Lerinens Mâ—â—â— Dâ—â—â— tam non habit hoe illud quam non haec illa Bern. or these diuerse manners of Gods being doe not multiply the Diuine Essence no more then the diuers degrees of heate or light doe multiply the light or heatâ— so that I speake right when I say there are moe persons in the diuine Essence but it cannot be vttered without blaspheâ—y to say there are in God more Natures or more Gods then one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 NazianzeÌ„ Qui nescis TrinitateÌ„ ito ad Iordanem Mat. 3. Aug. Syst Th p 46 vide etiaÌ„ p. 35. seqq Dicamus tres sed non ad praiudiciaÌ„ vnitatâ— dicamus vnâ—â— sed non ad confussionem Trinitatis Ber. v. Syst Theol p. 49. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Na. Quomodò pluralitas in vnitate sit aut ipsa vnitas in pluralitate scrutari hoc temeritas est credere pietas est nosse vita vita aeterna est Bern. How many persons are there Three the Father the Son and the Holy Ghost which is proued by manifest Testimonies of holy Writ Matth. 28 19. Goe teach all nations baptizing them in the namâ— sc by the Authority and appointment of the Father thâ— Sonne and the Holy Ghost Iob. 15.26 When that Comforte shall come whom I will send tâ— you from the Father euen tâ— Spirit of Truth who proceedeth from the Father he well testifie of me where they are all three plainely named the Father from whom the holy Spirit is sent the Sonne who sendeth and the Holy Ghost who is sent 1. Ioh. 5 7. There bee three which beare record in Heauen the Father the Word and the Spirit and these three are one in Essence or Nature How proue you that these three persons bee that one God First I must haue it granted that these three persons are distinct because hee that sendeth is distinguished from him that is sent and hee from whom is distinguished from him that is sent Now Iâ—â—c 15. plainely saith that Christ is hee that sendeth the Holy Ghost him that is sent and the Father from whom the Sonne sendeth the holy Ghost Whence I doe necessarily inferre that these three manners of being in God are distinct which being graunted I shall easily prooue this three-fold manner of being or these three Persons in the diuine Essence to be that true God For first as touching the Father the very aduersaries themselues yeeld Christus est Deus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 coÌ„tra AriuÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Apolinar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Nestor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contra Eutych Syst Theol. pag. 52. seqq that he is truely God And touching the Sonne wee haue manifest testimonies of the Scripture Rom. 9.5 Of whom namely the Israelites are the fathers of whom Christ came as concerning the flesh who is God aboue all blessed for euer If aboue all therefore about those who by reason of their excellent gifts are called Gods That the holy spirit is God these Sentences of Scripture plainely proue Acts 5.3 Peter saith to Ananias Why hath Satan filled thy heart that thou shouldest lye against the holy Ghost And presently he addeth vers 4. Thou hast not lyed vnto men but vnto God Therefore the holy Ghost is God Another place is 1 Cor. 2.10 The Spirit searcheth all things euen the profound things of God And the verse following For who knoweth the things c. Whence wee may thus reâ—son whosoeuer knoweth the secrets the profound secrets of God or which is all one whosoeuer is omniscient is God but the Holy Ghost is Omniscient Ergo The Maior is euident the Minor is exprâ—sly in the Text. Secondly whatsoeuer is in God is God but the Holy Ghost is in God Ergo. The Proposition is of certaine truth for that God who is a most simple Essence void of all difference and composition cannot consist of any thing which is not God The assumption is in the Text v. 11. where it is said As the reasonable soul is in man that is of the essence of man so the holy Spirit is in God Hitherto may tha testimony 1 Cor. 3.16 be referred â— August Enchirid. cap. â—6 Know yee not that yee are the Temple of God and that the holy spirit dwelleth in you where the latter words doe expound the former for it is all one as if the Apostle had said Know yee not that yee are the Temple of God seeing that the Holy Ghost dwelleth in you who is God But if the Aduersaries say that the spirit is nothing else saue the effects and gifts of God they are most manifestly confuted and confounded by the words of the Scripture 1 Cor. 12.4.5.6 There are diuersities of gifts but the same spirit there are diuersities of ministrations but the same Lord c. And verse 11. All these gifts worketh that one and selfe same spirit distributing c. Whence ariseth this argument He that distributeth a gift is not himselfe that gift that is distributed but the Holy Ghost is the distributer of all those gifts Ergo. The Proposition is cleare enough The Assumption is plaine in the Text where it is said that the spirit worketh and distributeth al those gifts Another argument out of the same text may bee this Hee that is endued with a will hee cannot be a bare vertue or accident but is a substance subsisting by it selfe but the Holy Ghost c. Ergo. The Maior is cleare for whosoeuer willeth he vnderstandeth and whosoeuer willeth and vnderstandeth hee must bee a substance by it selfe subsisting The Minor is clearely set downe in the text where it is said The Spirit distributeth to euery one as he will Fuit principium essendi DEVS sequiter cognoscendi principium VERBVM DEI non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Verbum Christi Syst Th p. 167. Qui ScripturaÌ„ ignorat ChristuÌ„ ignorat Hieronym de Scriptura Zanch. Confess pag. 482. item in illud Pauli 2 Tim. 3.14 tom 8. p. 319 seqq I haue heard the doctrine concerning God tell mee now besides what the holy Scripture is It is that testimony and witnesse which God hath giuen to Mankind as touching his owne nature and will and as touching those thinges which appertaine to the saluation of man How is the holy Scripture diuided Three manner of waies first by reason of the Time wherein it was reuealed secondly by reason of that Authority it hath in proouing thirdly by reason of the Matter which it handleth How is the Scripture diuided in respect of the time wherin it was reuealed Into the Old and New Testament The Old Testament therefore is that part of the Scripture which God reuealed to the first of Man-kind people of the Iewes which liued vntill the Ministery of Christ which hee reuealed I say by the Prophets as by his Scribes and Notaries But the New Testament is called that part of the Scripture which God hath reuealed to Man-kind after the birth
too So did their children their childrens children as did their fathers so doe they vnto this day It was but a Pagans argument to Theodosius the Emperour Seruanda est tot seculis fides nostra Ex Ambros Epist lib. 5. Epist 30. sequendi sunt maiores nostri qui secuti sunt foeliciter suos And the Emperours Letter to the States of Germany assembled at Wormes against Luther sounds and runnes in the same tenour Fox Martyrol pag. 851 col 2. Our predecessors were obedient to the Romish Church and therefore we cannot without great infamy and stainâ— of honour degenerate from the examples of our elders but will maintaine the ancient Faith and giue ayd to the See of Rome But heere first of all wee desire no better aduocate for our selues then Gratian I wil set down his owne words Si consuetudinem fortassis opponas Distiâ—ct 8. cap. â— duertendum quod Dominus dicit egosum via veritus Non dixit egosum consuetudo sed veritas Etcerâ—â— vt beati Câ—priani vtamur fanteÌ„tia qualibâ—t consuetuâ—do quantâ—â—is vetusta quantumuis vulgata veritati omnino est postponenda vsus qui veritati contrarius est abolendus Secondly M. Caluins note on the fourth of Iohns Euangell and the 20. vers Ioh. Caluin in Euangel Ioh. is here worth the noting Verae pietatis desertoribus solenne est vt patrociniu sibi ex PatruÌ„ exemplis quarant It is a very ordinary thing with Sectaries and Apostates from Religion to vrge for their doings their fathers examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acts 7.51 Oh yee Apostaticall generation which doe as much as in you â—es to resist the Holy Ghost as your Fathers haue done so will you doe too But your time blinde obedience well befits Mast Scots hylomythie pa. 40 Such earth bread doltish dull and sluggish wits But ayery Spirits acquainted with the light Will not bee led by custome from the right No loue no friends no predecessor shal Peruert their iudgements they examine all This is the practise of some in France obserued out of Caluin by Reg. on the artic of Religion Art 21. Your Fathers haue stepped awry in some points of doctrine and you hauing once entred their by pathes will needs runne into the desert of errour Your Fathers liuing in the stinking ayre of Popery could not choose but bee tainted with some infection of Heresie What then Dare you say they died in their pollution Did God reueale vnto you the time the houre of their conuersion Do you not know that God might haue his secret working performed vpon them euen at the very last gaspe Doe you not acknowledge that God can saue such as are not pertinatious in their Heresies euen Jnter pontem fontem When there is no sensible hope When their foule is at the pits brink hee can call it backe againe that the pit shall not shut its mouth vpon it I haue often greatly wondred saith M. D. Luther how that in all the time of that tyrannizing Sect of the sonne of perdition Luther in epist ad Galat. ca. 2. tom 5. operum fol. 311 for so many hundreths of yeares together the Church should subsist in the midst of such gret darkenes and in the throng of so many errours Afterward I conceiued that there were certaine called of God by the Word of his Gospell and Baptisme who walked in the simplicitie and humilitie of their heart thinking the Monkes onely and such as were anointed of Bishops to be holy men and Religious but themselues to be profane and irreligious and in no wise to bee compared with the other Whereupon finding themselues emptie of all good workes and meritâ— which they might oppose to the displeasure and rigour of Gods Iustice they clung close to the passion and death of Christ and in that simplicitie were saued Neither was this the case of simple ones onely but euen of their deepe Doctors 1 Ioh â— 19 their holy Hermits their sanctified Monkes of whome I may truly say That howsoeuer they liu'd among them yet were they not oâ— them Which assertion though it might haue beene doubteâ— of all their life time their habits and cooles manner of liuing colouring it out to the world that they were Papists yet the point of death approaching put the matter out of question when for all their regularities and obseruances as Monkish as euer for all their comport and carriage as superstitious as euer for all their meanes and manner of liuing We do iustly coÌ„clude that many Papists especially our Forefathers laying their whole trust vpoÌ„ Christ and his merits at their last breath may be and oftentimes are saued as Popish as euer could be deuised they will be found to haue dyed true Protestants casting from them all trust and relyance on their owne works and putting their whole trust and affiance in the mercies of God through Christ Iesus Such was that good Hermit Agatho good in name and in truth good Such was that blessed Saint Bernard the best Monke that euer was Both which on their death-beds to haue renounced themselues vtterly His Maieties speach in the Parliam 1605. De Agatho ne vide Luther vbi supra fol. 313. De Bernar in 4 cap. ad Galat. fol. 400. tom 5. and to haue had recourse onely vnto Christ you may reade in that worthy Authour afore cited And I think verily saith Luther that Ierome and Gregory and many other Fathers and Hermites were after the same manner saued And the ground of this his thus reasoning is for that we are not to doubt but that euen in the Old Testament many of the Kings of Israel and other Idolaters likewise were saued for because it pleased God euen in the houre of death to turne their hearts causing them to cast away all their vaine confidence they put in their Idols and to apprehend that promise of God as concerning that seede of Gen. 22.18 AbrahaÌ„ which was to come to wit Christ in whom all the Nations of the world should be blessed Vide in hanc senteÌ„tiam D D. Hakeâ— in his answ to DD. Carier an English Italionated Doctor c. 2. sect 19 p. 127. Potens est dominus miserecordia sua indulgentiam dare Non tamen quia aliquando erratum est ideâ— semper errandum est Cyprian epist 73. v. etiam Directions to know the true Church pag. 83. Non intelligendi viuacitas sed credendi simplicitas tutissimos facit Aug. Apostolus de iudais dicit zelum Dei habent sed non secundum scientiam pares estis omnino exceptis duntaxat illis quicunque in vobis sunt scientes quid verum sit pro animositate sua peruersitatis contra veritatem etiam sibi notissimam dimicantes August Vincent epist 48. Hence proceede our charitable censures of such of your Fathers who liuing in the darkenesse of superstition could not so well see the way to heauen and to reformation in their life time as their meeke hearts could haue wished
But as for those obstinate wretches furious spirits branded with the marke of the Beast and therefore firebrands of hell too too headstrong in their erroneous opinations as the Lord gaue them vp to a reprobate sense that they should not receiue the loue of the truth and so be saued and they now fry for it So assure your selues if yee insist in their steps and resist all good admonitions you can neuer flye their Mat. 23.33 punishment For it is iust with God that those which haue beene Quos similis culpa coinquinat par quoque paenâ— constringer Gregor pares culpa shall be also pares pana Bee partakers of their sinnes you shall certainely be sharers in their punishment O then yee Mat. 3.7 generation of Vipers bee forewarned of the heauy vengeance to come Doe not with the deafe Adder alwaies stop your eares to all godly and Christian admonitions but take them at length to heart and say not with your selues Wee haue had ranke Papists to our Fathers we haue had such as haue derided and mocked your Orthodoxe Religion for our patternes and presidents for I dare boldly affirme in the words of our Sauiour that vnlesse yee repent and be conuerted you shall likewise perish Be not like them in Saint Austine Verum est quod dicitis to professe all true that wee say Non est quod respondeatur and that you haue nothing to say against it Aug. Vincent epist 48. Sed durum est nobis traditionem Paretum relinquere but it seemeth a hard thing vnto vs to forsake the faith and tradition of our Fathers For consider it well in your hearts why should your Fathers examples mislead you into errour O what a senselesse part is this in you Mast Scots Phylomythologie p. 41. Your Fathers faults and errours to allow And not much rather to reforme your owne By shunning the defect which they haue showne Shall the vaine conceit of your Fathers worth Ezech 20.18.19.20 Quos Christus vocat secum in aternum mansuros pater forsaÌ„ reuocat secum in aeternuÌ„ arsuros vid Bern Epist 2. weigh downe Gods holy Word Will you conferre nay preferre man to God If the Fathers of your bodies leade you one way and Father of Spirits bid you goe another haue you not learn'd to obey God rather then men will you not grant that which reason hath alwaies held for certaine and grounded truth Demosth contra Aristocrat Viuendum est legibus non exemplis Goe to then thinke not to shrowd your doings with your Fathers exemplarie dealings For as it is well vttered by the Heathen Oratour Jmpudens est Oratio dicere sic factum est But let the bright and cleere Law of God shine in your hearts let it dwell in you plentifully in all wisedome here the Word of God from others Si non dedignentur legere malè mihi sit ita enim in tanta causa iurare ausim nisi tandem capiantur Petr. Mart. Loc. com c. 6. clasi 1. sect 14. reade it by your selues Ab eo speranda est intelligentia qui pulsantibus aperiet querentibus demonstrabit petentib non denegabit Hilar. in Ps 125. Multum domini de tua bonitate praesumo quoniam tu ipse docet petere quarere pulsare tu domine qui iubes petere fac accipere consulis quarere da inuenire doces pulsare aperi pulsanti confirma nie infirmum restaura nie perditum suscita mè mortuum c. August Meditat. cap. 39. sect 9. pray to God for a right vnderstanding of it marke it well ponder it in your heart and examine all your tenents and courses by it and then the Lord opening your eyes to see your owne mis-doings and your Fathers mis-leadings you will confesse your Fathers follies wherein you haue liued and professe to leaue them with all speedie reformation in new obedience vnto Gods holy will and Commandements And this I pray God that of his infinite goodnesse he will grant vnto you that so by the conuersion of your soules his holy Name may be glorified his Angels gladded his faithfull confirmed â— our hearts comforted and the borders of Christs Church enlarged and that for the merits of Chrst Iesus his onely true naturall Sonne our alone all-sufficient Sauiour and Redeemer Amen An Apologetique to tâ— Christian Reader for the worke in and about the Translation Gregor Nazian Monostich Horat. Carm. l. 3. od 6. Reu. 1.8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinc omne principium liue reâ— exitum Of all thy studies and intentions seâ— That God the Alpha Omega be DA veniam Scriptis remembring that of the â—postle 1 Cor. 12.7 The maâ—festation of the Spirit is giâ— to euery man to profit withâ— The Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thâ—â— is the gâ— and graces of the â—pirit of 〈◊〉 are bestowed vpon vs noâ— bee wrapt vp in a Napkin 〈◊〉 hid in the earth but for maâ—festation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereupon the aâ—ent Greekes well expressed 〈◊〉 and light by one common na◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Plutarch shews in the â—â—futation of that common M◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and what our Sauiour spake with a primary direction to his Apostles Vos estis lux mundi Yee are the lights of the world may in a secondary application be affirmed of euery Christian or else Saint Paul would not say Among whom yee shine as lights in the world Now least any one should exempt himselfe therefore euery one is put in the â—ext 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as there are none furnished with all gifts so there are none but they haue some gift and the doner will looke for his owne with aduantage As euery man therefore hath receiued the gift so let him minister thereof to others for the good of others Looke not euery one on your owne things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but euery one on the things of other A good lesson for this incroaching and Monopolizing world wherein euery man is for himsefe as the prouerbe saith and as the Apostle The Attestation of a friend touching this Booke inserted in a Letter to the Translatour In your Translation you haue laboured that they that will read may haue delight and that they that are desirous to commit to memory might haue ease and that all into whose hands it commeth might haue profit 2 Maâ— 2.25 Adam Airay S.S. Theol. Bat. M.D. Esquire To his good Friend T.V. WHat Thou do'st teach by others heretofore Hath likewise bin But yet by no man 〈◊〉 To the true life That by thy godly care Thou and thine Authour equally doe share Thou praisest him Translating but if he Vnderstood English he would more praise thâ—â—e Thou to our Nation ha'st his Doctrine showne Which to our vulgar else had not â—eene knowne As much by this thou get'st as ere he wanâ—â— England praise Vicars Dâ—ntâ—k her Keâ—keâ—man Mich. Drayton 〈◊〉 â—postle complaineth Euery man seeketh his owne things none â—he things of
men his holy Scripture euen as a Prince vseth a Cryer for the promulgation of his lawes vnto his Subiects And here take this similitude with you a man goeth to the Vniuersitie as vnto the very shop and store-house of Learning yet hereupon it followeth not that the truth of that learning we are taught there in the Vniuersitie doth depend on the authority of the Vniuersity Besides this must aâ—so be obserued that whatsoeuer the Papists say tovching the authority of her Church aboue the Scripture doth nothing at all profit them but that they manifestly beg the point in question whilest they thus argue The Church hath authority aboue the Scriptures The Pope of Rome is the Church Ergo. For suppose wee grant them their Maior which notwithstanding is false as wee haue manifestly proued yet they are neuer able to prooue their Minor as shall bee showne anone more distinctly VVhat is the second propriety of the word of God or the holy Scripture Syst Theol. pag. 176. That it bee intire perfect and sufficient to saluation which is prooued by that Ioâ— 20.30 Many other signâ— did Jesus which are not writteâ— in this Booke but these thinges are written that you may beleeue that Jesus is the Christ that Son of God that you beleeuing might haue life by his name Out of which place â— thus reason That which is sâ— written that by it wee may beleeue in Christ Iesus and sâ— obtaine eternall life that 〈◊〉 say is sufficient to life eternall But the Scripture is so written Ergo. Againe thence I thus argue The holy Scripture was written to this end that wee might beleeue in the Sonne of God and get eternall life Ergo. Whatsoeuer Word is not written profiteth or auaileth vs nothing to faith to eternall life which must diligently bee noted against the errour of the Papists which say there are two words of God Quod non legi vsurpare non debeo Amb. Non sum alioruÌ„ sermonum discipulus nisi coelestium Origen the one written the other vnwritten vpon which pretence they will needs obtrude vnto vs Traditions which they call Apostolicall the Decrees of the Popes and the custome of the Church Of which the Councell of Trent in the fourth Session thus speaketh Whosoeuer doth not with like affection of mind reuerence the Traditions of the Church as hee doth the holy Scriptures let him bee accursed But against those Traditions first note the sufficiency of the Scriptures Secondly this argument The Traditions of the Chuâ—ch either agree with the holy writ or they dissent from it If they be coâ—sonant to it then they say the selfe same thing thâ— Scripture saith and so theâ— are Scripture for that oughâ— not in all reason to be done bâ— mâ—â— which may bee performed by fewer Or they dissenâ— from the Scripture as all thâ— Traditions of the Popes as namely that Tradition wherby the Cup in the Lords Supper is prohibited to be administred vnto the lay people and such like And if they disagree with the Scripture they cannot fill vp the Scripture for that which is repugnant to any thing doth not fill vp but rather quite ouerthrow it Another testimony of the perfection of the holy Scripture is most manifest in the 2 Tim. 3.16 The whole Scripture is giuen by inspiration from God and is profitable to teach to reprooue to correct to instruct that the man of God may be perfect and perfectly instructed to euery good worke From whence wee may frame these arguments First the Scripture is a totum an intire thing Ergo it is perfect for a totum is that which wanteth no necessary parts Secondly that which sufficeth vs for doctrine Adoro plenitudinem ScripturaruÌ„ Tertul. for reproofe for correction and instruction that is full compleate for there is none that can shew any thing besides whereunto the Scripture should bee profitable But the Scripture is sufficient to those things Ergo. Thirdly that which maketh a man perfect and furnished to euery good worke that same must needs be perfect but thâ— Scripture doth so Ergo. The Maior is therefore true because there is no effect which is more perfect then its cause or because a perfect effect presupposeth the cause to be perfect and nothing can giue that to another which it hath not it selfe if the Scripture therefore make men perfect then it must also be perfect VVhat is the third propriety of the holy Scripture That in the Articles of faith Syst Theol. pag. 199. which are necessary to saluation it bee plaine easie and perspicuous easie I say and perspicuous first in respect of them to whom 〈◊〉 ought to bee a light for theâ— saluatioÌ„ according vnto thâ— 2 Cor. 4.3 If our Gospell be hid it is hid to them which perish whence it necessarily followes that the Gospell is not hid but cleare and open to those which doe not perish as Peter saith 2 Pet. 1.19 You doe well in that you attend to the word of the Prophets as vnto a light that shineth in a darke place Psal 19.7.8 The word of God is cleare Psal 119.105 The word of God is a light to our feete and steppes Secondly the Scripture is easie as it is an instrument which it hath deriued to it from the principall guide the holy Spirit who is that true teacher and interpreter of the Scripture Ioh. 14.26 The Aduocate which is the holy Ghost he shall teach you all things 1 Ioh. 2.27 That annointing that is the holy spirit teacheth vs of all things Also Ioh. 16.13 When that spirit of truth shall come he shall leade you in all truth Lastly it is easie if that in the handling of it wee vse conuenient meanes and expound one place by another according to the rules of good and lawfull exposition which you may reade in the 201. page of my Systeme of Diuinitie If then any shall demand Syst Theol. pag. 201. who hath the authority to interpret the Scripture if the Pope of Rome be he I answer that euery one is the best interpreter of his owne words whereas therefore the Scripture is the Word of God and of the holy Ghost and not of the Pope of Rome therefore the holy Spirit hath the authority to interpret as that true aduocate and teacher of verity But why then doth the Bishop of Rome chalenge to himselfe this authority to interpret the Scriptures I answer because he knowes well enough how bad his cause is and therefore dares not submit his Tenents to the Word of God or the Scripture if it be rightly vnderstood and therefore will he wrest and stretch the scriptures at his owne pleasure Touching which poynt I would haue you note the words of a certaine Apostate from the faith Casper Schoppius Papist who is now at Rome with the Pope hee in that Epistle he wrot touching his defection from vs vnto the Papists about sixe yeares agoe set out at Ingolstadium in the 24 page saith thus The
sinne What is the third propriety of Christs Passion That it was most sufficient Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano Bellar. lib. de asccusment in De um grad 13. cap. 3. neither neede wee any more expiation which is proued by that Heb. 9. v. 26. New was he in the end of the world made manifest by that offering vp of himselfe once to take away sinne And verse 28. Christ was once offerd vp that hee might take away the sinnes of many And yet more euidently Heb. 10.12 This man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14 By his one oblation that is by that his oblation which only is most perfect and sufficient Now that with is said Col. 1.24 Objection I fulfill the remainders of Christs suffering or passion in the flesh Soluti It must not be so vnderstood as if the Passion of Christ were not of it selfe sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua quadaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi quia meÌ„broruÌ„ Zaâ—ch but needed some addittament to fill it vp but there by a Synecdoche the Passions of Christ hee calleth all such as the members of Christ were to suffer as if he said I must also indure those afflictions which Christ shall feele in his members as he expressely annexeth I fulfill the remnant of Christs Passion in the flesh for the body of Christ which is his Church that hee might plainly shew that hee spake not of that passion which Christ suffered for our sinnes Omnes sanctorum afflictiones vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—bus puniuntur peccata vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina de his loquitur Melanct. but of the crosses and afflictions which the Church must sustaine in this world which Church by a Metaphoricall kind of speaking is the body of Christ And this which we haue spoken about the sufficiency of the passion of Christ we must note againe against the Papists who reach and say that expiation and purging of sinne is partly by good workes which shall bee confuted in the doctrine of Iustification partly by the Masse which shall likewise bee confuted in the point of and concerning the Lords Supper and partly by Purgatory which say they is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First Calu â—nsti l. 3. c. 5. §. â— seqq in the sacred Volume there is no one testimony of Purgatory nor not so much as one example of any one that was in that Purgatory fires Ergo it is a meere inuention of their owne braine They vrge a place Obiecti 1 Cor. 3. verse 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly Solus for the Apostle speaketh as touching the edifâ—cation of the Church and saith that the time shall come when it shal be tryed and examined how much euery one hath profited in edifying the the Church by the word of God and the holy Spirit which two he calleth fire by a Metaphor Hee addeth further Verse 15. He shall be saued but euen as it were by the fire where abiding still in the Metaphor and similitude he saith that not all those who haue not edified aright shall straight way bee damned for euer but that they shall suffer a tryall in their owne conscience because they haue not so faithfully discharged their Office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall finde but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last 16. Iohn 5.24 Verily verily I say vnto you who so heareth my word and beleeueth in him that sent me shall not come into iudgment and by consequence not into Purgatory which is a part of Iudgement but shall passe from death to life Reuel 14. vers 13. Blessed are they henceforth which dye in the Lord. Henceforth that is from the very moment wherein they dye There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatory fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ Syst Theol. pag. 357. It is that effectuall application whereby Christ doth alsufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ It is his intercession for vs VVhat doe you meane by intercession I doe not meane any Prayer or suite whereby Christ would get vnto vs againe the the fauour of God as one man is said to interceed for another that he may procure him somewhat but I vnderstand first that perpetuall value and vertue of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall be of force for vs for euer VVhich is the third Office of Christ His Regall Office Syst Theol pag. 359. for Christ is not only a prophet a priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that hee gouerneth the Church by his Spirit and by his Word and doth not only shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that he defendeth vs against our enemies Satan Sinne and Death that they haue no power to hinder our saluation Thirdly in that he beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto his owne ordinance Fourthly in that at the end of the World he shall appeare to bee Iudge of all men Syst Theol. pag. 368. and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternall glory I doe already conceiue the office of Christ what it is and of how diuers sorts it is now I would haue you tell mee what the obiect is about
before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood of Christ and regeneration vnto life eternall See more in my Syst of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification Syst Theol. pag. 416. It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists De certitudiuine salutis
Zanch. Miscellan 1. par p. 214 seqq Calv. Insti l. 3. c. 13. §. 3. who in their Trent Councell Session 6. boldly affirme that a man cannot hereof bee certaine in this life but ought alwayes to doubt of it and they adde that there can bee no greater sinne before God then that a miserable sinner should assure himselfe of Gods fauour yea and further they adde that whosoeuer shall holde that opinion ought to bee accursed To this their abominable errour we oppose most plaine places of holy Writt Rom. 8 vers 15. Yee haue not receiued the spirit of bondage but that spirit of Adoption by which wee crie Abba Father which spirit beareth witnes to our spirit that wee are the Sonnes of God This is a very horrible impiety that wee will not receiue the testimony of the Spirit but doubt of the truth certainty therof 1 Iohn 5.10 Hee that beleeueth in the Son of God hath the Testimonie in himselfe And surely if God would haue had vs to haue doubted Hoe dixit Deus hoc promisit si parum est hoc iurauit Aug. hee would neuer haue sworne that hee would bee mercifull to vs. But now he hath sworne thus much very euidently EZech. 33.11 As I liue saith the Lord that is as truely as I am and liue I will not the death of a sinner but that hee liue Also Iohn 5.24 Verely verely J say vnto you whosoeuer beleeueth in the Son hath eternall life And Woe bee to thee then saith Saint Austin if thou beleeue not God when he sweares to thee But the Papistes obiect Obiect Tria considero in quibus tota spes mea consistit Charitatem adoptionis veritatem promissionis Potestatem redditionis c. Bern. They that are weak are subiect to falling and they cannot bee sure of the grace of God Answ Who so are weake they may easily fall I limit the proposition thus vnlesse there bee one that is mightier who vpholdeth them Now God it is that holdes vs vp and that helpeth our infirmities And therefore certaine wee may be of the forgiuenesse of sinnes and of the grace of God not by any thing in our owne nature indeed which is weake but by the helpe and assistance of the holy Ghost making vs strong according to those sayings of holy Writ Psal 37.24 Though the righteous fall he shall not bee cast off because the Lord putteth vnder his hand Iohn 10.28 I wil giue vnto my sheepe eternall life neither shall they perish for euer neither shall any one take them out of my hand my Father which hath giuen mee them is greater then all that is hee can supply their wants readily and vphold them mightily Rom. 8.38 I am perswaded that neither life nor death neither things present nor things to come shall bee able to separate vs from the loue of God which is in Christ Again they obiect that place Obiect 1 Cor. 10.12 Hee that standeth let him take heed that he fall not I answer Solut. That the Apostle there speaketh of hypocrites which doe perswade themselues falsly that they stand and further he speakes also of the weaknesse of men touching which wee cannot be enough admonished to the end that wee may thinke saluation not to lie in our owne strength but in the grace of God only Obiection They vrge also that place Eccles 9.1 A man knoweth not whether hee is worthy loue or hatred Solut. Whereto I answere First that this is a fallacie not beeing limitted wee ought then thus to limit it A man knoweth not of himselfe but hee may know it The fathers speake against a vaine presumptioÌ„ not a godly assurance God reuealing it vnto him and the holy Spirit witnessing it Secondly a man knoweth not by those humane causes by the euent of Fortune and the chances and changes of these outward things And therein the Text it selfe is a mouth to expound it selfe for there it is said that a man by externall changes such as are riches pouertie health sicknesse honour contempt that a man cannot by these things nor any other externall estate iudge and certainely know whether hee bee in the fauour of God or be hated by him And therefore that their Argument is not sound which argue thus as many doe I am rich Ergo I am the sonne of God or I am poore Ergo God doth hate me This iudgement then whether wee bee in the fauour of God or not wee must take from Gods Word Sithence therefore it is certaine that a faithfull soule may bee assured of the fauour of God and the forgiuenesse of sinnes and may bee made partaker of the peace of Conscience as it is said Ro. 5.1 Being iustified by faith we haue peace thence another thing doth necessarily follow De perseuerantia Zanch. Miscellan 1. part p. 91. seqq iteÌ„ pag. 347. to wit That a man when hee is once receiued into the fauour of God and hath obtained remission of his sinnes that hee I say cannot fall away from the Grace of God nor lose his Faith nor be obnoxious vnto eternall daâ—nation For because we ought not to doubt of the grace of God therefore neither can wee fall away from the grace of God for if we could fall away from it then wee might doubt of it but we being once receiued into the grace and fauour of God that wee cannot altogether loose that grace of God the Scripture witnesserh Rom. 8.1 There is no condemnation to those which are in Christ Iesus if no condemnation then perpetuall fauour if no condemnation then also no time is wherin they may slide from the grace of God fall into condemnation for by no condemnation is excluded both all the kinds thereof and all occasions of falling thereinto Hitherto appertaineth that place Ipse ergo eos facit perseuerare in bono qui facit bonos qui autem cadunt pereunt in Praedestinaâ—orum numero non fuerunt August which before wee haue cited Iohn 10.28 My sheepe none shall take out of my hand which is all one as if hee had said My sheep shal neuer be taken out of my hand Which must be diligeÌ„tly noted against the Papists who affirme that a man after that he is taken into the fauor of God may fall again out of his fauour euen as if he had neuer been in fauor but may haue of a mercifull God an vncompassionate and irreconcileable God euen as when one falls out of the fauour of the King in stead of a gentle and kinde master hee hath now an angry and cruell Lord. Obiect But here they obiect that place in the 51. Psalme where Dauid after that horrible sinne of his was committed prayeth Restore vnto mee the ioy of my saluation vers 12. therefore say they hee had lost the fauour of God Solue I answer that the Papists doe not halfe well enough looke into the text for it is not said Restore vnto me my spirit
II. The efficient cause of thy misery Adams fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sinne Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigor of the Law Pag. 42 seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to life Pag 53. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect hereof â—he efficient cause of our Redemption is Christ in him consider I his Person and so 1 the Parts thereof the humane and diuine natures 2 the Vnion of those two natures II. his Office of whiâ—h â— in generall as it is called a Mediatorship 2. in speciall and so it is Propheticall Sacerdotall and Regall Pag. 55. seq The obiect of Redemption is the Church which is largely taken Pag. 93 strictly and properly Of it are considered the head the members the proprieties Pag 96. seqq So of Redemption there followes Iustification which you haue I defined Pag. 137. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ Pag. 138. or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and those either ordinary the Word and Sacraments or extraordinary Miracles Pag. 139. seqq The effect or fruit of iustification iâ— the peace of conscience by which a man is assured of the fauor of God and his owne saluation Pag. 151. The adiunct of iustification is Repentance of which see Pag. 160. So of Iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 〈◊〉 Good works Prayer or inuocation Pag. 162. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both Sacraments where you haue the name and nature of a Sacrament Pag. 185. or appropriate to the Supper which you haue I defined Pag. 188. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation Pag. 189. The forme or ground or foundation of the Relation is â— in respect of the Sacrament I. the Institution of Christ II. the Analogie betwixt the signe and the thing sigfied 2. in respect of vs it is Faith Pag 193 seqq The end or finall cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primary the confirming of our faith or secondary and it is threefold 1 a consecrating of our selues to God 2. a publike acknowledgement of Christianity 3. a profession of our Charitie Pag. 203. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper Pag. 209. II. in worthy receiuing And this deuotion is two-fold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the decent gesture of our body and the deuout affection of our soule in the time of receiuing those holy Mysteries Pag. 212. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. How to examine 〈◊〉 selues before wee come to the Lords Table II. How to behaue our selues there III. How to trye our selues afterward written for their sakes that study piety and loue bteuity Pag. 223. FINIS A Post-script to the READER GEntle Readers I am to satisfie you anent two things you haue met withall in reading the fore-going Treatise first that the reasons and arguments now and then are very concisely proposed the syllogismes wanting one of the premisses or the conclusion or both And my reason of thus doing was because I wrote vnto men endued with Logicke at least naturall which hauing the pith of the Argument is able to suggest inferences The other thing is that whereas there is often cited Kecker System of Diuinity you would be pleased to haue recourse vnto that which was printed Goloniae Allobrogum that is at Geneua Ann. Dom. MDC XI where according to the order of pages you shall find the points enlarged which are here but briefly touched There is also added now where the same points are handled in Caluins Institutions and Zanchius Zanchies Works cited in the Margent are in Fol. in 8. Tomes printed 1613. FINIS A TREATISE WRITTEN TO THE GLORY of GODS Grace against FREE-WILL Item A plaine Method of Preaching for the vse of Younger Students in DIVINITY By T. V B. of D. Printed at London for Thomas Iones 1625. A Short Treatise touching Mans SERVILE WILL before the working of GODS grace plainely and fully as I trust opening that Controuersie euen as it was written to a Friend in answere of a Popish Pamphlet touching Mans Free-wil MY good Friend Praloq I suppose you gaue me not that Popish Script to ouerlooke it only but to examine and censure it for your resolution and satisfaction in that point of Controuersie which it only touches vpon concerning Free-will and the power of nature before grace A point which if the Author of your Script had throughly vnderstood hee might well haue blam'd himselfe in the choyce of that Doctrine for the countenancing of his Religion which of all other doth monderogate from the credit of the Romish faith For I am vtterly of this mind that there is no one Doctrine throughout the whole body of Diuinity which doth more directly crosse and thwart the truth of the Gospell which doth more liuely argue and conuince Popery of Antichristianisme then the Papists tenent touching Free-will Haemanus Romamerigent Nullas spes habet Roma si taleis habet Ha's Rome no other hand to prop't then that Rome without other hopes must needs fall flat And therefore your Author whosoeuer it was light vpon this point vnluckily First he offends in limine Status contron in the very proposall of the question for the question is not Whether Man in the state of corruption hath Free-will or freedome of will who euer denied that but the State is this Whether a man in his corrupt estate hath of himselfe before the working of Gods grace in his soule any power or ability naturally to turne himselfe vnto God to affect that which is truely and Theologically good either for the willing and proposing of it to himself in cogitation or for the absoluing and performance of it in action The Iesuits who are the most refined Papists do hold that an vnregenerate
your whole demeanes Say you couenant for foure or fiue hundred pounds per annum Your Farmer at the making of the bargaine is an able substantiall sober man well able to pay you your annuall rent But so it fals out that soone after he is with-drawne to lewd and riotous courses and spends both time and estate vpon luxurie and vanity So that now hee is Bankerupt not worth fiue pence in all the world and consequently altogether vnable to pay you fiue hundred pound What then may not you in equity and iust law require of him your annuall rent although it be impossible for him to pay it I know you may Iust so it is betwixt God and man At the first man was created in perfect righteousnes and so was a person fitted to the obseruance of all good duties but soone after hee turned bankrupt hee fell vpon riotous and disobedient courses being tempted by the woman and shee by the Serpent to eat the forbidden fruit Before he was the seruant of God now he is become the slaue of sin So that he hath no strength to runne in those good wayes wherein at first God set him What then Because hee is not able to do any good may not God in equity exact of him the keeping of his commandements I trow hee may yea I am sure he doth and that rightly because the thing is become impossible to man meerly through his owne default 3 The exhortations and dehortations the promises and threatnings which haue annexed conditions are not in vaine neither is there any mockery in them although we be not able of our selues to fulfill the exhortation or performe the condition For it must be obserued that there are in the visible state of the Church both elect and reprobate and these two will grow together in the field vntill the haruest when they shall bee separate by the Angels the wheat that is the elect gathered into Gods barne the tares that is the reprobate gathered into sheaues to be burnt So then the precepts of God in the Word and the exhortations of the Ministers according to the Word are directed either to the reprobate or to the elect and not one iot of the Word of God shall fall to the ground For to the one it becomes the sauour of death vnto death to the other the sauour of life vnto life I open my selfe thus The exhortations threatnings promises warnings c. set downe in the Word of God and published by the mouth of his Ministers being directed to the reprobate make them the more inexcusable that their mouths may be stopped and that they may not say another day that if they had beene exhorted to such a good duty they would haue imbraced it if they had beene admonished of such a fault they would haue forsaken it For here there consciences shall conuict them and they shal know then that there hath beene a Prophet among them If they be directed to the elect they bee eyther such as are not yet effectually called and then the holy Spirit enwrapping himselfe in his Word worketh an admirable change in their hearts and begets those good things in them whereunto they are exhorted for the Word of the Lord is mightie in operation as the Apostle saith and the Law of the Lord is perfect conuerting the soule as the Psalmist speaketh or else they bee actually called and then by those denunciations of iudgement they become more wary in their carriage by those exhortations to godlinesse they become more liuely and forward in all good courses tending and striuing after perfection So that in all this here is no mockage at all neither can God without blasphemy be said to doe any thing in vaine This because it is the most substantiall doubt and most stood vpon by your Author therefore I haue endeauoured to cleere it thus at large as you see and to afford it a full answere Ob. For the other they are either impertinent as that out of Ecclus 15.14 which speakes of man in his first estate of creation before the fall Sol. wherein we deny not man freewil besides I say not that the Booke is Apocryphall although that might serue for a sufficient answere or they be friuolous Ob. as that of Cain Gen. 4 7 wherin it is not said that he shall haue dominion ouer sin Sol. but there God vrgeth an argument to coole the heat of his anger taken from the subiection of his brother Abel Ob. Of this Bran is that testimony taken out of Iosuah 24. Sol. wherein hee giues them their choice whether they will serue the true God or not not as if it had been in their power to haue chosen but only that hee might draw from them a confession of the true worship of God by which protestation they might the more be tied to Gods seruice after Iosuahs death and held the more inexcusable if they fell to Idols after this solemne profession to feare God and to abiure all idolatrous worship And that instance of Ananias Ob. Act. 5. is like because it speaketh onely of an humane and ciuill matter Sol. the sale of a piece of land which was in his owne power Ob. The first demonstratiue reason which is argumentum cornutum carries some better shew with it but concludes nothing against the truth Haec Pelagii quoque arma erant ad impetēdum Augustinum Calv. Instit l. 2. c. 5. §. 1 Sol. It is this Sin is either necessary or voluntary if necessary thē it is not sin if voluntary then it may be auoyded The hornes of this argumentation are too short and weake to push down the truth If sinne be necessary then it is no sinne How proue you that argument You must remember which you also learned in morall Philosophy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium inuitum are opposed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium necessarium God and his Angels are good necessarily and yet they are voluntarily good The Deuill and his Angells are euill necessarily and yet they are euil most willingly too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet there must be heresies sayes the Apostle Necesse est It is necessary that offences come sayes our Sauiour and of Iudas his bloudy sinne and the Iewes malicious conspiracy against Christ it is expresly said That they did nothing but what the mighty hand of God had decreed long afore to be done Briefly then sinne is both voluntary and necessary Voluntary in respect of mans will for we say that a man may bee carried freely and with a full swing to the workes of darknesse euen to commit wickednesse with greedinesse neither is it necessity but compulsion which takes away the liberty of the will And it is also Necessary in respect of Gods decree which is immutable For this is a most certaine and vndoubted truth that nothing can bee done in the