, are truly and undoubtedly, by the blood of Christ, received into the grace and favour of God. What will from hence follow? surely, a world of absurdities. 1. So original sin shall be taken away, neither shall there be any guilt thereof; and so it will be false to say, That all men are born the sons of wrath; because all shall be born in the grace and favour of God: But the Scripture pronounceth, that all men, by nature, are the sons of wrath. 2. All the children of Turks, Saracens, Centaurs, and Cannibals, which are out of the Covenant and Church of God, shall be borne in the favour and grace of God; and so salvation shall be found without the Covenant, and out of the Church of God. O men, as cruel as Briareus! who doubt not to place the infants of Turks, born out of the Church, in the favour of God; but as for Christian infants before baptism, cruelly they fling them headlong into hell. 3. This monster overthrows another Tenet of theirs, concerning the infants of faith full men, who are borne out of grace: yea, who are before baptism possessed with the Devil, and damned; for, they place them all in the grace and favour of God. 4. All wicked men, who before Christ's death were damned to hell, by Christ's death are again redeemed from hell, and brought into God's favour. How then could they again fall from thence, who, being dead, were received, when they could not any more sin by incredulity? Therefore wicked men either must remain in the favour of God, and be saved without faith; or else, without incredulity, they must be cast headlong from thence: both which have a kind of madness in them. 5. Either incredulity is no sin; or, if it be, all sins were not expiated by Christ's death: or, if all be, this will at least be more effectual than Christ's death. But all this is false and impious: for, infidelity is both a sin, and the mother of other sins, and in the regenerate now and then it appears with other sins, notwithstanding by the blood of Christ it is most effectually expiated and pardoned. 6. It is an impudent lie, that wicked men are not condemned for sin, but for incredulity only: for what is that, 1 Cor. 6.10. Thiefs, covetous persons, drunkards, etc. shall not inherit the Kingdom, of God? and which Christ in his last Judgement shall say to the wicked, Go into hell fire, because you fed me not, & c? Is not incredulity the chief of all sins? Yea, we conclude on the contrary, that they are condemned for sin, because they are condemned for incredulity: for, scarce is there any sin more grievous than infidelity. But the Apostate trifles too much with his exception, saying, That incredulity is not to be considered as a sin in itself, but as it rejects the means of salvation. Is not (I pray) the rejecting of the means of salvation, the contempt of God's calling, a most grievous sin? For this cause then incredulity is a sin, in that it rejects salvation, and the means thereof. 7. This prodigious doctrine gives to the wicked, that, notwithstanding the doctrine of the Church concerning original sin, and the guilt of wicked men; yet, that this is at no time in them, nor can truly be pronounced of them. Let us take a Turkish infant, or a Barbarian man of years, who never heard of Christ's death, and therefore never rejected him by incredulity. Now, let these Disputers tell us, what moment of time will they give them to be in the grace and favour of God, justified, and sanctified, and reconciled to him? Will they, whilst they are Embryos, or newly borne, or children, or young men, or old men, or lastly, living, or dead? Yea, let them tell, if they be received, how they fell away, when neither sin, nor actual incredulity could drive them thence? for these do not besal them; but were expiated by the death of Christ. Whatsoever they say, we shall hear, that either without faith some do please God; or, that without actual incredulity, some are debarred from the favour of God: which are false and impious prodigies, overthrowing one the other. Lastly, what greater blasphemy can be spoken, then that God receiveth into his grace and favour all infidels and wicked men? Cain, Saul, Judas, Herod, Caligula, and finally, all flagitious men, yea, Hogs? What comfort can be more like to mockery, then that thou shouldst be redeemed by the death of Christ, restored into the grace and favour of God; whereas many thousands of them, who have been thus restored, notwithstanding perish eternally? I tremble to relate more of this monster; therefore who will doubt, but that so false, impious, absurd, blasphemous tenets, are to be banished from the confines of the Church? But here, me thinks, I hear them cry out, that the promises of the Gospel are universal, and belong to all. But first, we ask how this will follow? The promises are universal: Ergo, reprobates, impure dogs, and hogs are received into the favour of God. Besides, so long as they urge their All, all, so long will we our Believers, believers: For, the promises are universal; but with respect to penitents and believers of the Gospel. And here, before all the world, we appeal to the literal promises: Come to me all (saith Christ;) but he adds, that are weary, and heavy laden; that is, who faint and groan under the burden of sin, which they do who repent. Rom. 3.22. G●l 3.22. John 3.36. Act. 10.43. And elsewhere, So God loved the world, that he gave his only begotten Son, that whosoever believeth, should not perish, but have life eternal. So Paul, The righteousness of God by faith in Jesus Christ, upon all, and over all that believe. And elsewhere, The Scripture hath concluded all under sin, that the promise, by faith in Christ Jesus, should be given to all believers. So Christ, He that believeth in the Son, hath life eternal. And Peter, To him bore all the Prophet's witness, that all who believe in him, shall receive remission of sins through his Name. There is the like reason of all other Evangelicall promises: for, they have annexed expressly or tacitly the condition of faith and repentance; nor can they, without blasphemy, be understood, but of the universality of the faithful. But they will except, that so the promises will be but particular. L●b. 1. ●. 3. Let Prosper answer for us, de vocat. Gent. The people of God have their plenitude; and although a great part of men either neglect, or reject the grace of salvation: yet, in the elect, and those that are fore-seen, and separated, there is a special kind of universality, that out of all the world, the world may seem to be delivered; and, out of all men, all men may seem to be redeemed: Therefore the promises of the Gospel remain universal to the faithful; although they belong not to dogs and swine. The Major also of the practical Syllogism remains universal: thus, The promises belong to all believers; I believe: Ergo, they belong to me. Again, Christ died, and prayed for all believers; I believe: Ergo, he died and prayed for me. But they are too cold comforters, who teach afflicted consciences thus to reason: Christ died for all men; I am a man: Ergo, he died for me. Why may not a Turk, a dog, or a hog wallowing in the mire, conclude so? O brave comforters and Preachers of God's word for, the maine●inew of Christian comfort is, not to be a man, but to be ingraffed into Christ. Again, they object out of the Apostle, That all are made alive in Christ, 1 Cor. 15.22. as all died in Adam: But if they will absolutely say, that all are made alive in Christ, Scripture and experience will refel them. This is it then the Apostle saith, that Christ gives life to all his own, as Adam brought death upon all his own: And he, indeed, by grace, which is more; but this by natural propagation, which is easier. This sense of the Apostle is proved by the subsequent words: for, when he had said, that all were made alive in Christ, he presently subjoins, Every one in his own order: Christ, as the first-fruits, afterward they that are Christ's; that is, believers, who are given to him by the Father, and for whom he earnestly prayed to the Father. Neither is Augustine's interpretation different from this: De civet. Dei, l. 13. c. 33. therefore it is said, that all are alive in Christ; not, as if all that die in Adam, were members of Christ: but because, as no man, except in his natural body, dyeth in Adam; so no man in the spiritual body is quickened, but in Christ. Neither have they cause to object, that by these means Adam is made stronger than Christ, if he destroy more by death, than Christ preserveth by his death and life. They know not what they bark against. Be it so, that all, who are lost in Adam, are saved by Christ: But this way grace shall not abound, but will be only equal to sin. The power of both is not to be measured by the number of those who die or live, but by the manner, by which perdition and vivification are obtained; or else, by the greatnesle of the benefits received, or lost. It's an easy matter to wound, but hard to cure; according to the Proverb, You shall sooner, and with more ease destroy 600 men, then save one: You shall sooner tumble down many men from off the bridge into the water, than you can preserve one from drowning: So it was more easy to undo all mankind, then to restore one man from destruction. That Satan could do, Adam could do; but this none can effect, except Christ. Beasts or afflictions can hurt, offend, and kill men; but it is in no man's power, save only in his, who is the Creator of all things, ●o restore salvation and life eternal: Therefore Christ's death had been stronger than Adam's, though he had restored but one man to life. Besides, it is certain, and out of question, that the good things we have by Christ, do as far excel those things which we lost by Adam, as heaven and eternity exceed terrene and transient blessings: For, Adam was earthly (saith the Apostle) Christ heavenly; he was natural, this spiritual: he ejected us out of an earthly Paradise, this hath introduced us into an heavenly Mansion, and hath crowned us with eternity of happiness. Thus, I suppose, we have sufficiently demonstrated and defended, that the fruit of Christ's death and resurrection doth appertain to all, and only to them who repent, and by faith adhere to Christ. A brief Introduction to the Controversy of the Eucharist, explaining the chief Questions that are controverted, or not controverted among the Protestants: By D. DAVID PARIE. Four general Remembrances. 1. LEt the younger sort remember to discriminate between the questions that concern the ceremonies and rites of the Supper, and questions of doctrine, which is the Evangelicall promise annexed to the ceremony- 2. Let them learn also to put difference between questions controverted, and not controverted, whether of doctrine, or of ceremony. 3. Let them know, that the controversies about the ceremony are of less consequence, and may, for the most part, yea should with moderation be decided, or agreed upon, according to the circumstances of time, place, and people: but always to edification. 4. Let them know, that there are three chief questions of the doctrine of the Supper not controverted, and so many controverted, to which all others may be easily reduced: Of both I will briefly give some hints to young Divines. Three uncontroverted Questions concerning the doctrine of the Supper. 1. What the Supper of the Lord is. All Protestants agree in this, that the Lords Supper is a Sacrament of the New Testament, instituted by Christ; in which, bread and wine being taken, the true body and blood of Christ is also received: so that there is sealed to the faithful the communion of Christ, and of his benefits. 2. What be the ends and uses of the Supper instituted by Christ. All Protestants consent in this, that this receiving confirms the faith of the promises of grace; both because this is the common use of Sacraments: as also because Christ said of this Sacrament, 1 Cor. 11.26. Do this in remembrance of me: And, This cup is the new covenant in my blood: Therefore they consent in this, that the holy Supper is the commemoration of our Lord's death, until he come, according to the Apostles admonition. 3. What is exhibited and received in the Lord's Supper. In this also the Protestants agree, that bread and wine is received by the mouth and body; the body and blood of our Lord, with all his benefits, are taken by a faithful heart: I say, the Protestant Divines agree in these; but, as for contentious pratlers, they neither agree in these, nor in any thing else: whose brawlings should not measure men's judgements, concerning the consent or controversies of the Protestant Churches. The three controverted Questions be these: Quest. 1. What the union of the sign, and thing signified is in the Lord's Supper? Whether transubstantiation, or consubstantiation: or else, a mystical relation? To these the answer shall be in three Propositions: two whereof shall be negative, and one affirmative. Proposition 1. The sign and the thing are not united by transubstantiation; that is, by such a mutation, which turns the substance of the signs, into the substance of the things, the bare accidents remaining. Reason 1. From Christ's words, This is my body. He said not, Be this, or, Let this be made my body. Reas. 2. Bread in the Scripture, is called bread in the action, before, and after the action, Reas. 3. The orthodox Fathers retain bread in the Supper, and when they speak hyperbolically of changing of the bread, they will be understood sacramentally: as Theodoret, Dial. 1. Christ would have those, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, causa est sacramentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who receive the Sacraments, not to be intent upon the nature of the things, which are seen; but by the changing of names, to believe that change, which is made of grace. Here Theodoret himself in the same Dialogue teacheth, that a sacramental change is to be understood, thus speaking, He honoured the visible signs by the name of Christ's body and blood, not changing nature, but adding grace to nature. Propos. 2. The signs and things signified are not united by consubstantiation; that is, in the real existence of two bodies, in the same place, under the same accidents, or under the lurking of the one within the other: such as is that of oats in the sack, of money in the purse, of the infant in the cradle, or of wine in the pot, which are like to things consubstantiated. Reason 1. Because the words of Christ, This is my body, show to us, not where the body of Christ is, nor what it is in, with, or under the bread, but what the bread itself is, and should be to godly men in this Sacrament; to wit, his body. Reas. 2. The body of Christ is a true, organical, finite, and visible body, not present, or upon earth, since the Ascension; but existing and remaining in heaven, even till his last return: As the Apostle tells us, Declare the Lords death, until his coming again. Reas. 3. The orthodox Fathers teach, that the body and blood of Christ are in the bread and wine; not, as in lurking places: but, as in a mystical, or in a mystery. chrysostom, in that imperfect work, Matth. Hom. 11. In the consecrated vessels, not the true body of Christ, but the mystery of Christ's body is contained. Propos. 3. In the sacramental Supper, the signs and things are united, by a sacramental union. This is it which is common to the whole kind of Sacraments: otherwise, this union were not sacramental, or of a Sacrament, but of a Supper. Now, in all other Sacraments, there is a relative union; that is, a mystical signification, obsignation, exhibition and reception of the thing signified by external symbols in the right use, which is not without faith and repentance in the receivers. Reason 1. From the genus in all Sacraments, there is such an union: therefore in this Supper also. The Antecedent is manifest out of the definition and chief end of Sacraments. Reas. 2. The bread is the body of Christ, either in the truth of the thing (as Austin speaks in the sentence of Prosper) or in a signifying mystery: not in the truth of the thing, or essentially; because there is no transubstantiation: therefore in a signifying mystery. Reas. 3. Hither belong all the Arguments, by which a sacramental phrase is proved to be in the words of the Supper: for, a sacramental union begets sacramental phrases. Reas. 4. The testimonies of Fathers, that the bread is a sign, a figure, a sacrament of Christ's body, August. contra Adim. c. 12. The Lord doubted not to say, This is my body, when he gave the sign of his body. The Objection of Papists for Transubstantiation, out of the words of the Supper. That which Christ gave, and the Priest consecrates, is Christ's body; Ergo it is not bread: It follows, because these are disparata; As, this thing is a man; Ergo it is not an ox. I answer, by denying that this argument is grounded upon the position of one species, to the removing of the disparate species of the same genus; because it is vicious proceeding, from the position of a sacramental relation, to the negation of the subject, or fundamental: Such, as if I would say, This man is a father; Ergo he is not a man. This man is Cesar; Ergo he is not a man: So they, This bread is Christ's body; Ergo it is not bread. It is therefore fallacia accidentis, no less absurd, then if you should reason from the position of the form, to the negation of the matter: This thing is a table; Ergo it is not wood: For, though Christ's body is not the form, or accident of bread; yet the relation, which the bread, by virtue of the promise, hath to Christ's body, is the form of the Sacrament. So it doth not follow, The Dove is the holy Ghost; Ergo this is not a Dove. Circumcision is the covenant; Ergo it is not circumcision. The cup is the New Testament: Ergo, it is not the cup. As for the testimonies of the Fathers, which the Papists object, concerning the changing of the symbols, the common answer is, That they are to be understood of a sacramental, not of an essential change; which is manifest out of the orthodoxal consent of the Fathers on this Sacrament. Quest. 2. How, as well the symbols, as the celestial things signified in the Supper, are exhibited and received. About this question, we are at controversy both with the Pontificians and Ubiquitarians; because both of them will have the things signified to be secretly and miraculously present in the signs, or species of the signs, and to be carried in, and handled by the Ministers hands, and to be received into the mouths of the communicants. We teach on the contrary, that the things are exhibited with the signs, and are received together with them, in the lawful use of the Supper, but in a different manner: The symbols are touched by the hands of the Minister, and received by the mouths of the communicants; but the things themselves are exhibited by Christ himself our high-Priest, and by faith are received of us. Which also may be explained in three Propositions; two negative, and one affirmative. Propos. 1. The body and blood of Christ, which are the things signified, are neither handled, nor exhibited by the hand of the Ministers, to the end, that they should, in these symbols, be corporally received. Reas. 1. Is negative from the whole kind of Sacraments: In no Sacrament doth the Minister handle, or give spiritual things signified: therefore neither in the Supper. The antecedent is proved both by induction, which is also plain by the Adversaries confession; as also, by the analogy of Sacraments, and of the Word, Mark 1. I am the voice of a crier. John 1. I baptise with water: He that cometh after me, shall baptise you with the holy Ghost, and with fire. 1 Corinth. 3.7. Neither is he that watereth, nor he that planteth any thing; but God, who giveth the increase: Therefore it is so in the Sacraments, which are the visible word. Reas. 2. The things signified are not in, with, or under the symbols, being there corporally present, as was showed, Quest. 1. Propos. 2. therefore they are not handled by the Ministers fingers, nor distributed. Reas. 3. The things signified in the Supper are spiritual, which are offered to the faithful, in the promise of grace annexed to the symbols; but the promise of grace is not touched by the hand, etc. Reas. 4. The testimonies of Fathers: as, Chrysoft. serm. de Euch. in encaen. Do not think, you that come to these mysteries, that you receive from man the divine body; that is, from the Minister; and many such like. Propos. 2. The body and blood of Christ, which are the things signified, are not received with, in, or under the bread and wine, with the mouth of the body. Reas. 1. Because they are not corporally present with, in, or under the symbols, as was showed, Quest. 1. Prepos. 2. Reas. 2. Because they go not into the belly, which is appointed for corporal food, 1 Cor. 6.13. but whatsoever entereth into the mouth, goeth down into the belly, Matth. 15. Reas. 3. Because the promise, by which the things are offered, is not received by the mouth, but by faith. Propos. 3. The things signified, to wit, the body and blood of Christ, are received by faith spiritually. Reas. 1. From the genus, because in all Sacraments the things signified are received by faith; by which alone as we are justified, so we receive all the benefits of the New Testament; by which faith Christ dwells in our hearts, Ephes. 3.17. Reas. 2. Because the promise of grace is not received but by faith; but the communion of the body and blood of Christ, is that of the promise of grace. See the first volume of Vrsine. pag. 103. The Arguments of a certain famous Disputer, for the oral manducation. To whatsoever organ the eating of one thing in the Lord's Supper doth agree, to that same it is needful, that the eating of another thing should agree: but to the mouth of the body, the eating of one thing; that is, of the bread in the Supper, doth agree: and therefore of another thing; that is, of Christ's body. Answ. The Major is true of foods that are naturally conjoined, or contain each other: as meat, or flesh-pies; but the bread and Christ's body are not thus conjoined: and therefore of these the Major is false. But he proves the Major: Whosoever includes, under the same word of eating, bread and wine, the body and blood of Christ, he also affirms, that both are received by the same instrument; but Christ includes bread and wine, his body and blood, within the same word of eating: Therefore Christ affirms also, that both are received by the same instrument of eating. Answ. 1. The Disputer doth not conclude the Major that is denied, which he should conclude by an universal Syllogism in Barbara: therefore his proof is idle. Answ. 2. The Major is a petition of the thing in question, and is denied. The falsehood also is plain out of John 3. where Christ, under the same word of birth, includes the spirit and flesh: and yet it follows not, that both are borne after the same manner, or by the same instrument. Answ. 3. The Minor is also false: For, the word Eat is referred to the consecrated bread, and not to the body, but only by consequence or analogy: for properly it belongs to that which Christ took with his hands, and broke; which was bread, and not his body. This reason is worth the noting; because, according to the Papists, and the simple Consubstantiators, the body of Christ is not present, till the words of consecration be uttered: but in the last instant of uttering these syllables, For this is my body, it gins to be present. But according to the Ubiquitaries, who are (as it were) chemical Consubstantiators, it is present, as in any other bread; but is not eatable, till after the consecration. Christ then did not command us to eat that in the bread, which as yet was not there, or not as yet eatable. We say briefly, that by the word of eating, is only commanded the oral manducation of the outward Sacrament, or the bread: but by the word of promise, This is my body, which is given for you; which promise agreeth with that, John 6.52. The bread which I will give is my flesh, which I will give for the life of the world, is required faith, spiritually eating Christ's body given for us, and drinking Christ's blood, poured out for us, for the remission of sins. Yet, again, the Grammarian goeth about to prove the Major of the Prosyllogisme: The word that hath but one signification is to be understood in that one: But Manducation, as well of the bread, as of Christ's body, hath but one signification; Ergo that one is to be understood of both. Answ. 1. He fails again in the proof of his Major, because he concludes the Major neither of the Syllogism nor Prosyllogisme, by any universal Syllogism in Barbara, as he should have done. 2. The Minor is a demand of the thing in question; for, he takes it for granted, that eat ye is meant as well of the body, as of the bread, which is the thing he should prove: and that this is false, the story of the Institution tells us; for, Christ bodily did not lurk within the bread, but sat at table, when of the bread which he received, broke, and gave to his Disciples, he said, Eat ye. Question 3. To whom the things signified are offered, and by whom received. To this we answer in two Propositions, both being affirmative. Propos. 1. The things signified in the Sacrament; to wit, the body and blood of Christ, though they be offered to all, yet are received by the faithful only. Reas. 1. Because the faithful only by faith receive the promise by which the things signified are offered. Reas. 2. Because the believers alone have the Spirit of Christ, from which his living flesh cannot be separated. Reas. 3. Because Christ dwells only in the faithful, and they in him by faith, Ephes. 3.17. Reas. 4. Because the believers alone receive and have life eternal, John 3. and 6. Propos. 2. Impious or incredulous men coming without faith, receive the signs without the thing signified; but, the things themselves being proffered, they reject, because of their infidelity. For the Reasons, see Explicat. Catechet. q. 81. Titulo, What the wicked receive in the Lord's Supper. As for the Objections concerning wicked men's eating in the Supper, see ibid. D. DAVID PARIE'S Epitome of Arminianism: OR, The Examination of the five Articles of the Remonstrants, in the Netherlands. ARTICLE I. GOD, by an eternal and immutable Decree, in his Son Christ Jesus, before the foundation of the world, did decree, out of the lapsed race of mankind, subject to sin, to save such in, for, and by Christ, as by the grace of the holy Spirit do believe in the same Son, and persevere in that obedience of Faith to the end, by the same grace. On the other side, he decreed to relinquish and condemn, as strangers from Christ, such as are not converted, but continue in infidelity, subject to sin and wrath; according to that of the Gospel, John 3.36. He that believeth in the Son, hath life eternal; but he that believeth not, shall not see life eternal, but the wrath of God abideth on him. The Examination. AT first sight, this Article seems to have no question or inconvenience in it, but to deliver the sum of the Gospel, what sort of men, by what means God decreed from eternity to save; to wit, believers in the Son of God, and perseveres to the end in faith, and in the obedience of faith, by the grace of the holy Ghost. On the other side, what sort of men he hath appointed to condemn; to wit, such as are not converted, Infidels, strangers from Christ: both which is taught in the Gospel. So many good men, chief Politicians, judge of this Article: neither do they think it fitting to wade deeper into this Controversy; especially, seeing it seems to ascribe all the means of salvation fully to God, to Christ, and to grace. And truly, here should be no question, if the Authors meant only this, that by this Article is explained the popular doctrine of the qualities of those that shall be saved or damned. But, because in the Conference they profess, Coll. Hag. p. 84. That this Article contains the doctrine of predestination to salvation; but deny, that the qualities of those that shall be saved, to wit, faith and perseverance, proceed from predestination, as from their fountain: but contend, that these are in order before predestination or election, and not obscurely, they make them depend upon man's will: whence necessarily, God must be rob of the full glory of our salvation, man must be puffed up with pride, our Christian comfort in life and death must be undermined, free justification, and the assurance of salvation must be denied, whatsoever they pretend in their garnished speeches to the contrary. Therefore, this Article cannot be simply approved of: and it is full of equivocations, and dangerous swelling phrases; under which, Pelagianisme is underhand brought into the Church: which fraud, that it might appear the less, they purposely abstain from the word predestination. Now, in Austin's time, the Pelagian Heresy was thus: 1. That Adam's sin hutted no man but himself; and, that man is not borne now in a worse condition than he was created. 2. That Christ was seen, and died to expiate all sins committed by imitation of Adam. 3. That salvation in Christ is so proposed to all men, that whosoever will believe and be baptised, may be saved. 4. That God fore-knew before the foundation of the world, who were to believe and do good works, and who were to continue in the Faith, being assisted by grace; and that he predestinated for his kingdom whom he foresaw, being freely called, would believe above others, and would be worthy of their calling, and should die an happy ●eath. 5. That the grace of God was given to all men, according to their merit, for the better using of their freewill. 6. And that in this life so much is given, that man may, if he will, be free from all sin. Against this Heresy Hierome and Austin disputed at large; and Austin retracted three whole Chapters, Tom. 7. in opusculis: 1. Concerning original sin. 2. Of grace, and the cause of predestination. 3. Of the perfection of righteousness. Pelagius in the Synod of Palestina, being condemned, did so fare revoke his error, that he wished Anathema to him that thinks or says, Apud Augustin. de great, Christi cap. 2. that the grace of God, by which Christ came into this world to save sinners, is not necessary, not only every hour, or every moment, but also, to every one of our actions; and who go about to take this away, they shall be punished eternally. Who would not clear Pelagius in this case? but under the buskin of this word grace, he deluded the Palestine Bishops, as Austin showeth: he left behind him two disciples, Caelestius and Julianus, young men, of a sharp wit, and with whom Austin in Africa had much ado. At last, this infection flew over the Mediterrane-sea, into Sicily, and Marsiles in France; not all of it, but only so much as concerned the point of grace and predestination, and the death of Christ; the Asserters of which were called Semi-pelagians, and the remainders of the Pelagians; of which points there are extant the Epistles of Prosper Aquitanicus, and of Hilarius Arelatensis to Austin; whose learned Answer, contained in two Books, of the predestination of the Saints, and of the good of perseverance; and in a third, concerning correction and grace. To which Answer, if the Authors of these Articles at this day, would stand as they may and should stand, (for, it is altogether S. Paul's doctrine) the matter had been decided ere this. For, indeed, Arminius, with his followers, have at this day re-assumed the cause of the Marsilians and Syracusians, but somewhat more handsomely dressed: Neither could he be ignorant of this, and therefore he used but little ingenuity in his tergiversation, when he wrote in the Articles, That he acknowledgeth neither Semipelagianism objected against him, nor nine, nor five, nor four inches of it. But, to return to the Article; in it there be divers equivocations, as shall appear. 1. The first lofty phrase lieth hid in Gods immutable Decree. According to Scripture, that is God's immutable Decree, which absolutely is not changed, nor by the creatures can be changed; for, so God pronounceth himself immutable, and his counsel immutable: Mal. 3.6. Isaiah 46.10. I am God and change not. My counsel shall stand, and I will do all that I have decreed. But they understand, that God by an immutable Decree indeed, hath decreed to save believers, in regard of the species; that is, none but believers, but not by a decree altogether immutable, in respect of the individuals: to wit, of this or that believer; but under a condition, if this or that believer do not cause a change. For, they think (as appears by the fifth Article) that they who believe to day, may be unbelievers to morrow; and again, of unbelievers, may come to believe: consequently therefore, they think that God to day may decree not to save, which yesterday by his immutable decree he appointed to save; and that again he can decree to save them, still changing their condition. If this be to give to God an immutable decree, let themselves judge: sure, Jam. 1.17. no shadow can be more changeable than such a decree, which the Scripture denieth. The Authors Decreti Holland. pag. 5. place such a decree in God, Mat. 11.21. & 23.37. denying That any by God are invited to salvation, to whom he hath not altogether decreed to give salvation; for, this being granted, we must say, that God had altogether decreed to give salvation to the Cities of Judea and Galilee, whom Christ by preaching invited to salvation; but seeing they believed not, they were not saved: therefore, either he before did ●ot decree to save them, or afterward he changed his decree. 2. The second ●●●●ing phrase, and that the chiefest, the foundation of the rest, containing the ●●●●●e of the whole cause, and difference of both parts, is in the word appointed. This, according to the Scripture, signifieth to us, that God not only from eternity appo●●●ed to save them who in time believe and persevere, and are saved; but also, to elect them in Christ, and to predestinate them to salvation, and decreed to bestow on them qualities requisite to salvation; to wit, faith, Ephes. 1.5. conversion, and perseverance, by the word, and grace of the holy Ghost, that they may be infallibly saved; and that to declare the praise of his glorious grace: On the contrary, that he hath from eternity decreed not to save those, who in time neither believe, nor persevere, nor are saved; and that he hath not appointed to elect them in Christ, nor to ordain them to life eternal, Rom. 9.22. nor to give them faith and perseverance, but to leave them in their original blindness and infidelity, and to condemn them for their sins; and that to declare his wrath, and make known his power upon them. Both parts of this divine Decree are manifest, both by Scripture, experience, and the continued Story of the world. The first part; to wit, the election and predestination of the Saints to glory, is delivered, Rom. 8.30. Ephes. 1.3. Acts 13.48. Phil. 2.13. 1 Thes. 1.4. 2 Thes. 2.13. Mat. 24.24. etc. The other part, Fulgentius l. 1. ad Monim. which by Divines is called reprobation, and predestination of wicked men to punishment, Mat. 11.25. John 10.26. Rom. 9.21, 22. Prov. 16.4. 1 Pet. 2.8. Judas ver. 4. etc. The continued History of the world also, and experience do witness, that God sometimes did so discriminate people, that on some he vouchsafed to bestow the grace of his Covenant, and vocation by the word, on others not; that he also differenced the individuals of those he calls, that upon the one he confers effectual grace, faith, conversion, perseverance, and salvation; but, on the other not, and that without any merit of people, or individuals, or without any regard had to the excellency of their natures and dispositions; for, he found all alike averse from heavenly things, and he might have drawn and directed all to himself equally, had he pleased; this difference than proceeded merely from his will and goodness. So he chose the Israelites for his peculiar people, other Nations being rejected. Psal. 147.19. His judgements he declares to Israel, he hath not done so to any other Nation▪ Jer. 41.9. I have chosen thee, and have not reprobated thee. But why? Deut. 7.7. Not because you were greater, or more than other people, did the Lord love and choose you, but because he loved you, etc. Again, of these Israelites that were called, some he elected, others he reprobated. Jacob have I loved, Esau have I hated, Rom. 9.11. etc. And that not of works, but that the purpose of election might remain firm, etc. And in this Age he vouchsafes to call us Christians, by the word of the Gospel; which favour he showeth not to Turks, Pagans, etc. And of these Christians, whom he calls, to some he gives true faith, conversion, perseverance, and eternal salvation; too others he gives not, but leaves them in ignorance and hypocrisy. Neither can this discrimination of people and persons be derogated from divine providence, and ascribed to men's dispositions, without blasphemy: otherwise, for choosing us by vocation and adoption above others, there should be no need of prayers to God, nor should we give thanks to God; nor should that of the Apostle stand, 1 Cor. 4.7. Who hath separated thee? What hast thou, which thou hast not received? but if thou hast received, why dost thou glory, as if thou hadst not received it? Then Atheism must stand, which the Pelagian Heresy brought in: I have separated myself, I have that which I have not received; which is the gulf of hell. But, Acts 15.18. Ephes. 1.3. etc. in Divinity there is an undoubted Rule, depending on the authority of the holy Scripture; Whatsoever God did in time, he decreed to do it from eternity, seeing in God there is no change. Therefore among Christians it ought to be out of doubt, why God from eternity made this difference of the elect and not elect, but reprobate; of those that shall be saved, and not saved, but for sin condemned; which we see God hath done, De servo arbitrio. c. 143. and doth in time, and therefore decreed to do it before time. For, God being spoiled of his power and wisdom in choosing, (saith Luther) what will he be else but the Idol of Fortune, by whose Deity all things were done temerariously? And at last it will come to this, that men shall be saved and damned without God's knowledge, as who did not by any certain election discriminate who should be saved, who damned: but offering to all a general lenity, tolerating and obdurating, than a mercy correcting and punishing, hath left to men's choice, whether they will be saved or damned; he himself perhaps being gone to the Ethiopian feast, as Homer speaks. And this is the sum of the orthodoxal doctrine of predestination; and so the word appointed in the Article, is to be understood altogether according to experience and Scripture. But to them it signifieth far otherwise; to wit, that God from eternity appointed to save those, who in time believe and persevere, under this condition, that they believe and persevere: otherwise, that he hath no more ordained them to salvation, than all other men; nor hath elected them in Christ, but only casually, so far as they above others would believe in Christ and persevere, (for, they make faith and perseverance antecedent to election:) but that these rather than others should believe and persevere, God did not decree to effect this in them by any singular grace; but decreed to offer unto all men, a certain universal exciting and preventing grace, but indifferent and resistible; to which, they who make no resistance, but, by using well their freewill, do assent and cooperate, for the begetting of faith, and performing of perseverance to the end; they, I say, are elected and predestinated in Christ; and therefore God, from eternity hath casually, and out of their foreseen faith and perseverance elected them in Christ, and hath predestinated them to salvation, or hath appointed to save them: but who resist the same, or will not cooperate with faith and perseverance, these are not elected and predestinated in Christ; and therefore, God from eternity, casually also of their foreseen infidelity, hath predestinated them to damnation, or hath decreed to condemn them. That this is their proper meaning, all their Declarations show; and, that this was the opinion of the Semi-pelagians, Marsilians, and Syracusians, he that will not believe, let him read in Austin, in the places formerly alleged. And, it is manifest, that, according to this opinion, neither faith, nor perseverance, nor conversion, nor salvation, nor our separation from others, are due to God's grace alone, but to our will and cooperation. For example, when in one City, of many that hear the same Sermon, and have the same exciting grace, the one believes, the other doth not; the one perseveres, the other fails: if the Apostle Paul should demand of the believer and perseverer, Who separated thee? What hast thou which thou hast not received? He will answer, I separated myself, because I was willing to cooperate with exciting grace, I had a will to cooperate, I received it not. By which blasphemous lie, shall not man cast himself headlong with Satan into hell? But if faith, and perseverance, and our salvation shall be built upon our will, how can free justification stand? And whereas nothing is more mutable than man's will, shall not our whole salvation stand upon the sand, and all the assurance and comfort of a Christian be reduced to nothing? And so much of this other high phrase. 3. There is also an equivocation in the words, Out of the lapsed and sinful race of mankind. By the lapsed race of mankind, the Scripture and Catechise do understand man as he is lost in original sin by Adam's fall; that is, not only dead in sin, but also so vitiated and corrupted, that he is altogether unfit to do any good thing, and b●nt to all evil, till he be regenerated by the holy Ghost: as God decreed to propagate, and, as in time, he gathered for himself; so, from eternity, he appointed to gather for himself: that is, he hath elected an eternal Church in Christ. They understand, indeed, that man is fallen, and subject to original sin, (of which they have not yet declared themselves) as likewise to actual transgressions; yet, that he is not so depraved, but that he can freely both will and choose good and evil; hear God, calling on him; open to him, knocking; either resist, or assent, or cooperate with exciting grace: which interpretation is repugnant to Scripture and truth; Who hath separated thee? We are not fit of ourselves, 1 Cor. 4.7. 2 Cor. 3.5. Rom. 8.7. etc. The wisdom of the flesh is enmity against God. 4. There is also a notable Cothurne in the relative them, which we, with the Apostle, Rom. 8.30. understand of certain individual men: as, of Peter, of Paul. etc. predestinated by God, not only to salvation and glory; but also to the antecedent means of salvation, and to the qualities required in those that shall be saved; to outward and inward calling, to faith and justification, to conversion and perseverance to the end, according to the Apostles saying, Whom he predestinated, them he called: whom he called, them he justified: whom he justified, them he hath also glorified: Whose number (saith Austin) is so certain, there can be none added to it, De correp. & great. c. 13. Act. 13.48. Hom. 30. Phil. 1.6. Mat. 24.24. nor diminished from it. To whom alone it is given infallibly, that they believe and persevere, and that they cannot perish: as it is said, They believed, so many as were ordained to life eternal; that is, as chrysostom expounds it, They that were predestinated by God: And, Who hath begun a good work in you, will perfect it, against the day of Jesus Christ. It is impossible that the elect shall be seduced. Now, they understand not certain men, but whosoever casually will believe; or, certain men, but in the species only, not in the individual: believers, before their election, predestinate not to faith and perseverance; but after faith to salvation casually, if they persevere. More briefly, we understand them, whom election and predestination makes believers and perseverers; but they mean those, whom election finds believing and persevering. Rom. 11.7. Most briefly thus, We understand those that were to believe, or believers consequently, or after election; they, such as were to believe, or believers antecedently, or in order before election; to wit, after the same manner that the chariot draws the horse: for, if faith cannot be before vocation, which is after election and predestination, how can it be before election? But the Apostle on the contrary, He hath chosen us, that we might be holy; not, when we were holy: Ephes. 1.3. But faith is the beginning of our sanctification, Act. 15.9. 5. Much like is that Cothurne in the words, In Christ: We understand with the Apostle, that God, before the foundation of the world elected us in Christ consequently; that is, that by Faith and the Spirit we might be engrafted in Christ, as members in the head; and, that we might be in Christ after election: for, the Apostle declares shortly after ver. 4. He hath predestinated us into adoption by Jesus Christ: But adoption is by faith, John 1.12. But they understand, that God elected us in Christ antecedently; that is, existing in Christ before election, by fore-seen faith; but how could the elect have faith, in order before the election? Had they it by God's grace? No surely: for, the Apostle makes grace posteriour to election and predestination, saying, He elected and predestinated us, to the praise of the glory of his grace: Is it not then of free will? This of necessity they must hold with Pelagius. See August. de praedest. Sanct. c. 19 6. In the words, By Christ, and for Christ, it may be doubted, whether a cothurnal phrase lieth not hid. We, simply in and for Christ's satisfactory ransom; but they think and speak otherwise of Christ's satisfaction: For, 'tis known, that Vorstius, with whom they draw the same cord, disputed long since scandalously many things out of Socinus the Samosatenian, of Christ's satisfaction; as if it had been either none, or half full, or not necessary. 7. A notable high strain is couched up in the word Grace: which, though elsewhere it hath divers significations; yet, in the question, concerning the cause of faith, of conversion, perseverance, and of our salvation, grace properly is an effectual motion and drawing of God's mercy in the minds and hearts of the elect, working, by an unspeakable way, faith, perseverance, and conversion: Of which Christ saith, John 6.44. De gratia Christi cap. 24. No man can come to me, except the Father, who sent me, draw him. And Austin, Let the Pelagians read and understand, behold and confess, that not by the law and doctrine, sounding from without; but, by an internal and occult, a marvellous and ineffable power God worketh in the hearts of men, not only new revelations, but good wills also. But they understand the grace of outward calling by the Word, and of inward moral persuasion by the Spirit, but indifferent, which is in the power of man's freewill to determine well or ill, to receive or refuse: therefore they call it Resistible, as shall appear, Artic. 5. which opinion derogates from God's glory, and makes man proudly sacrifice to his own net; that is, grow proud against God and shakes the certainty of salvation, and our comfort in life and death: as was showed, cothurno 2. 8. Likewise in the word Believe, and in the Noun Faith, they (doubtless) delude us: for, to believe, with us, is not only to assent to the whole word of God, but chief and properly to be confident in the promise of the Gospel, concerning grace and remission of sins, by the blood of Christ, Mar. 5.26. Only believe, for confide. And it hath this meaning chief in the phrase, to believe in God, in Christ, John 14.1. John 9.36. etc. If you believe in God, believe also in me; for, be you confident: For, there he comforts the Apostles, Lord, who is he, that I may believe in him? for, that I may confide in him. Saving faith with us, is joined with confidence of the promise of the Gospel, or of the promised mercy of God, concerning remission of sins, through the blood of Christ: Rom 3.28. As, when we are said to be justified by faith, there faith signifieth confidence; and, to be justified by faith, is, in the confidence of Christ's merits to be absolved from sin; which sense the Apostle delivers, when he saith, Whom God set forth as an atonement by faith in his blood, to declare his justice, by the remission of sins past: Where faith in his blood can signify nothing else, but confidence in Christ's blood. But with them, faith is assent only; and, to believe, is to give an assent: this appears, because in the Article the words, John 3.36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are rendered by them thus, But who assenteth not to the Son, for, who believeth not the Son: then their slippery disputes, concerning faith, teach the same: In which, for the most part, they require not confidence in faith; and they will have faith to justify, or to be imputed for justice, not because it applies to itself Christ's merits; but, because the very act of faith is reputed a fulfilling of the Law: which was the opinion of Alberius Triuncurianus, a pitiful man. Therefore, seeing this Article doth deprave the true doctrine of Predestination with so many equivocations, and conceals the false, it cannot be simply allowed, Whether this Article be sufficient, or may be tolerated, setting Predestination aside. But you'll say, What need we dispute so much about Predestination? Is it not sufficient to salvation, to hold the sum of the Gospel delivered in this Article, Who believeth in the Son of God, hath life eternal: Who believeth not, the wrath of God remains on him? And may not this Article hitherto be tolerated? I know some judge so: yea, some men, otherwise learned and pious, have written, that we ought not to dispute of Predestination now under the Gospel, but only preach upon the universal promises of grace. But these good men observe not, that by writing thus, they contradict the holy Ghost, who, in the Gospel, hath delivered the doctrine of Predestination; as above, cothurn. 2. in the alleged places may be seen. These unwise men seem, under this pretext, either to overthrow the foundations of our faith and comfort; or else, not to take notice, that they are overthrown by others: therefore that religious speech, whether of Ambrose or Prosper, Lib. 1. de vocat. Gent. c. 7. is to be held concerning Predestination, These things are not to be searched into, what God will have concealed; and what are manifest, are not to be denied: lest in them we be found unlawfully curious; and in these, damnably ingrateful. As it is then unlawful curiosity, to search into the mysteries of Predestination, not revealed in the Gospel; so it is damnable ingratitude to deny, or suppress what God hath revealed concerning Predestination in the Gospel. But to the Quere thus we answer: For Sufficiency, you may as well ask in the Church, If the doctrine of the Catechism be sufficient to salvation, concerning man's misery, and deliverance by Christ, and concerning gratitude: Why then should we read the Bible, or higher points of divinity? In Logic is it not sufficient to hold, that there are so many Figures of Syllogisms, and so many Moods? then what need is there of Aristotle's Organum in the Schools? In the Politics, is not the popular knowledge of right and equity sufficient to guide a State? what need is there then of such a number of laws, and so great toil, as the study of the law requires? In the Mathematics, is it not sufficient to know, that a triangle hath three angles equal to two? etc. that the diameter, to the circumference, is in a subtriple proportion, & c? what need is there then of Euclyd's hard and intricate demonstrations? To these any man may answer with facility, that to some the first rudiments of these sciences, or the knowledge of the quid sit, is sufficient; but not to all. To the Catechumeni, or Novices in the Church, the catechetical Rudiments of salvation may suffice; as milk is sufficient nutriment for infants: but to those that are adult in faith, who require more solid meat, this is not sufficient: Not to School-Doctors, not to the Pastors of the Church, whose office and conscience require of necessity a fuller measure of Theological knowledge. To young Logicians, the knowledge of so many Moods & Figures is enough for their syllogizing; but Philosophers must have the science propter quid, delivered in Aristotle's Organum: to wit, whence, and why there are so many, and why there can be no more. To an inferior or pedant Judge, the elements of law and justice are sufficient; but to a Doctor of the law, to an Advocate or Chancellor, the fountains of the law must necessarily be known. For a Mechanic, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a triangle and circle is sufficient to work by; but a Mathematic Doctor, who is studious of demonstrations, requires the science of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. After the same manner we may say, that this Article (putting now aside all equivocations) is sufficient for salvation to the Catechumeni and private vulgar men, which are not capable of sublimer mysteries; and this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is enough, what they must be, and what means they must use to attain salvation: to wit, that they must believe in Christ, that they must persevere in faith, and obedience of faith to the end; by the ministry of the Word and Sacraments, and by grace, co-operating with these: But to those that are more adult in faith, especially to the Doctors of Schools & Churches, whoso will say, that there is nothing besides this needful, his judgement will be accounted very weak and jejune: yea, rather it is necessary, that they should search the Scriptures, and more exactly know the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foresaid doctrine; that is, the fountain and prime cause revealed in the Scriptures, whence these qualities and means of salvation, with grace and salvation itself, may originally descend on us; from whence also may proceed that difference, which we see, of people, and particular persons, which are to be saved from the multitude of those that perish: lest, perhaps (which by ignorance, or by forsaking the fountain, must need● come to pass) we dig to ourselves broken cisterns, Jerem. 2.13. which will hold no water; that is, lest we ascribe vocation, faith, perseverance, and our salvation, either to the wit, strength, or merit of men: or else to grace, which is indifferent, and to our own freewill in part, or in whole, not without dishonour to God, and destruction to ourselves. Now, this fountain, this prime and supreme cause, is God's eternal predestination; that is, his eternal counsel, in saving us before others: for, from this fountain flows the outward calling, and inward also to faith in Christ, of all those who shall be saved. Hence flow faith and repentance, justification, obedience, and perseverance in faith; yea, our whole salvation and glorification: which the Scripture perspicuously teacheth, and confirms in these and such like say, Whom he predestinated, Rom. 8.30. Rom. 11.7. Act. 13.46. Eph. 1.3. etc. them he called; whom he called, them he justified; whom he justified, them also he glorified. Also, Election hath obtained, the rest waxed hard. Also, So many as were ordained to salvation, believed. Also, He elected us in Christ, before the foundations of the world, that we might be holy and blameless before him in love: whom he hath predestimated unto adoption by Jesus Christ, De bono persev. c. 14. Praesat. ad Rom. to the praise of his glorious grace, etc. Austin confirms the same, saying, This predestination of the Saints is nothing else, but a preparation of God's bounties, by which they are most assuredly freed, who are freed. Luther also very emphatically confirms the same, in these words, Both flow, and have their original from God's eternal predestination; to wit, who shall believe, who shall not believe: who shall be absolved from sin, who not: that all this may be out of our power, and only in the hand of God, that we are justified. That this fountain therefore must chief be known by Divines, and by all, who will be strengthened in faith and comfort, and that it is to be perspicuously and soberly taught in Schools and Churches, who will doubt? and that specially for two causes: 1. For the glory of God; that, knowing the means and causes of salvation, and the qualities of those that are to be saved, and salvation itself not to depend from us, but from God's good pleasure alone; we may ascribe our salvation not to ourselves, but wholly to God's mercy. 2. For our consolation; that being assured, that our faith, perseverance, and salvation depend not from our own strength, or freewill, but that they are grounded on God's eternal and immutable counsel, we may be confident, that the same is certain and : and, in this confidence, 2 Pet. 1.9. we may study to make our election and vocation sure to us, by continually prayers and good works, ordained by God for this end. But this Article doth altogether foul and obstruct this most clear fountain, with the dirt of equivocation: for it denieth (see the Conference) that our faith and perseverance proceed from the fountain of eternal election, as the effect from the first cause: and it ascribeth both these in show to God's grace; but, indeed, to man's will; because it makes man's will the mistress of God's resistible grace, it makes man's freewill stronger, and more powerful than God's grace, which can be resisted; and makes the whole difference of those that are to be damned and saved, depend on men's wills: by which means it is plain, that the glory of man's salvation cannot be wholly ascribed to God, but he is of necessity rob of it. Hence it utterly overthrows both the certainty of faith, grace, justification, perseverance, and, indeed, of our whole salvation; and consequently, of our only comfort in life and death: For, who doth not understand, that the assurance of grace, justification, perseverance, salvation, and our whole comfort in life and death, can no ways consist with resistible grace, and with man's will resisting, or able to resist: as it were with two principles, either repuguant to each other, or changing every hour? Hence it is apparent, what we are to judge of tolerance: for, who can say, that an Article so equivocal, and so captious with dangerous high tragical strains, is tolerable? Who wittingly and willingly would buy or eat sugar mixed with poison? Who will account that a benefit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to have the apple of contentions fling into our Churches, which will afford matter of perpetual strife? Will Physicians endure in their Schools, that Empirics adulterate or deny their doctrine of diseases? Can Mathematicians endure the false delineations of Mechanics, introducing (for example) into a quadrangle, a false sine for a true one, and so overthrowing the grounds of their science. Much less should equivocal doctrines be tolerated in the Church, which, using the pretext of grace, Prosper. Epist. ad August. deny grace; by which, the original of salvation is placed in man: man's will is preferred to Gods will: & therefore one is helped, because he wills it; but doth not will, because he is helped. Men are made believe, that they, who are originally evil, receive the beginning of their goodness, not from God, but from themselves: and 'tis taught, that God is pleased by other means, then by those which he himself hath given. And so much of the equivocations of the first Article: but how that is rightly to be understood, filled up, and form, is explained * Cothurno 2ᵒ above. ARTICLE II. Therefore Jesus Christ, the Saviour of the world, died for all and singular, and so far, that he hath obtained reconciliation and remission of sins for all by his death: but on this condition, that no man can really enjoy the said remission of sins, except the faithful man; and this is according to the Gospel, John 3.16. God so loved the world, that he gave his only begotten Son; that whosoever believeth in him might not perish, but have life eternal. And, 1 John 2.2. And he is the propitiation for our sins; and not for ours alone, but for the sins of the whole world. The Examination. THis is no new matter, which the Remonstrants handle in this Article: for, of old the Semipelagians in Marsiles, and Syracuse held the same, in these words, Our Lord Jesus Christ died for all mankind, Prosper Epist. ad August. and no man at all is exempted from the redemption of his blood, although his mind hath been quite averse all his life from him; because the mystery of mercy belongs to all men: by which therefore many are not renewed, because they are foreknown, that they account it needless to be renewed: Therefore, so far as concerns God, life eternal is prepared for all; but, as for man's liberty of will, it is received by them, who, of their own accord, shall believe God, and shall receive the help of grace, by the merit of their faith. By this Article, although in show they amplified God's grace, and man's redemption; yet, in effect, they minced both: giving to God an indifferent grace, to Christ the merit of redemption, but to freewill the efficacy of both. And while they would overthrow the doctrine of Predestination, which Austin did maintain out of the Apostle, they did, indeed, shake the whole Gospel, in ascribing the cause of faith and perseverance; and consequently, of man's salvation, to God and Christ indifferently, but to man's wit and freewill determinately: which, what it is, they that are taught by God do understand: For, where is that of the Apostle? Who hath separated thee? What hast thou, which thou hast not received? But, 1 Cor. 4.7. Jerem. 17.5. if thou hast received, why dost thou brag, as if thou hadst not received it? Cursed is he that maketh flesh his arm. So they in this Article, concerning a general obtaining of reconciliation of all men with God by Christ's death, make show of enlarging the grace of Christ's death; indeed, they do the very same that the former did. And while they think to overthrow the Apostolical Predestination, which discriminates those that shall be saved, from them that shall not be saved; they go about to bring in their own eventual predestination, of those that spontaneously believe and persevere, or who determine themselves to faith and perseverance, after faith and perseverance; which, indeed, is rather to be called Postdestination, than Predestination. And while they endeavour to make men's will the mistress of resistible grace, and expose to man's will reconciliation by Christ's death, they evacuate the faith of grace, and weaken that comfort which we have by Christ's death. Now they think, as the former did, that Predestination is hence everted, thus: If God gave his Son to the world, and would have him die not only for some, but equally for all men; and Christ, according to his Father's will, did die for all men alike: God therefore hath not by his predestination elected some only to life eternal, and rejected others: neither can Christ be said to die only for some, or for the elect alone. But eternal Predestination is not hence prejudiced: for, notwithstanding it, God would have his Son die, whom he gave to the world; and Christ did die, according to his Father's counsel: otherwise indeed, or in another sense, for all men alike, whether they be elected and faithful, or reprobate and infidels; but otherwise, or in another sense, for the elect only and faithful. That this may be the better understood and demonstrated, the Article is to be examined more accurately; and it hath four parts: 1. A proposition, that Christ died for all and singular, which is ambiguous. 2. A Gloss, that he hath obtained for all reconciliation and remission of sins, which is equivocal, and false. 3. A Condition, that none but the faithful enjoy really this reconciliation, which is true: it limiteth the Proposition, and overthrows the Gloss. 4. A Proof, by the two alleged places of Scripture, which directly do not concern the Proposition: for, in neither of the alleged places is there any mention made of Christ's death for all and singular; so that I wonder how the Authors could not call to mind fit places: yea, the later member of the first compels them to limit the Proposition, and refells their Gloss; therefore some true passages are mixed with ambiguities and falsehoods. I say, 'tis true, That no man really enjoys the remission of sins, but the faithful man: For, he that believeth not, the wrath of God abides on him, not remission or reconciliation; except that under these words, really enjoy, there seems to lie hid the buskin of the twofold fruition of remission of sins, or reconciliation: The one real by faith, proper only to the faithful, which only is true: The other not real, without faith, common to all, even to Infidels, which is fictitious and nothing. Hence is gathered, that Christ properly died for all, and only the faithful, for none of the unfaithful; and so he died not absolutely for all and singular: for, to die for one, is properly by death to free one from death, or, to die in the stead of another, that he may live; as is plain, 2 Sam. 18.33. Would to God I had died for thee; that is, in thy stead, that thou mightst live. And of Christ, Rom. 5.6, 8. He died for us, when we were wicked, and sinners; that is, in our stead, that we, being delivered from sin and death, may live to righteousness, or, may have life eternal. So 1 Cor. 5.15. 1 John 3.16. and 4.9. John 15.13. etc. The Proposition is ambiguous, because imperfect: Our Saviour Jesus Christ died for all and singular. If you add, For believers, the Proposition will be clear and true. If, For men, it will remain ambiguous: for, it may be understood, either of the greatness of the merit of Christ's death, sufficient to all men for reconciliation; or, of the efficacy thereof, in reconciling all men. In the former sense, the Proposition is true: for, Christ's death, in respect of its greatness and power, is a most sufficient remedy, to expiate the sins of all and of every one; neither is any thing wanting for a real reconciliation to all, and every one that receives it by faith. In this sense Christ may be said to die for all and every one: as (for example) the Physician, when the whole City is infected, preparing a sufficient antidote for all the sick, may be said to prepare it for all; and in this sense, these say in Scripture, 1 Tim. 2.6. Hebt. 2.2. 1 John 2.2. where Christ is said to die for all, To have tasted death for all, To be a propitiation for the sins of all the world, are commonly not unfitly understood, although they may be taken more strictly. In the later sense, concerning the fruit or efficacy of that most sufficient remedy, which is a real reconciliation with God, and a restitution from death to life, the Proposition is false: for, to say, that Christ died so for all and singular, that he hath reconciled to God all and singular promiscuously, faithful and faithless, who either know not Christ, or oppose him, is to contradict the Gospel; which, with great consent, challengeth the efficacy of Christ's death for all believers only: For proving of which, that one saying of our Saviour Christ alleged in the Article, John 3.16. That all, etc. is sufficient: for, he faith not, that all and singular men may have life eternal; but, That all who believe in him may not perish, but may have life eternal, according as the real fruition of the remission of sins is limited in the Article. Whence, in the fore-alledged say, 1 Tim. 2.6. Hebr. 2.9. 1 John 2.2. etc. when they are understood of the efficacy of Christ's death, the universal All is necessarily to be restrained to the universality of believers, and of the elect; of which universality, Prosper writes finely: Lib. 1. de vocat. Gent. c. 3. In the elect (saith he) and in them that are separated out of the generality of all men, there is accounted a special kind of universality, that, out of all the world, all the world may seem to be delivered: and, out of all mankind, all men may seem to be assumed. With these two truths the Remonstrants are evidently held: 1. That Christ, in respect of the sufficiency of his price and merit, died for all and singular, and would die, and according to his Father's counsel should die. 2. In respect of the fruit and efficacy of his death; that is, of a real reconciliation and restitution with God, that he did not die for all and singular, but for all and only the believers he would and should die, as his Father had decreed. The first truth they are not sound anywhere in the conference plainly to prove, nor openly to deny; nor can they deny it, unless they will make his merit insufficient. The later truth they grant, in respect of the event: that all men are not really renewed in Christ, nor restored into the state of grace; but they deny it in respect of our Saviour's intention, or the counsel of his Father, than which, what can be more absurd and false? For, whom God, by the death of his son, doth not indeed restore in time, them he never intended or decreed from eternity really to restore: For, surely, Psal. 115.3. our God hath done whatsoever he pleased. What then he hath not done, nor doth in time, neither did he will it from eternity: And whom Christ, by his death, hath not really restored, them he did not will to restore, nor by his Father's counsel should he. But, by their own confession, Christ did not really restore all men into the state of grace; therefore they must needs confess, that Christ hath not really willed their restitution, nor should he, according to his Father's counsel: Otherwise they must say, that Christ did not something, which every way he was willing to do, and so let them deny his omnipotency; or, what by his Father's counsel he should have done, so let them deny his obedience. If they object, that Christ would have gathered the sons of Jerusalem, but that he did not; let them also say, that God by all means would have gathered them; not only by outward calling, and invitation to repentance, by his Prophets, his own, and his Apostles preaching; but also by the drawing of his inward grace and power: and that for all that he prevailed not. Now let them see how they do not accuse Gods omnipotent Son of impotency, and attach themselves of blasphemy. Being then, nill they, will they, forced by both these truths, they must needs give their ingenuous consent with the orthodoxal Church, or not: If they acknowledge a consent, how do they not condemn themselves of perfidiousness, for tearing the united Churches with vain verbal digladiations, and disturb the quietness of the Commonwealth? If they deny a consent in the former, how do they not blaspheme the death of the Son of God, as an insufficient ransom? If in the later, how do they not entangle themselves in a contradiction? For, if they deny, that Christ, in respect of the efficacy and fruit of his death, did not die for all and singular, but only for the believers; they must needs affirm to the contrary, that Christ, in respect of the fruit and efficacy of his death, died for all and every man, and not for the believers alone; that is, that he hath reconciled all, and every one to God, and not the believers alone: or, which is all one, that he hath made all and every particular man enjoy really remission of sins; but they plainly deny this affirmation, in the limitation of their Article, when they say, That no man doth really enjoy remission of sins, except the faithful man. And more plainly in the conserence, That all men are not really renewed by Christ, and restored into the state of grace. Col. p. 497. They are held fast then by this contradiction, That all are really restored and reconciled; and, That all are not really reconciled. But here they will retreat to the gloss of their Proposition, That Christ died for all and singular so, that he hath impetrated by his death to all men, reconciliation and remission of sins: As if this were the third sense, in which Christ may be said to die for all, besides the respect of the sufficiency and efficacy of his death: and so the former distinction is made void; because he hath impetrated for all men reconciliation by his death. But I desire, that they would tell us, what the meaning of this high-strained phrase is, by which they have eluded above ten times the answers of their brethren at the conference. The Scripture speaks nowhere thus, That Christ impetrated for all men reconciliation; but speaks openly, Col. 1.10, 11. 2 Cor. 5.19. That God in Christ did reconcile to himself all things in heaven and in earth: That he reconciled the world to himself: That Christ reconciled all things by his blood; signifying, that Christ really did restore into the state of grace the world, synecdochically; that is, all believers in the world: John 12.47. John 17.21. as in these words, I came not to condemn the world, but to save it. That the world may know that I am sent by thee: where the world cannot be understood, but of the world of the Elect. Again, all things; that is, all that are justified by faith, as is plain, Rom. 5.11. If in this sense they will, that Christ impetrated reconciliation for all, for, that he really reconciled all; why do not they speak plainly? and why do they not express to which all he impetrated this? If to all believers, what need they wrangle? If to all men promiscuously, let them tell how he impetrated: whether by the greatness of his merit, or also by its efficacy? If by the greatness of his merit, again why do they wrangle? If by efficacy also, let them speak, whether absolutely and without faith, or under condition of faith? If absolutely to all, even without faith, how do they not again entangle themselves in a contradiction, by their limited condition, That no man really doth enjoy reconciliation, except the faithful man? If under condition of faith, how are they not tied with another knot of contradiction? for, if he hath obtained to all under condition of faith; therefore, the condition of faith failing, he hath not obtained: but many are destitute of this condition of faith; that is, many are Infidels: therefore to these many he hath not obtained. But, again, are not these contradictory sayings, He hath impetrated for all, He hath not impetrated for many? Which way soever then they turn their cothurne, they will be found either disturbers of peace by their logomachy, or else entangled in a contradiction. But this their cothurne or buskin must be somewhat more exactly discussed, that it may appear, how fit it is for both feet; that is, that it may appear out of the signification of the words, how it hides the true and false meaning. Reconciliation is a restitution or rendering of disagreeing parties into favour: actively it is attributed to God and Christ; passively to us. The word impetrate is equivocal, signifying divers things; sometimes to entreat, sometime to prepare, procure, merit, acquire, obtain, confer, etc. therefore this phrase, Christ obtained reconciliation for all, must needs be very equivocal: but, to play with equivocations is not for Divines, but for Sophisters, who would deceive. Yet, this phrase cannot have above three meanings; Either that Christ by his death obtained reconciliation for all, by a certain Metalepsis, by meriting or promeriting matter sufficient enough of reconciliation to all men: as for example, The Physician (of whom before) preparing a most sufficient cure for all sick people, or obtaining it elsewhere, may be said to have prepared or obtained health for all: Or, that he hath properly obtained reconciliation for all, conferring the same upon all; that is, hath really reconciled all: and that, either absolutely without condition; as for example, Joab, 2 Sam. 14.21, 33. Esther 7.2, 13. by the intercession of the woman of Tekoa, did absolutely obtain reconciliation from David for the parricide Absalon; that, without any condition, he should be brought into the King's sight, and that the father should kiss his son: As also Esther is said to have obtained for the Jews security, absolutely without condition: Or under condition of faith to be required in all, that if all believe in the Son, they may indeed be reconciled; if they believe not, they may be debarred from reconciliation: as for example, Impunity was obtained from Solomon to seditious Adomiah upon condition of his innocency, 1 King. 1.52. If he be a worthy man, a hair shall not fall from his head, but if evil be found in him, he shall die. I will speak more briefly; Christ hath procured reconciliation for all men, either in respect of the amplitude of his merit, being most sufficient for the reconciliation of all; or over and above, in respect of the efficacy of reconciling all men; and that either absolutely, whether they believe or not; or conditionally, if all believe. Neither can there be a fourth sense given of this phrase; which, when the Remonstrants allege in their Conference, That Christ hath procured reconciliation for all; that is, hath caused, that God should open again the gate of his grace to sinful man, although no man shall enter into that communion of his grace, but by faith; either this is a new buskin, or an equivocal Scheme or Livery-cloak, by a limitation taking that away, which before it had set down: (for, how hath he really obtained reconciliation, who hath caused the Prince to open the gate of his Castle to seditious people, through which, notwithstanding, no man must pass, but by paying of a thousand Crowns, than which, the condition of faith is fare better?) or, if it is to be called the obtaining of reconciliation, it belongs to the third conditional way of impetration. There remains then only three ways of obtained reconciliation, with one of which they must say, that Christ obtained reconciliation for all. If the first way, they agree with the orthodox Church: what then do they trouble the Church and State? If the second way, they contradict themselves; affirming, that Christ did obtain for all absolute reconciliation; that is, that he did restore all men really into the state of grace; as, Joab did absolutely reconcile Absalon to his Father; that is, restored him to his Father's favour. But, contrarily, they plainly deny, in limiting of the Article in their Conference, That all are really repaired in Christ, and restored to the state of grace; which contradiction is no less apparent, then if they should say, That Joab made Absalon absolutely obtain his Father's favour, and not absolutely; or, he restored him really into his Father's favour, and did not absolutely restore him. If the third way, they are again dashed upon the rock of contradiction: for, if Christ by his intention obtained reconciliation for all men, upon condition of faith to be required in all men; then he obtained it to none without the condition of faith, or to none that want faith; or, Infidels, in whom it ought not to be: nor is it put casually, either by God, who doth not give faith to all men, but to whom he pleaseth; nor by freewill, which is dead in sin, till God quicken it. Now, there have been always faithless men, and yet are many; is not here then a manifest conflict? He hath procured for all, and he hath not procured for all. Which way soever then they use this buskin, either they mean the same thing with their equivocations, which orthodoxal men do; and so by their verbosity, they disturb the Church and State: or else, they are entangled with manifest contradictions: or, lastly, (how strange soever they seem to make the matter) they are forced to betake themselves unto the tents of the Massilian Semi-pelagians, maintaining an universal reconciliation, even of those that live and die without the faith and knowledge of Christ: which Heresy was lately renewed in Germany, by Huberus. And hither, truly, do almost all their Arguments, borrowed from the Huberians, Coll. pag. 141, 142, 143.213. aim. Hence they call Christ the reconciler, not only of the faithful, but also of the whole world; that is, of Infidels too. From this Hypothesis, are their Classical absurdities, which they cast upon the orthodox Protestants; That otherwise, the unbelievers, if Christ did not obtain for them reconciliation, should have nothing to believe: or, if they did believe, they should believe a lie; which are most false: for, though Christ died not for all, in respect of the efficacy of his death; yet, he died for all, in respect of the sufficiency of his merit. This all Infidels have, which they may believe in the Gospel, that Christ suffered sufficiently for the sins of all the world, and paid a full ransom, and reconciled all to God that believe in him; and therefore, shall be partakers of this merit and reconciliation, if of faithless they will become believers: Now, in affirming and believing this, they do no ways believe a lie. But Infidels should believe a lie, if they should conclude, or were taught, that while they remain in infidelity, reconciliation is obtained for them in Christ. For, this is a lie, and not truth, that Christ hath obtained reconciliation for all, even for Infidels as they are, and remain such. They suppose also, that many for whom Christ died, are damned; but the Apostle cries out against this as false, Who shall condemn? it is Christ that is dead: for, Rom. 8.34. this Apostolical consolation were in vain, if this universal were not supposed; to wit, That no man is condemned, for whom Christ died. For, to this godly minds may firmly subsume; Christ died for me, and conclude; I shall not then be condemned. This is the Christians comfort, from Christ's death. But they destroy this, putting a particular instead of an universal; Some for whom Christ died shall not be condemned: for, what consequence can arise of pure praticulars? or what comfort? And, in vain do they allege the words of the Catechism to cover their buskin and Massilianisme, saying, If one will have obtaining to be altogether the same that restoring to the state of grace, Coll. p. 172. what will be done to the Catechism, which, Answ. 37. useth the same word? But, 1. this is false, that the Catechism useth the same words; for, it doth not say, That he might obtain the grace of God, justice, and life eternal; but that he might acquire it. Then, if it should use the same word obtained, this would help nothing the cothurne: for, it doth not say, for all; but, that to us; to wit, believers; of whom the question is, What believest thou when thou sayest, he suffered? Grace etc. he might acquire: But the Catechism evidently toeth them with a contradiction. For, it speaks of the real acquisition of grace, or restitution into the state of grace, Acts 20.28. with which Christ is said, to have purchased the Church of God with his own blood; that is, to have restored her into the state of grace. If then, he purchased, be all one with he obtained; it follows, that to obtain, is all one with, to restore into the state of grace; which they deny: and, to obtain reconciliation for all, is the same that, to restore into the state of grace; by denying of which in the Conference, they tie themselves again with the knot of contradiction. Coll. p. 497. Nor can they free themselves of this knot, by objecting that in the same Answer, Christ is said to have sustained the wrath of God against the sins of all mankind: for, these words will not suffer themselves to be thus glossed upon and wrested, That Christ by his death hath reconciled all mankind, or hath impetrated reconciliation and remission of sins to all mankind: for, to whom he purchased this, or, as they speak, hath impetrated, the subsequent words teach, that by his passion, etc. But they declare and amplify the cause and matter of his passion to have been this; to wit, The sense and enduring of God's wrath, kindled against the sins, not of some men, but of all mankind; from whence is made an universality of sin, and of God's wrath suffered by Christ against sin: but no ways an universality of reconciliation obtained or restored to all; for, the impetration or restitution of reconciliation declares the end and fruit of the passion; but these words speak not of the end and fruit, but of the efficiency and matter of the passion. The knot than remains, and in vain do they seek a pretext for their buskin in the Catechism. Lastly, Coll. p. 171. I find in the Conference one cunning trick, devised to elude the contradiction; where they writ, That the passion and death of Christ doth in order precede both faith and infidelity; and therefore, the Remonstrants think it an absurdity, that Christ died for the faithful and Infidels, as Infidels; and that they assented he did die for all men, of whom afterward some became Infidels, some believers: for they discerned between the state of a sinner before his infidelity, and in it; and so they think they have sufficiently salved this contradiction; Christ died for all and singular; and, Christ died not for Infidels, whereof there be many: but indeed, they lose not the knot with these subtleties, and new tragical phrases; but they lay open the hidden ulcer of their minds, and the mystery of the new prophecies: Therefore let us examine the particulars. 1. Though we grant that Christ's death and passion do in order precede faith, yet 'tis false that it goeth before infidelity in order; for, infidelity in order goeth before man's sin and his enmity against God, as in order the cause precedes the effect: but sin and man's enmity against God in order precede the passion and death of Christ, as the Apostle witnesseth, For Christ, when as yet we were without strength, in his own time he died for the wicked: Rom. 5.6, 8, 9 also, When as yet we were sinners and enemies, we were reconciled by the death of his Son; therefore, infidelity in order precedes the passion and death of Christ. Again, there is no consequence: Christ's death in order precedes faith and infidelity; therefore, it is absurd to say, that Christ died for the faithful, and unfaithful, as they were such: for, they delude us under the fallacy of non causa; for, whatsoever becomes of the order of faith, and infidelity to Christ's death, it is most true that Christ died for believers and unbelievers as they were such, removing the hidden equivocations. Of unbelievers, we have showed out of the Apostle testimony: for, if it be most true, that Christ died for sinners and enemies, as they were such; to wit, antecedently; that is, who in order were sinners and enemies before Christ's death; than it is most true, that Christ died for Infidels as they were such; to wit, antecedently; that is, who in order before Christ's death were Infidels, after ceased to be wicked, unbelievers, enemies, by reason of their faith: The same is also most true of believers, and that whether Christ's death be absolutely considered in itself, or in relation to Christ's intention, and the Father's counsel. If we absolutely consider Christ's death, as in order it goeth before faith, we conclude, that it is absurd to say, that Christ died for the faithful as such antecedently; that is, whose faith in order went before Christ's death; for so belief must go before the thing believed, which is absurd; whereas, in such relatives, belief is posterior to the thing believed, as knowledge to the thing known; the sensitive act, to the sensible object, according to Aristotle. But, it is no absurdity if we say, In Categ. c. 8. that Christ died for the faithful as such consequently; that is, whose faith, looking on Christ's death, and applying it to themselves, might attain the fruit and efficacy thereof; for, in this sense our Saviour Christ plainly saith, Joh. 17.19, 20. John 15.13. John 10.51. that he prayeth and sanctifieth himself for those that should believe in him: that he layeth down his life for his friends, and sheep; to wit consequently, who in order after the belief of Christ's death, should be believers, friends, and sheep. But relatively to our Saviour's intention, and his Father's counsel, if we speak of Christ's death, as in this Question we ought to speak, and understand the phrase, to die for another, is the most proper signification, as was said above: it is most true that Christ died, and that he would and should die, only for the faithful as they are such; that is, for such as should make his death by faith their own: not for Infidels as they are such; that is, for such as by infidelity should neglect and contemn his death. On the contrary, it is absurd to say, that Christ in that most proper sense did not die, nor would, nor should die only for the faithful; but also, that he died, and that he should, and would have died for Infidels, as they are such: For, that this is not only repugnant to holy Writ, and to the event (by which we ought to judge what our Saviour's will, and his Father's counsel was) but that it implies also a manifest contradiction, the Remonstrants own conscience will tell them. 3. In that they assent, that Christ died for all men, it is well, if they mean of the greatness of the price of Christ's death, which was most sufficient for all men; but if they mean the fruit and efficacy impetrated or purchased for all men, although both in life and death they be strangers to Christ, they do not assent to Scripture, and to the event, but to the Massilian Semipelagianism. 4. It is true, that of all men, some in order after Christ's death become faithful: but 'tis false, that in order after Christ's death some become unfaithful; for, Christ being to die in order found all men in impiety, sin, and enmity, Rom. 5. v. 6.8, 9 therefore he found all in infidelity. 5. In that they know how to discriminate, between the state of a sinner in his infidelity, and before it; they doubtless had not this knowledge in Scripture, which knoweth not the state of sin or of sinners before infidelity, or without it, Rom. 11.31. Ephes. 2.2. & 5.6. Col. 3.6. but testifieth, that all men are borne the sons of wrath, of infidelity, and of disobedience. This then is that corrupt lurking sort of mystery of the new Prophecy, and the first lie upon which the five Articles, and divers other, both manifest and occult, are built; to wit, that man is borne without infidelity, and that there is no infidelity, till man be grown up, and rejects the Gospel: and from hence, that original sin, if any such be, is a punishment, not a fault; and hence is it, that the natural man hath freewill to good and evil; otherwise, wrongfully is faith demanded of him, who hath not the faculty of believing: hence are predestination and election of foreseen faith: hence an universal impetration of reconciliation by Christ's death: hence is resistible grace or indifferent: hence is the apostasy of the Saints, uncertain perseverance, doubtful faith, & other hid matters which time will reveal. Out of all this, two things we have to observe: One is, that by this cunning shift, of the order of faith to Christ's death, the contradiction is not unfolded or avoided, by which they are forced to entangle themselves in this Article: That Christ died absolutely for all and singular, and obtained reconciliation for all; and yet that he died not for Infidels, whereof there be many; nor obtained reconciliation for them, which is an evident argument of an evil cause: For, when the Adversary is driven to admit of contradictions, he is gone. The other, because this Article troubles the Church with contradictions and equivocations, and overthrows itself, that it is not to be suffered in the Church. ARTICLE III. Man hath not saving faith from himself, nor by force of his freewill; seeing that in the state of defection and sin, he cannot of himself either think or do any good, which is good indeed, such as saving faith is; but, it is necessary that he be borne over again by God in Christ through his holy Spirit, and that he be renewed in his mind, will, affections, and all his faculties; that he might think, understand, will, and perform that which is good, according to that of Christ, John 15.5. Without me ye can do nothing. ARTICLE IU. This grace of God is the beginning, progress, and perfection of all goodness, and that so far, that the regenerate man himself, without this first, or adventitious exciting, consequent, and co-operating grace, can neither will, think, or do any good, nor resist any evil tentation; so that all the good works which we can imagine, are to be ascribed to the grace of God in Christ. As for the true manner how that grace worketh, that is not irresistible; for, it is said of many, They resisted the holy Ghost, Act. 7. and elsewhere in many other places. The Examination. ALthough these two Articles in some sort differ; for the third is, concerning the operating cause of faith and conversion in an unregenerate man: the fourth in the former part is, concerning the operating cause of the progress, increment, and perfection of all good in the regenerate man; the other part is, concerning the manner by which that cause produceth both faith and conversion in the unregenerate, and the progress, increment, and perfection in the regenerate; notwithstanding, they do altogether cohere; and therefore, in the Conference, were conjoined by the parties that conferred; yea, and the fifth, which is concerning the perseverance of the Saints, Coll. p. 206. 225. 237. 268. is knit to the fourth, because the way of operating grace hath relation as well to that perfection which is obtained by perseverance, as to its beginning and progress. The third needs not much examination: if we follow the natural sense of the words, in both parts it is consentaneous to holy Writ. 1. That the procreating cause of saving faith in man, is not man himself, or his freewill; because, in the state of sin, man is not fit to think or do any good thing of himself, according to Scripture, Ephes. 2.9. 2 Cor. 3.5. etc. 2. That man necessarily must be by God in Christ, through the grace of the holy Ghost, regenerated or illuminated in his mind, renewed in his will, affections, etc. to understand, think, will, and perfect that which is good, according to the place alleged, John 15.6. The fourth also in the former part, if you look upon the words, is true, and gives glory to God, because it ascribes the beginning, progress, and perfection of all goodness in the regenerate man, to God, or to grace, according to these say, Jam. 1.7. Ephes. 2.9. Phil. 1.6. etc. Neither would the orthodox men in the Conference, reprehend any of these, if they be understood according to the meaning of holy Scripture. But there is poison in the tail. The closure, concerning the way of the operation of that grace, takes away what before was granted. They deny this way of operation to be irresistible; in the Conference they call it resistible: These words, in their very sound are horrid and barbarous, and not without a Solecism: they are barbarous, because not known to Latin Writers, for aught I know, nor to the holy Scriptures; unheard also in the Schools of orthodox Protestants, and perhaps of the Jesuits too. I have not read all the Jesuits, but Bellarmine, the chiefest of them, an exact Disputer of general and special assistance, or indifferent, and not indifferent motion and grace, in his Books of Grace & , hath it not where, as I remember. It seems, that Arminius his party hath devised this high buskin of irresistible grace, to the great benefit of their cause, to make the truth the more envied: As if, forsooth, the orthodoxal party did teach, that grace were irresistible, that is, coactive, or coaction. Even in sense and signification the terms are barbarous: for, that is irresistible, which cannot be resisted; resistible, which may be resisted. By what Author will they prove this to be spoken passively? Why may not rather actively irresistible signify that which cannot resist; resistible, which can resist? Many verbals, indeed, in bilis, drawn from actives, signify passively: as, amabilis, placabilis, etc. but not a few also descending from neutrals, are not of the passive, but of the neuter signification: as, rationabilis, risibilis, etc. for him who can reason and laugh, etc. So the word Stabilis, which (doubtless) the word Resistibilis doth follow, from resisto; that is, gradum sisto, to stand, or else, to resist. As than stabilis, so instabilis, repugnabilis, are not passives, as if they signified to be stood, to be unstood, to be resisted; but neutrals, which signify to stand long, not to stand, and able to resist: So he is called resistible, not who can be resisted, but who can resist: So contrarily, resistible will be very resisting: as, Echo resonabilis in Sabinus, is an Echo much resounding; which meaning, when the clause wanted in both Articles, this was not according to the Remonstrants' mind: therefore they should have first consulted with Grammarians about the use of such a barbarous word, before they had troubled the Church with it. But let this barbarous word be Latin, and of the passive signification; let, I say, the operation of resistible and irresistible grace be that which may be resisted by man's will, or may not, or which may be hindered or not hindered by freewill: the question is, what must be determined of this? Whether this grace, which produceth all these things, ascribed to it in both Articles, be resistible, or irresistible? The Remonstrants affirm the former, but deny the later. Our orthodox men, in the Conference, acknowledge not this barbarous and ambiguous term; but as for the matter itself, the former they deny, the later they affirm: If, Col. p. 217, 238, 239. (say they) by this word Resist, be understood to hinder altogether, and to master Gods working, we confess, that in man's conversion, such a working of grace is placed by us, which in this sense is irresistible; that is, which cannot be hindered nor mastered by man's resisting will: the reason is, because the grace of God in Christ doth overcome, hinder, and take away this opposition. And this their opinion they prove strongly by ten Arguments out of Scripture. On the contrary, the Remonstrants' endeavour to show by nine Reasons, that their grace is resistible, the most of them being equivocal, Col. p. 218. because of the ambiguity of the word Grace, Col. p. 226. upon which chief depends the whole company of their say and arguments. To unfold therefore this ambiguity, and the better to perceive the state of the question, we must use the distinction of a threefold state of man's will. For we must consider what mans will can do, or doth, before its conversion; what in conversion itself, and what after it. So there is a threefold grace: the first is, calling grace, or, that of vocation external, answering the first state of the will: the other is operating grace, or, that of inward motion, answering the second state: the third is co-operating, or, of internal motion too, fit for the third state. Calling grace, or, of external vocation, is that, by which God is pleased outwardly to call, or invite to faith, obedience, and salvation, by the voice of the Law, men not yet regenerate. Hear, O Israel, etc. Walk in my precepts, etc. Do this, Mat. 11.28. Marc. 1.5. etc. And by Evangelicall Sermons, Come to me all, etc. Repent, and believe the Gospel. This grace (which is usually called preventing, precedaneous, exciting, inviting, persuading) God did not bestow, in the Old Testament upon every nation, but on Israel only, according to that, He hath declared his Statutes to Israel, he hath not done so to any other nation. So in the New Testament, God confers not this grace on all people, but on Christians alone. Now, concerning this grace, we answer to the Question, that it is not irresistible, Col. p. 217. Rom. 8.6. but too much resistible: yea, that the will before conversion can do nothing, but resist this calling grace; seeing the wisdom of the flesh is enmity against God, and is not subject to the Law of God, neither, indeed, can be. Hence are those complaints of God, of Christ, of the Prophets and Apostles in both Testaments, concerning the resistance and contumacy of those who are called: Jer. 7.13. Psal. 80.14. Mat. 23.37. Act. 7.51. I spoke to you, rising early in the morning, and calling, and you heard not; I called you, and you did not answer. O, if my people had harkened to me! If Israel had walked in my ways. How often would I have gathered thee, and thou wouldst not? You always resist the holy Ghost, etc. The Remonstrants in their second, third, fourth, fifth, sixth, seventh & eighth Arguments, prove only this, and no other resistibility of grace. What do they then with all these pains, but thresh husks, as they say? For, of the resistibility of this grace, there is no doubt, or question. Co-operating grace (for, of this we will speak first) or subsequent, by them called consequent, is that, by which God inwardly co-operates with the good will of the regenerate man; and, by which, the regenerate man is corroborated in the state of grace. Psal. 23.6. Jer. 32.40. Psal. 143.10. 1 Cor. 1.8. 2 Thes. 3.18. Of this it is said, The mercy of the Lord shall follow me all the days of my life. I will put my fear in their hearts, that they shall not departed from me. Thy right Spirit shall lead me in the way of righteousness. God will strengthen you unblameable, even to the end. This is it which Paul wisheth to all Churches in the end of all his Epistles. And of this also there is no question: For, though God doth never totally nor finally withdraw this from the regenerate (according to his own promises, and their prayers;) yet in his wisdom he so moderates it, that now & then he leaves a wrestling of the spirit & flesh in them; either to free, or humble, or excite, or chastise them. In which sometimes the spirit is mastered by the flesh, sometime the flesh by the spirit: as the fall, and groan, and complaints of the Saints witness, and the Apostle confirms, The flesh covets against the spirit, Gal. 5.17. and the spirit against the flesh. This also we are content should be called resistible; yet not simply, but in some respect: For this resistibility or resistance is not (as the former) between grace & the will, but between sensuality, or that remainder of the flesh in the Saints, & between grace▪ as the Apostle witnesseth, That which I would, Rom. 7.15, 19 I do not; but what I would not, that I do: For, I do not the good, which I would; but the evil, which I would not, that do I. And so, that the flesh at last is overcome by the spirit, sensuality by the regenerate will, & concupiscence by grace. Lastly, Operating grace (which by them is confounded with the two former) is the motion of God's mercy (as Austin calls it) by which he worketh inwardly in the minds, wills, and hearts of the unregenerate these things which belong to man's conversion. This grace or motion is Gods peculiar work, and this is questioned, but not all: for, Scripture and experience witness, that there are three distinct degrees of this grace: For, some God pities so much, that he bestows the gift of illumination and historical faith on them; on others, the gift of temporary faith, and some measure of joy: Lastly, on some, the gift of saving faith and regeneration. This first degree the Remonstrants themselves deny not to be irresistible: Col. p. 273. For, when (say they) God reveals his will, we acknowledge the irresistible virtue of the holy Spirit in our mind; because our mind cannot avoid ipsum scire, or the knowledge itself, and in our soul, when he knocketh: because, nill we, will we, we are forced to feel it. Concerning the resistibility of the second degree, we will not trouble ourselves: for, they deny not the illumination of them to be irresistible also. But for the motion to assent, and some measure of joy, they may, for us, think what they please. If they say it is resistible, because the motion doth not so effectually work upon the will, this is nothing to the question. But, for a final resistance, both Scripture and example prove, They receive the word with joy; Luk. 8.17. John 6.66. 1 Tim. 1.19. and 4.1. 2 Pet. 2.1, 21. but have no root, who believe for a while, and in time of tentation fail. After that, many of his disciples departed from him. Some have made shipwreck of their faith. Some depart from the faith, denying the Lord that bought them; they forsake the holy doctrine delivered to them. The whole question is, concerning the operation of the third degree (which is called inward vocation;) that this is the irresistible motion of God, the orthodox Doctors have firmly proved. 1. Because, as God doth irresistibly illuminate those, whom he doth effectually intent to convert; so likewise he doth irresistibly bestow on them, not only the power, but the act also of believing, Phil. 1.29. and 2.13. therefore, by his effectual moving, he doth not only take away resistance, but resistibility also from them. Whereas they object, To you it is given to suffer for Christ: Col. p. 218. this belongs not to the operating, but to the co-operating grace. Of which wrestling we said already: Col. p. 229. therefore 'tis nothing to the purpose. 2. Because God, by converting us, gives us a new heart, and a new spirit: he removes the heart of stone, and giveth flesh, Col. p. 218. & p. 281. and makes us walk in his ways. But it is absurd, to imagine a new heart, a new spirit, and the act of walking in God's laws, with resistance or resistibility, Jer. 31.18. Deut. 29.4. Ezek. 36.26. against which no solid thing is alleged, though much is said. 3. Because the quickening, regeneration, conversion, new creation of the natural man, Col. p. 219. dead in sin, with resistibility, is no less an absurdity, Col. d pag. 295. ad 309. then to feign or imagine such a resistance in man's first creation, or daily generation, or last resuscitation, John 3.3. and 5.25. Ephes. 2.5. etc. which reason will never be refuted with verbosity. Col. p. 220. 4. Because grace, working conversion with resistibility, Col. p. 309. differs not from Rhetorical persuasion, or a moral enticing to faith; such an one as is impossible for man to be quickened, who is dead in sin. What are alleged to the contrary, are nothing to the purpose. 5. Because grace, working faith and conversion, by its efficacy, overcomes all the strength of men, or other creatures: and therefore cannot be mastered by man's corrupted will, Ephes. 1.18, 19 Col. 2.12, 13. 2 Thes. 1.11. 2 Pet. 1.3. The Major of which reason is not weak, as they say: for that power, Col. p. 312. which is insuperable by man's depraved will, is also irresistible to the same. 6. Because, if the grace of regeneration were resistible, Col. p. 220. it were common to many unregenerate men; but the Scripture makes it peculiar to God's sons only, Rom. 8.14, 30. 1 Cor. 1.23, 24. Joh. 14.17. and 6.36, 45. 1 John. 4.17. which reason doth not conclude only for irresistance, Col. p. 317. as is pretended, but also for irresistibility. 7. Because the Father's drawing, without which none can come to Christ, Col p. 221. Joh. 6.44. supposeth an irresistibility of grace; otherwise, no man would come, being drawn: Col. p. 322. and yet for all this, we are not drawn against our will by the Father (which is objected) no more than against our will we are illuminated. 8. Because the gift of faith and repentance is said to be given by God's Spirit, not only, Col. p. 222. because it is offered to the will irresistibly, but because it is put into the heart, or infused irresistibly, Col. p. 327. Joh. 6.63. Eph. 2.8. Phil. 1.19. 2 Tim. 2.25. Rom. 5.5. The contrary cavils are altogether Atheological, or inconsistent with Divinity. 9 Because the resistibility of grace, if there ought to be a conversion, supposeth in the unregenerate will, Col. p. 331. a power of 〈◊〉 resisting; but this the Scripture generally denieth. The Remonstrants will at length consider, whether this reason concludeth not against them. 10. Because, if we yield a resistibility of grace, the work chief necessary for our salvation; to wit, faith and repentance, should be placed in man's arbitrement, as in the proximate cause. And the reason of this difference, why of two unregenerate, the one in hearing the Gospel believeth, the other believeth not, should proceed from man: because one would resist grace, the other would not; against that place, Who separated thee? 1 Cor. 4.7. What hast thou that thou hast not received? Which is spoken, not only in respect of Infidels (as they think) but likewise in respect of grace: For, if in two Infidels we put grace equally resistible, surely, he that resisteth not grace, but receives it, and believes, he may answer not only to him that resisteth and believeth not, but even to grace, Col. p. 336. and God himself, I separated myself; which lie is approved by the Remonstrants blasphemously. 11. To these add another reason out of Joh. 15.5. Without me you can do nothing. For, if converting grace be resistible, he that doth not resist grace, may refute Christ, and say, Behold without thee I have not resisted grace. Neither can he say, It's by thee that I have not resisted: But whereas, by supposition, the same grace is placed in the resistent, he ought also to say, It is by thee that he hath resisted; which is blasphemy. 12. Let Augustine's reason be added, De correp. & great. c. 14. He that hath a most omnipotent power over men's hearts, to incline them which way he will (and he doth with the very wills of men what he pleaseth; and he hath a greater power over men's wills, De great. Christ. cap. 24. than they have over their own) and who, by an internal and occult, miraculous and ineffable power, worketh in men's hearts, not only new revelations, but also good wills; and this he doth not, but by the wills of men themselves. He, by his grace, worketh faith and conversion in men's hearts, not by a resistible operation, but altogether irresistible, and yet not by coaction. But God hath a most omnipotent power over men's wills, etc. and he worketh upon the same, as he said: Ergo, etc. The Major hath a most evident truth, out of the knitting of the proper cause with its effect, that it cannot be any wise denied. The Assumption Austin teacheth by two examples: the first is out of 1 Sam. 10.26. concerning Saul, to whom, when God would give the kingdom, and the Israelites had power either to resist him, or to submit themselves to him, God touched their hearts, that they neither could, nor would resist: and this he did, by working on their wills. The other is out of 1 Chro. 11. and 12. of David, whom, when God decreed to settle him in the kingdom with better success, the Spirit of the Lord came upon Abisai, a prince among thirty, that he said, We are thine, O David, and will be with thee, thou son of Jesse. Can he (saith Austin) resist the will of God, and not rather do his will, who in his heart did work by his Spirit, which came upon him, that he should will, say, and do this? And by them Almighty God, who was with him brought them to make him king. What? did he bind him with any corporeal bands? He wrought within, he held the heart, he moved the heart, and drew them by their wills, which wills he wrought in them. At length he premises the Conclusion, in these words, No man's freewill resisteth God, when he is willing to save a man: for, to will and nill is so in the power of the willer and niller, that, as it cannot hinder the divine will, so it cannot hinder the divine power. But, lest any should except, that God takes away resistance, but not resistibility, he adds further, It is therefore out of doubt, that men's wills cannot resist the will of God, who hath done in heaven and earth whatsoever he pleased, and who hath also done these things that are to come; he cannot, I say, resist or hinder him from doing that which he pleaseth, seeing that even upon men's wills he worketh what he pleaseth. It is therefore most clear, that this holy Father doth strongly assever the irresistible operation of divine grace, not only in man's conversion and salvation, but also in directing of other difficult actions: such as is the election of Kings, and this for the glory of God. And that he also refutes the vain pretexts of resistibility and coaction. 13. If the grace, that worketh faith and conversion, is not irresistible, after the manner we speak of, but resistible, that it may, or may not be hindered by men's wills; it follows, that all is vain verbal smoke, what they ascribe so magnifically to God's grace in the third and fourth Article: and, that these effects, which they speak of, are not to be attributed to God's grace only indifferently and remotely, but to men's unresisting wills specifically and proximately, which appears thus: The effect of that cause, which works resistibly; that is, so that its production or inhibition, may depend from another resisting, or not resisting cause: if it be produced, the production thereof is to be ascribed indifferently and remotely to the worker, specifically and proximately to him who resisteth not, but admits it: On the contrary, if it be hindered, the inhibition thereof is to be attributed specifically and proximately to the resister, or him that will not admit it: For example, A Prince proposeth a reward to many of his subjects resistibly, that he who will fight may have it, he that will not, may not have it: The Prince's action is indifferent to these many: he that will fight, doth well specificate the Prince's action, because he is to receive the reward; but he that will not fight, doth not specificate it well; because he is to want the reward. Who seethe not, that as well the one as the other action is specifically and proximately to be ascribed to him that will fight, or not fight; but to the Prince indifferently, and remotely? I will add another, by which, in my hearing once resistible grace was declared: A father sets down on the table a dish of meat equally to his children, but resistibly, that he who will may have meat, who will not, may not have it. Here the father's operation is indifferent to all: they that will take the meat, do specificate it well; but they that will not, specificate it ill. Who now again doth not see, that the meat is to be ascribed specifically and proximately to the takers, but to the father indifferently and remotely? Such is the resistibility of grace, which these men teach. But if this be so, all the effects of grace must needs be deluding and false, which they rehearse: deluding or false, because man hath not faith from himself, or by force of his freewill: but he shall have from himself the specification of the working of grace, because, by being unwilling to resist grace, he hath severed himself from others; because of himself he cannot think, will, or do good: for, of ones self to specificate well, a resistible, indifferent operation is a good thing; because God, by his holy Spirit, doth regenerate and renew us, etc. For, God doth not by his Spirit renew and regenerate us, but indifferently, remotely, resistibly, and therefore improperly: but we regenerate and renew ourselves specifically, proximately, and properly; because this grace is the beginning (for of the progress and perfection of this grace, the question is not) of all good: for, the beginning of a good specification of a resistible and indifferent operation of grace, is good, from our not resisting, etc. What besides? We must ask of God only such an operation of grace as is resistible and indifferent: and only for this grace must we thank God; the not resistance and good specification of grace, shall be in our will and power. Is not God here rob of his glory? Hath not man reason to sacrifice to his own net, that he may be puffed up with pride against God, and that he may say, I have separated myself? This is to be cast headlong with Satan into hell fire: but, if of ourselves we do not resist resistible grace, if we receive that grace which is offered, & specificate that which is indifferent (which, with the closure of the fourth Article, do necessarily cohere) is not this to establish the idol of freewill? Original sin is by this denied, and the natural man's native impotency, corruption, and pravity, of which God so often complains in Scripture; and so do the Prophets, and Apostles, and the Saints themselves. What will become of our Catechism, which saith, That by nature we are propense to hate God and our neighbour, that we are so corrupt, that to do well we are altogether unapt. This sure is it which resistible grace goes about to abolish. Out of all this it is manifest, that the Remonstrants in both Articles, Art. 1. coth. 7. especially in the closure of the fourth, either abuse the equivocation of the word grace explained above, affirming, that the operation of calling, persuading, exciting grace (which they call adventitious and precedaneous) is resistible, which orthodoxal men deny not; and so, with vain debates, they trouble the Church and State: or, by understanding the operation of grace, producing faith and conversion, they dangerously corrupt the doctrine of grace with Pelagius: or lastly, they do entangle themselves again with the knot of contradiction, in ascribing to operating grace alone faith and conversion, and making the same resistible; that is, indifferently depending from the will of man. Again, while they profess, that faith is the mere gift of God, and yet make the same to depend resistibly from the assent of man's will, they fall into such contradictions, that no Sophistry can reconcile. But, Col. p. 502. when the Adversary (as we said before) is forced to contradict himself, it is known, that he is subdued. They deny, that grace (whether resistible, Col. p. 226. or not) proceeds from God's absolute decree; for this they hate worse than dog or snake. But it is sufficient, that the Apostle witnesseth this, where he conjoins vocation, not external only, Rom. 8.30. but most properly internal justification, the producer of faith, immediately with predestination, as the effect with the first cause. But this is, it will no wise help their turn. Suppose there were no predestination in heaven, no election; yet this most firm principle of Scripture remains asserted by Austin in the fore-alledged places, That Almighty God hath a most omnipotent power over the wills of men; and, that he can, according to his pleasure, either leave the wills themselves in their sins, or incline them to good: i.e. make them irresistible to his grace. With which principle, if resistibility of grace could stand, which they feign; i.e. the imbecility and indifferency for effecting of faith, and that power of men's wills in rebelling against grace, and God himself, working in man; I say, if these could stand, God could not be Almighty, nor would there ever be any conversion of man to God, nor regeneration; which is so evident, that no Sophistry can elude it. And this is sufficient concerning the 3d. & 4th. Article. And how tolerable these are, every man may see. ARTICLE V. Who are by true faith ingraffed into Jesus Christ, and therefore partakers of his quickening Spirit; they have power sufficient to fight against Satan, sin, the world, and their own flesh, and to obtain the victory: but, by the help of the grace of the holy Spirit. So Jesus Christ is present by his spirit to them in all tentations, stretching out his hand, and confirming them, if they be ready for the combat, if they require his help, nor be wanting to themselves; and this so much, Hebr. 3.6, 14. 2 Pet. 1.10. Judas 3. 1 Tim. 1.14. Heb. 11.15. that by no cunning of Satan, or strength, can they be seduced, or taken out of Christ's hands, according to that of John 10. No man can take them out of mine hand. But whether these same may not, by their negligence, desert their beginning in Christ, and embrace again this present world; and, whether they may not fall off from the holy doctrine, once delivered to them, make shipwreck of their consciences, and fall away from grace, aught to be weighed fully out of holy Scriptures, before they can be taught with full tranquillity of mind, and plenitude of confidence. The Examination. WHereas the Remonstrants in this Article profess, that they deliver in their Conference the doctrine of the Saints perseverance in faith, we may justly wonder why they are so wary, in expressing the word perseverance, or persevering: and much more, why they are afraid once to name God; except it be, because they betray in the adversative clause, that they would have both the name and the thing quite extermined out of the Church. But their consciences did so dictate to them, that God would never bless so wicked a design, that they cannot endure perseverance should be called the gift of God: Col. p. 407. and are not ashamed to write, that it is ill done to call it so. But, if we must speak the truth, by this means they do too much bewray their perverseness and ignorance: For, is it not perverseness to say, that is not rightly called the gift of God, which God hath so often in Scripture promised to bestow upon the faithful; and which the Saints so earnestly desire God to bestow on them? Is it not ignorance to deny perseverance to be a gift, and that infused; and not to think, that perseverance is nothing else, but faith itself persevering to the end? But, is not faith the gift of God infused? Col. p. 502. Do not they themselves confess, that it is the mere gift of God? But they cannot be ignorant, that Austin, in a book by itself, asserted the gift of perseverance against the remainders of the Pelagians, to which book he gave the title, Of the good of perseverance: the argument thereof is nothing else but the same; to wit, That perseverance in faith to the end, is the gift of God, is to be sought of God, and is given truly to all that are called and predestinate, according to the purpose of God. This is Augustine's opinion. These men, throughout all their Conference, as appears, can well enough endure the perseverance of the Saints: but no ways that it should proceed from predestination, as the effect from the cause; or, that it should be held certain, seeing all the engines of these five Articles are devised and directed, to overthrow the counsel of God's discretive predestination: And, on the contrary, to erect the idol of self-power in us. But let us weigh the words of this fifth Article. The fifth answereth the fourth: For, whereas the fourth, with the third, is very bountiful, in extolling of grace; but what it gave, in the last clause it took away: so this very carefully provides for the means and security of salvation in the faithful, in the three former parts; for, it is quadripartite, as it seems: 1. That they have means sufficient to resist Satan and sin, by the help of grace. 2. That Jesus Christ in all tentations is present with them, and reacheth out his hands to them. 3. That he so confirms them, that they cannot be seduced, or taken out of Christ's hands by any deceit or violence of Satan. With such large privileges they have sufficiently provided for perseverance. But, as before, so here, there is poison in the tail: for, what they granted in the adversative appendix, they call it in question: in their Conference they plainly take it away; yet, nor without buskin-phrases, but such, as bring in the same inconveniencies, which before they did: so that either they betray themselves to be equivocating disturbers, or entangle themselves with contradictions; which thus appear. In the appendix or addition they say, But whether they, who by true faith are inserted into Jesus Christ, and therefore partakers of his quickening Spirit, may not forsake the beginning of their being in Christ, fall away from faith, lose grace, is to be more exactly considered out of Scripture, before they can teach it with confidence; that is, they doubt whether it be true. But, if before they speak the truth, they cannot doubt of this: For, if they, who by true faith are inserted into Christ, have sufficient strength to obtain the victory over sin, Satan, etc. and Christ in all tentations is present with them, and reacheth out his hand, that they cannot be seduced or taken out of Christ's hand, by any cunning or strength of Satan; how, I pray, can it be doubted, but that such, by reason of the helps given to them by Christ, and by reason of his assistance, and of his confirming and aiding of them in all tentations; but chief of defection, can never forsake the beginning of their being in Christ, can never fall away from faith, and can never be rob of their grace? In questioning then that which before they asserted, and that, indeed, most truly, do not they fight against themselves? They except, that their assertion is not categorical, but conditional, that Christ, by his Spirit, is present with them, that he stretcheth out his hand to them, and confirms them that are inserted into him by true faith, if so be they are ready for the fight, and beg his help, nor be wanting in performance of their duty, etc. But that this condition is not placed or performed by many, and that therefore no conflict follows. But, I pray, what kind of God do they feign here, (whom secretly they exclude?) What kind of Christ? What kind of Spirit? To wit, such an one, who, indeed, furnisheth those who by true faith are engrafted into Christ, with the means of resistible grace; but doth not fit them for the combat in their tentations, suffers them so to snort, that they seek not for his help, that they are wanting in the performance of their duty; but God's promises and asseverations do teach far otherwise: for, albeit the condition of the combat, of prayers and vigilancy, which they require, be altogether necessary for perseverance; yet, that this is not so much proposed by the faithful (which is all these men would have) as effected by the Spirit of God in the faithful, is clear by these and such like testimonies: Deut. 30.6. Jer. 32.40. De bono persev. c. 2. Ezech. 36.27. Isa. 59.21. The Lord thy God shall circumcise thine heart, and the heart of thy seed, that thou mayst love the Lord thy God with all thine heart. I will put my fear in their hearts, that they shall not departed from me. Which words Austin citing, for the good of perseverance, thus explains, So great shall my fear be, which I will put in their hearts, that they shall adhere to me continually. I will put my Spirit in the midst of you, and I will make, that you shall walk in my precepts, and keep my judgements, and do them. This shall be my covenant with them, saith the Lord: My Spirit, which is in thee, and my words, which I have put in thee, shall not departed from thy mouth. I will pour upon the house of David, and upon the inhabitants of Jerusalem, Zach. 13.10. 1 Cor. 1.8. Phil. 1.6. 1 Pet. 1.5. the spirit of grace and supplication, and they shall look on me whom they have pierced etc. God will strengthen you even to the end. He that hath begun in you a good work, will perfect it, until the day of the Lord Jesus, who, by the power of God, are kept by faith to salvation, etc. Either these are vain promises, which God forbidden, or the assumption is false, that the condition is not proposed or performed by many, who are not engrafted into Christ by true faith. Cavilling to the contrary will not avail, That these promises are not absolute, but to be understood with a condition, to be performed by the faithful: that being strictly understood, they exclude the least offences of the Saints: that a condition is commanded, not promised, etc. which are vain shifts: For, the promises speak plainly concerning the very condition of faith, prayers, perseverance in the faithful to be wrought by the holy Ghost. Nor will it follow, that the working of perseverance is not promised, because it is commanded, and required of the faithful: For, it is commanded also, that they fear God, that they walk in the commandments of God, etc. and yet God promiseth, I will put my fear, etc. I will make them to walk in my precepts. Now, this is commanded, not because they can, but because they should do what is required; and, De great. & lib. arb. c. 16. For this cause (saith Austin) God commands some things, which we cannot do, that we may know what to beg of him. Hearing then the command, they ask for that which is commanded, saying with Austin, Give me what thou commandest, and command what thou wilt. De d●no▪ persev. c. 20. Which words of mine (saith he) Pelagius at Rome could not endure, when they were rehearsed by a certain brother, a fellow Bishop of mine, in his presence, and in an angry way contradicting him, he had almost fallen foul with him that did repeat them: The orthodox men at this day are in the like condition with them; and yet these promises do not exclude the failings of the Saints, whether their sins be great or small, but they lift up those that are fallen from their fall: for these promises are sometimes also directed to just men that fall; Psal. 37.24. Psal. 89.34. If the righteous fall, he shall not be bruised, because the Lord supporteth him. If his sons shall forsake my Law▪ etc. I will visit with the rod their transgressions, but my mercy I will not take from him. If then this Article in the three former members is true and certain, as it is most true and certain, it cannot by the condition inserted be excused from this manifest conflict, and contradiction of the adversative addition, thus: All ingraffed into Christ by true faith, and therefore partakers of his quickening Spirit, are so confirmed by Christ, that by no deceit of Satan, or by any force can they be seduced, or taken out of Christ's hand: this is true and certain: and, All ingraffed into Christ by true faith are so confirmed, that they cannot be seduced nor taken from Christ: this is not true and certain, but doubtful and uncertain, and more exactly to be weighed according to Scripture. This conflict again is a manifest argument of an evil cause, and a bad conscience; neither do they elude the conflict, but tie the knot, while they say, That they question not the doctrinal point of perseverance, Coll. p. 401. but desire only to be further instructed: But they dispute so through all their Conference of the perseverance of the Saints, and they desire to be instructed, that among their divers tergiversations, they may prove the very same to be plainly false and impious, which in the former members of the Article they did assever to be true and certain. Furthermore, in the same Conference , whether it be to avoid this conflict, or to draw envy upon orthodox men, sophistically changing the subject of the Article, they writ, that our orthodox Divines teach, That they who once believed, can never again fall, Coll. p. 403, 404.353.354, 355.372. nor shall fall; but are persuaded, that, let them sin as often as they will, they can never lose their faith, nor fall from grace, but inevitably shall persevere, and shall be saved: And it is but only this opinion of perseverance (as they say,) or manner of it, which they call in question, Coll. p. 353. or dislike: For the refuting then, and overthrowing of which, the engines of seven Arguments are properly directed to overthrow the orthodox doctrine: pag. 356. 1. Because of itself it is repugnant to true piety and good works; pag. 359. or, because the preaching of it is scandalous, pag. 360. and the belief of it licentious. 2. Because it takes away the means of exhortations, pag. 361. promises, pag. 362. and threaten, etc. 3. Because it makes the warnings and caveats which the holy Ghost gives us against Satan's treacheries ineffectual. pag. 363. 4. Because examples testify, that many who have believed, have totally and finally fallen from the faith. 5. Because many faithful men are recorded to have fallen grievously, and that they have committed the works of the flesh, and heinous wickedness, with which filthy deeds faith could not consist. 6. Because, this being granted, all baptised Infants, that are borne of faithful Parents▪ should be saved. 7. Because many faithful men do so defile themselves with wickedness, that they are to be excommunicated, and are excommunicated by the Ministers of the Church. But truly, if this be all, and only this, which they question and oppose, they show themselves to be vain wranglers; I will not say, rash disturbers of the Church and State, who make such stir about an opinion, which the orthodox, no less than themselves, would have, not only to be examined according to Scripture; but also, as a scandalous doctrine, and manifestly false, they oppose it, reprove it, and judge it fitting to be thrust out of the Church: or surely, they fasten a notable calumny upon orthodox men, fathering an opinion upon them, which they do no ways acknowledge to be theirs. And therefore these seven engines of Arguments beat upon that false opinion only, and no ways hurt the orthodoxal Tenet, as is showed in the Conference. Now the Calumnies appear thus: Coll. p. 368. to. 398. The first is in the Subject, who once believe: For the Orthodox do not affirm, that all such persevere, whereas, hypocrites also, and temporary believers, not perseverers are said equivocally to believe: but of these only they speak, who by true faith are inserted into Christ, Coll. p. 341. and are partakers of his quickening spirit. The other Calumny is in the first Attribute, That they can never, nor ever shall fall; for, both Scripture and experience testify, and the Orthodox think and teach, that the Saints, or such as are ingraffed into Christ, being they are men, and subject to humane infirmities, may not only fall, but have oftentimes fallen through the infirmities of their flesh, into small and great sins. The third is in the other Attribute, Let faithful men sin never so much, yet they may and aught to be persuaded of their perseverance; and this is that absurd doctrine of the Saints perseverance. But this is as foolish and plain a piece of Sophistry or fallacy of the accident, as if they had said, Because sound men may and aught to run and labour; so sick men, who are in a Fever, or in a fit of the Gout, may and should run and labour: but as sickly dispositions accidentally hinder the vital actions of the body, so the infirmities of the flesh accidentally hinder the spiritual operations of faith and of the Spirit. The fourth Calumny is in the third Attribute, The faithful can never lose their faith, nor fall from grace. This sounds to them as an absolute impossibility; but the Orthodox use a limitation thus; The faithful cannot fall, if you look upon God's gracious promises: for, the holy Ghost is a faithful keeper, and the counsel of God, concerning the salvation of such as are predestinated is unchangeable; and that out of the mouth of our Saviour, Mat. 24.24. John 10.28. But if we look upon the treacheries and strength of Satan, and the infirmities of the faithful, when they are left to themselves, than they are too part, and that every moment to be supplanted by Satan and their own flesh: Coll. p. 36. and they openly profess, that in that respect they may fall away and perish. The fifth is in the same Attribute; To lose faith, to fall from grace: which these men understand absolutely; but the Orthodox understand a limitation; That they cannot lose faith, nor fall from grace altogether or totally; to wit so, as to become of faithful men Infidels, and enemies to God, as they that sin before regeneration: which is false, both by testimony of Scripture and experience. The sixth is in the fourth Attribute, But shall persevere inevitably. They think that we mean any sort of men, even such as are carnally secure, as if they should persevere, nill they will they: which is fare from the mind and candour of orthodox Divines. And so, having unfolded their buskins, and removed the calumnies, that the orthodoxal doctrine, concerning the perseverance of the Saints in faith, is true and sound, is showed by ten Arguments, taken out of the Scripture in the Conference. 1. Because God in his word hath promised to the faithful in Christ, Coll. p. 147. a total and final perseverance, Jer. 32.40. Psal. 125.1. John 10.28. etc. Therefore he performs it, because he cannot lie. This is Austin's first Argument for the good of perseverance. De bono persev. c. 2. Coll. p. 343. 2. Because the Apostles witness, that God doth, and will faithfully perform his promises, concerning their preservation in the faith. 1 Cor. 1.8. & 10.13. Phil. 1.6. 1 Thes. 5.23. etc. 3. Because, out of the Apostles doctrine, Coll. p. 344. Lib. 3. De justif. c. 12. Rom. 8.30. the perseverance of those that are called according to God's Decree, is the proper effect of predestination; so that Bellarmine himself, a great Patron of indifferent or resistible grace, doth plainly confess, That perseverance is the most proper effect of predestination, so that without perseverance, predestination cannot be fulfilled. 4. Because Christ prayed, Coll. p. 344. and doth pray for the perseverance not of Peter alone, but of all who were to believe by the Apostles preaching; but the Father always hears the Son, Luke 22.32. Joh. 17.20. John 11.42. etc. 5. Because they that are ingraffed into Christ by true faith, Coll. p. 344. pray incessantly for their own perseverance; but whatsoever they ask of God by faith, they obtain it. And this was Austin's second Argument, for the good of perseverance. 6. Because they that are ingraffed by faith into Christ truly, Coll. p. 345. are by the power of God faithfully preserved in faith persevering to the end, Coll. p. 345. 1 Pet. 1.5. 7. Because they that are by true faith ingraffed into Christ, have their salvation sealed in their hearts by the earnest of the holy Ghost, and consequently, their faith and perseverance are sealed too, Coll. p. 346. 2 Cor. 1.21. Ephes. 1.13. etc. 8. Because true believers are like a tree that doth not whither, the wise man that built upon the rock, the seed cast into the good ground, etc. according to Scripture. Coll. p. 346. 9 Because true believers are distinguished from temporary backsliders by reason the faith of those is rooted in their hearts, but the faith of these hath no root. 10. Because the Scripture expressly confirms, Coll. p. 347. that the true believers can or shall never utterly fall away. Rom. 6.2, 8, 9, 10, 11. 1 Joh 3.9. 1 Joh. 5.4. Against these points, all that with much verbosity are handled by the Novelists in the Conference, from page 414. to page 459. come to this one point of the condition required in the faithful, which exception we have already shown both to be weak, and also to be overthrown by the promises themselves; now all are reduced to this one solid and unanswerable demonstration, from the position of sufficient causes, to the position of the effect, thus: To whom God hath promised to give certainly perseverance in faith, and who are kept by the power of God in faith to the end, and for whose perseverance Christ hath prayed, and doth pray; and who pray themselves incessantly for the same; and whose perseverance is grounded in Gods eternal predestination: their perseverance in true faith unto the end is not doubtful, but sure, according to the Scripture: All ingraffed into Christ by true faith are such, to whom God hath promised to give perseverance, Jer. 32.40. Psal. 25.1. etc. and who by the power of God are preserved by faith unto salvation, 1 Pet. 1.5. and for whose perseverance Christ did and doth pray, John 17.20. Rom. 8.34. and who daily in the Lord's Prayer call upon God for the same: whose perseverance at length is founded in God's eternal predestination, Mat. 24.24. Rom. 8.30. Ephes. 1.11, 14. 1 Thes. 2.13, 14. etc. Therefore the perseverance of all those who are inserted by true faith into Christ, is not doubtful, but certain, according to Scripture. No less firm a demonstration doth the proximate cause yield which begets true faith, always remaining in the Elect, out of two say in Scripture joined together, 1 Pet. 1.23. You are renewed not of mortal seed, but of immortal, by the word of God which abideth foe ever: And, 1 John 3.9. He that is borne of God sinneth not, because the seed of God remaineth in him: nor can he sin, because he is borne of God. Hence we reason thus: They who are borne of the immortal seed of God's word, and in whom this immortal seed (notwithstanding their infirmities) doth remain, in them also faith abides; nor doth it finally fail, and consequently perseverance, which is faith itself not failing, but remaining and persevering: the reason of this, is the individual knitting of the cause and the effect, because the immortal seed of God's word remaineth not (in whom it doth remain) but by faith: All that are ingraffed into Christ by true faith, are borne again of the immortal seed of God's word, as Peter the Apostle witnesseth; and in them abideth this immortal seed (not withstanding their infirmities) witness John the Apostle: In all then that are by true faith ingraffed into Christ, faith remains, neither doth it ever utterly fail, and consequently perseverance, etc. What need many words; If the perseverance of the Saints be doubtful, then is it not given certainly by God to all them that ask it daily, praying with all their heart, Hallowed by thy Name, thy Kingdom come, thy will be done on earth, as it is in heaven: Lead us not into tentation, Cyp. de Orat. Aug. de bono persev. c. 2.3.6. but deliver us from evil, etc. In which Petitions, Cyprian and Austin learnedly and religiously teach, that perseverance is begged of God: then 2. this promise of God, besides others, will be vain, Hear, O house of Jacob, who have been carried by me from the womb, even to your old age I am with you, and till you be hairy I will carry you: Isaiah 46.3. Phil. 1.6. I have made, I will bear, I will also carry, and will deliver. 3. In vain will the Apostles most hearty persuasion, confidence and promise be, I am persuaded that he who hath begun a good work in you will perfect it, Rom. 8.33. 1 Cor. 1.8. until the day of Jesus Christ. For I am persuaded, that neither life nor death, etc. can separate us from the love of God in Christ Jesus. God will confirm you to the end unblamable, until the day of our Lord Jesus Christ. 4. In vain will be the prayer and confidence of the Saints, praying with David, O God, forsake me not in mine old age, and when my head groweth grey. Thou hast showed me many and great afflictions, but thou hast returned and quickened me. 5. Justifying faith will be in vain, or the assurance of the remission of sins for the time present: for, he that doubteth of God's promise for the time to come, feigns that he believes the promise of the time present; Isai. 46.3. Isai. 43.25. for, these are conjoined, I did bear you, I will bear you till your old age. I, I am he who blot out thine iniquities, etc. and will not remember thy sins any more. 6. In vain, finally, is the faith of eternal life and salvation: because, he that doubts of his perseverance in faith, without which life eternal is not obtained, how can he be confident of life eternal? for, he that doubts if he shall live till the morrow, how can he be assured he shall live eternally? so, instead of faith, a fallacious opinion shall take place; in men's consciences, hesitation, doubting, fear, anxiety, undermining and overthrowing all Christian comfort and confidence, will domineer. These are the fruits which the denial of perseverance will bring forth; all which are false, impious, blasphemous; against which the perseverance of the Saints stands as a strong bulwark. Now, the cavil about the condition annexed to the promises, doth nothing hinder our Arguments, as was showed. Neither is the perseverance of the Saints prejudiced by that calumny of scandalous preaching, and licentious belief of perseverance. For, otherwise the Apostles preaching of this doctrine had been scandalous, and the Churches believing thereof at that time had been licentious. De bono persev. c. 18. I (saith Austin) will not exaggerate this matter with my words, but will rather leave it to them to consider, that they may see what this is which they have persuaded themselves, to wit, that the preaching of perseverance doth rather wrong the hearers by desperation, then help them by exhortation: for, this were as much as if you would say, that then man despairs of his own salvation, when he hath learned to put his trust, not in himself, but in God. Neither doth the Paralogism non causae, concerning the neglect or nullifying of the means, and fore-warnings, etc. hinder us; for, by these same means the holy Ghost doth work and support the certainty of perseverance in the hearts of the Saints, nor are we moved with the examples of hypocrites and Apostates in their fourth Engine, of whom also the five marginals of the Article speak. For, these men had nothing common with the true faithful, but the bare name only of faith, of all which it is therefore said, 1 Joh. 2.1. They went out from us, because they were not of us; for, if they had been of us, they had remained with us, but that is might be known they were not of us, therefore they went out. See Austin, De bono perseverantiae, c. 8. The great and grievous falls of Moses, Aaron, David, Solomon, Peter, Judas, and of others, trouble not us; for, if they did any thing prejudice perseverance, it was in the totality, not in the finality thereof: for, it may be easily proved, that all those, whom the enemies of perseverance do object, either were not true believers, but hypocrites; or repent in the end. But neither can their total perseverance be overthrown from hence, except withal God's promises be overthrown too, which is impossible should be overthrown by the exception of a pretended condition. But the failings of the Saints (that I may speak this by the way) must not too peevishly be canvased by those who will be accounted among the number of Saints: but prudently, according to the rule of Charity, are to be deplored, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. rather than censured; considering, God is a Father, who is to judge his own sons when they offend; and the Saints are his children, who are to give an account of their actions to their Father. Oftentimes, in a family, the son and the servant commit the same offence, and the son offends more heinously than the servant; yet an earthly father thrusts the servant out of doors, whereas, he will not disinherit the son, but chastise him only for his good: therefore, the offence of a Son, committed in the folly of his youth, as it doth not induce him to hate his father, so it doth not extinguish the father's affection to his son. David treacherously killed Vriah, Joab, Amasa: Peter three times perfidiously denied his Master, Judas once betrayed him; put aside the event, and Peter's sin will seem greater than that of Judas; yet Christ looked with pity upon him, not upon this. Now let our Censors come and prove, that Peter utterly lost that faith for which Christ prayed that it might not fail. Now for their faults: As in sharp diseases man's life is endangered, till the Physicians help come, yet it is not presently extinguished; even so, in great sins the Saints faith is shaken and weakened, but it is not therefore presently lost or dead, because the heavenly Physician, by his unspeakable grace, sustains in their hearts that immortal seed of God from which their faith proceeds, and supports them with his hand, that, when they fall, they may not be bruised, 1 John 3.9. Psal. 37.24. This doctrine humane equity, not to speak of Christian charity, cannot upon any pretence subvert. Lastly, the two last foolish Paralogismes do not hurt the Saints perseverance, if they be even scholastically examined; for, though both of them should directly conclude, (as they ought to do) the contradictory to perseverance, to wit, That some truly and actually believing and regenerate, do lose their faith and spirit of regeneration; they must necessarily conclude (lest either of the Premises be false) out of pure particulars; and the first of them thus: Some baptised children of faithful parents, do utterly lose faith, and the Spirit of regeneration; the reason is, because otherwise all, without exception, should be saved: which to them seems an absurdity, but by us is to be wished in charity. But some baptised children of faithful parents do truly and actually believe and are regenerated; Therefore some, truly and actually believing and regenerate, do utterly lose faith and the Spirit of regeneration: but the latter concludes thus, Some excommunicate for their wickedness, do utterly lose their faith: Some excommunicate for their wickedness, are truly faithful and regenerate; Ergo, Some truly faithful and regenerate do utterly lose their faith, or else of necessity, (seeing these are childish & foolish) that the consequences may be mended, the former Paralogism most assume the Minor universally false, and the latter must suppose the Major universally false also: so that the former must be thus made in Disamis (otherwise they cannot conclude, except they had rather have a Major universally false;) Some baptised children of faithful parents, utterly lose their faith and regeneration; All the baptised children of faithful parents, truly and actually believe and are regenerate; Therefore, same truly and actually believing and regenerate, utterly lose their faith and regeneration. Here the Remonstrants themselves cannot deny, but that the universal Assumption is false, except they understand it sacramentally; and so again, the consequence should be faulty. For, Austin's doctrine (which the orthodox Churches follow) is this, As in Isaac, who was circumcised the eighth day, the sign of the righteousness of faith went before; and because he imitated his father's faith, there followed in him, as he grew in years, the righteousness itself, the seal whereof went before in the Infant: even so, in baptised Infants, the Sacrament of regeneration goeth before, and if they have Christian piety, conversion follows after; the mystery whereof goeth before in the body. Neither do the words of the Catechism, page 74. any thing avail to the proof of the Assumption universally false. The latter from an universal Major in Datisi, or a Minor converted in Darii, (otherwise they cannot conclude) will be thus, All excommunicated for wickedness, do utterly lose true faith, and the holy Ghost: Some excommunicate for their wickedness are truly faithful and regenerate; Ergo, Some truly faithful and regenerate, do utterly lose faith and the holy Ghost. That here the Major is universally false, was rightly answered by the Orthodox in the Conference, and not refuted by the others: For, they may be excluded out of the Church and kingdom of Christ, who never were truly in the state of grace, but were always hypocrites, being destitute of true faith, and God's Spirit. And so we have demonstrated, that the orthodox truth, concerning the perseverance of the Saints in faith, doth subsist altogether unhurt by their Engines; and let these suffice concerning the fifth Article. FINIS.