as we neither reject nor contemne 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 else-where 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 Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe 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 witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens 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 no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe 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 alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome 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 lesse shall it depend on the bare word of men Ephes 2. The Church her selfe 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 Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then 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 witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head 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 then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew 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 bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely 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 Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere 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 bookes themselves nor out of others which are Canonicall 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 Propheticall spirit or themselves doe not shew any certain Authours 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 beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe 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 immortall 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 lesse antiquity then 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 summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged 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 sith the Scripture doth teach other-where 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 fundamentall or upholding pillar but a ministeriall 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 vessell to beare 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 chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe 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 drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe 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 doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches 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 farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee 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
by faith to this end principally that God may be honoured it is manifest that to beleeve and doe 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 himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements 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 beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe 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 shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme 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 knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne 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 righteousnesse 5. Other Doctors may erre 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 then of other Ministers of the Church because God called them immediatly 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 hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre 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 hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely 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 it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens 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 adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve 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 lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie 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 alledge 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 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe 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 repugne the Scriptures They alledge 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 lawes either besides or against the Scripture as when Paul ordaineth many
perswade 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 perswasion 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 beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse 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 himselfe 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 perswaded us of the Spirit himselfe we will never re-call 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 witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 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 commandement of god to beleeve 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 adde many sentences which not only are no 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 beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse 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 expresse 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 beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved 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 then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto thâ—se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. 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 uncertaine 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 thinke of God and his will but this is onely 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 soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne 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 certaine things to uncertaine 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 imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved 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 worke commanded of God performed
speake and give sentence and that in his humane nature And when hee speaketh God shall speake 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 then shall belong unto all the three persons of the God-head 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 Foure 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 Christs 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 Mediatour by whom and for whom it was justified God will judge the world in righteousnesse Acts 17.31 Mat. 24.30 John 5.27 by that man whom hee hath appointed They shall see the Sonne of Man come in the clouds of heaven with power and great glory The Father hath given power to the Sonne to execute judgement in that hee is the Sonne of Man 3. That wee 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 condemne those whom he hath redeemed and purchased with his bloud 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 beleeveth in the Sonne John 3.36 and 5.24 hath eternall life Verily verily I say unto you he that heareth my word and beleeveth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death unto life 3. The finall cause or end of his coming to judgement For he shall come to set his Church at liberty and to cast the wicked into eternall 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 looke on him whom they have pierced that hee 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 condemne the world How then should hee 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 hee 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 shew himself from heaven with his mighty Angels Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God and come in the clouds of the heaven From heaven then where hee sitteth at Gods right hand not out of the aire or the sea or the earth Acts 1.11 For as ye have seen him goe into heaven so shall he come Hee shall descend into the clouds that is he shall descend from heaven visibly into this region of the aire as hee 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 againe that he might thereby signifie that he hath not laid away that humane nature which hee took 5. How Christ shall come to Judgement HEe 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 yee have seen him goe into heaven so shall hee come Acts 1.11 But he ascended visibly and locally therefore hee shall descend also visibly and locally They shall look upon him whom they have pierced 2. Hee 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 glorifie 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 shewing himselfe to be Lord over all creatures and that with such glory as only agreeth and is proper unto the Father Whereupon withall is gathered that Christ is not a secondary God but the second person of the God-head equall with the Father For God will not give his glory to another 3. He shall come suddenly when the wicked lookt not for him When they say Peace 1 Thess 5.2 3. peace he shall come as a thiefe in the night 6. Whom Christ shall judge HEe 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 remaine alive untill 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 appeare before the judgement seat of Christ. Object But hee that beleeveth in the Sonne 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 beleeveth 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 Divels shall not then be judged that is condemned but they shall be judged in respect of the publishing of the judgment 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
omitted but those which are sins by accident ought not to be omitted but to be reformed 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 commandement of God 2. For avoiding the grievousnesse 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 Hypocrisie is sin of it selfe 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 hypocrisie Therefore it is sin of it selfe and they should omit it We answer to the Major The good actions of hypocrites are not to be omitted but their hypocrisie therein only to be eschewed by distinguishing the diversity of Hypocrisie There is a double Hypocrisie one is in workes not commanded of God done for ostentation sake or to deceive as those which Christ mentioneth Matth. 6. to make a Trumpet to be blowne before him when he giveth almes to pray standing in the Synagogues and in the corners of the streets to look sowerly and disfigure his face in fasting and all other superstitious and humane traditions which appertaine 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 commandements of men And therefore they are here expresly condemned and forbidden of Christ There is another hypocrisie in workes 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 hypocrisie that is with true faith and godlinesse as in the same place Christ teacheth of almes prayer fasting not to be omitted of the godly but to be otherwise performed then 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 reliques of sin as 1. Originall sin 2. Many actuall sins as of ignorance omission and infirmity which neverthelesse they acknowledge and bewaile and strive and struggle with them and therefore lose not a good conscience nor endanger the remission of their sinnes 3. Some also sometimes fall into errours which fight with the foundation it selfe 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 three-fold 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 certaine 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 errours repugnant to the foundation sometimes lesse 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 finall Apostasie from him as appeareth in David Peter c. 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 sinnes 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 perswasion of their own righteousness or merits should rest in mens minds 2. Lest with sinnes which are of themselves sinnes 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 sinne as is proved 1. By testimonies of Scipture 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 wickednesse c. 2. Because God is exactly and perfectly good and holy so that no effect of his is evill 3. Because he forbiddeth all sinne in his Law 4. He punisheth all sin most severely which he could not rightly do if he wrought or caused it 5. He himselfe destroyeth not his owne Image in man therefore he causeth not sinne which is the destruction of this Image The proper and onely efficient cause of sinne is the will of Divels and men The cause of sin is the will of Divels and men Wisd 2.24 John 8.44 whereby they freely fell from God and robbed and spoiled themselves of the Image of God Through envie of the Divell came death into the world But death is the punishment of sinne Ye are of your father the Divell and the lusts of your father ye will do hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When hee speaketh a lye 1 John 3.8 then speaketh he of his owne for he is a lyar and the father thereof He that committeth sinne is of the Divell for the Divell sinneth from the beginning For this purpose appeared the Sonne of God Rom. 5.12 that he might loose the worke of the Divell By one man sin entred into the world An order in the causes of sin The Divell The Divell then was the cause of the first sinne or of the fall of our first Parents in Paradise provoking man to sinne Mans will and with the Divell mans will freely declining from God and yeelding obedience to the Divell The first sin That first fall of Adam is the efficient cause of Originall sin both in Adam and in his posterity By one mans disobedience many were made sinners and the precedent and as it were preparative cause of all actuall sins in posterity is originall sinne The sin that dwelleth in mee doth evill When lust hath conceived it bringeth forth sinne The accidentary or casuall motives to sinne are those objects which solicite men to sinne Sinne tooke an occasion by the commandement Originall sin Rom. 7.17 James 1.5 Rom. 7.8 and wrought in me all manner of concupiscence Actuall sins precedent are the causes of other actuall sins which follow whereas the Scripture lessoneth us
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 evill 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 righteousnesse and divine wisdome 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 owne misdeeds and demerits and is admitted or received into the mind will and heart even as evill actions are not sins as they are governed by God but as they are done by man They say further Hee that mindeth the end mindeth also the meanes God mindeth the ends of sin that is punishment Punishment and the Manifestation of Gods glory justice are not the ends of sin because men are not by them moved to sin The proper ends of sin and the shewing of justice and wrath in punishment Wherefore hee mindeth sinne 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 sinne 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 sinne which the Divels and men respect in sinning that is the destruction of men the fulfilling of evill desires the oppression and reproach of God and his truth God respecteth those as ends not of mens 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 shew his justice by punishing it the end which God proposeth thereof is the punishment of the sinners and his owne glory but he permitteth sin to punish it and to declare himselfe 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 sinne to be committed respecteth as the end not of anothers work that is of the sinne of Divels or men but of his own work that is of his permission of sin the punishment of sin and the manifestation of his owne 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 shew my power in thee Prov. 16.4 and to declare my name throughout all the world The Lord hath made all things for his owne sake yea even the wicked man for the day of evill God being willing to shew his truth Rom. 9.22 and to make his power knowne 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 sheweth For if the verity of God hath more abounded through my lie to his glory c. How God is said to will punishment which is the Consequent of sin and not sin it selfe which is the Antecedent If here againe 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 it selfe 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 meere 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 rightnesse but to permit those things which yet he disliketh abhorreth and condemneth but neverthelesse 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 againe 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 sinne 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 onely true of him who doth not perfectly hate sinne The reasons why God not forbidding sin is yet no cause of sin and therefore forbiddeth it not when hee 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 evill when he permitteth evill Rom. 3.8 If they object farther He that doth evill that good may come of it doth not well God when he permitteth evill for good ends doth evill that good may come of it Wherefore he doth against his justice and law and by a Consequent is bound to hinder evill Wee deny the Minor for God when he permitteth evill doth not evill 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 evill and unjust work of the Divell 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 hee 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 sinne of his creature which concurreth with it he will not because he neither mindeth it nor approveth it They confirme their Major by this argument To permit is
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans 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 Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill 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 returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell 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 free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 4 What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of man 1 What the liberty of will or free-will 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 deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances 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 Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome 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 free-will 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 naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre 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 free-will 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 it selfe 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 free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing 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 goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall 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 Vnchangeablenesse 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 free-will 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 chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne 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 Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment 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 reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome 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 lightneth 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 it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly 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 eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne 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 sayings of Scripture doe testifie 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 wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne 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 himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y 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 wils 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 sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell 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 sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe 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
Wil taken away or diminished in them but rather is increased and confirmed as who with all willingnesse choose and doe those things only which are just Fourthly Many places of Scripture confirme the necessity of those actions the liberty of which yet both we and our adversaries acknowledge it is shewed by many testimonies of Scripture that the Wils and voluntary Actions of good and wicked men which our adversaries maintaine to be and have been free and we also according to the right meaning of this word Liberty doe willingly confesse are so guided by the secret and unchangeable purpose of God that they neither can or could either doe 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 Wil is free contingent in respect of the Wil and necessary in respect of Gods government Fiftly it is declared by many places of Scripture Contingent effects lose not their contingencie by reason of any necessity imported by Gods 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 al contingent effects doe retain their contingency which they have from the nature of their causes although they be done by the unchangable determination of the purpose or providence of God But al voluntary effects or motions are contingent in respect of the Wil which by nature was alike able to have done the plaine contrary unto them They therefore retain their contingency that is their liberty for this is the contingency of the actions of the Wil although they be so determined of by Gods Wil 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 passe what he wil 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 Gods purpose al work contingently and in respect of the unchangeablenesse of his decree all work necessarily so as they doe For when God by the rising of the Sun lightneth the world hee 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 shewed in Egypt and at the passion of Christ In like manner when the Quailes 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 wil of God interposed coming betweene 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 Gods 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 wil we do not only grant but also better maintaine then they the liberty of wil in all actions thereof and so the Major of their argument shal be false to wit that those things which are done by the unchangeable decree of God are not done by the free-wil 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 perpetuall efficacy and operation and doth inspire into al by his vertue true notions and right election But if they challenge a liberty unto the creature depending of no other cause wherby it is guided we deny their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it onely agreeth unto God For him alone doe all things serve In him we live and move and have our being he giveth unto all not onely life or power of moving themselves but even breathing too that is very moving it selfe The will worketh together with God and is not meere passive Object 2. If the will when it is converted by God or turned and inclined to other objects cannot withstand it is even meere 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 onely to withstand God moving it but also of it owne proper motion to assent and obey him And when it doth this it is not idle neither doth it onely suffer or is moved but it selfe exerciseth and moveth her owne 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 owne 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 â—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 alwayes guided by the will of God Answ The consequence here faileth because there are four termes 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 bee withstood and that bee done which simply and by no meanes it would have done that which is impossible to come to passe because of the omnipotency and liberty of God But in the Minor the will of God must bee 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 commandements Neither yet are there contrary wils 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 hee doth not promise or reveale how much grace hee will or purposeth to give to every one to obey his commandements God though the mover of wicked wils yet not the mover of the wickednesse of the wils Object 4. If all
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 alledge testimonies also Which confirme that men doe evill 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 evill blessings and cursings Therefore chuse life that both thou and thy seed may live But in these and all the like places only that liberty of mans 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 shewed 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 owne power Hee that standeth firme in his heart that he hath no necessity but hath power over his owne will c. 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 flocke of God caring for it not by constraint but willingly But these sayings speak of obligation or binding which sometimes is signified by the name of necessity as the freeing from any bond by the name of liberty as 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 unchangeablenesse of voluntary actions which unchangeablenesse hangeth on the decree of God For as wel his will who is not bound neither by any need or want constrained is guided and moved by the purpose and counsell of Gods 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 feare 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 testifie that men will or doe somewhat God bidding and willing otherwise Because I have called you and ye have not answered I will doe 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 owne 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 hee 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 sinnes 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 meanes be done And except there were somewhat in them which did agree with his justice and nature he would not by reason of his goodnesse infinite and passing measure suffer them to be done If they reply That God would things contrary to these which men doe as it is said How often would I have gathered thee and therefore it is done onely by the will of men whatsoever men doe 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 alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approveth and requireth The Lord hath not given you an heart to perceive and eyes to see Deut. 29.4 and eares to heare 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 free-will is part of the Image of God 2. By places of Scripture Let us make man in our Image according to our likenesse Gen. 1.26 Syrac God made man from the beginning and left man in the hand of his counsell 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 Originall sin not overthrowne by that liberty which we hold to be in man Object 1. If there be in man liberty of will the doctrine of Originall sin is overthrowne 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 evill yet they will them upon deliberation without constraint even by their owne proper and inward motion and therefore freely Ability to chuse as well good as bad is not necessarily joyned with free-will Object 2. He that hath not ability to chuse as well good as bad hath not free-will and arbitrement but man hath not ability to chuse as well good as evill Therefore hee hath not free-will Ans
also alwaies most just cause why sometimes for a season God would bereave them of the grace and guiding of the Spirit As it is said And the wrath of the Lord was againe kindled against Israel 2 Sam. 24.1 and hee moved David against them in that he said Goe and number Israel and Judah 2. We answer to the Minor Every forsaking or rather sleeping as it were of the holy Ghost in the regenerate is not a punishment neither done to that end That every forsaking is not a punishment or done to that end as to punish but sometimes also for triall that is for to make knowne and open the weaknesse even of the best and holiest both to themselves and others that they may learne that they cannot for one instant or moment stand against the tentations and assaults of Sathan if they be not presently sustained and ruled by the conduct of the holy Spirit and that so they may be made more watchfull and more earnest to call hereafter for the assistance of the holy Spirit and to beware of relapses and fallings Lastly that both in this life and in the world to come they may the better know and set forth their own unworthinesse and the mercy of God towards them who hath reclaimed and re-called them out of so many and grievous sins unto himself and having deserved a thousand times death and destruction hath not yet suffered them to perish For these causes it is said 2 Cor. 12. Lest I should be exalted out of measure through the aboundance of revelations there was given unto me a prick in the flesh And God hath shut up all in unbeliefe that he might have mercy on all Against this they say Rom. 11. That God doth promise the assistance of his holy Spirit to all that aske it But this is generall only concerning finall perseverance but not so as touching continuall perseverance For God promiseth no where that he will so guide his Saints by his Spirit in this life that they shall never fall By this which hath been said that objection also vanisheth to nothing when they say That the converted seeing they have in their own power to depart from that which is right and to resist have also perseverance in their owne power For although he constraineth not or violently draweth their wils but maketh them of rebels and enemies willingly and of their own accord to become the Sons of God and as concerning mens wils in this life there is nothing more prone then they to evill yet as touching the counsel purpose and working of God evidence of truth constraineth even the adversaries themselves to confesse that it cannot be but that the will of man must then obey when God according to his everlasting counsels hath decreed forcibly to move and encline it either to conversion or to perseverance Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted but rather increaseth and preserveth it and how much the more effectually God moveth it with so much the greater propension and readinesse it both will and doth good which the example of the blessed Angels confirmeth This is also more frivolous that they say That the godly are made carelesse and slothfull and the desire to persevere is diminished in them if they heare that their perseverance dependeth of the grace of the holy Spirit alone For we may very well invert this and returne it upon our adversaries seeing nothing doth more give an edge unto the Saints and those who are indeed godly to a desire and endevour to beware of falling and to a daily and earnest calling upon God then if they knew that they cannot so much as one moment stand against the tentation of the Divell and their flesh except by the vertue and instinct of the holy Spirit they be withdrawn from evill and be forcibly moved to good but contrariwise that opinion as experience teacheth maketh men carelesse and lesse minding to beware of sin by which men imagine that it is in their own power to depart from God listning a while and yeelding to their owne lusts and to returne again to God as oft as themselves think good so to do Now if so be this sentence concerning true perseverance depending on the grace of the holy Spirit breed in the reprobate and profane men a carelesnesse and contempt of God it is both foolish and injurious to judge of the elect and godly by their humour or for their frowardnesse to hide and smother the truth Lastly against the defects of liberty in the second and third state of degree of man they object after this sort If the whole conversion and perseverance doe so depend on Gods will and be the worke of God in men that neither they can have it in whom he doth not worke it neither they cannot but have it in whom he will worke it then not only the liberty The working of â—he instrumentall cause which is our will is not taken away when we put the working of the principall cause which is God but all the action and operation of the Will is taken away and there remaineth only that it be constrained and suffer which is against the Scripture experience the inward strife and combate of the godly our own confession But we answer that the Wil is not therfore taken away when as it doth not resist the Spirit forcibly moving it For to assent also and obey is an action of the Will But when they reply That we make that obedience of the Will in conversion and perseverance wholly the worke of God and so leave nothing to the Will what to do they run into another Paralogisme of consequent whereas they remove the working of the second or instrumentall cause for that the first cause or principall agent is put For that which is so wholly the work of God in man that man is onely as the subject in which God worketh in that we grant the Will is only passive and suffereth and doth work nothing as imprinting or working or maintaining in the Will and heart new qualities or inclinations But that which is so the work of God that the Will of man is not only the object but the instrument also of Gods working and an agent by it own force given it of God in producing an effect in that the Will is not only passive but both active and passive forasmuch as it is to this end moved of the Spirit to worke that it selfe might doe that which God will work by it which also cometh to passe in all the good actions of the Will even as in ill actions also when it is incited either by the Divell or other causes it selfe is not in the meane season idle Wherefore in Ezekiel it is added I will cause you to walke in my statutes and ye shall keep my judgements and doe them The fourth degree of liberty is in man perfectly regenerated after his
Rom. 8.3 John 3.16 Cursed is every one that continueth not in all things c. this is legall The other means of satisfying is by another which the Gospel revealeth and Gods mercy admitteth That that was impossible to the law God sending his own Son c. So God loved the world that he gave his only begotten Son c. this is evangelicall satisfaction Indeed in the law it is not taught but it is no where therein disallowed or excluded neither is it repugnant to the justice of God For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man the law resteth contented and the justice of God permitteth that the party offendant be absolved and received into favour This is the summe of all Furthermore by this question of the Catechism here propounded two things are taught concerning mans delivery 1. That delivery is possible 2. By what means it may be atchieved That these may be more fully understood we are to consider 1. What mans delivery is and in what things it consisteth 2. Whether any such delivery be possible or might be wrought after the fall 3. Whether it be necessary and certain 4. Whether wee may expect that it be perfect 5. By what means it may be wrought 1. What mans delivery is and wherein it consisteth THis word Delivery is respective For all delivery and liberty hath a respect of the thing from which it exempteth and of the thing into which it freeth or delivereth as delivery from captivity and bondage into liberty and freedome respecteth captivity whence it absolveth and liberty whereof it gives us possession Now men are by nature the slaves of sin Sathan and death We can therefore no way better conceive and understand what mans delivery is Heb 2.14 2 Tim. 2.26 then by a serious meditation and examination what his misery is Mans misery consisteth 1. In his losse of righteousnesse and his inbred corruption to wit sin 2. In the punishments of sin His delivery therefore from this misery requireth 1. A perfect pardoning and abolishment of sin with a renuing in us the righteousnesse we have lost 2. An immunity from all penalties and miseries which are the wages of sin As then there are two parts of mans misery I mean Sin and Death So there are on the other side two parts of his delivery to wit from sin and from death His delivery from sin is both a pardoning of the sin that it may not for ever be imputed and an abolishing of it in us by the renewing of our nature that it reigne not in our mortall body His delivery from death is first a delivery from desperation or the feeling of Gods wrath which being in the wicked here begun shall continue everlastingly and is called everlasting death and secondly from all calamities and miseries of this life and lastly from temporall and eternall death Hence it appeareth what and of what quality mans delivery is What mans delivery is to wit A perfect acquitall of man being fallen from all the misery of sin and death and a full restoring by Christ of righteousnesse holinesse life and everlasting felicity or perfect blessednesse which in all true beleevers is begun here in this life and shall be perfected in the life to come 2. Whether any such delivery be possible that is might be wrought after the fall THis question is necessary for if there be no delivery of us out of misery in vain make we question of the rest Again there is some cause to doubt thereof to them especially unto whom the doctrine of the Gospel is unknown The delivery therefore of man Three causes of the possiblenesse of mans delivery being fallen is possible and the causes of the possiblenesse thereof are in God alone declared in the Scripture which are these Gods goodness Gods immeasurable goodnesse and mercy which would not suffer all mankind to perish for ever Gods wisdome Gods infinite wisdom whereby he was able to find out such a way of delivery whereby he might shew his exceeding mercy towards mankinde and yet no whit impeach his justice Gods omnipotency Gods omnipotency whereby as he had power to create man of nothing after his owne image so he had equall ability to restore him after his fal and free him from sin and death To deny then the possibility of mans delivery is to spoile God of infinite wisdome goodnesse and omnipotency whereas verily in him there is no defect at al of wise counsell immeasurable goodnesse and infinite power as it is said The Lord bringeth downe to the grave and raiseth up 1. Sam. 2.6 Psal 68.20 Esay 59.1 To the Lord God belong the issues of death The Lords hand is not shortned But the question is moved especially concerning us Whence we know this delivery to be possible and whether mans reason without the word of God may attaine unto the knowledge thereof and whether Adam after his fall could have a perfect knowledge and assured hope of the same Answ That our delivery was possible Humane reason how it might know or not know ought touching our deliverie is now evident by the event and accomplishment thereof and we know it by the Gospel or divine revelation But humane reason knoweth no one tittle or jot of this delivery or the manner whereby it was effected although probably it may be conjectured that in humane reason it was not simply impossible whereas there is no likelihood at all 1. That so glorious and excellent a creature should be framed to eternall misery or 2. That God should authorise such a law as could never be fulfilled Which two arguments of mans brain are in themselves powerful and invincible but mans reason through her corrupt and weak judgment giveth no credit to so apparent a truth neither assenteth unto it without the promise and grace of the holy Ghost that is is not able out of these two axiomes and principles certainly and necessarily to infer that he knoweth and hopeth for his deliverance out of paine and misery As then they who are sequestred from the Church and are ignorant of the Gospel can have no knowledge or hope of delivery so Adam after his fall by the meere instinct and conduct of naturall reason without Gods especiall revelation and peculiar promise could not possibly have intelligence or confidence thereof For sin being once committed nothing could be conversant in his mind and understanding nothing obvious to his eyes but the severe and exact justice of God which suffereth not sin to escape unpunished and Gods unchangeable truth which had pronounced Genes 2.19 In what day soever thou eatest thereof thou shalt die the death Adam well perceived that this Gods justice and truth must needs be satisfied with the perpetuall ruine and destruction of the transgressor and therefore out of this contemplation and consideration could collect no hold or hope of liberty He might
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick 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 Councell 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 Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse 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 compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes 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 minde the main and entire foundation of Christianity comprised in briefe That all might alwayes 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 faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall 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 then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels 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 Councels but on the perpetuall 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 mouthes and the mouthes 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 lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve 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 reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered 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 Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— 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 eternall 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 principall parts of the Apostolick 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
visible shapes were not the very substance of God is hereby manifest for that the Scripture with great consent reacheth that God is seen of no man neither can be seen and incomprehensible and unchangeable But those visible shapes were not alwayes the same Object 2. To these they add that which is said Gen. 32.30 Exâ—d 33.11 Deut 34.10 Deut 5.24 2. Cot. 13.13 How God is said 〈◊〉 seen face 〈◊〉 â—ace that God was seen of Jacob face to face and of Moses and of all the people and that all of us shall see God face to face in the life to come By which Metaphor or borrowed speech is signified a cleer and conspicuous manifestation and knowledge of God which is perceived not-with the eyes of the body but of the mind either by means as by the word by his works and outward tokens and such as run into the senses whence the minde may gather somewhat of God or without means by inward revelation And albeit in the life to come shall be a farte more bright knowledge of God then now yet to know God most perfectly is proper to God onely as it is said Not that any man hath seen the Father save he which is of God 〈◊〉 c. 46. hee hath seen the Father So far is it that the invisible infinite and everlasting Deity may ever be conceived by bodily eyes whose nature is not to perceive any objects but such as are finite and limited Object 3. They have alledged also those sayings wherein the parts of mans body are attributed to God But these also are not properly Hâ—w the parts of 〈◊〉 â—odvaâ—e attriâ—â—â—ed unto God but by a Metaphor spoken of God whereby is signified to us a power in God working after an incomprehensible manner his works a certain shadow whereof are those actions which men doe by the ministery and help of their bodily parts as the eyes and ears signifie the wisdome of God whereby hee understandeth all things the mouth the publishing of his word the face the declaration tokens and feeling of his divine goodnesse and grace or severity and anger the heart his love the hands and armes his power the feet his presence Object 4. They have affirmed also because man was made according to the image of God that therefore God hath an humane shape The image of God in man doth not argue a bodily shape in God Ephes 4.24 Not marking that the image of God consisteth not in the shape and figure of the body but in the minde and integrity of nature in wisdome righteousnesse and true holinesse As for Tertullian whereas he reasoneth that God is a body that he speaketh improperly therein and abuseth the word body in stead of substance not only Augustine witnesseth in his Epistle to Quod vult Deus but this is also an argument and proof thereof because he termeth also the souls and Angels oftentimes bodies Wherefore let us know that therefore we are taught the nature of God to bee spirituall Why wee must know God to be spirituall that we may not conceive of God any thing which is grosse terrene carnall and unworthy his divine Majesty neither should deem that he can be perceived by our bodily senses or in thought imagined but should consider his nature by his word and works that wee should not dare to represent him by any bodily shape and in a word that wee should remember that he is to be worshipped not with the gestures or other things of the body but with the minde and spirituall motion of the heart Lastly seeing he alone inspireth into us temporall and everlasting life we should acknowledge the gift of both to come from him out of this fountain only we should seek it and endeavour to referre it wholly to his glory Two reasons why God is to be intelligent Intelligent 1. Because he is the cause both of the mind of man and of the notions shining in it and also of that order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the creature cometh from him both in respect of the faculty as also in respect of the operation For neither can the efficient and preserving cause of intelligent natures and of the understanding it selfe and order in nature be but intelligent and understanding And therefore the holy Scripture also reasoneth on this wise He that planted the ear shall he not hear Psal 94.9 or hee that made the eye shall he not see Now this wee are to hold against those who setting Nature in the place of God imagine the world and the variety and order of things in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these things could not have their being from a cause not intelligent We are to hold it also thereby to acknowledge not only true knowledge it selfe but also all ability of understanding and the sagacity and capability of the senses and minde to perceive to be the gift of God Eternall That is such an eternity which can have neither beginning The eternity of God without beginning or end Psal 30.2 nor any end of being agreeth to God alone both nature sheweth forasmuch as hee is the first cause of all things and of infinite perfection and power and the Scripture also recounteth as Before the mountains were brought forth or ever the earth and the world were made thou art God from everlasting and world without end But we are to observe that not therefore only the eternity of God is so often inculcated in the Scriptures that in regard hereof hee may be discerned from things created but also Because hee will impart eternity unto us that is he hath purposed and promised that he will give us of his eternall goodnesse and providence eternall blessings and will have continuall care of us through all eternity and will have a kingdom in Angels and men whereof shall be no end Therefore we are given to understand God eternall unto us that God is eternall to us That we may oppose the certain hope of eternall blessednesse grounded upon his eternity against the shortnesse of mortall life and against the frailty of mans condition For seeing hee is eternall he can and seeing he promiseth he will for ever preserve us with his protection For this God is our God for ever and ever And Psal 48.11 Psal 111.9 He hath commanded his covenant for ever Wherefore being upheld with this consolation let us neither refuse to suffer the short misery of this life neither preferre the short felicity thereof before eternall blessings and seeing God will be not only bountifull towards the godly but judge also of the ungodly eternally let the cogitation of the eternall wrath of God keep and hold us in the fear of God that we may not desire to buy the fading shew of whatsoever good with eternall misery God other and diverse from all
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 ungodlinesse Object No creature visible is subject to so many evils as man Therefore he is not bountifull towards men Answ He is subject to these evils by an accident that is because of sin but withall he is enriched above other creatures with great blessings even when hee 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 tyed to the rule or lore of another Wherefore whatsoever he willeth and doth that hee willeth and doth himselfe most freely when as much and in what manner he will and what he will that is most good and just But here chiefly is considered the freedome 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 tyed to other causes yet so that he never swerveth from his rightnesse To this bear witnesse his miracles and many examples of deliveries and punishments and many places of Scripture as Whatsoever pleased the Lord that did hee 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 worke necessarily cannot worke doth it selfe also work necessarily Without the first cause which is God second causes which necessarily worke 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 conditionall 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 worke 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 unchangeablenesse doth not diminish but establish the liberty of Gods will for it is not the unchangeablenesse of a nature but constraint and coaction which is contrary to liberty and so much the more freely the will chuseth 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 rightnesse therefore are all things good because hee willeth them Wherefore if hee 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 fathers 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 hee 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 wouldest not Answ These and the like places only shew 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 Stoicall blasphemies and in us faith hope invocating on God and sedulity and earnestnesse 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 doe cast away hope and good endeavours The anger of God against sin Angry and wroth with sin Lastly in the description of Gods nature is put That he is angry and wroth with offences and sins which horrible anger and wrath of God whereby hee detesteth and punisheth all sins although all the wicked at length too late perceive and have experience of when they rush into eternall despaire yet such his displeasure and indignation as God will have to be knowne 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 hee will punish with everlasting torments neither know the death and punishment of the Son of God then which God could not shew 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 Gods punishments and threatnings to conversion and the fear of God But the greatnesse 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 Uâ—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 adjoyn 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 briefe 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 himselfe and is the only cause unto
Creation of the world and the principall 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 diversly used in the Scripture 1. It signifieth the universall 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 beleeve 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 Latines used it Creare Consulem to create a Consull 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 Creatour according to his eternall counsell and will a beginning once and was created of that only true God who hath manifested himself in the Church that he is the eternall Father and Son and holy Ghost wee 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 hoste of them by the breath of his mouth Hee spake and it was done hee commanded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull works of God and the principall parts of the world created by God are proposed to be considered of us that through the consideration thereof wee 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 shew it which could not be fained of Moses when as some remembrance and memoriall of them was then extant amongst many which yet in processe of time perished 2. The novelty and latenesse of all other histories compared with the antiquity and ancientnesse of the sacred story 3. The age of man decreasing which sheweth that there mas 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 Messias 5. The constitution and founding of common-weals 6. The order of things instituted in nature which must needs have been produced and framed by some intelligent mind far superiour to all things 7. The excellency of the minde of men and Angels These intelligent mindes have a beginning Therefore they have it from some intelligent cause 8. The principles or generall rules and naturall 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 Naturall reasons Thirdly besides these reasons it may be enforced by philosophicall arguments drawn out of the bosome 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 processe 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 equall perpetuity with his cause and so co-eternall 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 meer will of God the first mover of all things who doth nothing of necessity but with most absolute freedome Now this his will is not known to any creature but to whomsoever God himselfe 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 onely 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 easie 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 administreth and ruleth the world Repl. This I grant but he could not govern the world when as yet the world was not
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 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues 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 Arch-angel 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 shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne 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 despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee 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 ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels 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 Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell 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 hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan 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 hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe 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 fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee 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 evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment 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 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
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 concurre by the comming whereof that action in respect of the creature is made evill and highly displeasing God 3. Because notwithstanding God so moveth inclineth and ruleth by his secret and generall providence the will and all the actions of the creature so forsaken as that by the creature sinning himselfe doth execute the most just decree of his owne will For such is the liberty wisedome goodnesse and power of God that no lesse by vicious than by good instruments he moâ—t well justly and holily worketh what he will Neither is Gods worke by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the worke of the wicked men is made good for that God doth well use it For God doing in all things what he will willeth alwayes 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 worke well it is necessary that the speciall working of God therin concurre with his generall working that is that he correct the creature by his spirit When as therefore God doth move the creature only by a generall working and not by a speciall the creature doth necessarily though yet freely swerve and defect from rightnesse God himselfe notwithstanding working holily and accomplishing by his creature the just good worke 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 worke well God himselfe 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 recompenced God performeth nothing of duty but all of mercy unto his creatures It is free therfore 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 lawfull for me to doe as I will with mine owne Math 20.15 What permission 15. Permission therefore is the withdrawing of the grace of God whereby God when hee executeth the decrees of his will by reasonable creatures 1. Either doth not open his will wherby he would have that worke 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 it selfe he neither willeth nor worketh neither yet hindereth it but in his just judgment suffereth it to concurre with their actions 3. And this also he useth to the illustrating of his glory This description of Gods 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 judgment seeing both the infinite goodnes of God cannot be the cause of evill which hath in it no respect and quality of good and God himselfe doth often avouch this of himselfe I am not a God that loveth wickednesse Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe 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 learne Exod. 7. 10. 11. Deut. 2. Jos 11. Judg. 3. 4. that the indurating hardning of Pharaoh other enemies of the Israelites was wrought by the Lord and that to this end thereby to punish his enemies and to shew 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 doe shew by two reasons or arguments That God did not permit without some working also of his owne but did effectually will that working of Pharaohs will and others whereby they opposed themselves against Israel For 1. These Scriptures referre 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 wils to this that they should not will it 2. These Scriptures adde further the finall causes of this counsell and purpose of God even that his enemies might be punished and the glory of God magnified For seeing God would the ends hee 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 inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerit Moreover by these few and other infinite places of Scripture it is apparent that God though by his secret yet effectuall 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 doe them they respect not this to execute the knowne will or commandements of God but to fulfill their own lusts against the law of God Therefore they working together with God work ill when God worketh well by them For neither doe the creatures therefore sin for that God doth by their will and actions execute his judgments for then also should the good Angels sin by whom God sometimes punisheth the wickednesse of men but because in their action they have no respect to Gods commandement neither doe it to that end as thereby to obey God Further that God doth in such sort permit sin Permission is the withdrawing of Gods grace as that he doth not illighten their minds with the knowledge of his will or doth not bend their hearts and wils which by his arcane and secret efficacy he inclineth whither himself listeth unto this as for the obeying of God to pursue or flie these or those objects that is doth not conforme the wils of sinning creatures to his will Rom. 14.23 Deut. 13.1 2 3. these sayings of Scripture witnes Whatsoever is not of faith is sin If there arise among you a Prophet or a Dreamer of dreames saying Let us goe after other gods
these we returne a threefold answer For 1. The like causes are found in all events for which the Scripture affirmeth those events afore recited to have beene done or to be done by the counsell 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 confesse that a generall is well gathered out of the enumeration or numbring of many singulars or particulars then when as there cannot be alledged any different or unlike example Neither doth any of the godly and such as conceive aright of the immeasurable wisedome 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 fore-told or hath not by the speciall testimony of his word shewed to be done by his will are no lesse to be thought to depend upon his secret government than those things which he hath by plaine words expressed that himself either would doe hereafter or before had done 2. We see the Scripture it self not only to attribute the particular events of all both specials and generals unto Gods providence but further to transferre 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 winde upon the earth so doth he bring the winde out of his treasures As he would that he of whom it is spoken should be borne blinde so doth he make the deafe and the dumbe him that seeth and the blinde As he destroyeth the counsell 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 evill 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 Gods 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 signifie the whole by a part or a part by rhe whole or by the comparing of lesser things with greater or greater with lesser Ezek. 12.25 The things that I shall speake shall come to passe 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 it self 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 evill 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 evill 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 alledged concerning reasonable creatures For they shew that all reasonable creatures both Angels and men and those both good and bad are ruled and governed by Gods 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 evill not of God who is most good All good things God himself worketh in reasonable creatures but evill 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 it selfe to all things are almost the same with those which prove that there is a providence of God Gods 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 hee in some sort willeth even those things which are evill His wisedome 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 counsell And how much the wiser he is so much the more largely doth his government extend it selfe But God is a governour infinitely wise Isa 40 2â— 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 judgment is passed over of my God Therefore he suffereth nothing to come to passe without his certain and determined counsell And further if the number of things were infinite yet were God sufficient for the administring of them seeing he is of an exceeding and infinite wisdome 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 wisedome 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 meanes 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 meane whereby to attaine 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 goodnesse would not permit them to be done Prov. 16.4 The Lord hath made all things for his owne sake yea even the wicked for the day of evill Therefore the
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
him by contemning these to our own perill 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 alwaies follow either in our selves or others The sixth Sophisme of the merit of good and evill WHatsoever is necessary doth not merit rewards or punishments But all morall good and evill is done necessarily Therefore neither the good meriteth reward nor the evill punishment Answ This argument is handled by Aristotle in his Ethicks Lib. 3. cap 5. No good work of the creature meriteth reward But the answer thereto is easie First The Major is either particular and so there is no consequence or sequel or being generally taken is false and that even in morall or civill consideration to wit in respect of those things which are necessary by supposition and yet are done freely as the actions of men Secondly Wee 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 hee bindeth and indebteth us to him Wherefore in the godly God crowneth and rewardeth of his free bountifulnesse not their merits but his owne gifts But as touching evill works we deny the reason For they merit punishment and that most justly Evill 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 joyned 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 sheweth 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 Gods providence John 8.44 James 1.13 Syrac 15.20 they wrest also certain places of Scripture by false interpretations against Gods universall providence As When the divell speaketh a lie then he speaketh of his own God tempteth no 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 sinnes as lies and temptations to sâ—n but the actions themselves of the wicked as they are not sins but operations and motions serving for the exercising and manifesting of Gods goodnesse or justice the whole Scripture sheweth to be done by the will of God and also as they are sins by his just permission as Of Sathan deceiving the Prophets of Achab Of the false Prophets by whom God tryeth and openeth the hypocrisie or constancie of men in true religion Acts 5.3 2 Cor. 4.4 Sathan filled the heart of Ananias The god of this world hath blinded the hearts of unbeleevers In these and the like sayings also is discerned the work of the Divell unjustly blinding men to destroy them and of God justly blinding them by the Divell Acts 5.38 Isa 31. to punish them If this counsell be of men it will come to nought Woe be to the rebellious children that take counsell but not of mee The counsels of men are said to be not of God but of themselves in respect of the ends which men letting passe 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 oxe that treadeth out the corn were therefore spoken especially that God might thereby shew what hee 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 judgment 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 patient a Rom. 5.3 James 1.3 Job 1.21 22. Psal 39.10 and thankfull in prosperity b Dâ—â—â— 8 1â— 1 Thess 5.18 and have hereafter our chiefest hope reposed in God our most faithfull Father c Psal 55 2â— Rom. 5.4 being sure that there is nothing which may withdraw us from his love d Rom. 8.38 â—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 Gods 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 goodnesse wisdome power and justice and this he will have us to acknowledge and professe against the dreams and dotings of Epicures Manichees and Stoicks 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 passe by the most wise just and available counsell 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 counsell
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe 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 beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall 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 generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall 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 mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 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 signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise 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 testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard 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 heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale 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 doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee 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 strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne 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 cheere 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 aske any thing in my name I will doe it I besought the Lord thrice and he answered mee 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 justifie 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 eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse 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 then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head 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 Heâ— 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 Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes 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 eternall 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 beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed 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
the place and state of the blessed where both of us shall be free from these paines 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 happinesse where being delivered from all torments we shall injoy most pleasant quiet and repose But Paradise is neither hell nor in hell which is the place of torment Whereupon also it is cleere that Christ spake this to the Thiefe not of his God-head but of that which suffered which was his soule For the God-head was not with the Thiefe neither did Christ suffer or was elivered as touching his God-head but as touching his soule 2. If Christ did locally descend into hell Because there was no cause why Christ should descend Joâ—â— 39.30 he descended either to suffer or to deliver the Fathers thence as the Papists affirme But he descended not to suffer because now all things were finished on the Crosse as Christ himselfe also hanging on the Crosse said It is finished Hee descended not to deliver the Fathers 1 1. Not to suffer 1. Because hee 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 God-head from the very beginning of the world not by the descension of his soule or body into hell The Fathers were not in Limbo Therefore they could not be delivered thence as it is said The soules of the just are in the hand of God Between you and us there is a great gulfe set so that they which would goe 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 Abrahams bosome not into Limbus Patrum Some thinke that Christ indeed descended not into hell either to suffer 3 3. Not to triumph over Death and the Divell and affright them 1 Pet. 3.19 or to deliver the Fathers thence but to shew there the Divell and death his victory and to strike a terrour into them But that Christ descended for this cause is no 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 Peters meaning in this place is not as these men conjecture but is on this wise Hee saith Christ went that is being sent from the beginning of the Father unto the Church By his Spirit that is by his God-head 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 Floud For then hee 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 spake of the descension into hell yet this was not their opinion who pretend the broaching of it but the Papists who affirme and teach that Christ preached in hell unto the Fathers and delivered them 1 Pet. 4.6 They bring another place of Peter The Gospell 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 Gospell was preached unto them They wrest 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 Christs 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 alledged to establish this opinion were to be understood of a locall 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 lesse will they help them For it is certaine that it cannot be thence proved that Christ descended into hell to strike a terrour into death and the Divell 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 firme reasons neither can be gained by witnesse of Scripture and contrary reasons are at hand easie to be had For 1. After his death when he had said It is finished the soule of Christ rested in the hands of his Father into which he had commended it And 2. If hee 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 Christs descension was the lowest degree of his humiliation And yet I confesse withall that Christ strook a greater terrour into the Divels but that was by his death whereby hee disarmed and vanquished the Divell Sin and death and without doubt the Divell perceived himselfe conquered by the death of Christ Hell signifieth in this place the terrours and torments of the soule What meaneth then this Christs descension into hell It signifieth 1. Those extreme torments straights and griefes which Christ suffered in his soule namely the wrath of God against sinners and that such as the damned feele 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 alledged The griefes of hell caught mee Psal 116.3 which is said of Christ in the person of David There are other the like sayings whereby the same is proved The Lord would breake him and make him subject to infirmities Esay 53.10 Mat 26.31 My soule is very heavie even unto the death The same doe those his vexations also shew in the Garden when he sweat bloud 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 mee The same is also proved by these reasons 1. Christ was to redeeme not only our bodies
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 carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto 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 needfull the holy Ghost is and for what causes doth cleerly appeare 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 Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves 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 lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse 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 readinesse and willingnesse 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 Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine 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 sighes 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 beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve 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 remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill 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 alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine 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 originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare 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 likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines 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 Lords house The meaning of the word Church or Gods 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 eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne 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 wayes 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 Christs Church but which doe 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
worketh by his holy Spirit in their hearts a sense and feeling of that pardon whereon they may for ever rest setled and confirmed Therefore the purpose and decree of God of remitting sins is everlasting but the executing and performance thereof is when by faith wee apply remission of sins offered unto us in the Gospel So also God doth alwayes love his elect but that love is not powred out in their hearts before their repentance For they have that certain testimony of conscience by the gift of the holy Ghost that they are loved of God and so have their sins remitted who truly convert and repent ON THE 22. SABBATH Ques 57. What comfort hast thou by the resurrection of the flesh Answ That not only my soule after it shall depart our of my body shall presently be taken up to Christ her head a Luke 6.22 23.43 Phil. 1.21 23. but that this my flesh also being raised up by the power of Christ shall be again united to my soul and shall be made like to the glorious body of Christ b Job 19.25 26. 1 John 3.2 Phil. 3.21 The Explication The chief Questions hereto belonging are 1. Whether the soule be immortall 2. Where it abideth being separated from the body 3 What the Resurrection is and the errours concerning the Resurrection 4. Whence it may appeare that the Resurrection shall certainly be 5. What bodies shall rise 6. How 7. When. 8. By whom and by whose power 9. For what end the Resurrection shall be 1. Whether the soule be immontall BEsides that this Question belongeth to the Article of the resurrection The causes for which this question is to be moved the â—xplication also theâ—eof in it self shall not be altogether unprofitable or fruitleâ—â— For not now onlâ— do they begin to dispute against the immortality of the soul but the Sadduces also denyed it as they likewise that said Matth. 22.23 2 Tim. 2.17 the resurrection was past already unto him that beleeved neither made any other resurrection besides that spirituall resurrection of the regenerate Likewise also some Anabaptists deny the immortality of the soul Moreover Paul the â—hird Pope of Rome when he was breathing out his soule and ready to die said That now at length hee should try and know three things whereof in his whole time hee had much doubted 1. Whether there were a God 2. Whether soules were immortall 3. Whether there were any hell Oftentimes also in the Psalmer and in Solomon we meet with these and such like Aphorismes Eccles 3.19 Psal 115.17 Man dieth like a brute beast The dead shall not praise thee O Lord. Wherefore it ought not to seem strange if this question be moved neither shall it be altogether vain and needlesse both because it serveth for the controuling and refuting especially of Epicures as also because it maketh for the better understanding of some places of holy Scripture But because there have been and even now are who have taught That the soule of man like as of brute beasts is nothing else but life or the vitall power arising of the temperature and perfection of the body and therefore dieth and is extinguished together with the body and as some of them speak who will seem to beleeve the resurrection of the dead doth sleep when the body dieth that is is without motion or sense untill the raising of the body which indeed is nothing else then that the soul is mortall that is a meer quality only in the body and when the body is dissolved becometh nothing because if it were an incorporeall substance it could not be without sense and motion Against these we are to hold the records of Gods word and writ concerning the spirituall and immortall substance of mans soule The soul an incorporeall substance That the soul of man is not onely a form or perfection or temperament or force and power or an agitation arising out of the temperature of the body but a substance incorporeall living understanding dwelling in the body and sustaining and moving it these places following of holy Scripture doe shew Psal 48. His soule shall be blessed in life Heb. 12. God is called the Father of spirits And it is said of the faithfull Heb. 12.9 22. Ye are come to the celestiall Jerusalem and to the company of innumerable Angels and to the spirits of just and perfect men No man knoweth the things of a man save the spirit of a man which is in him 1 Cor. 2.11 In these and the like places of Scripture both the soule of a man is called a spirit and the properties of a living and understanding substance are attributed unto it Wherefore to no purpose do the adversaries of this doctrine oppose those places in which the name of the soule is taken for the life and will of man as Mat. 5.25 The soul is more worth then meat I put my soul in my hand For by the fore-alledged places it is manifest Job 13 14. that this is not generall but is used by a figure of speech whereby wee call the effect by the name of his cause Now the immortality of the soule is proved by many places of holy Scripture The soul immortall Luke 23.43 Christ hanging on the crosse said to the thiefe This day shalt thou be with me in paradise But he could not be there in body because that was dead and buried Therefore his soule was gathered with Christs in Paradise and so consequently the soule liveth Phil. 1.23 Paul saith I desire to be loosed and to be with Christ he speaketh of the rest and joy which he should injoy with Christ But they who feele nothing what can their joy or happinesse be Wherefore they also are refuted in this place who say mens soules sleep Wisd 3.1 Mat. 22. â—2 Luke 23.46 1 Cor. 5.8 and so withall deny the immortality of the soule The soules of the just are in the hands of God God is not the God of the dead but of the living Therfore the souls live Into thy hands I commend my spirit When we remove out of the body we go unto the Lord. Wherefore the soules sleep not as some Anabaptists will have them but injoy immortall life and celestiall glory with the Lord. The soules of the godly that were killed Revel 6.10 are said to cry with a loud voice under the Altar saying How long Lord holy and true doest thou not judge and avenge our bloud on them that dwell on the earth Luke 16.21 Wherefore the soules live Lazarus is said to be carried into Abrahams bosome and out of the same place also it is apparent concerning the soules of the wicked For the rich Glutton is also of the contrary said to be carried downe to hell These testimonies therefore of Scripture teach and confirme most evidently that not only in the body before death and after the resurrection of the body but also in the
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 sith 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 Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— 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 anothers 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. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie 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 judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged 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 Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie 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 workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed 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 meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke 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 deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs 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 Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe 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 yee saved through faith and that not of your selves 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 justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs 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 severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs 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 Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse 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
of this Syllogisme is evidently proved out of the law Hee 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 doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes 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 doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall 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 workes lest any man should boast himselfe 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 onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse 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 workes 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 workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies 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 eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes 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 workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse 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 Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall 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 righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe 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 it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall 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 Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve 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 baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme 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 Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers 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 unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes 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 bloud 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 sinnes 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 signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud 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 vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized 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 sinnes by the bloud 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 Baptisme 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 Baptisme 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 easie understanding of this Question let us first positively define in generall Who are to require baptisme 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 ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse 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 thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse 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 thinke yee also that yee 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 himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning 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 rejoyce 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 expresse 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 Thankfulnesse 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 averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods 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 griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— 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 principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall 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 Turne thou us unto thee O Lord and wee 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 forgivenesse of sins Whence is collected a notable argument for proof of Christs 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 Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods 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 againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe 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 againe and lay down unto them the duties of piety and godlinesse 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 instrumentall and internall 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 hee 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. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
day render an account to God of our stewardship and administration 8. Whether it be lawfull to put up any thing for hereafter IT is doubtlesse lawfull to put up something for the time to come according to this commandement of Christ Gather up the broken meate which remaineth that nothing be lost This is also included in the word Our For we are commanded to succour and help the Common-wealth when need is and bestow something on the poore Therefore we must lay up something whereby to doe this and we must lay up of our own Hither belong also such precepts and commandements as speake of parsimony and frugality which vertues are busied in keeping and well and profitably disposing of things well gotten to a mans owne use and the use of his friends avoiding all sumptuousnesse prodigality and luxury and lavishing or mis-spending 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 lawfull and honest labour and industry 2. That we repose no confidence in them 3. That they may be imployed on lawfull and necessary uses both of our owne and others as to the honest maintenance either of our life and family or our friends Likewise to the preservation of the Church to aide the Common-wealth when need shall require and bestow somewhat on the poore and our needy brethren Hereof saith David Trust not in wrong and robbery give not your selves unto vanity Psal 92.10 If riches increase set not your hearts upon them And Paul Let him that stole steale no more but let him rather labour and worke 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 diverse signification in the word Ours For in the Major proposition it signifieth a thing which we have in our owne power in the Minor a thing which is made ours by Gods gift or which by prayer we obtaine of God as hath beene 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 onely 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 meane for these indeed in vaine we labour But though our labours be not necessary as the whole and principall efficient causes whereby corporall blessings are gotten yet they are necessary as meanes ordained by God according to these Scriptures Gen. 3.19 In the sweat of thy face thou shalt eate bread He that will not worke let him not eate God indeed giveth all things freely and yet not without our labour and prayers 2 Thes 3.10 as is well signified by that proverbiall Verse Dat Deus omne bonum seâ— non percornua tauâ—úm Virtutem posuêre Dii non ante lâ—borem The path to vertue which doth lead With toilesome labour men must tread Object 3. Christ willeth us to desire daily bread Therefore it is not lawfull to put up any thing against the Morrow but we are to care onely for the present day Againe 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 covetousnesse wrongfull gaining or purchasing and disobedience Christ indeed other-where commandeth Mat. 6.34 That we care not for the morrow but there he forbiddeth us to thinke of the morrow with mistrustfulnesse 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 covetousnesse unlawfull 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 perswade ourselves that those benefits which have beene 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 our selves alwaies to stand in need of Gods blessings And we must withall 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 trespasse against us that is Even for the bloud 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 feele this testimony of thy grace in our hearts that we stedfastly 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 informe us in these words After our supplication to God for supply of food and sustenance we pray for pardon of our sinnes and offences that he which is fed of God may live in God and we regard not onely this present and temporall life but we respect eternall 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 sinnes and it is withall a consolation that the Church shall receive remission of sinnes according to Christs promise Also a binding of us to a mutuall 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 sinnes because it is granted
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 then I feele 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 aske may be sure and certaine 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 certaine be that which wee desire 2. So God being not unmindfull of his promise truely and certainely heare us FINIS Soli Deo Laus Gloria A large Alphabeticall Table containing all the chiefe and remarkable points contained in this BOOKE A ABsolution How the word of God doth absolve and condemne 485. Actions All actions are not sins in themselves but by accident 209. No action evill in it self 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 faithfull onely 132. Whether Christ died for all 298. A reconciliation of those Scriptures which seeme to make for Christs 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 evill Angels ibid. Christ called an Angel 256. Two reasons proving it ibid. c. Anger Gods anger against sin 165. Annointed Vid. Christ Why Christ is so called 226. What this annointing is ib. the Analogie betweene the signe and the thing signified 227. Christ is annointed spiritually 228. Why God cannot be said to be annointed ibidem and yet in what sort Christ may be said to be annointed according to his Godhead ibidem What the annointing of Christians is 234 What it is to be the partaker of Christs annointing 235. Arrians Their heresies confuted 263. 264. 265. c. Ascension What Christs 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 betweene baptisme and the washing of old ibidem Its ends and why it is not to be re-iterated 411. What it is to be baptised into Christs death 412. A two-fold washing in baptisme 413 What the right and lawfull use of baptisme is 414. The proper and improper formes of speaking of baptisme 415. Why baptisme is called the washing of the new birth 416. The baptisme of Infants confirmed by many arguments 417. The Anabaptists Arguments answered about the baptisme of Infants 418. 419. c. How baptisme and circumcision agree and how they differ 423. 424. Beget Begotten How Christ is said to be the only begotten Sonne of God 239. Why according to his manhood be cannot be properly so called 240. Beleeve What it is to beleeve God and IN God 179. what it is to beleeve IN Christ 237. Vid. Faith Blasphemy The difference betweene the blasphemy against God and against the holy Ghost 558. Blessings Wee may desire as well corporall as spirituall blessings 641. why corporall blessings are comprehended under the word Bread 643. Body How the parts of mans body are attributed to God 152. The Image of GOD in man doth not argue a bodily shape ibidem The similitude of mans body to declare our union with Christ 234. Of the bodies resurrection Vide Resurrection 372. 373. The ubiquity of Christs body confuted 459. Borne Five causes of Christs 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 retaines 427. Two things signified by it 434. Foure causes why this ceremony is yet retained ibid. whether Bread and Wine are the very body and bloud of Christ in the Sacrament 436. why the Bread is called the body 455. their Analogie 456. How corporall blessings are contained under the name of Bread 643. how we call Bread in the Lords Prayer Ours ibid. why Daily Bread and This Day 644. Brother Brotherhood Of our Brotherhood with Christ 240. Buriall To what end Christ was buried 300. C CAtechisme Catechising What. 25. who were the Catechumeni 25. 26. The originall and perpetuall use of Catechisme 26. The parts and points of it 27. Why necessary ibidem Its ends 29. Ceremonies What they are with their severall sorts 588. whether the Church may ordaine ceremonies 589. Chastity What it is 602. It s contrary vices 602. 603. c. Vide Adultery Christ Hee is perfectly just foure waies 115. why Christ is the Sonne and not Father nor holy Ghost 118. 119. why all are not saved by him and why the faithfull onely 132. why hee 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 Annointed 226. 227. he is annointed spiritually 228. Vide Annoint Christs Propheticall 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 Kingdome is Vide King 233. Christ is our head in three respects 235. how Christ can be called the onely begotten Sonne of GOD when we also are called his sonnes 238. Of Christs God-head 241. his God-head proved by our Regeneration 251. Christ the Sonne of GOD a person really distinct from â—he Father and the holy Ghost 257. Christ hath the whole God-head entire 258. The properties thereof 259. he is equall in honour with the Father and the holy Ghost 260. Christians Why wee are so called 233. what our annointing is 234. Our Propheticall 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 betweene 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
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 himselfe 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 commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods 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 betweene 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. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure 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 betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. 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 certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall 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 evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour 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 workes 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. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs 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. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. 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 worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement 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 keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell 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 betweene 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. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull 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 Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall 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 Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour 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 Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe 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 entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne 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 aire and so shall we ever be with the Lord. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie 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 externall forme of the Kingdome 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 thornes reignes by divers media or governes by divers meanes but then he shall reigne 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 reigne 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 brightnesse of the Moone 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 Kingdome is expressed by this phrase taken from humane affaires and applyed 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 corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods 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 onely 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 fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne 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
mankinde did predestinate some to life eternall to be saved in Christ is none other in the counsell of God then what in time moved him that he should bestow upon his Elect according to his revealed word faith and life eternall to wit his meere good pleasure and free-will of electing them in a Christ and not their fore-seene holinesse or good b works for they were all sinners alike and unapt for good c works unlesse 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 himselfe 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 righteousnesse 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 evill tree bringeth not forth good fruit d 2 Cor. 3.5 Not that we are sufficient of our selves to thinke any thing as of our selves 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 onely and why he chose us rather then others I say Jacob Peter and Paul rather then Esau Judas and Simon Magus in Gods eternall counsell no other reason can be given then 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 fore-seene inequality worthinesse or unworthinesse of men as if God had fore-seene 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 wisdome 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 Austine 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 unborne when they had done neither good nor evill that the purpose of God might remaine sure according to election that is not of works but of him that calleth c Rom. 9.22 What if he being willing to shew his wrath and make knowne his power hath suffered with much gentlenesse the vessels of wrath prepared for destruction and to make knowne the riches of his glory towards the vessels of mercy c. Rom. 9.17 For this cause have I raised thee that I might make knowne my power on thee and that my Name might be declared through all the earth Prov. 16.4 God made all for himselfe even the wicked for the evill day d Rom. 11.33 O the deep riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes 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 uncleane vessels ordained to wrath and eternall a damnation is none other then why now and for ever according to Law and Gospell 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 himselfe the wicked also for the evill day See Rom. 9.22 Mat. 25.41 Jude 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 soule that sinneth shall die XII Therefore there is no injustice in Gods 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 evill 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 complaine 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 affirme that he hath merited grace XIII All things saith Luther depend upon Gods predestination to wit In praefat comment ad Rom. who are to beleeve 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 worke but in them he findeth sin infidelity injustice desperation and shame in many notwithstanding he worketh most just b induration and in all eternall 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 first-borne among many brethren Those whom he predestinated he called whom he called them he hath justified whom he justified
Old He is minister of God to thee for good Rom. 13.4 IX In that saying of Luke 22.25 Christ doth not debarre such kings from the Church but he onely forbids the Apostles and Ministers of the Church to meddle with riotousnesse preheminence and civill dominion But Paul Gal. 6.15 doth not speak of the externall habit of Christians of whom some were circumcised as the faithfull Jewes and some were uncircumcised as the Christians who had been Gentiles To which saying answereth that Galat. 3.28 There is neither Jew nor Greeke 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 doe nothing hinder or promote eternall salvation and that onely 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 school-masters nor any minister of the Church could be suffered the dutie of all which is to resist evill and wicked men and to maintain discipline every one in his place without which an horrible ataxie and confusion would ensue too much libertie would be brought in and at length would follow the subversion both of humane societie and of the Church it selfe Surely Christ and his Apostles did very often resist evill Neither doe wee reade any where in the Scripture that they who were appointed for politicall functions did after their conversion to Christianitie desert their province or calling or that ever they were commanded to forsake it So that Ruler in the fourth of John ver 33. beleeved himselfe and all his house Sergius Paulus the Deputie Act. 13.12 beleeved So the Keeper of the prison Act. 16.33 was baptised he and all his houshold XI Concerning the divers formes of Common-wealths which of them is best let Politicians dispute In the Scripture we reade of Cesars Kings Princes Governours Presidents Pretors Consuls Captaines Dukes and in a word both of inferiour and superiour Magistrates Of whom is this generall 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 your selves to every ordinance of man for the Lords sake whether it be to the King as supreme or unto Governours as being sent by him Also Feare 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 Emperours Kings Princes superiours inferiours this depends from humane ordination and politicall sanction yet all are alike governed by God therefore wee 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 dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour Againe Give to Cesar what is Cesars Whence we gather that the right of Magistrates consisteth of three things First that hee may be knowne as the minister of God to whom therefore honour and reverence is due because hee is in stead of God for this cause as it said Magistrates are called gods Secondly that for the authoritie of so great a function they should be reverenced honoured and feared by their subjects no lesse then parents are by their children for Magistrates should be to subjects in stead of parents Thirdly that customes and tributes due to Magistrates should be paid them that out of them they may be able to sustaine the heavie burthen of their function preserve their lives and dignitie and exercise their bountie towards others Yet the Magistrate must be as far from riotousnesse as the subjects themselves as it is in Jer. 22.14 15. and every-where else in Scripture XIII God hath furnished the Magistrate with chiefe power that hee may command some and may governe others and use the sword also if need require against the disobedient and maintaine and defend his owne authoritie For so it is written Dan. 4.22 The most High ruleth in the kingdome of men and giveth it to whomsoever hee will Againe The princes of the Gentiles exercise dominion over them Mat. 20.25 and they that are great exercise authority upon them Againe Rom. 13.4 He beareth not the sword in vaine XIV God also for this cause laid upon the magistrate this carefull and troublesome burthen that he might urge promote and preserve among men the obedience due to Gods Law chiefly among Christians For first hee ought entirely to maintaine the honour and worship of God according to the prescript of the first Table and to propagate pietie 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 depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to doe according to all that is written therein So Paul Rom. 13.4 He is the minister of God to thee for good Now the chiefe happinesse of subjects consisteth in true religion and the true worship of God XV. Againe the office of the Magistrate is to maintaine right and justice and to preserve honestie peace and concord to love the good to afright and punish the wicked to maintaine and defend their subjects and territories even with the sword against domestick and forraigne enemies As it is written Jer. 22.3 Psal 82.3 Thus saith the Lord Execute ye judgement and righteousnesse and deliver the spoiled out of the hand of the oppressour and doe no wrong doe no violence to the stranger the fatherlesse nor the widow neither shed innocent bloud in this place Againe Magistrates are not a terrour to good workes but to the evill Wilt thou then not be afraid of the power doe that which is good but if thou doe that which is evill be afraid for he beareth not the sword in vaine for he is the minister of God a revenger to execute wrath upon him that doth evill XVI Both offices of the Magistrate are usually impugned by Pontificians Anabaptists and other fanaticall persons XVII In Popery the Pontificians confesse Bellarm l. 4. de Laicis c. 17 18. that the Magistrate ought not only to have a care of the civill government and to promote the publick peace but also by all meanes to defend Gods worship as it
to obedience and punishment together for it were great iniquitie to oblige them to punishment that obey the Law but dis-junctively either to obedience of his humane justice with the Law as the chiefe perfection of the person of the Mediatour without which he could not be our High-Priest and Saviour so the justice of his merit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely the bloud and death but comprehends also all the obedience of his humiliation from the minute of his conception even till the death of the Crosse For the whole life of Christ being full of miseries and sorrowes what else was it then a perpetuall 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 sorrowlesse fortunate and happy but in that it was miserable it was by reason hee suffered and satisfied for our sins 4. Therefore when the Scripture points out to us justice in the bloud crosse 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 encrease and consummation The beginning was in his Incarnation when having assumed the forme of a servant hee became poore c. for us The encrease was throughout all his life which he led in perpetuall miseries tentations and dangers being subject to Gods wrath for us Lastly the consummation was in his crosse and death when giving up the ghost he cried out It is finished All these the Prophet conjoynes in the price of our redemption which Christ paid for us He did truly beare our infirmities Isa 53. and took upon him our sorrowes 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 poore for us that we by his poverty might be rich So Herb. 2. He was made somewhat inferiour to the Angels by suffering of death But chiefly Phil. 2. Being in the forme of God he emptied himselfe taking the forme of a servant and he humbled himselfe being made obedient even to the death of the Crosse Nor will their cavill availe in saying that the Apostle speaks not here of the matter of our justice it is enough that he here extends Christs obedience which elsewhere he shewed was our justice to his whole humiliation Neither is that place Hebr. 9.22 against us Without shedding of bloud there is no remission It onely followes from hence that the shedding 〈◊〉 bloud 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 onely cause or that death which followed or the antecedent sufferings are excluded Therefore to Christs death belongeth the whole obedience of his humiliation even to the death of the Crosse 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 onely and proper to that the reason is because the sufficiencie of merit consisteth in the death of Christ alone for had hee not dyed the obedience of his humiliation had not been absolute neither had the wrath of God in threatning death to Adam been satisfied Therefore all the rest of Christs 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 naturall holinesse they make void doubtlesse the death of Christ This explication true and consonant to Scripture being observed it will appeare 1. That there is something amisse 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 heterogeneall parts they doe not onely disturbe our faith and comfort but also against Scripture they separate justification from Christs 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 bloud alone purgeth to his life and antecedent obedience whereas it is opposed in meritorious or materiall causes partly to personall justice partly and chiefly to mens merits and all other externall causes except they restraine this particle Alone to sufficiency of which wee have said in the fifth position Againe it will appeare that this will be an easie way to reconcile the controversie if all of them will agree to urge against the Papists and mens merits all these common passages in which as I said already they agree concerning free justification of faith by Christs 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 workes but by faith not by our owne righteousnesse but by anothers obedience to wit by the bloud and death of the Son of God imputed to us and applyed by faith c. For these are sufficient to beget true comfort to all and to refute humane merits As for the controversie it selfe if it must at all be handled in the Schooles it is needfull 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 feare lest his life and antecedent obedience be excluded against the Scripture What shall be done then It is needfull that the one forbeare to divide the matter of merit into two three or foure as they use and that they doe not separate the merit of justice from Christs death nor justification from remission of sins That the others restraine not merit to the effusion of bloud upon the Crosse or to the three dayes death and that they exclude not his life and antecedent obedience And both must distinguish with the Scripture personall justice from merit as the efficient cause or sine qua non from the materiall seeing many inconveniences must arise of confusion by which the sense of Scripture is overthrowne the consciences are disturbed and occasion of cavilling is ministred to Papists as we shewed in the first and second Position 2. Let the personall justice of the Mediatour be rightly limited according to the third Position 3. Let the justice of merit be rightly defined and let the Synecdoche
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 condemne to wit such as are not converted Infidels strangers from Christ both which is taught in the Gospell So many good men chiefly Politicians judge of this Article neither do they think it fitting to wade deeper into this Controversie especially seeing it seemes to ascribe all the meanes of salvation fully to God to Christ and to grace And truly here should be no question if the Authors meant onely 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 professe Coll. Hag. p. 84. That this Article containes 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 fountaine but contend that these are in order before predestination or election and not obscurely they make them depend upon mans will whence necessarily God must be robbed 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 under-hand brought into the Church which fraud that it might appeare the lesse they purposely abstaine from the word predestination Now in Austines time the Pelagian Heresie was thus 1. That Adams sin hutted no man but himselfe and that man is not borne now in a worse condition then he was created 2. That Christ was seene 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 beleeve and be baptised may be saved 4. That God fore-knew before the foundation of the world who were to beleeve and doe good works and who were to continue in the Faith being assisted by grace and that he predestinated for his kingdome whom he fore-saw being freely called would beleeve above others and would be worthy of their calling and should die an happie â—eath 5. That the grace of God was given to all men according to their merit for the better using of their free-will 6. And that in this life so much is given that man may if he will be free from all sin Against this Heresie Hierome and Austine disputed at large and Austine retracted three whole Chapters Tom. 7. in opusculis 1. Concerning originall sin 2. Of grace and the cause of predestination 3. Of the perfection of righteousnesse Pelagius in the Synod of Palestina being condemned did so farre revoke his errour that he wished Anathema to him that thinks or sayes Apud Augustin de grat Christi cap. 2. that the grace of God by which Christ came into this world to save sinners is not necessary not onely every houre or every moment but also to every one of our actions and who goe about to take this away they shall be punished eternally Who would not cleere Pelagius in this case but under the buskin of this word grace he deluded the Palestine Bishops as Austine sheweth he left behinde him two disciples Caelestius and Julianus young men of a sharpe wit and with whom Austine in Africa had much adoe At last this infection flew over the Mediterrane-sea into Sicilie and Marsiles in France not all of it but onely 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 Austine 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. Pauls doctrine the matter had beene 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 handsomly 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 Semi-pelagianisme objected against him nor nine nor five nor foure inches of it But to returne to the Article in it there be divers equivocations as shall appeare 1. The first lofty phrase lieth hid in Gods immutable Decree According to Scripture that is Gods immutable Decree which absolutely is not changed nor by the creatures can be changed for so God pronounceth himselfe immutable and his counsell immutable Mal. 3.6 Isaiah 46.10 I am God and change not My counsell 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 beleevers in regard of the species that is none but beleevers but not by a decree altogether immutable in respect of the individuals to wit of this or that beleever but under a condition if this or that beleever do not cause a change For they thinke as appeares by the fifth Article that they who beleeve to day may be unbeleevers to morrow and againe of unbeleevers may come to beleeve consequently therefore they thinke that God to day may decree not to save which yesterday by his immutable decree he appointed to save and that againe 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 then 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 beleeved not they were not saved therefore either he before did â—ot decree to save them or afterward he changed his decree 2. The second â—â—â—â—ing phrase and that the chiefest the foundation of the rest containing the â—â—â—â—â—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 onely from eternity appoâ—â—â—ed to save them who in time beleeve 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
in God beleeve also in me for be you confident For there he comforts the Apostles Lord who is he that I may beleeve in him for that I may confide in him Saving faith with us is joyned with confidence of the promise of the Gospel or of the promised mercie of God concerning remission of sins through the bloud 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 Christs 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 bloud to declare his justice by the remission of sins past Where faith in his bloud can signifie nothing else but confidence in Christs bloud But with them faith is assent onely and to beleeve is to give an assent this appeares because in the Article the words John 3.36 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are rendred by them thus But who assenteth not to the Son for who beleeveth 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 justifie or to be imputed for justice not because it applies to it selfe Christs merits but because the very act of faith is reputed a fulfilling of the Law which was the opinion of Alberius Triuncurianus a pitifull man Therefore seeing this Article doth deprave the true doctrine of Predestination with so many equivocations and conceales the false it cannot be simply allowed Whether this Article be sufficient or may be tolerated setting Predestination aside But you 'l say What need we dispute so much about Predestination Is it not sufficient to salvation to hold the summe of the Gospel delivered in this Article Who beleeveth in the Son of God hath life eternall Who beleeveth not the wrath of God remaines 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 onely preach upon the universall 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 alledged 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 overthrowne 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 ingratefull As it is then unlawfull curiositie to search into the mysteries of Predestination not revealed in the Gospel so it is damnable ingratitude to deny or suppresse what God hath revealed concerning Predestination in the Gospel But to the Quere thus we answer For Sufficiencie you may as well aske in the Church If the doctrine of the Catechisme be sufficient to salvation concerning mans miserie and deliverance by Christ and concerning gratitude Why then should we reade the Bible or higher points of divinitie In Logick is it not sufficient to hold that there are so many Figures of Syllogisms and so many Moods then what need is there of Aristotles Organum in the Schooles In the Politicks is not the popular knowledge of right and equitie sufficient to guide a State what need is there then of such a number of lawes and so great toile as the studie of the law requires In the Mathematicks is it not sufficient to know that a triangle hath three angles equall to two c. 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 facilitie 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 catecheticall 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 necessitie a fuller measure of Theologicall 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 inferiour or pedant Judge the elements of law and justice are sufficient but to a Doctor of the law to an Advocate or Chancellour the fountaines of the law must necessarily be knowne For a Mechanick the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a triangle and circle is sufficient to work by but a Mathematick 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 meanes they must use to attain salvation to wit that they must beleeve in Christ that they must persevere in faith and obedience of faith to the end by the ministerie 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 Schooles Churches whoso will say that there is nothing besides this needfull his judgement will be accounted very weak and jejune yea rather it is necessarie that they should search the Scriptures and more exactly know the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the foresaid doctrine that is the fountaine and prime cause revealed in the Scriptures whence these qualities and meanes of salvation with grace and salvation it selfe may originally descend on us from whence also may proceed that difference which wee 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 passe we digge to our selves broken cisternes 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 owne free-will in part or in whole not without dishonour to God and destruction to our selves Now this fountaine this prime and supreme cause is Gods eternall predestination that
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane 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 Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull 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 betweene the state of a sinner in his infidelity and before it they doubtlesse 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 Prophesie and the first lye 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 growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs 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 evill 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 overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes 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 else-where 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 progresse 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 progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned 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 progresse The third needs not much examination if we follow the naturall 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 himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. 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 poyson in the taile 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 Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no 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 orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
of our Catechisme which saith That by nature we are propense to hate God and our neighbour that we are so corrupt that to doe well we are altogether unapt This sure is it which resistible grace goeâ—h 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 perswading exciting grace which they call adventitious and precedaneous is resistible which orthodoxall 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 professe that faith is the meer gift of God and yet make the same to depend resistibly from the assent of mans 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 himselfe it is knowne that he is subdued They deny that grace whether resistible Col. p. 226. or not proceeds from Gods absolute decree for this they hate worse then dog or snake But it is sufficient that the Apostle witnesseth this where he conjoynes vocation not externall onely Rom. 8.30 but most properly internall justification the producer of faith immediately with predestination as the effect with the first cause But what-ever 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 encline them to good i.e. make them irresistible to his grace With which principle if resistibilitie of grace could stand which they feign i.e. the imbecillitie and indifferencie for effecting of faith and that power of mens wils 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 quickning Spirit they have power sufficient to fight against Satan sin the world and their owne 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 combate if they require his help nor be wanting to themselves and this so much Hebr. 3.6 14. 2 Pet. 1.10 Jude 3. 1 Tim. 1.14 Heb. 11.15 that by no cunning of Satan or strength can they be seduced or taken out of Christs 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 shipwrack of their consciences and fall away from grace ought to be weighed fully out of holy Scriptures before they can be taught with full tranquillitie of mind and plenitude of confidence The Examination WHereas the Remonstrants in this Article professe that they deliver in their Conference the doctrine of the Saints perseverance in faith wee 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 blesse so wicked a designe 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 perversnesse and ignorance For is it not perversnesse to say that is not rightly called the gift of God which God hath so often in Scripture promised to bestow upon the faithfull 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 it selfe persevering to the end But is not faith the gift of God infused Col. p. 502. Do not they themselves confesse that it is the meer gift of God But they cannot be ignorant that Austin in a book by it selfe 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 Austins opinion These men throughout all their Conference as appeares can well enough endure the perseverance of the Saints but no waies that it should proceed from predestination as the effect from the cause or that it should be held certaine seeing all the engines of these five Articles are devised and directed to overthrow the counsell of Gods discretive predestination And on the contrary to erect the idoll 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 bountifull 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 faithfull in the three former parts for it is quadripartite as it seems 1. That they have meanes 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 confirmes them that they cannot be seduced or taken out of Christs hands by any deceit or violence of Satan With such large priviledges they have sufficiently provided for perseverance But as before so here there is poyson in the taile for what they granted in the adversative appendix they call it in
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 beleeve by the Apostles preaching but the Father alwayes heares the Son Luke 22.32 Joh. 17.20 John 11.42 c. 5. Because they that are ingraffed into Christ by true faith Coll. p. 344. pray incessantly for their owne perseverance but whatsoever they aske of God by faith they obtaine it And this was Austines 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 c. 8. Because true beleevers are like a tree that doth not wither the wise man that built upon the rock the seed cast into the good ground c. according to Scripture Coll. p. 346. 9. Because true beleevers are distinguished from temporary back-sliders by reason the faith of those is rooted in their hearts but the faith of these hath no roote 10. Because the Scripture expresly confirmes Coll. p. 347. that the true beleevers 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 faithfull which exception wee have already shewed both to be weake and also to be overthrowne 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 eternall predestination their perseverance in true faith unto the end is not doubtfull 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 c. 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 daylie in the Lords Prayer call upon God for the same whose perseverance at length is founded in Gods eternall predestination Mat. 24.24 Rom. 8.30 Ephes 1.11 14. 1 Thes 2.13 14. c. Therefore the perseverance of all those who are inserted by true faith into Christ is not doubtfull but certaine according to Scripture No lesse firme a demonstration doth the proximate cause yeeld which begets true faith alwayes remaining in the Elect out of two sayings in Scripture joyned together 1 Pet. 1.23 You are renewed not of mortall seed but of immortall 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 immortall seed of Gods word and in whom this immortall seed notwithstanding their infirmities doth remaine in them also faith abides nor doth it finally faile and consequently perseverance which is faith it selfe not failing but remaining and persevering the reason of this is the individuall knitting of the cause and the effect because the immortall seed of Gods word remaineth not in whom it doth remaine but by faith All that are ingraffed into Christ by true faith are borne againe of the immortall seed of Gods word as Peter the Apostle witnesseth and in them abideth this immortall seed not withstanding their infirmities witnesse John the Apostle In all then that are by true faith ingraffed into Christ faith remaines neither doth it ever utterly faile and consequently perseverance c. What need many words If the perseverance of the Saints be doubtfull then is it not given certainly by God to all them that aske it daylie praying with all their heart Hallowed by thy Name thy Kingdome come thy will be done on earth as it is in heaven Leade us not into tentation Cyp. de Orat. Aug. de bono persev c. 2.3.6 but deliver us from evill c. In which Petitions Cyprian and Austine learnedly and religiously teach that perseverance is begged of God then 2. this promise of God besides others will be vaine Heare O house of Jacob who have beene carried by me from the wombe 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 beare I will also carry and will deliver 3. In vaine will the Apostles most hearty perswasion confidence and promise be I am perswaded that he who hath begun a good worke in you will perfect it Rom. 8.33 1 Cor. 1.8 untill the day of Jesus Christ For I am perswaded that neither life nor death c. can separate us from the love of God in Christ Jesus God will confirme you to the end unblamable untill the day of our Lord Jesus Christ 4. In vaine 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 gray Thou hast shewed me many and great afflictions but thou hast returned and quickned 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 Gods promise for the time to come feignes that he beleeves the promise of the time present Isai 46.3 Isai 43.25 for these are conjoyned I did beare you I will beare you till your old age I I am he who blot out thine iniquities c. and will not remember thy sins any more 6. In vaine finally is the faith of eternall life and salvation because he that doubts of his perseverance in faith without which life eternall is not obtained how can he be confident of life eternall 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 mens consciences hesitation doubting feare anxiety undermining and overthrowing all Christian comfort and confidence will domineere These are the fruits which the deniall of perseverance will bring forth all which are false impious blasphemous against which the perseverance of the Saints stands as a strong
that had not the Sonne of God revealed it unto us out of his Fathers bosome 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 principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth 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 worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods 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 finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans 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 soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne 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 professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke 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 Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall 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 owne private faith not by the faith of another man 4 Whence it may appeare 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 extreame and manifest impudeney such as was the Divell 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 Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes 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 proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare 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 certaine then because the Church doth confirme it by her testimony But we
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 originall from any other because he is from himselfe 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 himselfe 18. The Son from the Father Not also from the holy Ghost for as the Father onely hath the Son so the Son is onely 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 onely begotten of the Father John 1.14 and that Wisdome that was begot before the mountaines were made Prov. 8.25 that is from eternity This eternall 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 intire 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 onely begotten of the Father 22. From the Father So it is in the Greek from the Father as John 15.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Who proceedeth from the Father but Athanasius saith not from the Father alone as he spake of the Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Father alone which exclusive particle when the later Grecians against the minde of the Apostles and of Athanasius at length added the Latine 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 spirituall 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 enquire that of Damascen should be answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Dam. l. 4. Orth. Fid. c. 10. That there is a difference betweene 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 c. 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 lesse 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 then other 28. but all the three persons are co-eternall among themselves and co-equall so that in all things as is said the unity in trinity and trinity in unity is to be worshipped 29. He then 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 then the Father John 14.28 he saith this not in respect of his divinity but onely 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 then that will He therefore hates his owne salvation who beleeves 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 Catholick 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 eternall salvation that whosoever will be saved 2. he beleeve rightly the 3. Incarnation of our Lord Jesus Christ The Declaration 1. BVt it is necessary This necessity is every where delivered in Scripture John 3.36 He that beleeveth in the Son hath everlasting life and he that beleeveth 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 beleeve in him may have life eternall John 17.3 This is life eternall to know thee the onely 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 Prophets witnesse that whosoever beleeveth 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
Booke entituled The inhumanation of the Word of God other Greeks commonly call this The Incarnation which word is made out of the sayings of Scripture in which the Incarnation of the Son of God is chiefly grounded John 1.14 The Word was made flesh and dwelt 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 himselfe was made partaker of the same and ver 16. He tooke not on him the nature of Angels but he tooke 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 vertue of the most High shall over-shadow 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 Virgins womb being performed by the Son of God into the unity of his personality 3. Beleeve faithfully In the Greek it is firmely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the last Article it is faithfully and firmely of which the first respects the sincerity of this faith purified from errour deniall and heresie whatsoever concerning this mystery the latter requires an assurance and confidence of salvation in the Son of God incarnate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being opposite to doubt and conjecturall opinion ARTICLE II. Of the Creed the X. This then 4. is the right Faith 5. that wee beleeve and confesse 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 mysterie of the Incarnation or of the person of the Son of God incarnate The later is concerning his office or the mysterie of our redemption which was performed and to be performed by him in the flesh It is equally necessary to salvation to beleeve both and the first for the later The faith of which except it be held entire and untainted as the Gospel declares it to beleeve Christ to be God and man which the divels also beleeve and tremble will help nothing to salvation 5. That we may beleeve We must beleeve and confesse because with the heart we beleeve unto righteousnesse and with the mouth we confesse to salvation 6. Our Lord. So the Angell 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 chiefly 1 Cor. 8.6 We haue one Lord Jesus Christ. And he will be so called of us John 13.13 You call mee Lord and you say well for so I am Hence in the Creed we beleeve in Jesus Christ our Lord. The Septuagint every-where expresse the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord by Gods proper name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is worth the observing because it affords an ample argument of the true Deitie of our Lord Jesus Christ For if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be the same that Jehovah surely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Lord is God Jehovah The Son of God then is our Lord by a two-fold dominion one of his Deitie common to him with the Father and holy Ghost which is his absolute power over all things the other is of mediation proper to himselfe by which as he is the Mediatour 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 onely begotten of the Father John 1.14 Begotten before all created things from eternitie Prov. 8.23 25. Whose going forth from the beginning from the dayes of eternitie 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 unitie of the hypostasis Furthermore why the Son of God the second person of the blessed Trinitie rather then any of the other persons to wit the Father or the holy Ghost united humane flesh to himselfe although that humane reason should stand amazed Christian faith should humbly adore and not search this mysterie 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 hapned 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 wee might become the sons of God for it was meet that we should be made Gods adopted sons by him who is Gods naturall 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 Trinitie that there might be a decent correspondencie between the middle and middle Now man hath a middle place among the creatures having obtained to be under the spirituall and above the corporeall creatures it was then fit that man should be repaired by the middle person of the Trinitie 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 dignitie 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. Borne in the world 14. Perfect God 15. Perfect man of a reasonable soule and humane flesh subsisting 16. Equall to the Father according to his Divinitie 17. inferiour to the Father according to his humanitie The Declaration 9. HEe is God It is as evident that the proper and onely begotten Son of God is God