confirmeth the faithful to yeeld obedience Lastly they cite all other sayings which seem to place conversion and good works in the will of men I have applied my heart to fulfill thy statutes Psal 119. He that is begotten of God keepeth himselfe 1 John 5.18 These and the like sayings attribute the work of God unto men 1. Because they are not only the object but the instrument also of Gods working Two causes why the workes of God are attributed to men which the holy Spirit exerciseth in them 2. Because they are such an instrument which being renewed and moved by the holy Spirit doth also it self work together and move it selfe For there is not one effect ascribed unto the holy Ghost and another to mans will but the same to both unto the holy Ghost as the principall cause unto mans will as a secondary and instrumentall cause The third degree of liberty in man regenerated The third degree of liberty belongeth to man in this life as hee is regenerated but yet not glorified or in whom regeneration is begun but not accomplished or perfected In this state the Will useth her liberty not only to work evill as in the second degree but partly to do ill and partly to do well And this is to be understood two waies 1. That some workes of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some evill and displeasing to God which they doe contrary to the commandement of God which is manifest by the infinite fallings of holy men 2. That even those good works which the converted doe in this life albeit they please God by reason of Christs satisfaction imputed unto them yet are they not perfectly good that is agreeable to Gods Law but unperfect and stained with many sinnes and therefore they cannot if they be beheld without Christ stand in judgement and escape damnation The cause of the renewing and beginning of this liberty in man to good is the Spirit working by the Will The cause for which the Will beginneth to work well is this Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God there is kindled in the mind a new light and knowledge of God in the heart new affections in the will new inclinations agreeing with the Law of God and the will is forcibly and effectually moved to doe according to these notions and inclinations and so it recovereth both the power of willing that which God approveth and the use of that power and beginneth to be conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed that thou mayest love the Lord thy God with all thine heart Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes Act. 16.14 The Lord opened the heart of Lidia that shee should attend to those things which were spoken of Paul 1 Cor. 3.17 Why the Will in the regenerate useth liberty not only to good but to evill also Where the Spirit of the Lord is there is liberty The causes for which the will useth her liberty not only to the chusing of good but of evill also are in number two 1. For that in this life the renewing of our nature is not perfect neither as concerning the knowledge of God neither as concerning our inclination to obey God and therefore in the best men while they live here remaine still many and great sinnes both Originall and others 2. For that the regenerate be not alwaies ruled by the holy Spirit but are sometimes forsaken of God either for to try or to chastise and humble them but yet are re-called to repentance that they perish not Of the first cause it is said Rom. 7.18 I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but I find no means to performe that which is good Mar. 9.24 I beleeve Lord but help thou my unbeliefe Of the second cause it is said Psal 51.11 Take not thy holy Spirit from me O Lord why hast thou made us to erre from thy waies and hardened our heart from thy feare Returne for thy servants sake The Lord our God be with us Isa 63.17 1 Kin. 8.57 that he forsake us not neither leave us Therefore the regenerate man in this life doth alwaies go either forward or backward neither continueth in the same state Hence are deduced these two conclusions 1. As man corrupted before he be regenerated cannot begin new obedience pleasing and acceptable unto God so he that is regenerated in this life although he begin to obey God that is hath some inclination and purpose to obey God according to all his commandements and that unfeigned though yet weak and struggling with evill inclinations affections and desires and therefore there shine in his life and manners a desire of piety towards God and his neighbour yet can he not yeeld whole and perfect obedience to God because neither his knowledge nor his love to God is so great and so sincere as the Law of God requireth and therefore is not such righteousnesse as may stand before God according to that saying Psal 143.2 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 2. They who are converted can no farther retaine good inclinations neither thoughts and affections and a good purpose to persevere and goe forward therein then as the holy Spirit worketh and preserveth these in them For if hee guide and rule them they judge and do aright but if he forsake them they are blind they wander slip and fall away yet so that they perish not but repent and are saved if so be they were ever truly converted 1 Cor. 4.7 Phil. 1.6 2.13 What hast thou that thou hast not received If thou hast received it why rejoycest thou as if thou hadst not received it I am perswaded that he who hath begun this good work in you will performe it untill the day of Jesus Christ It is God that worketh in you both the will and the deed John 15.5 even of his good pleasure Without me you can doe nothing Who shall also confirme you to the end that ye may be blamelesse in the day of our Lord Jesus Christ 1 Cor. 1.8 and 10.13 God is faithfull which will not suffer you to be tempted above that you be able but will even give the issue with the temptation that ye may be able to beare it 1 Pet. 1.5 You are kept by the power of God through faith to salvation This doctrine
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
him and to shew forth more and more his bounty and goodnesse doth adorne it with free rewards How God is said to wish our conversion and good works and yet they not thereby proved to be in our power Deut. 32.29 Luke 19.41 Obj. 3. What God doth wish and will to be done of us that we are able to performe by our selves but God doth wish and will our conversion and our good works Therefore we are able to performe them by our selves And so consequently we need not the operation and working of the holy Ghost Answ This reason is a fallacy deceiving by the ambiguity or the word wish For in the Major proposition it is taken as it useth properly to signifie in the Minor not so God is said to wish by a figure of speech called Anthropopathy making God to be affected after the order of men and therefore the kind of affirmation is divers in the Major and in the Minor But God is said to wish in two respects 1. In respect of his commanding and inviting Two waies God is said to wish any thing 2. In respect of his love towards his creatures and in respect of the torment of them that perish but not in respect of the execution of his justice Repl. 1. Hee it is that inviteth others and is delighted with their well-doing it followeth thereof that their well-doing is in their owne power and not in his who inviteth them but God is he who inviteth us and is delighted with our well-doing Therefore it is in our selves to doe well Answ We deny the Minor because it is not enough that God inviteth us but our will also to do well must be adjoyned which we cannot have but from God only God therefore doth wish our conversion and doth invite all unto it that is he requireth obedience towards his Law of all he liketh it in all and for the love which hee beareth unto his creature hee wisheth nothing more then that all performe it and all be saved but yet a will to performe it they only have whom God doth regenerate by his Spirit Yee have seen all that the Lord did before your eyes Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see and eares to heare unto this day Object 4. That which cannot be avoided is not sinne The unregenerate cannot avoid sinne Therefore their workes are not to be accounted sins Answ We deny the Major The inevitablenesse of an ill action doth noth take away sinfulnesse from it For it is enough to make sin if it be voluntary And how much the more necessarily men sin with so much the greater will they sin They cannot therefore pretend necessity to cloak their fault This doth the example of the Divell prove who sinneth so much the more grievously how much the more necessarily hee sinneth wittingly and willingly striving against God and contumeliously despiting him But they doe vainly and wickedly cavill That the justice of God doth not impute those sins to the Divell which he necessarily doth commit after his corruption Likewise That the Divell is now finally and without hope of pardon cast away of God but men have power yet in this life either to persist in sin or to forsake it and therefore those actions only of theirs are sins in which sin cannot be avoided For God is wroth with all sins of men and Divels and punisheth all sins with eternall paines or with equivalent punishment unto eternall Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin for that there is or is not hope of obtaining recovery and pardon For whatsoever is committed against the Law of God that is sin whether it can be avoided or not avoided whether he who sinneth forsaketh his sin or persisteth in it Object 5. They who cannot but sin are unjustly punished but the unregenerate cannot but sin They who necessarily sin are justly punished because they do it voluntarily Therefore God doth unjustly punish them Answ They who necessarily sinne are unjustly punished except that necessity come voluntarily and by their owne will But men have drawne upon them that necessity voluntarily in the first Parents and themselves also doe willingly sinne Therefore God doth justly punish them Object 6. They who have not equall and like ability to chuse good or evill must needs be either all good or all evill The unregenerate have not like ability to chuse good and evill but only liberty to chuse evill Therefore they must needs be all alike evill Answ If the argument be understood of humane nature as it is without the grace of the holy Spirit it is wholly to be granted for it is certaine that all men before regeneration are alike and equally estranged from faith and conversion yea neither would they observe outward discipline behaviour except God bridled them that they should not commit outrage Gen. 20.6 I kept thee that thou shouldest not sin against me But if they conclude that all must needs continue alike evill when the holy Spirit moveth and inclineth their hearts and minds to conversion there is more in the conclusion then in the former propositions For as it is impossible that they should be converted whom God moveth not so it is not only possible but also necessary that they whom he vouchsafeth the grace of regeneration should be converted All that the Father giveth me John 6.37 Hos 13.9 Isa 59.2 shall come unto me Repl. It is said Thy destruction cometh of thy selfe Israel Your iniquities have separated between you and your God Therefore the cause of this difference that some are converted and some not is in the will of man and not in the bestowing or withdrawing of Gods grace that is before the grace of regeneration is bestowed so are some better then others as that they take that grace which others refuse But Hoseas addeth an answer In me only is thy help He sheweth that our safety doth so depend on God that wee cannot have it without his singular mercy and grace Wherefore destruction cometh of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is answered to that of Esaiah Sins separate the chosen from God for a time the reprobate for ever but yet the divine purpose and counsell of God going before by which God decreed to adjoyne those unto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth Object 7. He that hath no liberty to doe good and eschew evill is in vaine pressed with precepts and doctrine but the unregenerate have not liberty to doe good workes and omit evill Therefore obedience is in vaine commanded them Ans The Major is to be denied for when
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
unto the Father and doth by the vertue of his Spirit effectually apply it unto us sanctifie rule save and defend us against our enemies and doth all these things the humane nature being privy thereunto and most earnestly willing it Christ then is our Lord not only in respect of his Divinity which created us but also in respect of his humanity which redeemed us For the person of Christ even as he is man is Lord over all Angels and men 2. For what cause and how many waies he is our Lord. CHrist is Lord Christ our Lord 1. By right of creation John 16.15 By right of creation and government Of this rule and dominion it is said All things that the Father hath are mine For by him and in him are all things created and by his mighty word that is by his forcible pleasure and will or providence they are sustained and governed and whatsoever good is in all the creatures that wholly proceedeth from him And this is a most general dominion which extendeth it selfe unto all creatures even unto Divels and wicked men albeit not altogether after the same maner to us and to all the wicked and divels For 1. He created us to eternall life but them to destruction 2. The dominion which Christ hath over the wicked and Divels consisteth in the right of requiring and commanding of exercising his power and bridling his enemies that is he hath right and power over the Divels and the wicked to do with them what him listeth so that without his will and pleasure they cannot so much as move themselves and if it were his will to bring them to naught as the history of the possessed man in the Gospel testifieth And he permitteth them Mark 5.20 by bereaving and destituting them of the grace of his Spirit to run head-long into sin and eternall destruction He hath also over us right and power to doe with us what him listeth but he furthermore keepeth and guardeth us as his own flock and proper people whom he hath purchased with his bloud he governeth us also and guideth us by his Spirit he worketh in our hearts faith and obedience that we may doe things acceptable unto him and so fenceth us against all the remptations of the Divel and the flesh that we may never fall from him Therefore he is our Lord after a far other sort than of the Divels and the reprobates By right of redemption Hee is our Lord by right of redemption For hee alone paying the ransome for us delivereth us from the power of the Divell by his Spirit regenerateth us and causeth us to begin to serve him and in this liberty whereunto he hath brought us by his merit and power hee also preserveth us against all both outward and inward enemies even unto the end and being raised from the dead hee fully enfreeth and delivereth us from all sinne and misery and endoweth us with eternall blisse and glory The manner of our redemption is most precious sith it is a thing of greater moment to redeeme us with his bloud than with money Therefore hee hath the greatest right of possession in us And seeing hee hath delivered and freed us it is manifest that wee were servants and truely so wee were and are by nature servants and bond-slaves of the Divel from whose tyranny Christ hath delivered us and hereupon now are wee the servants of Christ because us who were by nature his enemies and deserved to be destroyed of him he notwithstanding preserved and delivered For * The reason of this derivation of the name Servant could not be expressed in English as it is in Latin from whence our English word cometh Servi which signifieth servants cometh from Servando that is saved or preserved Servi or servants were first so named by the Romans from servando which is in signification preserved because when in warres they might have been slaine of their enemies they were preserved But this dominion of Christ over us is speciall that is extendeth it selfe only to the Church Object If wee be redeemed from the power of the Divel then a ransome hath been pay'd him for our redemption For from whose power wee are redeemed unto him is the price and ransome due But God gave not him the ransome Therefore wee are not redeemed from the power of the Divell Ans From whose power wee are redeemed as having been supreme Lord over us and holding rightly his dominion over us unto him the price and ransome is due But the Divel is no supreme Lord but the executioner of the supreme Lord which is God who alone hath and holdeth by right dominion over us The Divel indeed hath enthralled us unto himself by the just judgment of God for our sin and took us by force and invaded us though we were anothers right and possession But Christ that stronger armed man satisfying for our sins brake the power of the Divel and enfranchised us being freed from the yoke of his tyranny Wherefore in respect of God Christ redeemed us for unto him he hath paid the price But he hath delivered us We are said to be redeemed in respect of God wee are delivered in respect of the Divell or set us at liberty in respect of the Divell For we are given unto Christ our Redeemer to be his own neither hath the Divell any more right or power over us And this Christs Dominion over us cost him enough who therefore also hath care of it and preserveth it Of that dominion we dispute especially in this place For the Divel doth not acknowledge Christ to be such a Lord unto him as we confesse him to be unto us because he hath redeemed us and because he guideth us with his Spirit By right of preservation In respect of our preservation Christ is our Lord because he defendeth us unto the end and keepeth and safe-guardeth us to eternal life not only by defending our bodies from enemies but our soules also from sins For our preservation must be understood not only of our first freedome from the power of the Divell but also of the continuall guarding of us and the consummation of all his benefits Of this dominion himselfe speaketh None of them are lost which thou gavest me No man shall pluck my sheep out of my hands He keepeth the wicked to destruction Joh. 17.22 10.28 6.37 and defendeth their bodies only In respect of Gods ordinance In respect of Gods ordinance because the Father ordained the Word and this person Christ unto this that by him he might worke all things in heaven and in earth For Christ is not in this respect only our Lord in that hee saved us that is delivered us from our enemies and of enemies made us the sonnes of God but also because the Father gave us unto him manifested unto us to be our Prince King and Head Feb. 1.2 John 6.17 7.5 Acts 5.31 Ephes 1.22 and hath made
conversion For repentance doth not comprehend both that from which we reclaime our selves and that whereunto we are changed But conversion comprehendeth the whole because it addeth that mutation and change on which ensueth a beginning of new life in a true faith Now repentance signifieth onely the griefe which is conceived after the fact or sin Moreover the name of repentance is of a larger compasse than the name of conversion For conversion is spoken only of the godly who alone are converted unto God and in like manner is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentance is spoken of the wicked also as of Judas who indeed repented of his wickednesse but was not converted because the wicked when they sorrow or are grieved are not afterwards converted or corrected Thus farre have we discoursed of the names and appellations of conversion now let us examine what the thing it self is A definition hereof proposed by his parts may be deduced out of the 88. question of Catechisme to wit that it is a mortification of the old man and a quickning of the new man It is more fully defined on this wise Mans conversion to God is a mutation or change of a corrupt mind and will into a good stirred up by the Holy Ghost in the chosen through the preaching of the Law and the Gospel on which ensue good works or a life directed according to all the commandements of God This definition is confirmed by these places of Scripture Jerem. 4.1 Esay 1.16 1 Cor. 6.11 Psal 34.14 Acts 26.17 18 20. If tâ—â—ou returne returne unto me Wash you make you cleane But yee are washed but yee are sanctified but yee are justified in the name of our Lord Jesus and by the Spirit of our God Eschew evill and doe good The whole definition is set down in the Acts of the Apostles I send thee to open their eyes that they may turne from darknesse to light and from the power of Sathan unto God that they receive forgivenesse of sins and inheritance among them which are sanctified by faith in mee I shewed that they should repent and turne to God and doe works worthy amendment of life 3. What are the parts of Conversion The two parts of Conversion 1. Mortification 2. Quickning THe parts of Conversion are in number two as the Apostle sheweth The mortifying of the old man and the quickning of the new man So speak we better with the Apostle than if we should follow them who make Contrition and Faith the parts of Conversion Now by Contrition they understand also Mortification by Faith they understand the joy which followeth the study of righteousnesse and new obedience which are indeed effects of faith but not faith it self and Contrition goeth before Conversion neither is it Conversion it self nor any part thereof but only a preparing of men unto conversion and that in the Elect onely not in others And this is the reason why they begin the preaching of repentance from the law and then come unto the Gospel and so come back againe unto the Law The old man which is mortified is a meer sinner only namely our corrupt nature The new man which is quickned as hee who beginneth to cease from fins namely as our nature is regenerated The mortification of the old man Mortification or of the flesh is an annihilation and abolishment of the corruption of nature in us and containeth 1. A knowledge of sinne and of Gods wrath for sin 2. A griefe for sin and for the offending of God 3. The flying and shunning of sin Of this Mortification the Scripture testifieth thus If yee mortifie the deeds of the body by the spirit yee shall live Rent your hearts c. Come let us returne to the Lord c. Rom. 8 13. Joel 2.13 Hosea 6.1 By this appeareth that Conversion or Mortification is very unproperly attributed unto the wicked because in them is not any hatred or shunning of sin neither any griefe for sin all which Mortification doth comprehend Furthermore the knowledge of sin goeth before grief because the affections of the heart follow knowledge Griefe followeth the knowledge of sin in the wicked on a sense of some present and a feare of some future evill to wit of temporall and eternall punishments and this griefe in the wicked properly is neither a part of Conversion nor a preparation thereunto but rather a flight and backsliding from God and an entrance to desperation as appeareth in Cain Saul Judas c. It is called a grief not unto salvation and a griefe of the world Contrition not unto salvation causing death or a griefe not according unto God But in the godly griefe springeth from a sense of Gods displeasure which they seriously acknowledge and bewail and it is joyned with an hatred and detestation of the sin past and committed already and with an eschewing and avoiding all present and future sin This grief is a part of Conversion or at least a preparation to the same Contrition unto salvation 2 Cor. 7.10 and it is called Contrition unto salvation and a sorrow according unto God working repentance to salvation Now these three knowledge of sin griefe for sin and flying from sin differ in their subjects or places in man wherein they are seated The knowledge of sin is in the minde or understanding The griefe is in the heart The flying is in the will in that hee will not hereafter commit sin The averting is in the heart and will and it is an averting unto somewhat to wit an averting from evill unto good according to that of the Psalmist Psal 34.14 Eschew evill and doe good This former part of Conversion is called Mortification 1. Because as dead men cannot shew forth the actions of one that is living so our nature the corruption thereof being abolished doth no more shew forth nor exercise her actions that is doth no longer bring forth actuall sin originall sin being repressed For the dead bite not 2. Because Mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirit and for this cause Mortification is also called a crucifying of the flesh Rom. 6.7 Gal. â— 17 Gal. 5.24 They that are Christs have crucified the flesh with the affections and the lusts thereof 3. Because it is a flight or ceasing from sin Neither is it simply called mortification but the mortification of the old man because by it not mans substance but sin in man is destroyed The words Old man are also added for distinctions sake between the repentance of the godly and ungodly For in them not the man but the old man and in these not the old man but the man is destroyed The quickning of the new man is a true joy in God through Christ and an earnest and ready desire of orderning our
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this 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
over mens wills De grat Christ cap. 24. then they have over their owne and who by an internall and occult miraculous and ineffable power worketh in mens hearts not onely new revelations but also good wills and this he doth not but by the wills of men themselves He by his grace worketh faith and conversion in mens hearts not by a resistible operation but altogether irresistible and yet not by coaction But God hath a most omnipotent power over mens wills c. and he worketh upon the same as he said Ergo c. The Major hath a most evident truth out of the knitting of the proper cause with its effect that it cannot be any wise denied The Assumption Austin teacheth by two examples the first is out of 1 Sam. 10.26 concerning Saul to whom when God would give the kingdome and the Israelites had power either to resist him or to submit themselves to him God touched their hearts that they neither could nor would resist and this he did by working on their wills The other is out of 1 Chro. 11. and 12. of David whom when God decreed to settle him in the kingdome with better successe the Spirit of the Lord came upon Abisai a prince among thirty that he said We are thine O David and will be with thee thou son of Jesse Can he saith Austin resist the will of God and not rather doe his will who in his heart did worke by his Spirit which came upon him that he should will say and do this And by them Almighty God who was with him brought them to make him king What did he bind him with any corporeall bands He wrought within he held the heart he moved the heart and drew them by their wills which wills he wrought in them At length he premises the Conclusion in these words No mans free-will resisteth God when he is willing to save a man for to will and nill is so in the power of the willer and niller that as it cannot hinder the divine will so it cannot hinder the divine power But lest any should except that God takes away resistance but not resistibility he addes further It is therefore out of doubt that mens wills cannot resist the will of God who hath done in heaven and earth whatsoever he pleased and who hath also done these things that are to come he cannot I say resist or hinder him from doing that which he pleaseth seeing that even upon mens wills he worketh what he pleaseth It is therefore most cleere that this holy Father doth strongly assever the irresistible operation of divine grace not only in mans conversion and salvation but also in directing of other difficult actions such as is the election of Kings and this for the glory of God And that he also refutes the vain pretexts of resistibility and coaction 13. If the grace that worketh faith and conversion is not irresistible after the maner we speak of but resistible that it may or may not be hindred by mens wills it followes that all is vaine verball smoak what they ascribe so magnifically to Gods grace in the third and fourth Article and that these effects which they speak of are not to be attributed to Gods grace only indifferently and remotely but to mens unresisting wills specifically and proximately which appeares thus The effect of that cause which works resistibly that is so that its production or inhibition may depend from another resisting or not resisting cause if it be produced the production thereof is to be ascribed indifferently and remotely to the worker specifically and proximately to him who resisteth not but admits it On the contrary if it be hindred the inhibition thereof is to be attributed specifically and proximately to the resister or him that will not admit it For example A Prince proposeth a reward to many of his subjects resistibly that he who will fight may have it he that will not may not have it The Princes action is indifferent to these many he that will fight doth well specificate the Princes action because he is to receive the reward but he that will not fight doth not specificate it well because he is to want the reward Who seeth not that as well the one as the other action is specifically and proximately to be ascribed to him that will fight or not fight but to the Prince indifferently and remotely I will adde another by which in my hearing once resistible grace was declared A father sets down on the table a dish of meat equally to his children but resistibly that he who will may have meat who will not may not have it Here the fathers operation is indifferent to all they that will take the meat doe specificate it well but they that will not specificate it ill Who now againe doth not see that the meat is to be ascribed specifically and proximately to the takers but to the father indifferently and remotely Such is the resistibilitie of grace which these men teach But if this be so all the effects of grace must needs be deluding and false which they rehearse deluding or false because man hath not faith from himself or by force of his free-will but he shal have from himself the specification of the working of grace because by being unwilling to resist grace he hath severed himself from others because of himself he cannot think will or do good for of ones self to specificate well a resistible indifferent operation is a good thing because God by his holy Spirit doth regenerate and renew us c. For God doth not by his Spirit renew and regenerate us but indifferently remotely resistibly and therefore improperly but we regenerate and renew our selves specifically proximately and properly because this grace is the beginning for of the progresse and perfection of this grace the question is not of all good for the beginning of a good specification of a resistible and indifferent operation of grace is good from our not resisting c. What besides We must aske of God only such an operation of grace as is resistible and indifferent and onely for this grace must we thank God the not resistance and good specification of grace shall be in our will and power Is not God here robbed of his glory Hath not man reason to sacrifice to his owne net that he may be puffed up with pride against God and that he may say I have separated my self This is to be cast headlong with Satan into hell fire but if of our selves we do not resist resistible grace if we receive that grace which is offered specificate that which is indifferent which with the closure of the fourth Article doe necessarily cohere is not this to establish the idoll of free-will Originall sin is by this denied and the naturall mans native impotencie corruption and pravitie of which God so often complains in Scripture and so do the Prophets and Apostles and the Saints themselves What will become
question in their Conference they plainly take it away yet nor without buskin-phrases but such as bring in the same inconveniencies which before they did so that either they betray themselves to be equivocating disturbers or entangle themselves with contradictions which thus appeare In the appendix or addition they say But whether they who by true faith are inserted into Jesus Christ and therefore partakers of his quickning Spirit may not forsake the beginning of their being in Christ fall away from faith lose grace is to be more exactly considered out of Scripture before they can teach it with confidence that is they doubt whether it be true But if before they speak the truth they cannot doubt of this For if they who by true faith are inserted into Christ have sufficient strength to obtaine the victory over sin Satan c. and Christ in all tentations is present with them and reacheth out his hand that they cannot be seduced or taken out of Christs hand by any cunning or strength of Satan how I pray can it be doubted but that such by reason of the helps given to them by Christ and by reason of his assistance and of his confirming and aiding of them in all tentations but chiefly of defection can never forsake the beginning of their being in Christ can never fall away from faith and can never be robbed of their grace In questioning then that which before they asserted and that indeed most truly doe not they fight against themselves They except that their assertion is not categoricall but conditionall that Christ by his Spirit is present with them that hee stretcheth out his hand to them and confirmes them that are inserted into him by true faith if so be they are ready for the fight and beg his help nor be wanting in performance of their duty c. But that this condition is not placed or performed by many and that therefore no conflict followes But I pray what kind of God doe they feigne here whom secretly they exclude What kind of Christ What kind of Spirit To wit such an one who indeed furnisheth those who by true faith are engraffed into Christ with the meanes of resistible grace but doth not fit them for the combate in their tentations suffers them so to snort that they seek not for his help that they are wanting in the performance of their dutie but Gods promises and asseverations doe teach far otherwise for albeit the condition of the combate of prayers and vigilancie which they require be altogether necessary for perseverance yet that this is not so much proposed by the faithfull which is all these men would have as effected by the Spirit of God in the faithfull is cleere by these and such like testimonies Deut. 30.6 Jer. 32.40 De bono persev c. 2. Ezech. 36.27 Isa 59.21 The Lord thy God shall circumcise thine heart and the heart of thy seed that thou maist love the Lord thy God with all thine heart I will put my feare in their hearts that they shall not depart from mee Which words Austin citing for the good of perseverance thus explaines So great shall my feare be which I will put in their hearts that they shall adhere to me continually I will put my Spirit in the midst of you and I will make that you shall walke in my precepts and keep my judgements and doe them This shall be my covenant with them saith the Lord My Spirit which is in thee and my words which I have put in thee shall not depart from thy mouth I will poure upon the house of David and upon the inhabitants of Jerusalem Zach. 13.10 1 Cor. 1.8 Phil. 1.6 1 Pet. 1.5 the spirit of grace and supplication and they shall look on mee whom they have pierced c. God will strengthen you even to the end He that hath begun in you a good worke will perfect it untill the day of the Lord Jesus who by the power of God are kept by faith to salvation c. Either these are vaine promises which God forbid or the assumption is false that the condition is not proposed or performed by many who are not engraffed into Christ by true faith Cavilling to the contrary will not availe That these promises are not absolute but to be understood with a condition to be performed by the faithfull that being strictly understood they exclude the least offences of the Saints that a condition is commanded not promised c. which are vaine shifts For the promises speak plainly concerning the very condition of faith prayers perseverance in the faithfull to be wrought by the holy Ghost Nor will it follow that the working of perseverance is not promised because it is commanded and required of the faithfull For it is commanded also that they feare God that they walke in the commandements of God c. and yet God promiseth I will put my feare c. I will make them to walk in my precepts Now this is commanded not because they can but because they should do what is required and De grat lib. arb c. 16. For this cause saith Austin God commands some things which we cannot doe that we may know what to beg of him Hearing then the command they aske for that which is commanded saying with Austin Give me what thou commandest and command what thou wilt De dâ—no persev c. 20. Which words of mine saith he Pelagius at Rome could not endure when they were rehearsed by a certaine brother a fellow Bishop of mine in his presence and in an angry way contradicting him he had almost fallen foule with him that did repeat them The orthodox men at this day are in the like condition with them and yet these promises do not exclude the faillings of the Saints whether their sinnes be great or small but they lift up those that are fallen from their fall for these promises are sometimes also directed to just men that fall Psal 37.24 Psal 89.34 If the righteous fall he shall not be bruised because the Lord supporteth him If his sons shall forsake my Law c. I will visit with the rod their transgressions but my mercy I will not take from him If then this Article in the three former members is true and certaine as it is most true and certaine it cannot by the condition inserted be excused from this manifest conflict and contradiction of the adversative addition thus All ingraffed into Christ by true faith and therefore partakers of his quickning Spirit are so confirmed by Christ that by no deceit of Satan or by any force can they be seduced or taken out of Christs hand this is true and certaine and All ingraffed into Christ by true faith are so confirmed that they cannot be seduced nor taken from Christ this is not true and certaine but doubtfull and uncertaine and more exactly to be weighed according to Scripture This conflict againe is a manifest argument of an
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
so much the more vehemently is his wrath kindled and the punishment is more aggravated whereupon are those sayings The wickednesse of the Amorites is not yet full Gen. 15.16 Mat. 23.35 That upon you may come all the righteous bloud c. Answ 2. We deny also the Minor For although God suffer originall sin that is the corruption and guilt of nature to passe unto all posterity yet together with this he of his meer mercy doth set bounds and limits for sinne that the posterity may not alwaies pay for the actuall sins of their ancestors or imitate them and that it may not be of necessity that the children of evill Parents should be evill or worse or more miserable then their Parents Object 7. The sonne shall not beare the iniquity of the father Ezek. 18 20. Therefore it is injustice that Adams posterity should beare the punishment of the sin of Adam Ans True it is the son shall not beare the iniquity of the father or shall not satisfie for his fathers mis-doing but with this condition If himselfe approve not or fall not into the same but disliketh and avoideth it But wee justly beare the sinne of Adam Foure causes for which Adams posterity abideth the punishment of his sin 1. Because wee all approve of the offence and imitate the same 2. Because the fault is so Adams that it also becometh ours for wee were all in Adam when hee sinned and therefore as the Apostle witnesseth We all sinned in him 3. Whereas Adams whole nature was guilty and wee as a part of him proceed out of his substance and masse Rom 5.19 we cannot but be guilty also our selves 4. Because Adam received the gifts of God to be imparted unto us on that condition if himselfe did retaine them or lose them unto us if himselfe lost them Whereas then Adam lost them he lost them not only in himself but in all his posterity also Object 8. All sin is committed with the will but Infants want will Therefore they commit no sin Answ 1. We grant this argument if it proceed on actuall sin not on originall which is the corruption of nature Ans 2. We deny the Minor because Infants want not the faculty and power of will and though in act they will not sin yet they will it by inclination Repli on the first answer The corruption and defects of nature rather deserve pardon and commiseration then punishment and reprehension as Aristotle testifieth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. 3. cap. 5. No man reprehendeth the defects of nature but originall sin is a defect of nature Therefore it deserveth not punishment Answ The Major is currant in such defects of nature as are gotten not by negligence or misdemeanour as if a man become blind either by nature or by some disease or stroke he is rather to be pitied for it then upbraided But such defects as are procured by some misdemeanour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as originall sinne was these all men worthily reprove as Aristotle himselfe there addeth But every man checks such a one as becometh blinde through wine-bibbing or any other mis-behaviour And thus much touching originall sinne Of actuall sin and the rest of the distinctions of sin and of the causes and effects of sin What actuall sin is ACtuall sin is every inward and outward action which was repugnant to the Law of God as well in the understanding will and heart as in outward actions and the omitting of those things which the Law commandeth as to thinke to will to follow and to doe evill or not to know not to will to flye to omit that which is good Hitherto belongeth that division into sins of commission or fact and sins of omission The second division of sin THe second division of sin is thus Reigning sin There is reigning sin and sin not reigning Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit and is therefore subject to everlasting death unlesse he repent and purchase pardon by the death of Christ Or sin reigning is all sin which is repented of and which is not resisted by the grace of the holy Spirit and for which not onely according to the order of Gods justice but also for the thing it selfe he is guilty of eternall punishment who hath it Of this it is said Rom. 6.12 1 John 3.8 Let not sin reigne in your mortall bodies Also He that committeth sin that is to say he which of purpose sinneth and delighteth therein is of the Divell where John speaketh of Reigning sin It is called Reigning 1. Because we pamper it and become slaves unto it Two causes why reigning sin is so called 2. Because it hath rule over man and maketh him guilty of eternall damnation Such are all sins in the unregenerate and some also in the regenerate as errours in the foundation of faith and slidings and fallings against their conscience wherewith a sure confidence of remission of sins and true and lively comfort cannot consist unlesse they repent for that they very regenerate may run head long into reigning sin the dolefull falls of those most holy men Aaron and David doe sufficiently declare Sin not reigning Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit and is therefore exempt from eternall death because he repenteth and obtaineth remission by Christ Such kind of sins are all the defects inclinations wicked desires and many sins of ignorance omission and infirmity which remaine in the faithfull as long as they are in this life which notwithstanding they acknowledge bewaile and hate in themselves yea they resist them and pray daily that they may be forgiven them through Christ their Mediatour saying Forgive us our debts and therefore in these they hold fast and imbrace faith and consolation in their Saviour and Redeemer If we say wee have no sin we deceive our selves 1 John 1.8 Rom. 7.17 Rom. 8.1 Psal 19.12 and there is no truth in us It is no more I that doe it but the sin that dwelleth in me There is no condemnation to them that are in Christ Jesus which walk after the Spirit Who can tell how oft hee offendeth Lord cleanse thou me from my secret faults That vulgar distinction of sinne into Mortall and Veniall sin may be reduced unto this distinction of Reigning Mortall and Viniall sin and not reigning sin For although all sin in his proper nature be Mortall that is deserveth everlasting death yet Reigning sin may most fitly so be called wherein whosoever persevereth finally perisheth Now it becometh Veniall that is to say it effecteth not everlasting death when in the regenerate resisting it by the grace of Christ it waxeth not reigning not that of it selfe it deserveth remission or that it is not worthy of punishment but because it is by grace through Christs satisfaction pardoned unto them that
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
The Major consisteth of a bad definition of free-will For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding and in the free assent of the Will not in a power to will as well good as evill or contrary The good Angels by reason of the wisdome and rightnesse of their judgement and of the great and constant propension or readiness of their will to that which they know to be good and right cannot will evill and unjust things but only things good and honest and yet notwithstanding they most freely chuse and doe those things which are just Right so men by reason of their in bred ignorance and corrupt judgement of those things which are to be done and of the end as also by reason of the stubbornnesse frowardnesse of their will can will only those things which are evill which also they follow and pursue with exceeding willingnesse and pleasure untill they are regenerated by Gods Spirit Object 3. That is free which is ruled of none other but of it selfe only or which is bound to none Mans will is not ruled of it self only but of another and is bound to the Law Therefore it is not free Answ The Major is true if it be meant of that liberty which is in God but false being meant of mans liberty For man to be ruled of none is not liberty but a shamefull barbarity and a wretched slavery But the true liberty of the creature is to be subject unto honest and just lawes and to obey them It is a power of living as thou wilt according unto the Law of God Object 4. That which is a servant and in bondage is not free but our will is a servant and in bondage The will of man is servant to sin and yet inclineth to sin freely Therefore our will is not free Answ There is an ambiguity in this reason for it affirmeth that to be simply so which is but in some respect and sort so or the conclusion fetcheth in more then was in the premisses That which is in bondage is not free that is not in that respect or consideration as it is in bondage Our arbitrement or will is in bondage to wit under sin Therefore it is not free that is from sin which it is not able to shake off by any force which it self hath except it be freed and delivered by the grace of God But thereof it followeth not therefore simply no way it is free For it is free as touching the objects represented unto it by the understanding because it chuseth or refuseth them being once knowne or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We grant the conclusion if free be taken for that which hath ability to do those things which are good and pleasing to God for so far is it in servitude under sin and hath power only to sin but we deny the whole if free be taken for voluntary or deliberative which chuseth the objects represented unto it by voluntary motion not constrained or forced thereto by any externall agent 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 men IT is farther questioned and it importeth much to the knolwedge of our selves to enquire What manner of liberty or to what actions the liberty which was in mans will before the fall extended it selfe and Whether it were any or none at all and if it were any In what state it remaineth after the fall and Whether it be restored and How and by what meanes and How far forth it is restored Whence it is apparent that the degrees of free-will may most fitly be considered and distinguished according to the foure estates of man namely of man not yet fallen into sin or fallen or renewed and restored or glorified that is what manner and how great the liberty of mans will was before the fall what manner of liberty remaineth after the fall before regeneration of what condition it is in this life after regeneration and what it shall be in the life to come after glorification The first degree of liberty before the fall The first degree of liberty in man not yet fallen was a mind lightened with the perfect and certaine knowledge of God and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God but yet not so confirmed in this knowledge and inclination but that it could decline and defect from that obedience by her owne proper and free motion if hope or shew of any good to come by defecting were offered unto it that is the Will of man was free to good and evill or freely chose good but so that it had an ability of chusing evill so that it might persist in good God preserving it and might also fall into evill God forsaking it The former is proved from the perfection of the Image of God in which man was created the latter is too evident by the event of the thing it selfe and by testimonies of Scripture God hath made man righteous Eccles 7.3 Rom. 11.32 but they have sought many inventions God hath shut up all in unbeliefe that he might have mercy on all In which words Paul testifieth that God of especiall deep wisdome confirmed not the first man against the fall nor allotted him such a portion of grace that he might not be seduced by the Divell and moved to sin but that hee therefore permitted him to be seduced and fall into sin and death that as many as were saved out of the common ruine might be saved by his mercy alone For if nothing be done without the everlasting and most good counsell of God the fall also of our first Parents may be so much the lesse exempted from it by how much the more God had precisely and exactly determined from everlasting concerning his chief work even mankind what he would have done The creature can by no meanes retain that righteousnesse and conformity with God except God who gave it keep it neither can be lose it if God will have it kept James 1.17 according to these sayings Every good giving and every perfect gift is from above John 1.4 and cometh downe from the Father of lights In it was life and the life was the light of men which lightneth every man that cometh into the world Take not away thy holy Spirit from me Psal 51.11 104.29 2 Tim. 2.19 If thou hide thy face they are troubled The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Mat. 22.30 In the resurrection they are as the Angels of God in heaven As then man could not have fallen except God had withdrawne his hand and not so forcibly and effectually affected his will and ruled it in
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
punishment severally because they are not sufficient to satisfie Gods justice Object 4. If God punish sins with eternall punishments then either all of us perish or Gods justice is not satisfied Ans If God should punish our sins in us with eternall punishments wee should all perish indeed but he doth not punish them in us with eternall paines neither yet is his justice impeached or violated because hee punisheth our sins in Christ with a punishment temporall but yet equivalent to everlasting This equability doth the Gospel adde unto the Law Repl. If he punish them in Christ and be just he ought no further to punish them in us Therefore the godly are unjustly afflicted in this life Ans The afflictions of the godly are not punishments and satisfactions for their sinnes but only fatherly chastisements and the Crosse whereby they are brought to humility Which that it may be the better understood we are here necessarily to speak of afflictions or calamities but first the next question is to be expounded Quest 11. Is not God therefore mercifull Ans Yea verily he is mercifull a Exo. 34.6 7. and 20.6 but so that he is also just b Psal 10.7 Exod. 20.5 23 7 34.6 Psal 5.56 Nah. 1.2 â— Wherefore his justice requireth that the same which is committed against the divine Majesty of God should also be recompenced with extreme that is everlasting punishments both of body and soule The Explication THis question of the Catechisme is an objection against that doctrine That God punisheth all and every sin with everlasting paines and thus it is framed Object It is the property of him that is exceeding mercifull to remit somewhat of extreme justice but God is exceeding mercifull Therefore he will remit somewhat of extreme justice and will not punish sin with eternall paines Answ We answer to the Major on this wise It is the point of him that is mercifull to remit something but without breach of justice if he be exactly just Now God is so exceeding mercifull that he is also exactly just Therefore he will so exercise mercy that not withstanding he will not impaire his justice And the justice of God exacteth that all sins committed against his soveraigne majesty should be punished with most exquisite that is everlasting paines both of body and soule that there may be some proportion between the crime and the penalty Repl. 1. Exceeding strict justice doth not stand with exceeding mercy in God there is exceeding mercy Therefore in God exceeding strict justice standeth not with it Answ The Major is denied Repl. Thus it is proved Exceeding mercy admitteth mitigating equity but strict and exact justice such as is in God admitteth not this Ergo c. Ans Yes the justice of God admitteth mitigating equity and favourablenesse not by omitting but by transferring the punishment on some other Repl. 2. With him that followeth extreme or strict justice mercy and equity hath no place but God doth strictly execute his Law Therefore with him mercy hath no place Or thus He who remitteth nought of extreme right he is not mercifull but only just but God remitteth nought of his right because he punisheth all sin with sufficient punishment Ans 1. We deny the Minor For God remitteth a great deale of his strict right though he punish sins with eternall paines For as touching the reprobate he useth much favourable dealing towards them whiles he both now deferreth their punishments inviteth them by many benefits unto repentance and in the eternity it self of their punishment wil punish them more mildly then they deserved And as touching the elect he useth much toleration againe towards them because he giveth us his Son and subjecteth him unto punishment on our behalf of his meer mercy obliged bound thereto by no right or merit of ours 2. The Major is denied as false in respect of him who for his wisdome knoweth means of exercising mercy without breach of his justice also in respect of him who whilest he executeth his justice yet rejoyceth not in the destruction of man but had rather he were saved As when a Judge condemneth a robber to the wheele and yet rejoyceth not in his punishment hee though hee seem to execute the extremity of Law yet useth lenity Much more God mingleth marvellous equity with his justice For he is not delighted with the destruction of the ungodly because hee will not the death of a sinner and though hee punish all sins with everlasting paines Ezek. 33.11 yet he also taketh pity on us in deriving the punishment from us and laying it on his Son Repl. 3. The Prophet Jeremy saith Forgive not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the Reprobate Answ 1. It is true when God denieth his mercy unto them repenting What mercy God extendeth to the wicked and except hee have just cause why hee doth not save all But God hath most just cause why he suffereth them to perish even the manifestation of his justice and power in punishing the wicked 2. It is to be understood of that degree of his mercy which hee sheweth towards his chosen even of his mercy whereby he giveth them remission of sinnes his holy Spirit and life everlasting but it is not to be granted concerning that generall mercy whereby he guideth and governeth all creatures Repl. 4. The Lord saith in Isaiah Ah I will ease mee of mine adversaries Therefore God is delighted with the destruction of his enemies Answ These and the like speeches are spoken after the order of men by an Anthropopathy or humane affection and by them is signified that God will the execution of his justice but is not delighted with the death or destruction of men as being his creatures Repl. 5. Nay neither on the penitent doth God exercise mercy For if God punish all sins with sufficient punishment in Christ hee is not mercifull Answ I deny the consequence of this Proposition because he gave us his Son freely who should satisfie for us This satisfaction did the Gospel adde OF AFFLICTIONS Three principall questions there are touching afflictions 1. How many kinds of afflictions there be 2. What be the causes of them 3. What comforts are to be opposed against them 1. How many kinds of afflictions there be Two sorts of afflictions 1. Temporall 2. Eternall SOme afflictions are temporall and some eternall Eternall are the torments of the soule and body ever to endure and never to have end into which all the Divels are to be thrown and all wicked men who are not converted in this life They are called in Scripture hell-fire a worme torment everlasting death because the tortures shall be perpetuall and such as men endure at the point of death who by dying daily can never dye For this shall be everlasting death alwaies to die and never be dead or a continuance of death with infinite excesse
required therefore that our Mediatour should pay a sufficient punishment for us and in regard hereof be armed with the power of the God-head for the divels themselves are not able to sustain the weight of Gods wrath against sin much lesse should man be able to do it Repl. But all the divels and wicked men bear and sustain and are constrained to bear and sustain the everlasting wrath of God Ans They indeed bear the immeasurable wrath of God Wicked men and divels satisfie in never satisfying but so that they never satisfie Gods justice neither recover out of punishment for their punishment is extended to all eternity But it beseemed the Mediatour so to bear the burthen of Gods wrath that after he had satisfied for our sins he might shake off that burthen and take it away both from himself and from us Because of revealing Gods will unto us Our Mediatour must be God That he might reveal and make known unto us the secret will of God concerning the redemption of mankind whereof except he were God he could have no knowledge For no creature could at any time have searched out the bottomlesse depth thereof and conceived so intricate a mystery had not the Son of God displayed and laid it open unto us No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Because of giving the Spirit Our Mediatour must be God That he may give the holy Ghost by whom he may gather in one his Church be present with it in the world and bestow on us maintain and perfect in us the benefits purchased by his death remission of sins righteousnesse new obedience and life everlasting For it is not sufficient for our Mediatour to be made a sacrifice for us to break the bonds of death and make intercession with God for us but it is necessary also that he promise on our behalf that we shall imbrace the decree concerning our redemption by our Mediatour and cease at length to offend God through our sins which is the other part of the Covenant made between God and us and is performed by us that the Covenant may remain firme and ratified But this by reason of our corruption could be promised of no man in our behalfe except he have the power also of giving the holy Ghost by whom he might work in us to assent and to be more and more conformed to the image of God Now to give the holy Ghost and by him to regenerate our hearts and work forcibly in us faith conversion and salvation belongeth to God alone whose also is the Spirit Whom I will send you from the Father John 15.26 For only the Lord of nature is able to reforme nature Jerem. 23.6 Lastly it behooved the Messias to be the Lord our righteousnesse Object The party offended cannot be Mediatour Christ is the Mediatour Therefore he cannot be the party offended that is God Ans The Major proposition is true if the party offended be such a one as in whom there are not more persons But a most cleer testimony whereby are taught in few words those three former to wit that the mediatour is both true man Acts 20.28 and perfectly just and true God is extant when it is said God hath purchased the Church with his bloud for he is true man who sheddeth his own bloud Hee is perfectly just who sheddeth it for the redemption of others Hee is true God to whom both the name and properties of true God are given which is to be a Redeemer both by his merit and also by his efficacy and power and that of the Church that is the elect and chosen Quest 18. And who is that Mediatour which is together both very God a 1 Joh. 5.20 Rom. 9.5 Gal. 4.4 Isa 9.6 Jer. 23.6 Mal. 3.1 and a very b Luke 1.24 2.6 7. Rom. 1.3 9.5 Phil. 2.7 Heb. 2.14 16 17. 4.15 perfectly just man c Isa 53.9 11. Jer. 23.5 Luke 1.35 Joh. 8.46 Heb. 4.15 7.26 1 Pet. 1.19 2.22 3.18 Ans Even our Lord Jesus Christ d 1 Tim. 2.5 3.16 Maâ—th 1.23 Heb. 2.9 Luke 2.11 who is made to us of God wisdome righteousnesse sanctification and redemption e 1 Cor. 1.30 The Explication WHat kind of Mediatour is necessary for us hath already been declared The Mediatour was to be God yet not the Father nor the H. Ghost but the Son only Eight reasons hereof Now the question is of the person who is such a Mediatour This Mediatour therefore is Jesus Christ alone the Sonne of God manifested in the flesh which position is proved by these reasons 1. Our Mediatour must be true God as heretofore hath been evidently shewed But God the Father could not be Mediatour because he worketh not by himsefe and immediatly but mediatly by the Son and the holy Ghost Neither is he the messenger because he is sent of none but he sendeth the Mediatour Neither yet could God the holy Ghost be Mediatour because he was to be sent of the Mediatour into the hearts of the elect therefore necessarily the Son and he only was to be our Mediator 2. That which our Mediatour should impart unto us he must needs first have it himself But it belonged unto him to confer and bestow on us the right and title of the sons of God whence we were fallen that is to work that through him we might be adopted of God to be his sons because this was in his power alone sith he alone had the sole claim and interest herein For the holy Ghost had it not because he is not the Son neither had God the Father it because he also is not the Son and was to adopt us by his Son to be his sons The Word therefore only which is that naturall Son of God is our Mediatour in whom as in the first begotten of God we are adopted to be the sons of God John S. 36. John 1.12 as it is said If the Son shall make you free ye shall be free indeed As many as received him to them he gave power to become the sons of God Who hath predestinate to be adopted through Jesus Christ unto himselfe Ephes 1.5 6. With his grace he hath made us accepted in his beloved 3. The Son alone is the Word his Fathers embassador and delegate and that person which is sent unto mankind by whom the Father openeth his will by whom he worketh and giveth his holy Spirit by whom also is made the second creation for by the Son we are made new creatures Therefore the Scripture joyneth every where the first creation with the second John 1.3.2 Cor. 5.17 Gal. 6.15 Ephes 2.10 Col. 1.16 Heb. 1.10 because the second creation was to be made by the same party by whom the first was wrought By the Son were made all things But this was
pacifier or reconciler of God and men asswaging Gods wrath and restoring men into Gods favour by intercession and satisfaction for their sins and by causing God to love men and men to love God so that hence issueth an inviolable peace and agreement between God and maâ— How a middle person and a Mediatour differ how Christ is the one the other A middle person and a Mediatour are different because that is the name of the person this of the office both which Christ is between God the Father and us He is a middle person because in him both natures divine and humane are united personally And a Mediatour because he reconcileth us to God his Father albeit in some sort hee is also in the same respect the middle person in which he is a Mediatour because in him two extremes are joyned God and man It is demanded Whether Adam had need of a Mediatour before his fall Answer is to be made by distinguishing of the divers meanings and significations of a Mediatour If a Mediatour be meant to be such a one through whose mediation or by whom God doth bestow his benefits and communicate himself unto us Adam verily even before his fall had need of a Mediatour because Christ ever was that person by whom God the Father createth and quickeneth all things John 1.4 For In him was life to wit all both corporall and spirituall life and the life was the light of men But if the Mediatour be understood to be him who performeth both these and all other parts of a Mediatours office Adam did not stand in need of a Mediatour before his fall We must observe notwithstanding that in the Scriptures this phrase is not found whereby Christ is said to have been the Mediatour also before the fall of man 2. Whether we need any Mediatour with God for us No reconcilement without a Mediatour A Mediatour is necessary for us 1. Because the justice of God admitteth no reconcilement without the recovery and new purchase of his grace and favour therefore it is very requisite that we have an Advocate neither yet without intercession therefore we have need of an intercessor neither without satisfaction therefore a satisfier is necessary for us neither without an applying of these severall benefits for the benefits must be received therefore it became us to have such an applier Lastly not without a purging of sin and a restoring of Gods image in us to the end we may cease to offend him therefore of force we ought to have such a cleanser of our sinfull corruption and renewer of a better nature Now we are not able to perform this to wit to appease God being offended with us and to make our selves acceptable unto God we have need therefore of another Mediatour who may perform this for us 2. God required a Mediatour of the party offending for God as God would not receive satisfaction of himself but would for his justice sake that the party offending should perform the same or else obtain favour by a Mediatour and should himselfe present such a one as should be able to make perfect satisfaction and also should be most acceptable unto God lest he might suffer a repulse and farther such a one as might easily by his favour whereby he should prevaile with God reconcile us unto him through satisfying and making intreaty and intercession for us Now wee were not able to beare this person neither yet to supply any of our race and line sufficient to sustaine the same because wee were all the children of wrath Therefore we stood in need of a third Mediatour which third God tendered unto us even such a one as was both a man and a man most acceptable to God 3. They who to procure their delivery must necessarily satisfie Gods justice either by themselves or by another and are not able by themselves have need of a Mediatour But we to purchase our freedome must satisfie Gods justice either by our selves or by another and by our selves we are not able Therefore wee have need of a Mediatour But exception is made against the distinction of the Major proposition of our reason in appointing either our selves or another thus Ob. Where only one means of satisfying is set down there no other may be enquired after or proposed But the law acknowledgeth and assigneth onely one means and way of satisfying to wit By our selves Therefore wee must not set down any other neither must wee say Either by our selves or else by another Answ We grant the whole reason being understood of the law or according to the declaration of the law For in the law one onely means of satisfying is prescribed and in vain is any other sought after yet so the law assigneth one means that it denyeth not another For the law verily saith that we must satisfie by our selves but it no where saith Only by our selves The law requireth our selves to satisfie the Gospel sheweth Gods mercy admitteth another to satisfie therefore it no where excludeth the means of satisfying by another And albeit God did not expresse this other means in the law yet in his secret counsell hee understood it and afterwards revealed it in the Gospel Wherefore certainly the law discloseth no such means but leaveth it to be discovered by the Gospel Rep. The doctrine then of the Gospel is disagreeing from the law Ans It is not disagreeing for what the Gospel propoundeth that the law denyeth not because the law no where addeth the exclusive particle namely that Onely by us satisfaction ought to be made 4. That a mediatour with God is necessary for us many other things declare 1. The tremblings and torments of conscience in us 2. The pains of the wicked 3. The sacrifices ordained by God whereby was deciphered Christs only and perfect sacrifice 4. The sacrifices of the heathen and Papists whereby they labour to pacifie God because they perceive that we stand in need of satisfaction before God 3. What is the office of a Mediatour What our Mediatour doth with God THe office of a Mediatour is to deal with both parties both the offended and the offender So Christ our Mediatour treateth with either party With God who was offended he doth these things 1. He maketh intercession for us unto his Father and craveth pardon for our fault 2. He offereth himself to satisfie for us 3. He in very deed maketh this satisfaction by dying for us and suffering sufficient punishment finite indeed in time but of infinite worth and value 4. He becometh our surety and promiseth on our behalf that hereafter we shall no more offend him For without this suretiship or promise intercession findeth no place no not with men much lesse with God 5. He worketh this his covenant and promise on our part in us by giving us his holy Spirit What our Mediatour doth with us and life everlasting With us also as being the party offending he doth
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
Trinity and yet all three persons have their joynt-working in them neither did the Father and the holy Ghost redeem mankind neither do the Father and the Son sanctifie the faithfull Ans It is a fallacie grounding upon that which is affirmed but in respect as if it were simply affirmed For the Creation is given to the Father Redemption to the Son Sanctification to the holy Ghost not as they are simply an operation or work for so should the other two persons be excluded from it but in respect of the order and manner of working which is peculiar and proper to every of them in producing and bringing forth the same externall work A more open declaration hereof may be this The works of our creation redemption and sanctification are the operations of the Godhead outwardly that is externall operations which God worketh on his creatures and they are undivided that is common to the three persons which they by common will and power work in the creatures by reason of that one and the same essence and nature of the Godhead which they have For the Scripture attributeth the Creation not onely to the Father but to the Sonne also and the holy Ghost All things were made by it John 1.3 Genes 1.2 Matth. 1.20 Psal 33.6 The Spirit of the Lord moved upon the waters That which is conceived in her is of the holy Ghost By the Word of the Lord were the heavens made and all the hosts of them by the breath of his mouth Likewise our Redemption is attributed to the Father and the holy Ghost John 3.17 Titus 3.5 6. God sent his Sonne into the world that the world might be saved by him Hee saved us by the renewing of the holy Ghost which hee shed on us abundantly And Sanctification both to the Father and to the Son God hath sent the Spirit of his Sonne into our hearts crying Gal. 4.6 1 Thess 5.23 1 Cor. 1.30 Ephes 5.26 Abba Father The very God of peace sanctifie you throughout Christ is made sanctification unto us Christ sanctifieth the Church All the persons therefore create redeem and sanctifie Why distinct operations or workings are attributed to the three persons Neverthelesse yet in respect of that order of working which is between them Creation is ascribed unto the Father not excluding the other persons but because hee is the fountain as of the Divinity of the Son and the holy Ghost so also of those divine operations which hee worketh and performeth by the Sonne and the holy Ghost Redemption is ascribed unto the Sonne not excluding the other two persons but because he is that person which executeth the Fathers will concerning the redeeming of mankind and doth immediatly perform the work of our redemption for the Son only was sent into the flesh and hath paid the ransome or price for our sins not the Father nor the Spirit To the holy Ghost is ascribed Sanctification not excluding the other two persons from this action but because it doth immediatly sanctifie us Object 2. The externall workes of the Godhead that is such as the whole three persons exercise not mutually one towards another but execute in the creatures are indivisible or cannot be divided that is they are not appropriated unto any one of the three persons without respect unto the other But Creation Redemption and Sanctification are externall workes of the Godhead Therefore they are indivisible and by force of good consequent there needeth no such distinction of them as is proposed Answer to the Major The works of the Trinitie are indivisible but with retaining to each person his proper and peculiar manner of working All three persons therefore work on the creatures but yet that order still is inviolably kept as that the Father still is the fountaine of the operations of the Sonne and the holy Ghost and doth all things not of any other but of himselfe by the Sonne and the holy Ghost the Sonne doth all things of the Father by the holy Ghost the holy Ghost doth all things of the Father and the Sonne by himselfe For The Father createth but mediately by the Sonne and the holy Ghost the Sonne from the Father and the holy Ghost from the Father and the Sonne The Father and the holy Ghost redeeme us but mediately by the Sonne but the Sonne immediately from the Father by the holy Ghost The Father and the Sonne sanctifie us but mediately by the holy Ghost but the holy Ghost immediately from the Father and the Sonne But as concerning the works of the Trinitie which are called outward and inward works it shall be more fully enlarged when wee come to handle the last Question save one of the doctrine touching GOD. a Deut. 6.4 Isa 44.6 45.5 1 Cor. 8.4 6. Ephes 4.6 Quest 25. Seeing there is but one only substance of God why namest thou these three the Father the Son and the holy Ghost Answ Because God hath so manifested himself in his word b Gen. 1.2 3. Psalm 33.6 Isa 6.1 3. 48.16 61.1 Mat. 3.16 17. 28.19 John 12.40 14.26 15.26 2 Cor. 13.13 Gal. 4.6 Ephes 2.18 Tit. 3.5 6. 1 John 5.7 that these three distinct persons are that one true and everlasting God The Explication IN this Question is contained the doctrine of the Church concerning one God Questions concerning God and the three persons of the Godhead The principall questions therein are 1. Whence it may appeare that there is a God 2. What hee is or what manner of God the God of the Church is whom wee worship and in what hee differeth from idols 3. Whether he be One only and in what sense there are said to be many gods 4. What the name of Essence Person and Trinity signifie and how they differ 5. Whether these names are to be used in the Church and whether they are had in the Scripture 6. How many persons there be of the God-head 7. How they differ and are to be distinguished one from another 8. For what cause it is necessary that the Doctrine of the Trinity bee held in the Church 1. Whether there be a God and whence it appeareth THe great misery of mans nature cannot be sufficiently thought upon that whereas it was created to the bright knowledge and even the very image of God it is fallen so far as not only it is ignorant who and what God is but also maketh disputation Three causes which have made men to doubt whether there be a God whether there be any God in heaven or no. The causes of this evill the Church alone doth understand the first whereof is The blindnesse and corruption of mans nature after his fall the next The instigation of the divell who would have the whole opinion of God razed out of the minds of men unto which cometh the horrible confusion of mans life and humane affairs in that oftentimes the wicked flourish and the godly either are oppressed by them
or while they perceive not the causes of these evils and the secret government of God they fall to doubting whether there be any God who hath care over the world and humane affaires But that there is a God The reasons which doe prove there is a God is proved by many main arguments common to Philosophy with Divinity The arguments are these The beautifull order of nature The beautifull and goodly order of nature beheld in the world that is the disposing of every part of the world and the continuall succession of divers motions and operations therein with constant and strict observation of their stablished and perpetuall laws cannot be instituted and kept but of a wise understanding and omnipotent nature which is God This argument is enlarged Psal 8.19.104.135.147.148 Acts 1. 17. Rom. 1. The excellency of mans minde A reasonable nature having some cause cannot derive his originall but from an intelligent and understanding nature for that the cause is not worse or baser then the effect bringeth But the minde of man is a nature indued with reason and hath some cause Therefore it hath his being from an understanding cause which is God Job 32.8 Psal 94.97 Acts 17.28 Surely there is a spirit in man but the inspiration of the Almighty giveth understanding Yet they say The Lord shall not see c. We are also his generation The Minor of the precedent Syllogisme is thus proved likewise by reason Whatsoever hath a beginning is from another because it must needs be from something and of it selfe it cannot have being or beginning because nothing is cause of it selfe but mans minde hath a beginning Therefore from another which other must needs be God The general rules and principles naturally ingendered in the mind of man The notions of generall rules or principles born in us and with us such as are the difference between things honest and dishonest numbring understanding of consequences in discourse and reasoning c. cannot come by chance or from a sensible nature common to us with brute beasts but are necessarily in-bred in us by some intelligent cause which is God whereupon wee frame this Syllogisme Notions are not engendred nor have their being but from a cause intelligent for no man maketh another wise who himself is not wise But in men there are notions not coming by use nor received from men Therefore they are from God Rom. 2.15 The Gentiles shew the effect of the law written in their hearts Man is the image of God c. This principle of it selfe naturally in-bred in man That there is a God The naturall notion of this principle There is a God Principles are true because they are divine wisdome and because the contrary or opposite thereto being granted nature is thereby destroyed But That there is a God is a principle First Because every one hath private experience hereof in himself Secondly All wise men confesse it Thirdly All nations consent in it for no nation is so barbarous but that it maintaineth some religion and contendeth and striveth for the advancement thereof and supposeth that there is some God Rom. 1.19 That which may be known of God is manifest in them that is in the mindes of men for God hath shewed it unto them The terrours of conscience in the wicked The terrours of conscience which are stricken into the mindes of the wicked after they have sinned cannot be inflicted but by an intelligent Judge which discerneth honest and dishonest things detesteth those things which are dishonest beholdeth the mindes and hearts of men and exerciseth judgement upon the minds but in all the wicked is this torment Isa 66.24 57.21 Deut. 4.24 Rom. 2.15 Their worm shall not die neither shall their fire be quenched There is no peace saith God to the wicked God is a consuming fire They shew the effects of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing Against the beasts of the world who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order And hence is apparant the impudency of Epicures and Academicks who deem all religion to be devices of subtill men coyned to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceivablenesse other men beleeve that God is and dread him Why then are these men themselves who will seem by their sharp in-sight to espy the guile most of all tormented with the conscience and privie acknowledgement both of this their blasphemy as also of other misdeeds Moreover the sole and bare asseveration and word of a few could not have been sufficient neither to perswade all mankinde neither to maintain the perswasion once brought in to all succeeding ages neither doth that lighten the force of those arguments which are deducted from this notion That there is a God and from the conscience in that they say There are many found who neither beleeve there is a God neither are moved with the conscience of their sins for although they covet never so much to perswade themseves that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience for how much the more every one despiseth God and all religion and endeavoureth to represse the pricks of conscience so much the more is he tormented and at every mentioning and signifying of God he trembleth and shaketh with horrour and how much the slowlier with so much the more severe dolour and paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terrour of Gods judgement to perish in despaire Now that which is said The ungodly is so proud that he careth not for God Psal 10.4 14.1 53.2 neither is God in all his thoughts The fool hath said in his heart There is no God that this hath not this meaning as if the wicked were void of all knowledge and feare of God or doe not confesse that there is a God but that framing unto themselves another then he indeed is who hath manifested himselfe to wit one that careth not for mens affairs defendeth not nor delivereth the good and punisheth the wicked they place an idoll in room of the true God David himselfe doth sufficiently declare whenas he describeth the same profanenesse of the wicked in these words For he hath said in his heart Psalm 10.12 Tush God hath forgotten he hideth away his face and he will never see it The punishments of the wicked Which punishments are not to be imputed to the Magistrates severity and wisdome for two causes From
the punishments of the wicked which they suffer besides the torments of conscience for the events of all times constrained men to confesse that their sins are punished with grievous punishments in this life and contrariwise the lot and end of the good to be more pleasant Wherefore there is a mind or understanding power which discerneth honest things from dishonest judge of mankind punishing the wicked and defending the good And that this may not be ascribed to the wisdom or severity of Magistrates or other men this withstandeth and hindreth 1. For that it must needs be that this naturall instinct whereby men judge that offenders are justly punished must proceed from some minde which is enemy to wickednesse 2. For that oftentimes by marvellous and unexpected and unlooked for means they are drawn to the justice and punishment of the Magistrates whose sins before had been privie or who seemed to have been able by their own power or subtilty easily to escape their hands and that especially for that many who through either the negligence or white-liverdnesse of Magistrates are not punished by them yet run into calamities and have allotted unto them ruefull ends And when transgressions and sins increase too much by their impunity whole nations and common-wealths with horrible and manifest examples of Gods wrath perish as the world in the deluge Sodom by fire cast from heaven Pharaoh in the red sea the Jewes and many flourishing kingdoms by most lamentable overthrowes That these things cannot come to passe by chance neither any other way then by the judgement and power of him who is Lord of mankind and nature both Gods comminations and threatnings and the conscience of every one and the order of justice whereby these follow and ensue upon impiety and the very hugenesse weight and greatnesse of things doth convince Wherefore it is said The righteous shall rejoyce when he seeth the vengeance Psal 58.9 10. he shall wash his foot-steps in the bloud of the ungodly Psalm 9.16 So that a man shall say Verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth The Lord is known to execute judgement Now albeit the wicked flourish often for a while and the godly are oppressed yet neverthelesse examples which are fewer in number doe not weaken the generall rule unto which most events agree But if it were so that fewer of the wicked did suffer punishment yet those self same examples though but a few would testifie that God is and that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life for all those who are not before the end of this life converted to God if punishment do not sooner overtake them yet at length they die in despaire which punishment is more grievous then all the evils either corporall or spirituall and is the beginning and testimony of everlasting punishment Now in that this punishment is not sufficient it doth therein agree with all even the most tragicall cases of the wicked and therefore we are taught by the doctrine of the Church that Gods leâ—ity which he doth not seldome use in this life towards the wicked and his severity which he seemeth to shew towards the godly doth not at all weaken his divine providence and justice but rather declareth his goodnesse whiles by deferring of punishment he inviteth the wicked to repentance and by exercising the godly with chastisements and crosses he perfecteth their salvation and also it confirmeth the certainty of judgment after this life wherein perfect satisfaction shall be made by the wicked to Gods justice Common-weales wisely ordered A body politick wisely ordered by good and wholesome laws could not be decyphered unto mens understanding but by some intelligent mind approving this kind of order and because the divell with the whole rabble and rout of wicked ones pursue with deadly hatred these societies with their discipline it must needs bee God that hath thus long protected and defended it Prov. 8.15 By me kings reigne and princes decreee justice Heroicall and noble instinct of minde Heroicall instincts that is wisdome and excellent vertue in undertaking and atchieving those works which surpasse the common capacity of mans nature such as is the felicity and happinesse of noble artificers and governours in searching or polishing arts and in finding out devices and counsels likewise the couragiousnesse of minde in performing the actions of vertue and in managing matters such as was in Achilles Alexander Archimedes Plato and others All these give evidence that there is some superiour cause which stirreth up these motions and inclinations Moses said of Joshua The Lord himselfe will goe before thee Deut. 31.8 Ezra 1.1 Jude 14.19 hee will be with thee The Lord stirred up the spirit of Cyrus The spirit of the Lord came upon him Certain and evident fore-tellings of events Certain and cleer significations of future events which neither by humane sight or perceivablenesse neither by naturall causes or signs could have been fore-known as the prophecies of the deluge of the posterity of Abraham of the coming of the Messias c. are necessarily known by his revelation alone who hath both mankind and the nature of all things so in his own power that nothing can be done but through his motion Now this is God only as himself alledgeth this as his work alone for proof of his divinity against all forged and fained gods Shew the things that are to come hereafter that wee may know that you are gods Isa 41.13 Ezek. 12.21 That thing which I have spoken shall be done saith the Lord. The ends of all things The ends and uses of things have not their being by chance or from a nature brutish and only endued with sense but from some nature which is wise and omnipotent which is God alone Now all things are most providently ordained to their ends and those also certaine The constant order of efficient causes The order of causes and effects is finite and it cannot be that the processe and race of efficient causes should be of an endlesse and infinite extent Wherefore there must be some first and principall cause which may either mediatly or immediatly produce and move the rest on which also other causes may depend for in every finite order there is some beginning and principall 2. Who and what God is We must acknowledge God to be such as himselfe hath manifested himself to be WHen it is demanded who is the true God wee are to hold most firmly and surely that he alone is the true God who even from the beginning of mankinde did not only manifest himselfe in the nature of things but by the steps and prints of his divinity shining therein but especially in the Church by his word delivered and other famous testimonies of miracles deliveries
creatures Three adversaries against whom wee are to uphold this doctrine Other from all his creatures That God is other from all his creatures we must hold Philosophers Against Philosophers who will have the world or nature it selfe to be God that is either a generall matter or a power or a mind and intelligence or some form to be infused mingled and tied to the bodies of the world and them to informe quicken sustain and move as the soul sustaineth and moveth mans body Which Virgil calleth The spirit of the world Others The soule of the world Manichees and Servetus Against those who imagine the creatures either all as Servetus or some according to the doctrine of the Manichees to spring from the very essence or nature of God deriving it selfe as they speak into others by propagation Profaners of God That all profane unworthy and idolatrous cogitation of God whereby God may be made like to any creature may be excluded For that the essence of God is farre other then the essence of all the creatures both nature and the word of God sheweth when it teacheth that God is wise and Creatour of the world now the world hath many parts unreasonable and it selfe cannot be Creatour to it selfe It sheweth also that things are not derived out of the substance of God that being unchangeable and indivisible And lastly that the Deity is most unlike and different from all things created Because there can neither be nor be imagined any similitude of a finite nature and an infinite How all things are said to be of God Therefore 1. Whereas the Scripture saith That all things are of God it doth not mean that all things are God or the essence of God or propagated from it for all other things are of God not as begotten of him Rom. 11.36 1 Cor. 8.6 Rom. 4.17 or proceeding from him as the word and eternall spirit of God but as created that is made of nothing Who calleth those things that are not as if they were 2. When as the soule of man is called celestiall and divine likewise when it is said Wee are the generation of God Acts 17.29 this is not meant of the communicating of the divine substance as if the soul were derived from the essence of God but of the similitude of properties and of the creation The soul therefore is said to be celestiall and divine that is adorned with celestiall and divine powers and gifts which although they be a certain shadow of the divine nature yet are they created qualities 3. Whereas the elect and saints are said to be of God John 1.13 8 47. 3.6 to be born of God and his Spirit and the sons of God and spirituall neither is this understood of the propagation of the essence but of the similitude of the properties or of the image of God to the which they are refashioned by Gods Spirit 4. When Paul also saith that he which is joyned unto the Lord is one spirit 1 Cor. 6.17 2 Pet. 1.4 and Peter That we are made partakers of the divine nature wee are taught both that the spirit of God dwelleth in us by grace and is joyned unto us and also that there is begun in us even now a conformity with God which shall be perfected in the life to come 5. When Christ himself is said to be God and to have a divine body there is not thereby signified a mutation of the divine nature into the humane or of the humane into the divine but an inseparable conjoyning of two natures retaining their properties distinct into one person and a glorifying of the humane nature which indeed agreeth to a nature ruler and governor of all things but yet notwithstanding made and created Two things wee are to learne by the immensity incomprehensiâ—â—lity of God Incomprehensible or immense 1. He will have us to know That he cannot be comprehended in the cogitation of any creature so that what things he ascribeth to himself in his word how great soever they be thought of us yet are they alwayes far greater for the power of the understanding which reacheth but to finite things cannot perceive the forme or perfect pattern of an infinite nature 2. The Deity cannot be comprehended or circumscribed in place or space or any limits that is the essence of God is immense or unmeasurable neither to be extended nor divided nor multiplied therefore it is all every where one and the same Three reasons to shew that the power and essence of God is every where whole one and the same 1. Because and infinite power cannot be contained in an essence or nature which is finite and limited 2. Because the power of God is alwaies every where and therefore his substance also for that cannot be without this yea it is the divine essence it selfe And that the power or vertue of the divinity which hath been spread perpetually in infinite manner both before and after the creation of the world cannot be any where either in no substance at all or in any substance but only in the very substance it selfe of God the Philosophers also who conceived God to be infinite have confessed Neither yet is it to be thought that the substance of the divinity is so extended that one part thereof is one where or so multiplied that another part is another where but that it being infinite is every where and seeing it cannot be divided into parts as being immense and most perfect to be all every where and seeing it is but one that it is every where the same so that none can pierce into or comprehend it but it pierceth into Jer. 23.24 and comprehendeth all things Do not I fill the heaven and the earth saith the Lord 3. Not onely the power but the essence also of the divinity to be infinite doth even hereby most certainly appeare Because there is one the same and whole substance of the three persons For The eternall Father as hee is alwayes so at that time when Christ lived on earth was he in heaven And the Word or co-eternall Son of the Father was in his body on earth and yet because there is but one and the same essence of the Father and the Son both the Father was with the Son on earth and the Son with the Father in heaven as himself saith The Father is with mee and Joh. 16.32 3.13 14.10 the Son of man which is in heaven and I am in the Father and the Father is in mee so the holy Ghost was truly present in the likenesse of a dove and a flame at the baptisme of Christ and at Pentecost and now dwelleth in us as in his temple and yet is alwaies with the Father and the Son in heaven as the Father and the Son are with him in all the Saints which are dispersed throughout heaven and earth And hence appeareth the third difference between an infinite
of God but onely chastised proved and exercised that so at length wee may be also perfect in our selves 2. When men consider that God doth not cause and bring to passe that no sin be committed when yet he might most easily do it but farther that he punisheth sins which went before with after sins and passeth at his pleasure things from one to another Exod. 12.35 36. as the Egyptians goods to the Israelites and yet these things to be forbidden us by his law it seemeth unto them that God will and doth some things contrary to his law But these things are contrary to his law and justice if they be done by men but if God doe them they are most just and most agreeable to his law for creatures are bound one to another one to provide for anothers safety whatsoever he can but God is bound to none 3. Some when they heare that God doth not give alike and equally to men who are all by nature equall that is the sons of wrath when as hee converteth and saveth some hardeneth and condemneth others they deem that by this reason accepting of persons is laid upon God But these men mark not that then it is unjust to give unequally to those who are equall when a due and deserved reward is payd and that God doth give his blessings unto men not of due but of his free bountifulnesse Repl. Those things which are done according to justice are done as due But that good should be done to those who are good the order of justice requireth Therefore good is done unto the good as due Answ All this is true if we talk of creatures but if of God not so because the Creatour is bound to none as the creatures are neither can the creatures deserve any thing of God as they may one of another Wherefore God punisheth of justice but doth good of grace and mercy according as it is said Luke 17.10 When yee have done all say Wee are unprofitable servants wee have done that which was our duty to do And if any man reply That not men only but God also is bound by order of justice to spare and to doe well to the good out of those words of Abraham Gen. 18.23 Wilt thou also destroy the righteous with the wicked It is to be observed that this bond is not of any desert or right that may make the Creatour to stand answerable to the creature but of Gods promise and truth for God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises indented to doe good unto the godly and this goodnesse of God and faithfulnesse in keeping his promises is often called justice And therefore it is well said that it agreeth not with God to afflict any undeservedly not because he should injure any though he destroyed him not offending but because his mercy and bountifulnesse and truth doth admit this These things are necessary to be ascribed of us to the justice of God that the cogitation thereof may ascertain us of the punishment of the wicked and of the deliverance of the godly from their injuries after this life that so wee may patiently bear whatsoever hee will lay upon us Dan. 9.7 as it is said O Lord righteousnesse belongeth unto thee but unto us open shame Six wayes whereby wee are taught the truth of God in Scripture True God teacheth us in the Scripture to know his truth after this manner 1. That his infinite wisdome suffereth none but most true and certain knowledge of all things to be in him There is no creature which is not manifest in his sight but all things are naked unto his eyes with whom wee have to doe 2. that hee neither appointeth Heb. 4.13 nor willeth nor speaketh things repugnant and contradictory The Son of God 2 Cor. 1.19 Jesus Christ who was preached among you by us was not yea and nay but in him it was yea 3. That he faineth nothing nor deceiveth any man but this is in truth and indeed his will which hee openeth unto us Rom. 3.4 Let God be true and every man a lyar 4. That he never changeth his minde My covenant will I not breake nor alter the thing that is gone out of my lips Psal 89.33 34. 5. That it certainly cometh to passe whatsoever God avoucheth shall come to passe which experience also witnesseth and many sayings of holy Scripture Matt. 24.35 as Heaven and earth shall passe but my word shall not passe away 6. That he is the lover author and preserver of the truth in the reasonable creatures and an enemy to all lyes dissembling and hypocrisie therefore the holy Ghost is called Joh. 14.17 15.26 16.13 Prov. 12.22 Matth 24 51. The Spirit of truth who should teach us all truth The lying lips are an abomination unto the Lord but they that deale truely are his delight Hee will give him his portion with hypocrites Seeing then the truth of God is to be considered out of his word and works albeit men by nature confesse that God is true yet are they ignorant wherein truth consisteth for it is said Thy word is truth John 17.17 Psal 89.5 Thy truth in the congregation of the saints Neither doth the conscience or the privie knowledge of any mans sins suffer him who knoweth not Christ the Mediatour to put any confidence in Gods promises for as it is said All the promises of God in him are yea 2 Cor. 1.20 and in him Amen unto the glory of God God dissembleth not when he saith hee will doe that which yet he doth not But if sometimes God fore-told that he would do those things which hee never decreed to doe hee did not therein dissemble for what hee threatned that hee meant with this condition should so come to passe except the conversion of men and prayers come between and what hee promised he meant with this condition if they repented and either persisted in godlinesse Luke 24.28 29. Ezek. 14.9 or needed not affliction and chastisement Wherefore hee would indeed have punished the Ninevites if they had persisted in their sins And Christ was indeed departing except his disciples had desired him to stay in the inne at Emaus As for that which God saith And if a Prophet be deceived and hath spoken a thing that He hath deceived him he signifieth not thereby that hee deceiveth by instilling lies into false Prophets How God is said to deceive a deceived Prophet but that they are by him in just judgment delivered and given to be seduced by the divell as God is said to have given a lying spirit into the mouthes of all the Prophets of Achab Repl. But yet God would that the false Prophet should tell a false tale Ans 1 King 22.22 Hee would but in divers respects and to a diverse end God fore-told victory to Achab by an Irony and that a
Father or the Son c. Now were it not that Hereticks cannot away with this doctrine they would easily admit of the phrases of speech But they therefore abandon the terms because they abhor the things and doctrine intimated and signified by them Hence we easily answer this their objection Obj. Words not extant in Scripture are not to be used in the Church But these names namely Essence Person and Trinity occurre not in Scripture therefore they may not be used in the Church Ans We expound the Major thus That which is not in Scripture neither concerning the bare words nor concerning the sense is be omitted But the names themselves of Essence Person and Trinity as concerning the things lively insinuated by them are extant in Scripture as hath been proved Again Terms not extant in Scripture are to be omitted if by sparing them the substance of the things themselves be not endangered But the drift and purpose of hereticks is no other but with the terms to abolish or at least deprave the doctrine of the Church Therefore they are to be retained to prevent their attempts Repl. But they breed contentions Answ This happeneth by accident by reason of contentious hereticks 6. How many persons there be of the Divinity or God-head Three persons are one God and one God is three persons IN one divine Essence are subsisting three Persons and those truly distinct one from another by their properties namely the Father the Son and the holy Ghost each of which three persons notwithstanding are one and the same God eternall infinite and most perfect in himselfe And these persons are consubstantiall co-eternall without any confounding of their properties and respects as also without any disparagement or inequality between them And That there are three persons each of which are that one true God Creatour of all things is proved 1. By testimonies of Scripture which are taken partly out of the old Testament and partly out of the new The old Testament yeeldeth us many testimonies Gen. 1.2 3. Exod. 3.2 The Spirit of the Lord moved upon the waters Then God said Let there be light The Lord is said to have appeared unto Moses in a flame of fire out of the midst of a bush Acts 7.30 Steven calleth him The Angel of the Lord which is Christ the Son of God even that Angel of the great counsell The Spirit of the Lord God is upon me Isa 61.1 therefore hath he anointed me he hath sent mee to preach good tidings unto the poor to binde up the broken hearted Here the Spirit is discerned both from him that anointeth and from him that is anointed Hee is discerned also by his gifts because hee saith Upon mee that is dwelling in me sanctifying mee Therefore these be three diverse persons subsisting But yet there are both moe and more cleer testimonies in the new Testament Mat. 28.19 Teach all nations baptising them in the Name of the Father and the Son and the holy Ghost The Comforter which is the holy Ghost John 14.26 John 15.27 whom the Father will send in my name When the Comforter shall come whom I will send unto you from the Father even the Spirit of truth which proceedeth of the Father The grace of our Lord Jesus Christ 2 Cor. 13.13 and the love of God and the communion of the holy Ghost be with you all In this saying of the Apostle invocation is joyned with an application and distinction of the three persons By grace he meaneth the benefits of Christ by love the acceptation whereby God for his Sons sake doth receive us into favour by the communion of the holy Ghost his gifts which are common unto the godly There are three in heaven which beare record God saved us by the washing of the new birth 1 John 5.7 Tâ—t 3.5 6. and by the renewing of the holy Ghost which he shed on us abundantly through Jesus Christ our Saviour Here he maketh three authours of our salvation Ephes 2.18 Gal. 4.6 Through him wee have an entrance unto the Father by one Spirit God hath sent forth the Spirit of his Son into our hearts Therefore it is one Spirit which the Father and the Son sendeth 2. The same is proved by those places of Scripture which give unto these three the Father the Son and the holy Ghost the name of Jehovah and the true God In like manner those places wherein those things which are spoken of Jehovah in the old Testament are in the new referred expresly and most plainly to the Son and the holy Ghost 3. Those places which attribute the same whole divine essence to the three and shew that the Son is the proper Son of the Father most truly begotten of him and the holy Ghost is the Spirit of the Father and the Son and that so proper and peculiar as that he is and proceedeth of God which is the Father and the Son The Son therefore and holy Ghost have the same and that whole essence of the Deity which the Father hath the Son hath it communicated of the Father by being born of him and the holy Ghost of the Father and the Son by proceeding from them 4. Those places which give unto the three the same attributes or properties and perfections of the divine nature namely eternity immensity omnipotency c. 5. Those places which attribute to the three the same effects or works proper unto the Deity namely creation preservation and government of the world as also miracles and the salvation of the Church 6. Those places which yeeld to the three equall honour and worship and such as agreeth to the true God alone By this consent therefore of the old and new Testament it is confirmed that one God is three persons truly distinct and those three persons are one God By this also we understand that it is truely said that the Father is other from the Son and the holy Ghost and the holy Ghost other from both but not truly that the Father is another thing from the Son and the Son another thing and the holy Ghost another thing for to be another thing betokeneth a diversity of essence to be other a diverse manner of existing or a distinction of persons Now the three distinct persons have not a diverse Deity but one and the same in number It followeth that we should demonstrate of each severall person of the Deity that they are true Subsistents against Samosatenus and Servetus that they are distinct against Arrius Eunomius and Macedonius lastly that they are of the same and not of only like essence against the same hereticks But of the person of the Father there is no controversie and these scruples and doubts touching the persons of the Son and holy Ghost shall more conveniently hereafter in their proper place be cleared 7. How the three persons of the God-head are distinguished HEre we are first to observe and consider Attributes common to
Jerem. 45.4 5. and all his creatures Behold that which I have built will I destroy and that which I have planted will I pluck up even this whole land and seekest thou great things for thy selfe seek them not 9. That we should referre the use of all things to the glory of God since that wee have received all good things from him Rom. 11.36 Of him and through him and for him are all things 10. That seeing the works of God were therefore created and placed before our eyes even for us to behold them we do not idly but earnestly and as much as every mans ability occasion and vocation permitteth him contemplate and consider them and learning out of them the wisdome power and goodnesse of the Artificer celebrate it both in this life Acts 17.26 27. and in the world to come He hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation that they should seek the Lord if so be they might have groped after him and found him though doubtlesse he be not far off from every one of us OF ANGELS AMongst things created by God the chiefe and principall are those natures which are indued with reason Angels and men For in these hee imprinted the marks and image of his divinity and would have all other things to be the matter of his praise but of these he would be known and praised and unto them was his will to impart and communicate his blessednesse and joy The Questions concerning Angels are two 1. What description is set down in the Scripture of good Angels 2. What description is delivered of bad Angels 1. What good Angels are ANgels both good and bad as holy Scripture records are spirits 1. Angels spirits or incorporeall substances Luke 24.39 Coloss 1.16 Heb. 1.14 1 King 22.21 The Angels themselves are not seen but the bodies or shapes which they take by which name here a spirituall person is understood that is a substance incorporeall invisible individuall living understanding incommunicable not sustained in another neither part of another as A spirit hath not flesh and bones All which are in heaven and in earth things visible and invisible They are all ministring spirits There came forth a spirit and stood before the Lord. That therefore both in times past there appeared oftentimes good Angels when as the gathering and establishing of the Church the doctrine of God being not as yet plainly delivered and the prophecies not fulfilled needed more extraordinary and miraculous revelations then now and now adayes also not seldome appear bad Angels this 1. doth not prove their nature to be visible or corporeall For those visible shapes or bodies which may be seen or felt are divers substances from the incorporeall essence of spirits being formed either of nothing or of some matter and carried and moved by a spirit for a time for the working and performing of certain actions For both they put them off and lay them away again and also they take forms of divers sorts and kinds as The serpent by whom the Divell communed with Eve Mens bodies Gen. 3.1 18.4 Exod. 3.2 2 King 2.11 6.17 The errour of the Sadducees Acts 23.8 Act. 7.53 whose feet Abraham washed A flame in the bush appearing to Moses A pillar of cloud and fire in the desart Horses and chariots of fire And further this very thing refuteth the opinion of the Sadducees Who said that there was neither Angel nor spirit but that good Angels are cogitations and motions raised by God in men or happy events proceeding from God and bad Angels evill and wandring affections or lusts or purposes and devices which come of the corruption of nature For except they were living substances and forcible in working they would not assume carry and move bodies and visible shapes Moreover the Scripture attributeth many things to them every where which agree not but to natures subsisting by themselves living and understanding for the good Angels were those ministers Gal. 3.19 Mat. 25.31 24.26 18.10 Luke 2 10. 15.10 1 Pet. 1.12 Mat. 22.30 Heb. 1.4 Psal 34.7 John 8.44 Job 1.6 Mat. 8.28 31. 25.41 by whom the Law was delivered in mount Sinai They shall come with Christ when he shall judge the quick and the dead They know not the day of judgment They alwayes behold the face of the Father which is in heaven They rejoyce for the salvation of men The elect shall be like unto them Christ is made more excellent then the Angels They defend the elect But the evill Angels did not abide in the truth They appear amongst the children of God They invade and possesse the bodies of men and beasts They shall be punished with everlasting torments Angels are also finite that is of a limited essence or nature and endued with a certain measure of strength and wisdom For although spirits are not circumscribed in a certain compasse of place 2. Angels finite both in nature and in properties as bodies yet their substance is neither infinitely extended neither in more places then one at the same time neither is able in wisdome or power or other properties to match and equall the immensenesse of the Creatour For they are said to go from one place to another and to be absent from one place when they are in another as Luke 1. Act. 10. 12. Dan. 10. 3. They were created Psalme 148. Coloss 1.16 They were created by God of nothing in the very beginning of the world Praise yee him all yee his Angels praise him all his army For hee commanded and they were created By him were all things created which are in heaven and which are in earth things visible and invisible whether they be thrones or dominions or principalities or powers c. Moses made mention of the Angels in general though not in particular Job 2.6 38.7 Wherefore albeit by Moses there is no mention made in the story of the creation severally of Angels as who applying himself to the common capacity of men especially recounteth the visible works of God yet when as hee saith that heaven earth and all the host of them was created he implyeth also Angels which both are these very heavenly hosts and ministers of God and are often mentioned among them by Moses himself How the Angels are called the children of God And whereas they are called The children of God it is not to be understood of any co-eternity and propagation of their substance out of God but of their creation and conformity with God and of the mutuall love between God and them as in like sort also may be said of men 4. They were created in holinesse They were created all good and holy that is in their creation they were enriched with strength wisdome liberty of will holinesse and righteousnesse whereby they might
aid and assistance of God then by mans reason and counsell Heroicall instincts The vertues and singular gifts or heroicall instincts and the excellency of Artificers which God bestoweth for the universall good and preservation of mans society And these things are far greater then that they can proceed from a thing meerly sensible without understanding and more excellent then that they should be given of nothing or gotten by men nay rather when God will do things for the preserving of mans society hee giveth us men indued with heroicall and noble vertues inventers of arts and sciences Princes valiant good and wise and other the like fit and able instruments and contrary when he will punish us for our deserts he taketh away again such profitable and preserving instruments from us Therefore there is some disposer of these good things and so the governour of humane affairs The Lord stirred up the spirit of Cyrus Esdras 1.1 Isa 3.2 Dan. 2.21 The Lord taketh away the strong man and the man of war the judge and the prophets He giveth wisdome to the wise and understanding to those that understand Fore-telling of things to come The prediction and signification of events or of things to come and the excecution or accomplishment thereof He that of himself doth fore-shew certainly unto men things to come doth not only fore-see those things but also causeth them and hath the whole nature of things so in his power that nothing can be done without his will and pleasure But God alone doth of himself certainly fore-shew things to come Therefore he doth not only fore-see them but also causeth them either by his own proper effecting them or permitting them to be effected by others and therefore governeth humane affairs â—m 23.19 De Divinat Hath he said and shall he not do it And Tully saith Are there gods and do they not signifie or fore-tell things The ends or finall causes of all things All things in the whole world both great and small are not onely ordained but are also done and tend to their certain and appointed ends Therefore it is God who by his wisdome and power as hee destineth all things to their ends so also doth bring them thereunto Matth. 4.4 Man liveth not by bread onely but by every word that proceedeth out of the mouth of God Reasons drawn from the properties or nature of God 1. Because there is a God THere is a God Therefore there is providence For that God should not rule and govern the world created by him hath flat repugnancy with the nature of God for the world can no more consist without God then be created without him and they who deny providence deny God to be God and take away all religion From his omnipotency He is omnipotent who hath all things so in his own power that with every thing he may do what he will and without his wil nothing can be done But God is omnipotent Therefore he hath the whole nature of things in his power and effectually moveth and governeth all things at his own pleasure From his infinite wisdome It is the property of a wise governour to let nothing of that which hee hath in his power to be done without his will and counsell God is most wise and hath all things in his power and is present with them Nothing therefore is done in the world without Gods providence From his exceeding justice God is most just and Judge of the world Therefore hee in ruling the world giveth rewards unto the good and inflicteth punishments upon the wicked From his perfect goodnesse God is most good But that which is most good is most communicable Therefore as God of his infinite goodnesse created the world to the end he might communicate himselfe unto it so by the same his goodnesse doth hee preserve administer and rule the world created Because hee is the authour of all good Every positive thing and all good is from God as the first cause and chief good and not only substances but all their motions and actions are a certain positive thing and good Therefore all motions also have God their first cause and are done by his will Because he is the maker and disposer of the meanes which bring to every end He that willeth the end or consequent of any event willeth also the mean or event which goeth before But God willeth the ends of all things which are done Therefore he willeth also all precedent events either simply and absolutely or in some sort and respect Because hee is the first cause God is the first cause of all things Therefore all things depend on him From his unchangeable fore-knowledge of all things An unchangeable prescience or fore-knowledge dependeth of an unchangeable cause God fore-knoweth all things unchangeably from everlasting Therefore this his fore-knowledge must depend of an unchangeable cause But there is no unchangeable cause beside the will of God Therefore all things depend and are governed of the will of God The summe of all is this God is almighty most wise most just and most good Therefore he ordained and created nothing without some especiall end and purpose neither ceaseth he to guide and direct his works unto those ends for which he hath appointed them neither suffereth he those things to be wrought by chance which he hath made and ordained to the manifestation of his glory These things hast thou done and I held my tongue Psa 50 21. 77.9 and thou thoughtest wickedly that I am even such a one as thy selfe c. Hath God forgotten to be gracious My counsell shall stand and I will doe whatsoever I will Isa 46. 10. 2. What the Providence of God is PRescience or fore-knowledge and providence and predestination differ each from other Prescience is the knowledge of God whereby he fore-saw from all eternity not only what himselfe would doe but also what other his creatures by his permission would also do as namely that they would sin Providence and predestination although they both concern the things which God himselfe would work and accomplish yet herein they vary in that providence extendeth it self unto all the works and creatures of God but predestination properly respecteth reasonable creatures For What predestination is Predestination is the most wise eternall and unchangeable decree of God whereby he deputed and destined every man before he was created to his certain use and end as hereafter in its due place shall be more copiously declared But providence is the eternall most free unchangeable What providence is most just wise and good counsell of God whereby he worketh all good things whatsoever are found in all creatures and permitteth also evill things to be done and directeth all things both evill and good to his glory and the safety of his chosen 1. Counsell Psal 33.11 Isa 46.10 Heb. 6 17. Isa 14.26 19.17 28.29
Jerem. 32.19 50.45 Acts 2.23 Ephes 1.11 The explication and confirmation of each part of this definition severally Counsell The providence of God is called in Scripture the counsell of God The counsell of the Lord shall endure for ever My counsell shall stand God willing to shew the stablenesse of his counsell Out of these testimonies it is cleer and apparant that we are to understand by the name of providence not only the bare science or knowledge of things present and to come but also the decree and effectuall will of God for the name of counsell comprehendeth both to wit An understanding or prescience and fore knowledge of things to come or to be done and of the causes for which they are Two parts of Gods providence 1. His knowledge 2. His decree or are not to be done Likewise A will effecting or working a thing for certain causes and that in due time and order Providence therefore is not the bare fore-seeing or fore knowledge but the fore-knowledge together with the will of God even as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which wee translate providence signifieth with the Greeks both a knowledge and a care of things 2. Eternall Eternall Because seeing neither the ignorance of any thing nor increase of knowledge or change of wilâ— falleth into God it is certain that hee knew and decreed all things from everlasting The Lord hath possessed me in the beginning of his way Prov. 8.22 Isa 40.10 Ephes 1.4 1 Cor. 2.7 Which declare the last things from the beginning and from old the things that were not done Hee hath chosen us in Christ before the foundation of the world Wee speak the wisdome of God which he had determined before the world 3. Most free Most free That is a decree which was made from everlasting of all things and events as it pleased him of his great wisdome and goodnesse when he had perfect power otherwise to have directed his counsell or else to have omitted it or to have things otherwise then he decreed to do them by his counsell Psal 115.3 Jer. 18.6 He doth whatsoever he will As the clay is in the potters hand so are you in mine hand 4. Unchangeable 1 Sam. 15.29 Malac. 3.6 Unchangeable Because neither errour of counsell nor any change or mutation falleth into God but what he hath once decreed from everlasting that as being most good and right doth he will everlastingly and at length bring to passe The Strength of Israel will not lie nor repent I am the Lord I change not So Numb 33.10 Job 23.13 Psal 33.13 Prov. 19.21 Isa 14.24 25 26 27. 46.10 Ezek. 12.28 James 1.17 Rom. 11.29 Heb. 6.17 5. Most wise Job 12.13 Most wise This is shewed both by the wonderfull course of things and evenâ—s in the world and by the Scripture it self With him is wisdome and strength hee hath counsell and understanding Rom. 11.33 O the depth of the wisdome and knowledge of God! So 1 Sam. 16.7 1 King 8.39 1 Chro. 28.9 Psal 33.11 Job 36.23 Psal 33.15 139.1 2 3 4 5 6. 147.5 Prov. 8.30 6. Most just Most just Because the will of God is the only fountain and the chiefe rule of justice and is manifested and declared in the law Whatsoever therefore God will or hath decreed or doth work it is simply and in it self just whether wee know or not know the manner 2 Chron 17.2 how it is just There is no iniquity with the Lord our God neither respect of persons So Nehem. 9.33 Job 9.2 Psalm 36.7 119.137 Daniel 9.7 14. 7. Effectuall in working Whereby God worketh This is added that wee may know the counsell of God not to be idle but effectuall and forcible in working For God not only once created things and bestowed on them a vertue and force whereby to work but also doth preserve and move by his presence and continuall working all things at his pleasure John 5 17. according as Christ speaketh My Father worketh hitherto and I worke No creature whether great or small can either be or move or doe or suffer any thing Acts 17.28 except God effectually preserve move and govern it In him wee live and move and have our being And God worketh all things by his sole and eternall will without any labour or motion for to will in him is both to be able and to doe and contrarily his power and action is his very eternall and unchangeable will For in God the will is not dis-joyned from his efficacy and working as it cometh to passe in creatures The working or operation of God is two-fold generall The generall and speciall working of God whereby he sustaineth and governeth all things especially mankind Speciall whereby he beginneth the salvation of his chosen in this life and perfecteth it in the life to come 1 Tim. 4.10 Rom. 8.14 Psal 33.16 The immediate working of God God is the Saviour of all men especially of those that beleeve As many as are led by the Spirit of God they are the sons of God The eyes of the Lord are over the righteous Another division there is of Gods working whereby it is divided into immediate and mediate working Immediate working is When beside or contrary to the meanes and order setled by him in nature hee worketh what hee will as in all miracles which are described and declared to this end that wee might learn that God doth work most freely either by means or without them For that all those miracles are not wrought without divine power both experience teacheth us inasmuch as they cannot bee wrought by the power of any creature and the Scripture witnesseth Psal 136.4 Exod. 8.19 Gods mediate working Deut. 8.3 Isa 38.21 Syrac 38.1 as Which only doth great wonders This is the finger of God Mediate working is When God by creatures or second causes produceth those effects to which those creatures or causes are by the accustomed and common order of nature fit and so made of God as when hee sustaineth us by nourishments and driveth away diseases by medicines Take a lump of dry figs and lay it upon the byle and hee shall recover So likewise God by his word written read heard sheweth unto us both his will and himselfe Luke 16.26 They have Moses and the Prophets let them hear them Moreover The mediate working or action of God is done sometimes by good His mediate working sometimes by good means sometimes by bad sometimes by vicious and sinfull instruments as well naturall as voluntary Yet so that the work of God in them and by them is alwayes most good most just and most holy For the goodnesse of Gods works depends not upon the goodnesse wisedome and rightnesse of the instrument but of God As touching good instruments that by them God worketh very well there is no controversie among the godly but of evill instruments all think not the same
and is called Annointed hee is in respect of those three called Annointed But the Mediatour which was called Messias or Annointed was to be the chiefe Prophet Priest and King of the Church Therefore hee is in respect of those three called Annointed or Christ Againe the same is shewed by many places of Scripture Joh. 7.28 6.38 I came not of my selfe c. I came down from heaven not to doe mine own will Heb. 5.5 but his will which hath sent me Christ took not to himselfe this honour to be made the High Priest but hee that said unto him Thou art my Son this day begate I thee c. The Lord swore Psal 11.4 Heb. 13.8 Rev. 13.8 1 Cor. 1.30 thou art a Priest for ever after the order of Melchisedeck Jesus Christ yesterday and to day the same is also for ever The Lambe slain from the beginning of the world Christ is made of God unto us wisedome and righteousnes and sanctification and redemption So he is often called the Angel of the covenant sent of old unto the Church 2. He is called Annointed in respect of the gifts of the holy Ghost which were poured on him thick abundantly and most perfectly that is all the gifts and graces whatsoever are in all the blessed Angels and Men and those in the most excellent and high degree that he might be sufficient for the restoring ruling preserving of his Church and for administring of the government of the whole world and for the directing thereof to the safety and salvation of his Church God giveth him not the spirit by measure Wherefore God John 3.34 Heb. 2.9 Esay 61.1 thy God hath annointed thee with the oyle of gladnesse above thy fellowes The Spirit of the Lord is upon mee Therefore hath the Lord annointed mee The annointing therefore is of the whole person yet with this difference That it is so applied to both natures as it signifieth the ordaining of them to the Mediatourship For he is Mediatour according to both natures who was alwaies present with his Church Christ is annointed in respect of his humanity not of his Godhead in respect whereof he is annointer even before the flesh was born But as his annointing designeth the communicating of the gifts of the holy Ghost so his humane nature only is meant to be annointed For his Godhead because it is alwaies in it selfe goodnesse most perfect and passing measure is not annointed but annointeth and filleth with gifts and graces both his owne humanity which his Godhead doth personally inhabit as also the Elect and chosen Wherefore one and the same Christ in respect of his divers natures is both annointed and annointer as raiser and raised For the Father annointeth with the holy Ghost but by the Lord So that Irenaeus saith pretily Lib. 3. cap. 20. That by the name of annointing was comprised and understood the three persons of the Godhead The annointer the Father the annointed the Son and the annointing which is the holy Ghost Ob. But it is nowhere read Christ annointed spiritually that Christ was annointed Ans Christ was not annointed typically ceremonially or sacramentally but really and spiritually that is hee received the thing it self which was prefigured and signified by the ceremoniall annointing which was the holy Ghost as it is said Wherefore God thy God hath annointed thee with the oyle of gladnesse above thy fellowes Psal 45.8 Heb. 1.9 Esay 61.1 The spirit of the Lord is upon me Therefore hath the Lord annointed me As therefore it was meet that Christ should be a Prophet a priest and a King not typicall but the very signified and true that is the great and high Prophet Priest and King so it was necessary that he should be annointed not with typicall oyle but with the signified and true oyle which was the holy Ghost For such as the office was such should the annointing be But the office was not typicall but the very thing it selfe Therefore such also shold the annointing be Hence we learne and understand these two things 1. That Christ hath his name not from the ceremoniall annointing Christ hath his name not from the ceremoniall annointing but from the thing thereby signified but from the thing it selfe which was thereby signified because hee is that chiefe and high Prophet Priest and King whom as types the Prophets Priests and Kings of the Old Testament which were wont to be annointed with externall oyle did represent The name therefore of the signe or type that is annointed is transferred to the thing it selfe even to the High Priest Prophet and King Jesus 2. That there is a great difference betweene this Jesus Annnointed and the Annointed of the Old Testament Three differences between Christ annointed and the annointed of the Old Testament For 1. They were onely certaine types and shadowes of this only chiefe and true Christ that is of this King Prophet and Priest Wherefore necessary was it that they should yeeld and give place to him being once exhibited For the thing it selfe being come and exhibited the types cease 2. The annointing that is the communicating of the gifts of the holy Ghost in the typicall Annointed was imperfect and weake But in Jesus Christ it is perfect and exceeding great For in him dwelleth the fulnesse of the Godhead personally so that hee is both the Annointed Colos 2.9 and Annointer 3. Hee onely hath received all the gifts of the holy Ghost and those many waies more excellent than they are found in all the Angels and Men because he had them in the highest both number and degree Of his fulnesse have all we received John 1.16 1 Cor. 12.11 Ephes 4.7 But the Annointed of the Old Testament received neither all the gifts neither in the highest degree but divided and according to the measure of the gift of Christ some more some fewer and some greater gifts than some much lesse were they able by their own power and vertue to work the same in others Object God cannot be annointed Christ is God Therefore hee could not be annointed no not with the prefigured or signified oyle Answ In some respect wee grant this whole reason Why God cannot be said to be annointed For Christ as touching his Godhead cannot be annointed with the gifts of the holy Ghost 1. Because not one jot of the gifts of the holy Ghost can be added to the Godhead because of the exceeding perfection thereof 2. Because the holy Ghost by whom the annointing is immediately administred is the proper spirit of Christ no lesse proceeding from him than from the Father Wherefore he as he is God hath not any thing from the holy Ghost neither doth he receive him which is already his owne from any other but giveth him unto others whom it pleaseth him As also no man can give thee thy spirit which is in thee because that which thou already hast cannot be given unto thee Repl. According
my Spirit upon all flesh and your sonnes and your daughters shall prophecy Whosoever shall confesse mee before men him will I confesse also before my Father which is in heaven Our propheticall office therefore is 1. Rightly to understand and imbrace the doctrine perfect and necessary to salvation concerning God and his will 2. That every one in his place and degree professe the same being understood faithfully boldly constantly in word and life thereby both to celebrate God and to bring many schollars and disciples unto Christ. The difference between Christs Propheticall function and ours is 2 Differences of Christs Prophetical function with ours 1. That Christ hath the spirit without measure wee by measure For it is the proper spirit of Christ which floweth from him and is poured into the hearts of men we have him by gift He being but one hath all the gifts of the holy Ghost and those in the most excellent degree all we have but only some and those farre inferiour 2. That Christ effectually teacheth by moving the hearts of men to accord and assent The sound and voice of others without the inward sound and voice of the holy Ghost doth onely strike the cares neither pierceth it unto the heart 3. What is the Priest-hood of Christians What our Priest-hood is and the parts of it THe office of a Priest is to teach to pray and to sacrifice Wherefore our Priest-hood is 1. To teach and instruct others that is to declare and shew unto others the true knowledge of God And thou when thou art converted strengthen thy brethren Luke 22.32 2. To invocate on God being known aright of us 3. To performe unto God the duties of thankfulnesse to render him his due worship even all outward and inward obedience or to offer up unto God all our life time sacrifices of thanksgiving acceptable unto him What our sacrifices of thanksgiving are and sanctified by the sacrifice of Christ namely to offer up unto him 1. Our selves by mortifying the old man in us and by giving our members as weapons of righteousnesse unto God Rom. 6.13 2. Our prayers Let us therefore by him offer the sacrifice of praise alwaies to God that is the fruit of the lips which confesse his name Heb. 13.15 3. Our almes-deeds Thy prayer is heard and thine almes are had in remembrance in the sight of God 4. Our confession of the Gospel Grace is given mee of God that I should be the Minister of Jesus Christ towards the Gentiles Acts 13.31 ministring the Gospel of God that the offering up of the Gentiles might be acceptable 5. Our cheerefull under going and suffering of the crosse Rom. 15.15 16. that is all calamities persecution contempt banishments and even death it selfe for the confession of the truth and the glory of God Phil. 2.17 2 Tim. 4.6 Col. 1.24 Though I be offered up upon the sacrifice and service of your faith I am glad I am now ready to be offered Now rejoyce I in my sufferings for you and fulfill the rest of the afflictions of Christ in my flesh for his bodies sake which is the Church This Priest-hood Christ communicateth unto us 1. When by the efficacy of his spirit he works in us these forenamed sacrifices of thanksgiving How Christ maketh us Priests which we offer unto God 2. When by his merit and intercession unto his Father he causeth our sacrifices albeit unperfect and stained with our sins to be notwithstanding pleasing and acceptable unto God Our sacrifices different from Christs sacrifice three wates Now our sacrifices differ as well as the sacrifices of the old Priests from Christs sacrifice 1. Christ offered up together a sacrifice both of thankesgiving and propitiatory We offer up only sacrifices of thankesgiving The old Priests also offered up sacrifices of thanksgiving because these belong to the whole Church even from the beginning to the end of the world But those sacrifices which they offered besides were only typicall But no sacrifices of the New Testament are typicall but either eucharisticall and of thankfulnesse as are ours or propitiatory as is the obedience of Christ otâ—â— performed for us in suffering our punishment For he offered not a typicall or figurative but the reall or figured and signified sacrifice as being not a typicall but the signified Priest 2. The sacrifices of Christ are both perfect ours unperfect and defiled with many sins 3. The sacrifice of Christ pleaseth God for it selfe and for the worthinesse that is perfect in it selfe and meriteth remission of sins and eternall life of God for us because it is the death of the very Son of God Our sacrifices merit nothing of God and please him not for themselves but for Christs sacrifice wherewith they are sanctified 4. What is the kingdome of Christians Christians are Kings 1. By partaking of his victory and royalty 2. By having in themselves through him a power to overcome over rule both their enemies and all creatures John 16.33 Rev. 3.21 Luke 22.30 Our royall office 1 John 5.4 1 Tim. 1.18 2 Tim. 2.12 Mat. 25.34 WEe are partakers of Christs kingdome Because he is our King and doth communicate his victory and glory against his enemies and ours with us and maketh us by faith citizens of his kingdome the sons of God his brethren and co heires Because by the vertue and operation of his Spirit he also maketh us Kings that is the Lords over all creatures conquerors of our enemies and partakers of everlasting blisse and glory Be of good comfort I have overcome the world To him that overcometh will I grant to sit with mee in my throne That yee may sit on seates and judge the twelve tribes of Israel Our royall office therefore is 1. That by the vertue of Christs spirit who hath restored unto us our lost royall and heavenly dignity over all our enemies we fight continually against sin the world the divel and the flesh and overcome Which wee do when as by a true faith we are resolved that we have remission of all our sins and when by the same faith we receive the holy Ghost to represse sin even in this life as touching the beginning of our conquest 2. That at length all our enemies being by the grace of Christ fully brought under wee injoy eternall blisse and glory that is the heavenly kingdome which by the working of the holy Ghost is begun in us in this life and which we now possesse in hope but then shall in full possession inherit Our kingdome 1 Cor. 3.21 Fight a good fight having faith and a good conscience If we suffer we shall also reigne with him Inherit yee the kingdome prepared for you from the foundations of the world Briefly our kingdome is 1. That in Christ we are Lords over all creatures All things are yours 1 John 5.4 2. That we overcome our enemies by faith in Christ Who hath given us victory This
the flesh which he tooke Repl. 4. But hee is no where said to be invisible John 1.5 10. Ans He is said to have been in the world unknowne and this John speaketh of him as he was before his incarnation And then he was in the world invisible Likewise John 14.21 Mat. 28.20 I and the Father will come unto him And in the same place I will not leave you comfortlesse I will come unto you I am with you alway unto the end of the world that is invisibly as in the Father And if they will deny him to be with us because he is not seen they shall also exclude the Father Repl. 5. He is with us in power and vertue not in essence Ans This objection were rather to be hissed out than to be refuted Jer. 10.17 because he hath not an infinite power and vertue who hath a finite essence The gods that have not made the heavens and the earth shall perish from the earth how much more then the makers of such gods And the Word was with God in the beginning Wee interpret this that the Sonne was co-eternall with the Father and so joyned with him that notwithstanding hee was distinct in person from him They say that this Doctor and Teacher the man Jesus was known of God alone and not men but he was the Messias Answ 1. To be or Not to be with one when it is spoken of a person is never read in this sense as to signifie to be known or not known of one It is therefore an impudent forgery 2. John himselfe expoundeth it The Sonne which is in the bosome of the Father This doth not onely signifie to be known but also to be indeed in the Father to be intirely loved of him and to be fellow and co-partner of the secret and hidden counsels of the Father 3. He saith of himselfe That he came downe from heaven That hee came from the Father and came into the world That he returneth to the Father with whom he was before This doth not signifie a knowing or a not knowing but an existence and being 4. By him all creatures were made of the Father therefore he was present with the Father 5. He was in the world before he being made man came unto his owne and yet not known Therefore to be in the world and to be known of the world are not all one and by consequent neither is it all one to be with God and to be known of God 6. Christ himselfe expoundeth it I in the Father and the Father in mee This signifieth not onely a knowledge but a co-existence and joynt being mutuall And that Word was God Wee interpret That the Word is true God eternall Creatour of heaven and earth the same God with the Father and therefore divers from him as the Word from him that speaketh by him and the Son from the Father but having the same nature and essence of the God-head in him which the Father hath as Christ himself saith I in the Father and the Father in me He is every where in the Father as the Father every where in him But they say that he is God in respect of his gifts worthinesse excellency and office but not by nature Which they prove because others also are in this sense and respect called gods which have not any divinity of themselves therefore Christ also after the same manner seeing hee also hath his divinity from the Father Further they adde that we make two gods and deale contumeliously with the Father Answ Wee make not two gods because the Sonne is one with the Father as God that is having the same essence in him which the Father hath but is diverse and distinct from him as the Sonne and having in him the same Deity which the Father hath communicated But they are blasphemous and contumelious against the Father and the Sonne Because they honour not the Son John 5.23 as they honour the Father Now that Saint John understandeth a Son not a made created and inferiour God to the Father and a diverse God from him is proved and confirmed by many reasons but some few shall now suffice 1. Simply and absolutely without restraint to any certaine circumstance none is called God in the Scripture besides the onely true God eternall creatour of the world 2. That the Word was God before things were created and is the Creatour of all things S. John doth teach 3. He sheweth that he is the authour and fountaine of life and knowledge in men even from the beginning For this signifieth the true light that is which is properly and by it selfe light it selfe and the originall of light in others 4. This Word giveth power to be the sonnes of God John 1.12 This none can doe but the true God alone 5. We are to beleeve in his Name But we must beleeve in none but God only as himself proveth that therefore they must beleeve in him because they beleeve in God 6. John Baptist saith that he baptiseth with the holy Ghost And Christ himselfe often saith that hee will send the holy Ghost from the Father John 1.33 But no man can send the Spirit of God and work by him in the hearts of men but only he whose proper Spirit this is namely God Esay 40.3 Joh. 1.23 3.28 Luke 3.4 8. John 5.13 7. John Baptist is called the fore-runner of Christ who should prepare his way But he prepareth the way of the Lord. 8. Christ himselfe saith That the Father will that all should honour the Son as they honour the Father But no creature albeit excellent can be equalled in honour with the Creatour 9. Every where he is called the true God 1 John 5.20 Rom. 9.5 Act. 20.28 He. 1.8 10. 3.3 and the Lord. This is the true God and eternall life Who is God over all blessed for ever Amen God hath purchased his Church with his owne bloud The scepter of thy kingdome is a scepter of righteousnesse Thou Lord in the beginning hast established the earth and the heavens are the workes of thine hands Christ is counted worthy of more glory than Moses inasmuch as he which hath builded the house hath more honour than the house and hee that hath built all things is God 10. Hee is said to have come downe from heaven yet so that he remaineth in heaven to come unto his together with his Father to be with them unto the end of the world Therefore hee is of an infinite essence every where present and working both in heaven and earth But his humane nature is finite The God-head is after another sort communicated unto Christ than unto creatures Therefore he is God in respect of another nature Now to that which hath been objected concerning the communicating of the Deity unto others whereby they are called gods we answer by distinguishing the diversity thereof For unto others it is communicated by a created similitude of the
in office only and in the manifestation of his God-head For they which are in nature equall may be unequall in degree of office 10. This is saith Christ life eternall John 17.3 that they know thee to be the only very God Therefore the Son and the holy Ghost are not very God Ans In this place are opposed not the Father and the Son or the holy Ghost but God and Idols and Creatures Therefore these are excluded not the Son or the holy Ghost 2. There is a fallacy of severing and dividing clauses of mutuall co-herence and necessary connexion For it followeth in the Text And whom thou hast sent Jesus Christ Therefore herein also consisteth life eternall that Jesus Christ sent of the Father be likewise knowne to be very God as it is said The same is very God and life everlasting 1 John 5.20 3. There is a fallacy in transferring the particle Onely unto the subject Thee unto which it doth not belong but unto the predicate God which the Greek Article in the originall doth shew For the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the Father to be that God who only is very God Repl. But this argument followeth Maximilian is Emperour Therefore Rodulph is not Why then doth not this follow The Father is God Therefore the Son is not God Ans These persons are finite and their essence cannot belong to moe but the Father and the Son are persons infinite and their essence may be of moe namely of three persons 11. Jehovah or the true God is the Trinity The Father is Jehovah Therefore the Father is the Trinity that is all three persons Ans Meere particular propositions conclude nothing And if the Major be expounded generally after this manner Whatsoever is Jehovah is the Trinity it is false for that which is Jehovah may be some one person of the Trinity The Syllogisme therefore is faulty because Jehovah is not taken in the same signification in both the premisses For the name Jehovah in the Major is taken absolutely and essentially for the three persons for one and the same Jehovah or true God is the Father and Son and holy Ghost joyntly but in the Minor it is taken personally for one person of the God-head that is the Father who is Jehovah of himself Repl. Jehovah is one in number Therefore it is alwaies taken in Scripture after the same manner Ans Jehovah is one in number of essence not of persons 12. Where are three and one there are foure But in God are three and one to wit three persons and one essence Therefore there are foure in God Ans The Major is to be distinguished Where are three and one really distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole as they differ from their essence only in their maner of subsisting or of being The maner of existing is not a diverse substance from the existence being or essence 13. Christ according to that nature according to which in Scripture hee is called Son is the Son of God But according to his humane nature only hee is called Son Therefore according to that only and not according to his divine also hee is the Son of God and so by a consequent the Son is not very God Ans The Minor is false John 3.16 5.18 Rom 8.32 John 5.17 19. John 1.18 Heb. 2.16 John 3.13 17. John 1.14 For Christ is called the only begotten and proper Son of the Father and equall with the Father The Father hath created all things by the Son The Son from the very beginning worketh all things likewise which the Father doth The Son revealed the Fathers will of receiving mankinde into favour unto the Church before his flesh was borne The Son was sent into the world descended from heaven and took flesh But the Word which is God is the only begotten and proper Son of God and took flesh And not the humane but the divine nature of Christ is Creatresse and worketh with equall authority and power with the Father and descended from heaven Therefore God or the God-head or divine nature of Christ is both called in the Scripture and is the Son and by a consequent the Son is that one true and very God These Objections we may compare with those that are before set downe in the Common place concerning the Trinity of the persons For with whatsoever Sophismes the Trinity it selfe and divinc essence is impugned with the selfe-same also is each Person assaulted and contrariwise with whatsoever Sophismes one person is impugned with the same the whole essence of the Deity is assailed Besides some objections were there only proposed which are here more fully assoiled You may reade more of this point Vol. 1. Ursin from page 115. to page 125. Quest 34. Wherefore callest thou him Our Lord Ans Because he redeeming and ransoming both our body and soule from sins not with gold nor silver but with his precious bloud and delivering us from all the power of the Divell hath set us free to serve him a 1 Pet. 1.18 19. 2.9 1. Cor. 6.20 1. Tim. 2.6 John 10.28 The Explication Here we are to observe these two things 1. In what sense Christ is called Lord. 2. For what causes hee is our Lord. 1. In what sense Christ is called Lord. TO be a Lord is to have right and power granted by Law either divine or humane over some thing or person as to use and enjoy it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord 1. Because hee hath dominion over all things and over us also and hath care of all things and of us especially that is ruleth preserveth and keepeth us as his own to eternall life and glory as being bought with his precious bloud None of them is lost John 17.12 John 10 28. whom thou gavest mee None shall pluck them out of my hand 2. Because all things are subject unto him and we are bound to serve him both in body and soule that he may be glorified by us Ye are bought with a price therefore glorifie God in your body and in your spirit Cor. 6.20 for they are Gods Quest To which nature then is the name of the Lord to be referred Ans To both like as also the names of Priest Christ is out Lord according to both his natures King and Prophet For the names of the office benefits dignity and bountifulnesse of Christ towards us are affirmed of his whole person not by communication of properties as the names of his natures and properties are but properly in regard of both natures For both natures of Christ will and work our redemption For the humane nature of Christ is made the price of our redemption by dying for us his divine nature doth give and offer that price
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
in the world inferre that the world is not governed by God or if so then hee is unjust for It should goe well say they with the righteous But it doth not so Therefore God either cannot performe it or standeth not to his promises or there is no providence Unto which their cavill we answer That because in this life it goeth not well with the godly it shall goe well with them at length after this life 2. God will have us know it for our comfort that we may comfort our selves amidst our evils and miseries with this that at length shall come a time when wee shall be delivered out of this corruption and rottennesse 3. That wee may retain and keep our selves in the feare of God and our duty and that others also may be reclaimed from evill This judgement shall be let us endeavour therefore that we may be able to stand in this judgement The Scripture useth this argument both wayes both to comfort us and to hold and keep us in our duty Christ shall at length judge the wicked and our enemies suffer wee therefore patiently persecutions Rom. 14.10 We shall all appear before the judgement seate of Christ therefore live wee godly Luke 21.36 Watch therefore and pray continually that yee may bee counted worthy to escape all those things which shall come to passe and that yee may stand before the Son of man 2 Pet. 3.11 Seeing therefore that all these things must be dissolved what manner persons ought yee to be in holy conversation and godlinesse 4. That the wicked may be left excuselesse for they are warned sufficiently that they should be ready at every season lest they should say they were oppressed unawares 11. For what cause God would not have us certain of the time of judgement ALbeit it be most certain that the last judgement shall at length be yet the day of that judgement is altogether uncertain Mark 13.32 Of that day and hour no man knoweth no not the Angels which are in heaven nor the Son himself save the Father Now the causes why God would have it hid from us are these 1. That he might exercise our faith and patience and so wee should shew that wee would beleeve God and persevere in the expectation of his promise albeit we know not the time of our delivery 2. That he might bridle our curiosity 3. That hee might keep us in his fear in godlinesse and in executing of our duty and so we should be no way secure but ready every moment because were are uncertain when the Lord will come 4. That the very wicked might not deferre and prolong repentance seeing they know not the houre Mat. 24.43 25. â—3 lest perhaps the day overtake them unawares If the good man of the house knew at what watch the theefe would come he would surely watch Watch therefore for ye know neither the day nor the hour when the Son of man will come Luke 19.13 Occupy till I come 12. For what cause God deferreth that judgement HEe deferreth it 1. To exercise faith patience hope and prayer in the godly 2. That all the elect may be gathered to the Church For in respect of them and not in respect of the wicked doth the world continue for the creatures were made for the children of the house the wicked use them as theeves and robbers But when the whole number of the Church is fulfilled and gathered together then shall be the end Now God will have the elect gathered by ordinary means he will have them in this life to hear the word and by it be renewed and converted to which is required some tract of time 3. Hee deferreth it that hee might grant unto all a time and space of repentance as in Noahs time and that his deferring might leave the wicked and obstinate without excuse Rom. 2.4 9.22 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance God suffereth with patience the vessels of wrath prepared to destruction 13. Whether the last judgement be to be wished for WE are doubt lesse to wish for the day of judgment because it is an undoubted signe and token of that difference whereby the elect are discerned from the reprobate which declaration the godly do earnestly desire Moreover it shall be a delivery out of those miseries in which wee are Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Revel 22.17 The Spirit and the Bride say Come Lord Jesu which they say not who are not ready to receive the Lord for the wicked tremble and shake at the mention of that judgment The meaning of the Article I beleeve in Jesus Christ which shall come to judge the quick the dead What is the meaning then of this Article I beleeve in Christ which shall come to judge the quick and the dead Ans I beleeve 1. That Christ shal certainly come and that at his second coming there shall follow a renewing of heaven and earth 2. That the self-same Christ shall come who for us was born suffered and rose againe 3. That he shall come visibly and gloriously to deliver his Church whereof I am a member 4. That he shall come to abject and cast away the wicked into everlasting pains Our comfort by Christs coming By these we receive great and sound comfort also and consolation For seeing there shall be a renovation or renewing of heaven and earth we have a confidence and trust that our state also shall be at length other and better then now it is seeing Christ shall come we shall have a favourable Judge for he shall come to judge who hath merited righteousnesse for us who is our Brother Redeemer Patron and Defender seeing he shall come gloriously he shall also give a just sentence and judgement and shall be mighty enough to deliver us seeing hee shall come to deliver his Church great cause why wee should cheerfully expect him seeing he shall abject and cast away the wicked into everlasting torments let us suffer patiently their tyranny To conclude seeing he shall deliver the godly and cast away the wicked he will also deliver not cast away us and therefore it is necessary that we repent and be thankfull in this life and flie fleshly security that we may be in the number of them whom he shall deliver ON THE 20. SABBATH Quest 53. What beleevest thou concerning the holy Ghost Ans First that he is true and co-eternall God with the eternall Father and the Son a 1 John 5.7 Gen. 1.2 Isa 48.16 1 Cor. 3.16 6.19 Act. 5.3 4. Secondly that he is also given to mee b Gal. 4.6 Mat. 28.29 30. 2 Cor. 1.22 Ephes 1.13 to make mee through a true faith partaker of Christ and all his benefits c Gal. 3.14 1 Pet. 1.2 1 Cor.
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit of man which is in man is of the essence of man so the Spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â—6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â— 10 Mat. 12.31 Acts â— 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â— 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â— the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
and sanctification John 3.5 Except a man be borne againe of water and of the Spirit 2 Cor. 3. â—8 c. Wee are changed into the same image from glory to glory as by the Spirit of the Lord. The governing of the actions and whole life of the godly As many as are led by the Spirit of God Rom. 8.14 they are the sonnes of God They were forbidden of the holy Ghost to preach the word in Asia Acts 16.6 Comforting in temptations The Comforter is the holy Ghost John 14.26 whom the Father will send in my name Acts 9.31 The Churches were edified and multiplyed by the comfort of the holy Ghost I will powre upon the house of David the Spirit of grace and compassion Zech. 12.10 The strengthening and preserving of the regenerate against the force of temptation even unto the end The Spirit of strength shall rest upon him Isa 11.2 John 14.16 Ephes 1.13 Hee shall give you another Comforter that hee may abide with you for ever In whom also yee are sealed with the holy Spirit of promise The pardoning of sins and adopting the sonnes of God Yee have received the Spirit of adoption Rom. 8.15 â— Cor. 1.17 1 Cor. 6.11 Where the Spirit of the Lord is there is liberty Yee are justified in the name of our Lord Jesus and by the Spirit of our God The bestowing of salvation and life everlasting John 6.63 It is the Spirit that quickeneth If the Spirit of him which raised up Christ from the dead dwell in you Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you Judgement and sentence against sin John 16.8 When the Comforter shall come he shall reprove the world of sin Mat. 12.23 The blasphemy against the holy Ghost shall not be forgiven unto men His divine honour Equall and the same honour is given to the holy Ghost which is given both to the Father and the Son To no creature but to God alone is to be given divine honour that is honour proper to God only But this is given to the holy Ghost Therefore hee is God equall with the Father and the Son 1 John 5.7 There are three which bear witnesse in heaven the Father the Word and the holy Ghost and these three are one The holy Ghost therefore is the same true God with the Father and the Son Goe and teach all nations baptizing them in the name of the Father and the Sonne and the holy Ghost By this testimony wee are taught Mat. 18.19 1. That wee are baptized also into the name faith worship and religion of the holy Ghost 2. That the holy Ghost is authour also of baptisme and the ministery In like sort also we beleeve and put our trust in him Let not your hearts be troubled I will pray the Father John 14.1 16. and hee shall give you another Comforter that hee may abide with you for ever That sin which is committed against him is not remitted therefore wee sin against him We are his temple Ye are the temple of the holy Ghost 1 Cor. 3.16 and the Spirit of God dwelleth in you The Apostles in their Epistles wish unto the Churches grace and peace from the holy Ghost The communion of the holy Ghost be with you Cor. 13.13 Object 1. Hee that is sent is not equall with him that sendeth The holy Ghost is sent and the Father and the Son send him Therefore the holy Ghost is not equall with the Father and the Son Ans We deny the Major For Christ that is sent may be equall with him that sendeth for Christ also being sent of the Father yet is equall with the Father this sending doth not betoken any servile subjection Object 2. He that receiveth of another is not equall with him that giveth The holy Ghost receiveth of the Father and the Son Therefore he is not equall with both Ans The Major is true of one that receiveth of another but a part and not the whole but the holy Ghost receiveth the same and whole essence of the Father and the Son Again it is true of him that receiveth in time or successively but the holy Ghost receiveth before all time Thirdly to the Minor we say that he received as touching the ordaining and sending of him unto us to teach us immediately but this sending establisheth and confirmeth his equality because it is a divine work and the ordaining of him to teach us immediately doth not lessen but strengthen his equality Obj. 3. The Father made all things by the Son therefore he made the holy Ghost by him also Answ The Father made all things by the Son John 1.3 that is all things that were made because it is said And without him was made nothing that was made But the holy Ghost is not made but proceedeth from the Father and the Son Three proofs that the holy Ghost is consubstantiall with the Father and the Son IIII. That the holy Ghost is consubstantiall that is one and the same true God with the Father and the Sonne is proved by these reasons 1. Because hee is the Fathers and the Sons Spirit But the divine essence cannot be multiplied as neither can another be created nor the same divided Therefore the selfe-same and the whole must needs be communicated to the holy Ghost which is the essence of the Father and the Son From both which the holy Ghost proceedeth as the Spirit of God in God and of God 2. There is but one true God The holy Ghost is true God therefore the holy Ghost is that one and the same true God with the Father and the Son consubstantiall with both 3. There is but one Jehovah that is but one divine essence or being one essentially who alone is of none but himselfe communicateth his being to all things and preserveth it in them The holy Ghost is Jehovah * See 〈◊〉 â—6 1 34. Heb. â—7 8 9 10. Lev. 16.11 12. and 2 Cor. 6.16 Deut. 9 2â— Isa 63. Psal 95.7 Heb. 3.7 Isa 6.7 Act. 28.25 1.16 4.24 25. therefore he is the same with the Father and the Son God consubstantially with both Object Hee that is of another is not consubstantiall with him or is not the same with him of or from whom he is The holy Ghost is of the Father and the Sonne Therefore hee is not the same with them or consubstantiall Answ The Major is true in creatures but not in God 2. There is an ambiguity in this terme to be of another He that is of another and hath not the same or whole essence is not consubstantiall But the holy Ghost hath the same and whole essence and therefore it followeth only that he is not the same person Therefore by inverting the argument we answer that he who is of the Father and from the
Father is consubstantiall with him as likewise with the Son of and from whom he also is 3. What is the office of the holy Ghost THe office of the holy Ghost is sanctification Sanctification the office of the holy Ghost The parts of his office are five Spirit 〈…〉 copulatquâ— â—â—guquâ— Et cen olâ—turâ—â—â—â—â—a salutisâ—â—â— which is wrought immediately by him from the Father and the Son and therefore he is called The Spirit of sanctification The chiefe parts of his office are To teach To regenerate To unite with Christ and God To governe To comfort To confirme or strengthen us The holy Ghost therefore To teach us John 14.26 and 10.13 Teacheth and illuminateth us that wee may know those things which wee ought and may conceive them aright according to Christs promise The holy Ghost whom the Father will send in my name hee shall teach you all things and bring all things to your remembrance which I have told you The Spirit of truth will lead you into all truth So he taught the Apostles at Whitsontide when they were raw before of Christs death and his kingdom he kindled in their hearts a new light he powred into them the miraculous knowledge of tongues and fulfilled the testimony and record of Joel Hereof he is called in Scripture The Teacher of truth the Spirit of wisdom revelation understanding counsell and knowledge c. To regenerate us He regenerateth us when he endoweth us with new qualities and putteth new inclinations in our hearts that is hee worketh faith and conversion in the hearts of the chosen John 3.5 Except a man be born of water and of the Spirit he cannot enter into the kingdome of God I baptise you with water to amendment of life but hee that cometh after me Mat. 3.11 hee will baptise you with the holy Ghost and with fire This baptisme which is wrought of Christ by the holy Ghost is the very regeneration or renewing it selfe the same which was signified by the outward baptisme of John and of other ministers To unite us with Christ Hee conjoyneth us with Christ that we may be his members and may be quickned by him and so maketh us partakers of all Christs benefits I will powr out my Spirit upon all flesh Joel 2.28 1 Cor. 6.11 19. But yee are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God Know ye not that your body is the temple of the holy Ghost which is in you 2 Cor. 12.3 4 13. whom ye have of God No man can say that Jesus is the Lord but by the holy Ghost There are diversities of gifts but the same Spirit By one Spirit we are all baptised into the same Spirit Hereby we know that he abideth in us 1 John 3.24 even by the same Spirit which he hath given us To rule and govern us Hee ruleth and governeth us Now to be ruled and guided by the holy Ghost is to be instructed with wisdome and counsell in the actions of our life and vocation and inclined to follow those things which are right and good and to perform the duties of love and charity towards God and our neighbour Rom. 8.14 As many as are led by the Spirit of God they are the sons of God And they began to speak with tongues Acts 2.4 as the Spirit of God gave them utterance To comfort us Acts 5.41 He comforteth us amidst our afflictions and dangers The Apostles who were first flying away for fear of the Jews now being erected by the comfort and solace of the holy Ghost come forth into open place and rejoice when they are to suffer for the confession of the Gospel John 14.16 He will give you another Comforter that he may abide with you for ever To confirm us in faith He confirmeth us which stagger and waver in faith and assureth us of salvation that is he continueth and cherisheth in us Christs benefits unto the end So he made the Apostles couragious and bold who were before timorous and wrapped and intangled with many doubts These things we may plainly see if we compare that Sermon which Peter made at Whitsontide with their speech who went to Emmaus who say Luke 24.21 John 16.22 and 14.16 Wee trusted that it had been he which should have delivered Israel Hereof Christ saith Your hearts shall rejoice and your joy shall no man take from you He shall abide with you for even Hence is he called the Spirit of boldnesse and the seale of our inheritance Divers titles of the holy Ghost These are the chiefe and principall parts of the holy Ghosts office who in respect of this his office hath divers titles of commendation in the Scripture for hereof he is called The Spirit of adoption Rom. 8.15 16. The Spirit of adoption because he assureth us of the fatherly good will of God towards us and is a witnesse unto us of that free goodnesse and mercy wherewith the Father imbraceth us in his only begotten Son Therefore by his Spirit we cry Abba Father The seal of our inheritance 2 Cor. 1.22 Ephes 1.13 14. He is called the earnest and seal of our inheritance because he assureth us of our salvation It is God which stablisheth us with you in Christ and hath annointed us who hath also sealed us and hath given the earnest of the Spirit in our hearts In which Gospel also after that yee beleeved yee were sealed with the holy Spirit of promise which is the earnest of our inheritance Life or Spirit of life Rom. 8.2 Hee is called life because he quickneth us or as the Apostle saith The Spirit of life who mortifieth the old man and quickeneth the new The law of the Spirit of life which is in Christ Jesus hath freed me from the law of sin and of death Water Ezek. 36.5 and 47.1 Hee is called water whereby hee refresheth us being almost dead in sin purgeth out sin and maketh us fruitfull that wee may bring forth the fruit of righteousnesse unto God Fire Matth. 3.9 Hee is called fire because he doth daily burn up and consume concupiscences and vices in us and kindleth our hearts with the love of God and our neighbour The fountain of living water Rev. 21.6 7.17 Hee is called the fountaine because celestiall riches do flow unto us from him and by him The Spirit of prayer Zech. 12.10 Rom. 8 2â— He is called the Spirit of prayer because he stirreth us up unto prayer and instructeth us to pray I will powr upon the house of David and upon the inhabitants of Jerusalem the Spirit of grace and of prayer and they shall look upon me The Spirit also helpeth our infirmities for we know not what to pray as we ought The oyle of gladnesse Hebr. 9. The oyl of gladnesse because he maketh us joyfull forward and lively
Wherefore God even thy God hath annointed thee with the oyle of gladnesse The Comforter Hee is called the Comforter because hee worketh faith in us and purifieth our consciences and so comforteth us that wee exult and rejoice in afflictions The Intercessour He is called Intercessour because the Spirit maketh request or intercession for us with sighs which cannot be expressed The Spirit of truth c. He is called lastly the Spirit of truth of wisdome of joy of gladnesse of fear of God of boldnesse and the like Object 1. Those parts of the Spirits office before specified are not proper to the holy Ghost but belong also to the Father and the Son Therefore they are not well assigned to the holy Ghost as proper Answ They belong also the Father and the Son but mediately by the holy Ghost But unto the holy Ghost they belong immediately Rep. But after the same manner also it seemeth that the preservation of things the invention of arts and sciences and the like are to be attributed as proper functions unto the holy Ghost for those also doth the Father and the Son work by the holy Ghost according as it is said The Spirit of the Lord filleth all the world Wisd 17. Ans To the assigning of a work as proper unto the holy Ghost is required not only that it be immediately done by him but in such wise also as that he be acknowledged and worshipped therein Now there doth the holy Ghost work properly where he sanctifieth and halloweth for therefore also is he called holy Object 2. It was said before that the holy Ghost is the earnest of our inheritance But Saul and Juâ—as had the holy Ghost neither yet obtained they the inheritance but were reprobate Therefore the holy Ghost is not the earnest of our inheritance Ans Saul and Judas had the holy Ghost aâ—â—oncerning some gifts of the holy Ghost but they had not the Spirit of adoption Repl. But it is the same Spirit Ans It is the same Spirit indeed but doth not work the same things in all For he worketh adoption and conversion in the elect only Here therefore we are to intreat of the gifts of the holy Ghost and their differences 4. What and of how many sorts the gifts of the holy Ghost are Two sorts of the holy Ghosts gifts ALl the gifts of the holy Ghost may be referred to the parts of his office before rehearsed namely our illumination and enlightning the gift of tongues the gift of prophecie of interpretation of miracles our faith regeneration prayer strength 1. Common to both godly and ungodly and constancy c. These gifts are of two sorts Some are common to the godly and ungodly some are proper to the godly and elect only Those again which are common to the godly and ungodly are two-fold for some of them are given but to certain men and at certain times as the gift of miracles and of tongues prophecies the faith of miracles and these were necessary for the Aposties and the primitive Church when the Gospel was first to be dispersed therefore they were miraculously bestowed on them Some are given to all the members of the Church and at all times as the gift of tongues the gift of interpretation sciences arts prudence learning eloquence and such like all which pertain to the maintenance and preservation of the ministery These are now also given to every member of the Church according to the measure of Christs gift as the calling vocation of every member needeth though they be not miraculously bestowed as they were on the Apostles 2. Proper unto the godly but attained unto by labour and study The gifts of the holy Ghost proper unto the godly are all those things which we comprehend under the name of sanctification and adoption as justifying faith regeneration true prayer unfained love of God and our neighbour hope patience constancy and other gifts profitable to salvation John 14.17 Rom. 8.16 26. these are all conferred on the elect alone in their conversion Whom the world cannot receive The Spirit witnesseth with our spirit that we are the sons of God The Spirit maketh request for us with sighs which cannot be expressed Hence is he called the Spirit of adoption Obj. Many out of the Church have had tongues and sciences The tongues therefore and sciences are not the gifts of the holy Ghost Ans The tongues and sciences out of the Church are also the gifts of the holy Ghost but by a generall working of God which is without the true knowledge of him But in the Church the tongues and sciences are the gifts of the holy Ghost joined with the true knowledge of God Moreover all those gifts as we have said are fitly referred to those five principall parts before numbred of the holy Ghosts office as the knowledge of tongues and of sciences to his function of teaching and that miraculous and extraordinary gift of tongues partly to his function of ruling for the holy Ghost did rule and govern their tongues partly to his function of teaching and confirming So also the gift of prophecy and interpretation belongeth to his office of teaching for hee teacheth both by illightning the minds within by his vertue and by instructing them without by the word The institution and ordinance of the Sacraments appertaineth to his office of teaching but chiefly to his office of confirming Faith and conversion belong to his office of regenerating and conjoyning us with Christ That he is the Spirit of prayer instructing us how to pray belongeth to his office of ruling and governing In like sort the rest of the gifts may be referred to certain parts of the holy Ghosts office 5. Of whom the holy Ghost is given and wherefore he is given 1. Of the Father by the Son HEe is given of the Father and the Son and also by the Son of the Father but not by the Father for the Father giveth the holy Ghost from no other but from himself as who is of no other but of himself neither worketh from any other but from himself The Son giveth the holy Ghost from the Father from whom also himself both worketh and is That he is given of and from the Father 2. Of the Son from the Father Acts 1.4 2.17 these testimonies do confirm Hee commandeth them to wait for the promise of the Father I will powr out of my spirit upon all flesh I will pray the Father and he shall give you another Comforter John 14.16 17. The Father will send him in my name That the holy Ghost is given of the Son these testimonies do prove I will send you from the Father the Spirit of truth If I depart John 15.26 and 16.7 I will send him unto you Since he by the right hand of God hath been exalted Acts 2.33 and hath received of his Father the promise of the holy Ghost he hath shed forth
the ministery of the word and sacraments we mean this of persons of a competent age and repute this way for ordinary and speak of that visible sending of the holy Ghost whereby severall men in the Church partake of his accustomed or ordinary gifts â—al 4.6 Rom. 8.9 and whereof it is said Hee hath sent the Spirit of his Son into your hearts c. He which hath not the Spirit of Christ is none of his 2. He is given by working a desire of him in the elect Luke 21.13 for hee is given to them that desire him Hence is drawn a forcible argument to prove the God-head of the holy Ghost for to work effectually by the ministery is proper to God only 1 Coâ— 3.7 Neither is he that planteth any thing neither he that watereth but God that giveth the increase Mat. 3.11 I baptise you with water to amendment of life but he that cometh after me will baptise you with the holy Ghost and with fire The Gospel is the power of God Rom. 1.16 because the holy Ghost is forcible in working by it whereupon also the Gospel is called the ministration of the spirit 2 Cor. 3.8 Now the holy Ghost is received by faith Wherin also after that ye beleeved Ephes 1.13 ye were sealed with the holy Spirit of promise The world cannot receive the Spirit of truth because it neither seeth him nor knoweth him Object But faith is the gift and fruit of the holy Ghost Ephes 2.8 By grace are ye saved through faith and that not of your selves it is the gift of God No man can say that Jesus is the Lord but by the holy Ghost 1 Cor. 12.3 Therefore the holy Ghost goeth before faith How then is he said to be received by faith Answ 1. The working of the spirit is in order of nature before faith but in time both are together because the first beginning of faith is the receiving of the holy Ghost 2. Faith being once begun the holy Ghost is more and more received Galat. 5.6 Acts 15.9 who worketh aftewards other things in us by faith As it is said Faith worketh by love By faith mens hearts are purified 8. How the holy Ghost is retained THe holy Ghost is retained and kept for the most part by the same meanes by which it is given and received 1. By diligent use of the Ecclesiasticall Ministery He gave some to be Apostles Ephes 4.11 12 13 some to be Prophets for the edification of the body of Christ till we all meet together in the unity of faith 2. By meditation in the doctrine of the Gospel and by studying to profit therein Psal 1.2 He that doth meditate in the Law of the Lord day and night shall be like a tree planted by the rivers of waters that will bring forth her fruit in due season Let the word of Christ dwell in you plenteously in all wisdome Colos 3.16 teaching and admonishing your selves 3. He is kept by increase and continuance and amendment of life that is by a desire of bewaring to offend against our conscience Unto him that hath shall be given He that is righteous let him be righteous still Mat. 13.12 Revel 22.11 Ephes 4.30 Grieve not the holy Spirit of God by whom yee are sealed unto the day of redemption Hither may be referred a desire of avoiding evill company and sin For he that will avoid sin must avoid all occasion of sinning 4. He is retained by daily and earnest prayer and invocation Luke 11.13 Mat. 17.21 How much more shall your heavenly Father give the holy Ghost to them that desire him This kind is not cast out but by prayer and fasting The same may we see in that panoply or complete harnesse which the Apostle describeth Likewise Ephes 6.14 it is confirmed by the example of David who prayeth Psal 51.11 That God will not take his holy Spirit from him 5. He is retained by applying Gods gifts to their right use that is to his glory and to the safety of our neighbour And when thou art converted Luke 22.32 Mat. 25.29 confirm thy brethren Vnto every man that hath it shall be given and from him that hath not even that he hath shall be taken away 9. Whether and how the holy Ghost may be lost How he is lost of Reprobates and how of the Elect. HE may be lost of Hypocrites and Reprobates finally that is so as they shall never recover him and totally that is so that they shall retaine none of his graces Of the Elect he is never wholly lost but onely as touching many gifts because they alwayes retaine some gifts as Davids example testifieth unto us who said Restore to me the joy of thy salvation Take not thine holy spirit from me Psal 51.11 12. Neither is he finally lost of the Elect because at length they return to repentance But of the Reprobate he is altogether or wholly lost and finally so that they never receive him Object But the holy Ghost departed from Saul Therefore he may also depart from the Elect Ans He departed from Saul but not the spirit of regeneration for he never had him only the spirit of prophecy prudence courage and other gifts wherewith he was richly indowed left and forsooke him For he was elect and chosen not unto life but unto the Kingdome as Judas was unto an Apostleship Repl. Yea but the regenerating spirit also departeth because David prayeth Psal 51.12 Restore to me the joy of thy salvation Ans He is lost oftentimes as concerning some gifts of regeneration but not wholly For it cannot possibly be that the godly should retaine no remnants seeing they doe not sinne to death but only of the infirmity of their flesh inasmuch as they are not yet borne againe This Saint John teacheth expresly saying Whosoever is borne of God sinneth not for his seed remaineth in him neither can be sinne because he is borne of God David in his fall lost the joy of his heart the purity of conscience and many other gifts which he coveteth to have restored unto him But the holy Ghost he had not utterly lost for if so how then could he have said Take not thine holy spirit from me wherefore he had not utterly lost him A man saith Bernard never abideth in the same state either he goeth backward or forward For this difference is to be observed and held for the assoiling of that question How namely the perseverance of the Elect may be notwithstanding certaine albeit they lose the holy Ghost which is because they are never wholly and finally destitute of the holy Ghost Five meanes whereby he is lost Now the holy Ghost may be lost five wayes and those contrary to those other meanes whereby he is retained 1. By contempt of the Ecclesiasticall Ministery 2. By neglecting the Word and Doctrine For Paul willedth Timothy To stirre up the gift of
Church is 1. Visible or Militant which in this world fighteth under Christs Banner against the world the flesh and the Divell This Militant Church is either visible or invisible The visible Church is a company among men imbracing and professing the true and uncorrupt Doctrine of the Law and the Gospel and using the Sacraments aright according to Christs institution and professing obedience unto the Doctrine in which company are many unregenerated or hypocrites consenting notwithstanding and agreeing to the Doctrine in which also the Son of God is forcible to regenerate some by the vertue of his Spirit unto everlasting life Or it is a company of such as consent in the Doctrine they professe wherein notwithstanding are many dead and unregenerate members Mat. 7.21 13.21 42. Not every one that saith unto me Lord Lord shall enter into the Kingdome of heaven Hither pertain the parables of the Seed and the Tares likewise of the Net gathering both good and bad Fish The invisible Church is a company of those which are elected to eternall life 2. Invisible in whom a new life is begun here by the holy Ghost and is perfected in the life to come This Church as long as it warfareth and sojourneth on earth alwayes lieth hid in the visible Church It is otherwise called the Church of the Saints They which are in this invisible Church never perish therefore neither are any Hypocrites therein but the Elect only John 10.28 2 Tim. 2.19 Why it is called invisible of whom it is said No man shall pluck my sheep out of mine hands The foundation of the Lord remaineth sure and hath this seale The Lord knoweth who are is It is called invisible not that the men therein are invisible but because their faith and godlinesse is invisible neither is known of any but of themselves in whom it is and because we are not able certainly to distinguish or discerne in the visible Church the true godly from the Hypocrites Moreover both these parts of the true Church both visible and invisible are either universall or particular The universall visible Church The universall visible Church is the company of all those which professe the Doctrine wheresoever in the world they be The particular visible Church The particular visible is also a company of those which professe the doctrine but in some certaine place The visible Church is universall in respect of the profession of one faith in Christ and of one Doctrine and worship But it is particular in respect of place and habitation The universall invisible and of diversity of rites and customes So also the invisible Church is universall as all the Elect in whatsoever place they be and whatsoever time they lived have one faith againe it is particular as either in this or that place they have the same faith Now all particular Churches are parts of the universall and the visible are parts of the universall Church visible as also the invisible are parts of the universall Church invisible And of this personall visible Church doth the Article or Creed speak properly I beleeve the holy Catholike Church For besides that the universall invisible Church is Catholike it is also nobilitated with this title that it is Holy Further in this is the true communion of Saints between Christ and all his members What difference between the visible and invisible Church Rom. 8.30 There is almost the same difference betweene the visible and invisible Church which is between the whole and part For the invisible lieth hid in the visible as a part in the whole Which appeareth out of this place of Paul Whom the Lord predestinated them also he called This calling whereby the Lord calleth us is of two sorts inward and outward The inward Saint Paul saith was wrought according to the purpose of saving men and the Elect are called by both Hypocrites are called onely by the outward calling And in respect of this outward calling is the Church called visible and the Church of the called where are Hypocrites also But the invisible is called the Company or Church of the Elect and Chosen Object 1. If the whole be visible the part also is visible Answ That part also is visible as concerning men elected or as they are men and as they professe the Doctrine of the visible Church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentance in men Object 2. They which are in the Church perish not as the definition of the Church affirmeth Many Hypocrites are in the Church Therefore either Hypocrites shall not perish or it is false that they which are in the Church perish not Answ They which are in the invisible Church perish not and of this was our definition But the Minor proposition speaketh of the visible Church in which are many Hypocrites Object 3. Where the invisible Church is not neither is the visible In the time of Popery was not the invisible Therefore there was not the visible Ans I deny the Minor For there also were remnants that is there were alwayes some mingled with those dregs who held the foundation some more purely some lesse In summe The Church was oppressed but not extingnished The Church of the Old Testament and the New There is also another division of the Church into the Church of the Old Testament and of the New The Church of the Old Testament is a company or congregation imbracing the Doctrine of Moses and the Prophets and making profession that they will imbrace in Jury the Mosaicall Ceremonies and keep them and as well in Jury as also out of Jury imbrace the things signified by those Ceremonies that is beleeving the Messias which was to be exhibited The Church of the New Testament hath not these differences because all beleeve in the Messias already exhibited This Church is a company imbracing the Doctrine of the Gospel using the Sacraments instituted by Jesus Christ and beleeving in him being exhibited the true Messias 3. what are the tokens and marks of the Church Profession of the true doctrine THe marks of the true Church are Profession of the true uncorrupt and rightly understood Doctrine of the Law and Gospel that is of the Doctrine of the Prophets and Apostles There concurre withall oftentimes errours but yet notwithstanding this mark is sure if the foundation be kept albeit stubble be builded thereon yet so that those errours of stubble be not maintained The right use of the Sacraments The right and lawfull use of the Sacraments For amongst other ends of the Sacraments this is one that this company of Gods Church may be discerned from all Sect and Hereticks Profession of obedience to the doctrine Mat. 28.19 20. Profession of obedience to the Doctrine or Ministery These three marks of the Church are contained in those words of Christ Go and teach all Nations baptizing them in the name of
but they were not of us 1 John 2.19 Esay 42.3 John 10.28 for if they had beene of us they would have continued with us A bruised reed shall he not break and the smoaking flaxe shall he not quench No man shall pluck my sheep out of my hand All the reprobate and hypocrites do at length finally depart from the Church and The reprobate at the length fall finally from it together with those gifts which they had they lose also those gifts which they seeme to have Object The godly also oftentimes fall away as David and Peter Answ They fall but neither wholly nor finally Which also befell unto Peter for he retained still in his mind the love of Christ although for fear of danger he denied him He acknowledged also afterwards his offence and did truly repent him thereof Saint Angustine prettily saith Peters faith failed not in his heart when open confession with the mouth failed him David also did not wholly fall away but being rebuked of the Lord by the Prophet he truly repented and shewed that his faith was not quite dead but in a slumber rather for a season therefore he prayeth on this wise Psal 51.13 Take not thine holy Spirit from me Wherefore the saints and the elect of God never fall away but hypocrites and the reprobate doe at length wholly and finally revolt and fall away for they doe so at last fall away that they never return to repentance And because the true love of God was never in them and so neither themselves ever were of the number of Gods elect saints therefore no marvell though at length they wholly and altogether depart and fall away from the Church 9. What is the use of this doctrine THe use of this doctrine is 1. That the glory of our salvation be in whole ascribed and given to God 1 Cor. 4.7 What hast thou that thou hast not received 2. That we may have sure and certain comfort This we shall have when as wee shall not doubt of those things which are here taught and that especially if every of us be certainly perswaded that the decree of God of saving his elect is altogether unchangeable and further that himselfe also is of the number of the elect even a member of the invisible Church and therefore shall never depart from the Church and communion of saints The meaning of the Article I beleeve the holy catholick Church To beleeve therefore the holy Church is to beleeve that in this visible company and society are some true repentants and truly converted and my self to be a lively member of the invisible and visible Church Quest 55. What mean these words The communion of saints Answ First That all and every one who beleeveth are in common partakers of Christ and all his graces as being his members a 1 John 1.3 Rom. 8.32 1 Cor. 1.12 1 Cor. 6.17 And then that every one ought readily and cheerfully to bestow the gifts and graces which they have received to the common commodity and safety of all b 1 Cor. 12.21 13.15 Phil. ◠4 5 6. The Explication What communion in generall is Three parts of all communion THe Articles following are concerning the benefits of Christ which either heretofore have been or hereafter shall be bestowed on the Church by the holy Ghost Communion is a respect or reference between two or moe parties which have the same thing in common The foundation and ground of this relation is the thing it selfe which is common The relative is that property of the thing to wit that it is common The terme which the community of this thing respecteth is the possessours themselves which have common fruition of one or many things What the communion of saints 〈◊〉 The communion therefore of saints is an equall participation of all the promises of the Gospel Or it is a common possession of Christ and all his benefits and a bestowing of gifts by the head Christ on each member of his body for the salvation thereof Your parts therof 1 Union with Christ It signifieth therefore 1. A conjoyning of all the saints with Christ as members with the head wrought by the holy Ghost who dwelleth in the head and in the members conforming and making them like unto their head yet reserving still this proportion that in the head he worketh all graces and that most perfectly in the members he worketh those gifts which are convenient for every one and so much as is for every one requisite and necessary Or An union and coherence of the Church with Christ and of the members amongst themselves and that union with Christ is with the whole person of Christ to wit with both his divine and humane nature For the communion of the person is the foundation of the communion of the benefits according to these sayings John 13.4 5. I am the Vine yee are the branches Abide in me and I in you As the branch cannot beare fruit of it selfe except it abide in the vine no more can ye except yee abide in mee By one Spirit are wee all baptised into one body Hee which hath not the Spirit of Christ is none of his He that is joyned unto the Lord is one Spirit Hereby know we 1 Cor. 12.13 Rom. 8.9 1 Cor. 6.17 1 John 4.13 that we dwell in him and he in us because he hath given us of his Spirit Participation of Christs benefits The communion or participation of all Christs benefits For all the saints have the same reconciliation redemption justification sanctification life and salvation by and for Christ All the saints have the same benefits common which are necessary to salvation There is one body and one Spirit even as ye are called in hope of your vocation Ephes 4.4 one Lord one faith one baptisme c. Distribution of speciall gifts The distribution of speciall gifts These particular gifts also are common to the whole Church which are bestowed on some members of the Church for the salvation of the whole body Ephes 4.12 even for the gathering together of the saints for the work of the ministery and for the edification of the whole body of Christ But they are so distributed unto every member as that some excell and goe before othersome in gifts and graces in the Church for the gifts of the holy Ghost are diverse and To every one of us is given grace Ephes 4.7 according to the measure of the gift of Christ. Use of these gifts to Christs glory and the good of the Church An errour concerning this communion refuted An obliging or binding of all the members to imploy or referre all their gifts to the glory of Christ their head and to the salvation of the whole body and of every member mutually Hence it is cleer how absurd their fancy is who contend that the communion is a subsistence or personall being of Christs body among our
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
after this life but onely desireth to be rid of his present misery and therefore through humane infirmity and impatiencie doth compare the sense and feeling of his present miseries with the death and state of the dead whatsoever it be as they who are grievously tormented with present distresses and calamities preferre any thing whatsoever before that which they suffer So also Chap. 7. he speaketh as one despairing of delivery in this life Chap. 7 7.10 Remember that my life is but a wind and that my eye shall not returne to see pleasure For so he expoundeth himselfe when he addeth He shall returne no more to his house neither shall his place know him any more So likewise Chap. 17. My breath is corrupt Verse 1. and the grave is ready for me They are words of one despairing of life and salvation God being wroth and angry But when it is said If he set his heart upon man and gather unto himselfe his spirit and his breath All flesh shall perish together Chap. 34.14 15. it is not said that the soule doth sleep or perish but that by the departure thereof the body dieth and is dissolved Further they adde If presently after death the godly were blessed then injury was done unto them who were called againe into this mortall life But to this we answer That neither God can be injurious to any man whereas he is in no mans debt neither can any thing happen better or more acceptable unto the godly then to serve for the manifesting of Gods glory either by life or by death as it is said As alwayes Phil. 1.20 so now Christ shall be magnified in my body whether it be by life or by death c. Last of all if they say That the soule hath neither sense nor action but by bodily instruments and therefore being naked and destitute of these is destitute also of sense motion and operation To grant unto them this Antecedent of the soule being in the body yet notwithstanding of the soule freed from the body both learned Philosophers confesse the contrary and the Word of God testifieth the contrary as We know in part 1 Cor. 13.9 and we prophecie in part but when that which is perfect is come then that which is in part shall be abolished 2. Where and in what estate it abideth being separate from the body THe Papists dreame that the soules of men passe out of their bodies into the fire of Purgatory there to be purged from their sinnes some sooner some later Not in Purgatory as the Papists teach Li. 4. di 21. cap. â— according as they in their life time more or lesse loved the transitory pelfe of this world as Lombard speaketh Contrariwise the Scripture teacheth us that not any fire after death but onely the bloud of Christ in this life cleanseth our soules from all sinne It farther instructeth us how that the soules of the faithfull deceased are not plunged into the place of torment there to be refined from the drosse of their sins but are gathered unto Christ and into Abrahams bosome and on the other side that the soules of the wicked are forth-with cast into hell whence there is no retire and are now tormented with infernall flames but yet reserved to more grievous tortures of that everlasting fire which at the time of Christs coming to judgement The estate of the soules of the godly Luke 23.46 Acts 7.59 Luke 16.22 Phil. 1.3 2 Cor. 5.8 The estate of the soules of the wicked Mat. 10.28 the wrath of Jehovah shall kindle Of the estate of the soules of the godly these places yeeld testimony Into thy hands I commend my spirit Lord Jesus receive my soule And so it was that the beggar died and was carried by the Angels into Abrahams bosome Therefore he feared not Purgatory The faithfull covet to remove out of the body and to dwell with the Lord therefore they passe not through Purgatory first before they approach unto the sight of the Lord. Of the state of the soules of the ungodly these places make sufficient evidence Feare him who is able to cast both body and soule into hell fire The glutton straight after his buriall was in hell torments and cried I am tormented in this flame Luke 16.23 whence he shall never escape Wherefore the soules of the wicked leaving their bodies are not forth-with transported into Purgatory whence there may be a gappe or way to escape but are violently thrust down into the unspeakable fire of hell 3. What the Resurrection is and the errours concerning it THe word Resurrection signifieth sometimes mans spirituall conversion unto God The signification of the word Rev. 20.5 As This is the first Resurrection But in this Article the resurrection of the flesh is A restoring of the substance of our bodies after death even of the same matter whereof they now consist and a reviving and quickning of the same bodies with life immortall and incorruptible by the same immortall soul whereby they now live which God will work by Christ in the end of the world by his divine vertue and power which restoring also shall be of the Elect unto eternall glory The parts of it but of the reprobate unto eternall paines That is there shall be 1. A restoring of the same body which is a re-collecting and gathering together of the same matter whereof our body was first composed and which after our death was scattered and severed into all the elements 2. An uniting of it with the same soule and a reviving of it by the same soule which it had before with a putting off of all infirmities and a putting on of immortality 3. A glorifying of the Elect and an eternall rejection of the Reprobare Three errours concerning the Resurrection The errours held of the Resurrection are of three sorts 1. Some have utterly denied it and have avouched the soules to die together with the bodies as the Sadducees of whom mention is made in the Acts The Sadducees say that there is no Resurrection Acts 23.8 neither Angel nor Spirit 2. Some have granted the immortality of the soule but have construed the resurrection to be a resurrection in this life meaning by this resurrection nothing else but regeneration but the bodies they denied to rise at all although the soules of the godly have fruition after death of everlasting happines Hymeneus and Philetus seeme to have been authors of this heresie of whom the Apostle saith 2 Tim. 2.18 Which as concerning the truth have erred saying that the resurrection is past already and doe destroy the faith of some 3. Some as Anabaptists deny that the very selfe-same bodies which we now have shall rise againe but they say that God at Christs second coming will make new bodies Against all these errours we are to beleeve the Scripture affirming that the dead shall certainly rise againe 4. Whence it may appeare that the Resurrection shall
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
his proper function and office Now though the wicked after the Resurrection shall be immortall yet their soul-life shall be no life but everlasting death For with the eternall life in the wicked shall be joyned 1. An eternall rejection from God 2. A privation and want of the knowledge and grace of God 3. A perpetuall and unutterable torment and vexation Their worme shall never dye There shall be weeping and gnashing of teeth The everlasting death of the wicked Hereby is understood what everlasting death is and that it is so called not because the Reprobate by once dying shall fulfill it but because they shall dye perpetually and shall feele perpetuall torment without end 2. Who giveth everlasting life GOD alone giveth eternall life Rom. 6.23 Everlasting life the work of all three persons For Eternall life is the gift of God and the Father as the author and fountaine of all life giveth it by the Sonne and the holy Ghost the Sonne by the holy Ghost the holy Ghost by himselfe which order of working is naturall in the persons of the Divinity Of the Father it is said As the Father raiseth up the dead John 5.21 26. and quickneth them so the Sonne quickneth whom he will In which place the same is affirmed of the Sonne also as in like manner in these following John 1.4 Esay 9.6 John 10.28 John 3.5 Rom. 8.12 In him was life The Father of eternity I give unto them eternall life that is not by merit onely but also by power and working Of the holy Ghost likewise it is said Except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit dwelling in you And this testimony is to be observed for the confirmation of the God-head of both Object But the Ministers also give life according to that 1 Cor. 4.15 1 Tim. 4.16 In Christ Jesus I have begot you through the Gospel In doing this thou shalt both save thy selfe and them that heare thee Therefore God onely giveth not life Answ There may be many subordinate causes of one effect Christ and the holy Ghost give life by their own power the Ministers are only instruments by whom Christ worketh through the vertue of his Spirit Let a man so think of us 1 Cor. 4.1 3.5 6. as of the Ministers of Christ and disposers of the secrets of God Who is Paul then And who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase Repl. But Christ giveth life by a communicated power Therefore not by his proper power Ans He giveth it by a power communicated but communicated from everlasting as he was begotten from everlasting By retortion therefore it followeth thus He giveth life by a power communicated to him of his Father from everlasting John 5.26 Therefore he giveth it by his owne power As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe 3. To whom everlasting life is given EVerlasting life is given to all and only such as are elect from everlasting or All the Elect and they alone are partakers of everlasting life John 10 28. John 17.9 12. Rom. 11.7 to them that are converted in this life I give unto them eternall life that is to my sheep who are his elect and chosen I pray for them I pray not for the world but for them which thou hast given me for they are thine Those that thou gavest me have I kept and none of them is lost but the child of perdition Againe faith and repentance are proper to the Elect only The Elect have obtained it and the rest have been hardned We must observe in this place whereas the question is To whom everlasting life is given that it is better to answer That eternall life is given to the Elect * As they are elected so they are but chosen to eternall life as they are converted so they are in part admitted unto it and begin to be put in dossession of it then to say It is given unto the converted For Conversion and Faith are the beginning of eternal life And to say eternall life is given to the converted were all one as if you would say life is given to the living Also when the question is To whom the beginning of everlasting life is given we answer rightly Unto the Elect. For if you say It is given to the converted you answer no more then that which is in question and doubt seeing it is demanded who they are whom God converteth 4. For what cause everlasting life is given EVerlasting life is given unto us not for our works either present or fore-seen God of his free mercy giveth us for Christs sake everlasting â—â—sief that we might praise and magnifie the same his mercy for ever Rom. 6.23 Ephes 2.8 9 10. but for the alone free mercy of God and his love towards mankind and his will of shewing his mercy in saving the Elect for the alone satisfaction and merit of Christ imputed unto us by faith to this end that God may be magnified of us for ever The gift of God is eternall life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves it is the gift of God Not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath ordained that we should walke in them So God loved the world John 3.16 that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life c. Wherefore the impellent or motive cause of everlasting life given unto us is not any work of us men either present or fore seen in us For before the beginning of eternall life that is before conversion all our works merit eternall death after the beginning thereof that is after conversion they are effects thereof and nothing is cause of it selfe We are indeed brought unto it by many meanes but the meanes by which we are led of God unto eternall life are one thing and the cause for which we are led unto it another The finall cause or end for which eternall life is given us is that the mercy of God might be acknowledged and magnified of us To the praise of the glory of his grace Ephes 1.6 wherewith he hath made us accepted in his beloved For the same cause God giveth us eternall life for which he chose us 5. How everlasting life is given unto us God giveth us everlasting life by ths outward ministery of the Word and the inward ministery of the Spirit EVerlasting life is given us by faith faith by the preaching of the Word and inward efficacy of the
Eunuch Cornelius the Jaylour of Philippi Lydia the seller of Purple Paul c. are said to have beene presently baptized Wherefore the Supper also is given onely to them who are baptized for they only are received into the Church Of this end beare witnesse those words of Christ Mat. 28.19 Goe and teach all Nations baptising them c. where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Christ useth properly signifieth Make Disciples Thus it is expounded by John John 4.1 The Pharisees heard that Jesus made and baptized moe Disciples then John This end is also confirmed by the substitution of Baptisme in place of circumcision which was in ancient times a Sacrament of receiving Disciples into the Jewish Church To be a discerning badge of Christians That it should be a mark whereby the Church may be discerned from all other Nations and Sects This end followeth on the former For they who by a publike Sacrament are received into the Church are by the selfe-same discerned and as by a badge distinguished from the remnant Mat. 28.19 the filth of the world Go and teach all Nations baptising them as if he should say Gather me a Church by the word and whom ye shall make my Disciples beleeving with their whole heart all them and them alone baptize and separate unto me To advertise us of the Crosse of our preservation and deliverance That it should be a signification or an advertisement unto us of the crosse and of the preservation of the Church therein and of the deliverance of the Church from it For it signifieth that they who are baptized are plunged as it were in affliction but with assurance of escaping thence Hence afflictions are termâ—d by the name of Baptisâ— Are ye able to be baptized with the baptisme that I shall be baptized with Mat. 20.22 Deliverance from the crosse the very ceremony it selfe of Baptisme doth shew For we are dipped indeed but we are not drowned or choakâ—d in the water Moreover in respect of this end Baptisme is compared to the floud For as in the floud and deluge Noah and his family were shut into the Arke and were after much trouble and danger saved the rest of mankind perishing so in the Church they who cleave unto Christ although they be pressed with calamities yet at length in their appointed time they are delivered whilst the rest without the Church are overwhelmed with a deluge and gulfe of sinne Hither also belongeth the place of Paul where he compareth the passing over the red sea to Baptisme 1 Cor. 10.2 All were baptized to Moses in the cloud and in the sea To signifie the unity of the Church 1 Cor. 12.13 Ephes 4.5 To signifie the unity of the Church and therefore it is a confirmation of this article I beleeve the Catholike Church By one spirit are we all baptized One Lord one faith one Baptisme This end neverthelesse may be contained under the fourth because when Baptisme severeth the members of the Church from others it doth also joyne and unite them among themselves To be a meanes of preserviâ—g and publishing more largely the doctrine of Gods free promise To be a meanes of preserving and propagating the doctrine of the promise of free salvation through the death of Christ that the baptized may have occasion to teach and learne who is the author and what is the meaning or signification and use of Baptisme Quest 70. What is it to be washed with the bloud and spirit of Christ Ans It is to receive of God forgivenesse of sinnes freely for the bloud of Christ which he shed for us in his sacrifice on the Crosse a Heb. 12.24 1 Pet. 1.2 Revel 1.5 Rev. 22.14 Zach. 13.1 Ezek. 36.25 And also to be renewed by the holy Ghost and through his sanctifying of us to become members of Christ that we may more and more die to sinne and live holy and without blame b John 1.33 and 3.5 1 Cor. 6.11 and 12.13 Rom. 6.4 Col. 2.12 The Explication A two-fold washing in Baptisme 1. Externall 2. Internall THere is a double washing in Baptisme externall which is by water and internall which is by the bloud and spirit of Christ The internall washing is signified and sealed by the externall and in the lawfull use of Baptisme is joyned therewith Now this internall washing is of two sorts Of bloud The washing of bloud which is our remission of sinnes and justification for the bloud-shed of Christ Of the Spirit The washing of the Spirit which is our renuing by the holy Ghost Both these are at once together performed Wherefore To be washed by the bloud of Christ is to be justified and to receive remission of sins for the bloud of Christ shed on the Crosse for us To be washed by the holy Ghost is to be regenerated by the holy Ghost which regeneration is an alteration and change of evill inclinations into good which is wrought by the holy Ghost in our will and heart that we may have an hatred of sinne and contrariwise a purpose to live according to the will of God That this two-fold washing from sins is signified by the Sacrament of Baptisme is apparent by these places of Scripture Mark 1.4 1 Cor. 6.11 John preached the Baptisme of amendment of life for remission of sinnes But yee are washed but yee are sanctified but yee are justified in the name of the Lord Jesus and by the Spirit of our God Likewise in that we are said by baptisme to die and to be buried with Christ and to put off the body of sinfull flesh and put on Christ. Wherefore Baptisme is a Symbole and signe of both washings or of both benefits namely both of remission of sinnes and amendment of life not only because this Sacrament hath some similitude and correspondence with both but also because these two benefits are ever joyned together and neither can be without the other For except Christ wash us we have no part in him and He which hath not the spirit of Christ is none of his Now our justification John 13.8 Rom. 8.9 which is a washing by the bloud of Christ and our regeneration which is a washing by the holy Ghost differ in this that justification is finished perfectly in this life by imputation as it is said There is no condemnation to them that are in Christ Jesus Rom 8.1 but regeneration or the mutation of our evill nature into good is not perfectly accomplished in this life but begun only yet so that the beginning thereof is truly in all the godly and is felt of all that are turned unto God even whilst they are in this life because all the godly have a true desire in their will and heart to obey God so that they are greatly grieved for their other defects Quest 71. Where doth Christ promise us that he will as certainly wash us with his bloud and Spirit as
not to the Latine Church but by the Greeke Church and those words are found in the Greeke Testament when first it was written in Greeke And therefore wee have no Hebrew words derived unto our Church which the Greeke Church had not before us If also wee seek the Greeke Fathers the word Missa will never be found to have been used by them Therefore I think not that the word Missa was taken from the Hebrewes but Missa which doubtlesse is a Latine word by originall seemeth to have taken from the Fathers who used Remissa for Remissio as Tertullian Tertul. lib. 4. cont Marc. Cypr. debono patient Epist 4. lib. 3. Wee have spoken saith hee of a De remissa peccatorum remissio of sinnes And Cyprian Hee that was to give b Daturus remissam peccatorum remission of sins did not disdaine to be baptised And again he useth the same word Hee that blasphemeth against the holy Ghost hath not c Remissam peccatorum non habet remission of sins Wherefore as they say Remissa for Remissio so they seem also to have said Missa for Missio But herein againe they much vary For some will have the word Missa to be used as it were Missio from an ancient custome of Ecclesiasticall rites and actions which came from the Greeke Churches to the Latine because Sermons and Lectures being ended before the Communion a Deacon did send forth that is did command the Catechumenes the possested with spirits and the excommunicated persons to depart crying with a loud voice If any Catechumene be yet abiding within the Church let him depart and so the word Missa seemeth to be used as it were a Mission or sending away because it was the last part of divine Service Others will have it to be so called from a Dimission or from the manner of dimissing the congregation because Service being ended a Deacon dimissed them with these words Ite missa est that is Goe you may depart Or as others interprete it Go now is the collection of almes which they will have to be called Missa of the sending it in as we may so speake or throwing or casting it in for the poore Lombard hath a new conceit hereof Lib. 4. dist 15. It is called the Masse saith hee because an heavenly Messenger cometh to consecrate Christs quickning body according to that prayer of the Priest Almighty God command that this be carried by the hands of thine Angell into thine high Altar c. Therefore unlesse an Angell come it cannot rightly be called a Masse Loe the folly of the man Againe The Masse is so called either because the host is sent whereof mention is made in that Service whence it is said Ite missa est that is Follow the host Lib. 4. dist 24. which is sent up to heaven trace yee after it Or because an Angel cometh from heaven to consecrate the Lords body by whom the host is carried and conveyed to the heavenly Altar Whence it is also said Ite missa est Goe it is sent Wee reject both the name and the thing For this word the Masse doth not agree to the Lords Supper because the Lords Supper hath nothing common and agreeing with the name of Missa albeit it was used of the ancient Writers Moreover we have no need of this name for wee have other words for this purpose extant in Scripture where it is called The Lords Supper The Lords Table Breaking of bread c. Now let us see the differences of the Supper and the Masse and those most contrary one to another and such as in respect whereof the Masse ought to be abolished They are especially three and are desciphered in the Catechisme 1. The Lords Supper testifieth unto us That wee have full remission of sinnes and justification freely by faith for Christs one and onely sacrifice finished on the Crosse according to these sayings of Scripture The bread is the body of Christ given for us Heb. 7.27 Heb. 9.12 26. The cup is the bloud of Christ shed for us for remission of sinnes Doe this in remembrance of mee Shew forth the Lords death till hee come That did hee once when hee offered up himselfe By his owne bloud entred hee in once into the holy place and obtained eternall redemption for us For then must hee have often suffered since the foundation of the world but now in the end of the world hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.10 12 14. By the which will wee are sanctified even by the offering of the body of Jesus Christ once made This man after hee had offered one sacrifice for sinnes sitteth for ever at the right hand of God With one offering hath hee consecrated for ever them that are sanctified Contrariwise the Masse denieth that both quicke and dead have remission of sins by and for Christs oblation except also he be daily offered by the Massing-Priests to God his Father For thus hath that their Canon which they call the lesse Holy Father Almighty and Eternall God receive this immaculate host or sacrifice which I thy unworthy servant offer to thee my living and true God for my innumerable sinnes offences and negligences and for all that stand about me here present yea and for all faithfull Christians quick and dead that it may be profitable to me and them to everlasting salvation And their greater Canon hath Remember Lord thy servants and handmaids N. and all here present whose faith and devotion is well knowne unto thee for whom we offer or who offer unto thee this sacrifice of praise for themselves and all that are theirs for the redemption of their soules for the hope of their safety and salvation What need was there that Christ should offer himselfe at all if the oblation of a petty Masse-Priest may serve for the redemption of soules 2. The Lords Supper witnesseth unto us That Christ according to the Articles of faith as concerning his humanity is in heaven at the right hand of his Father and is not shrouded under the bare accidents of the elements or signes in the Supper and that he exhibiteth unto us in the Supper his body and bloud to be eaten and drunken by faith and that he ingraffeth us into himselfe by his holy Spirit that we may abide in him and have him abiding in us as it is said He that is joyned unto the Lord 2 Cor. 6.17 10.16 Heb. 1.3 8.1 4. is one spirit The bread which we breake is it not the communion of the body of Christ We have such an high-Priest that sitteth at the right hand of the Throne of the Majesty in the heavens For he were not a Priest if he were on earth Contrariwise the Masse teacheth us That bread and wine by force of consecration is changed into Christs body and blood and that this his body and bloud in the act of consecration
desired to eate this Passeover with you Wherefore from the nature and subject of Sacraments is drawne this demonstrative proofe What God hath instituted for his houshold and children that hypocrites and aliens from the Church ought not to receive 2. Paul interdicteth all the wicked without any exception from coming unto this holy Supper by words authentick in which namely he commandeth that every man try and examine himselfe and so eat of that bread and drink of that cup. 3. Because when hypocrites wicked men presse and thrust forwards themselves unto this mystery they eat and drink their owne judgement and become guilty of Christs body and bloud For he that eateth and drinketh unworthily eateth and drinketh his owne damnation 4. Unto these may be adjoyned also generall restimonies of Scripture whereby unbeleevers are forbidden to come unto the Supper Mat. 5.24 Esay 66.3 Rom. 2.25 and the use of the Sacraments frequented by irrepentant and impenitent men condemned Leave there thine offering before the altar first be reconciled to thy brother and then come and offer thy gift He that killeth a bullock is as if he slew a man If thou be a trasgressour of the Law thy circumcision is made uncircumcision Object 1. God commandeth that all use the Sacraments and Christ saith Take drink ye all of this therefore if wicked men approach unto the Lords Table they offend not Answ To the Antecedent we answer that God indeed injoyneth all men the Sacraments namely the lawful and right use which is not without faith and repentance He commandeth that all be baptized and resort unto the Supper but he commandeth farther that all beleeve and repent Repent and be baptized Acts 2.38 1 Cor. 11 28. Let every man examine himselfe Object 2. We are all unworthy Therefore all must abstaine Ans To the Antecedent By nature and in our selves we are all unworthy but we are made worthy by the grace of Christ if we bring faith and a good conscience In Johan tract Augustine saith Come with boldnesse it is bread and not poyson No mans unworthinesse therefore ought to with-draw and with-hold him because all that bring faith and repentance are worthy To him will I look that is poore and of a contrite spirit Esay 66.2 and trembleth at my words Object 3. They who avoid the profaning of the Lords Supper doe well But they who refraine from the Lords Supper in respect of some hatred they beare to others or for some other sins avoid the profaning of the Supper Therefore they doe well Ans The Major must be distinguished They who avoid the profaning of the Supper doe well if they avoid it in such sort as they ought namely by repenting themselves of those sinnes which have beene the causes of their refraining but they doe very ill who avoid it persevering in their sinnes hypocrisie and hatred For these men heap sin upon sin and adde contempt to their former profanation and the rule is sound that Evill is not to be done that good may come thereof 2. What the wicked receive in the Lords Supper Eight proofs that the wicked receive nothing but the bare signes in the Supper THe wicked and hypocrites coming to the Lords Supper receive not the things signified to wit Christs body and bloud but the bare signes of bread and wine and those to their judgement and damnation This is proved John 6.56 57. 1. From the definition of eating To eat Christ is through faith to be made partakers of his merit efficacy and benefits as it is said He that eateth me liveth by me dwelleth in me and I in him But the wicked and unfaithfull are not partakers of Christ Therefore they ear not Christ 2. From the manner and instrument of eating Christs body is eaten by faith alone For we apprehend Christ with his benefits by faith only and Christs body is the meat and food of the soule not of the belly of the heart not of the mouth as it is well expressed in Luthers Catechisme These words FOR YOV require beleeving or faithfull hearts But the wicked and hypocrites are destitute of faith Therefore they receive not Christs body 3. Christ in the Supper offereth his body to be eaten of them onely for whom he offered himselfe on the Crosse But he offered himselfe on the Crosse for the faithfull only not for the wicked and hypocrites I pray not for the world but for them which beleeve This is my body John 17.9 which is given for you John 6.36 4. Christs body is the quickning bread which whosoever receiveth receiveth life therewithall For Christs spirit is not separate from his body He that eateth my flesh dwelleth in me and I in him But the wicked receiving the signes receive not life Therefore the wicked receive the signes without the things signified 5. The unfaithfull eat and drink their own damnation Therefore the doe not eat Christs body and bloud The argument is of force by the rule of Contraries For To eat their own damnation is through incredulity and abusing of the Sacraments What is to eate his owne damnation to be abalienated and repelled from Christ and all his blessings or through abusing of the Sacraments being received without faith and repentance grievously to offend God and so to draw upon themselves temporall and everlasting punishment except they repent What it is to eate Christ Contrariwise To eat Christ is through faith to be made partakers of his merit efficacie and benefits For no man can eat Christ and not withall be made by faith partaker of his merit efficacie and gifts No man therefore can both eat Christ and withall eat his own damnation 1 Cor. 10.11 6. When Paul saith Yee cannot be partakers of the Lords Table and of the table of Devils then bereaves he the wicked of some thing in the Lords Table whereof they can have no part But they at the Lords Table partake of the signes bread and wine Therefore he depriveth them of the participation of Christs body and bloud the things signified Object Ye cannot that is with a good conscience and to salvation Ans This is a false glosse For the Apostle reasoneth not from an inconvenience but from an impossibility Ye ought not to partake with them that sacrifice to Idols why because this is to partake with Devils But it is impossible that yee should be partakers of the Table of the Devils Mat. 6.24 and of the Lords Table because soothly it is impossible to serve two Masters as Christ speaketh No man can serve two Masters Ye cannot serve God and Mammon so the Apostle also speaketh in the same sense Ye cannot be partakers of the Lords Table and of the table of Devils Mat. 15.25 7. Christ saith It is not meet to cast the childrens bread unto dogs But Christs body is the childrens bread that is the bread of the faithfull Mat. 7.6 Therefore Christ casteth not
him 8. Now when Christ saith This that is This bread is my body and This cup is my bloud the speech is sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the
an oblation as if hee offered swines bloud hee that remembreth incense as if hee blessed an Idoll Jerem. 6.20 In the sixth of Jeremy he sharply reproveth those who being defiled with their abominations yet durst appeare in his Temple Ezekiel the 20. he threatneth that he will not answer Ezck. 20.31 when he is asked by them who goe after other gods and then present themselves in Gods Temple when they are polluted In the same Chapter he saith verse 24. that they profane his Sabbaths and pollute his Sanctuary who when they have gone a whoring after Idols appeare in his Temple Amos the fifth Amos 5.21 hee rejecteth the sacrifices and worship of transgressors I hate and abhorre your feast-dayes and will not smell in your solemne assemblies Haggai the second he prohibiteth the uncleane in soule once to touch holy things where he speaketh of morall and ceremoniall uncleanenesse Prov. 15.8 The sacrifice of the wicked is abomination to the Lord. In the New Testament John admitteth them only to baptisem who confessed their sins and repented Bring forth fruits worthy amendement of life Leave thine offering before the Altar and goe thy way Mat. 3.6 first be reconciled to thy brother and then come and offer thy gift Therefore whosoever reconcileth not first himself unto his brother hee is to be debarred the Sacraments For Christ will that all submit themselves first unto God according to all his commandements before they approach to any Sacrament For by the name of Altar here are understood any Sacraments whatsoever Amend your lives Acts 2.38 8.37 1 Cor. 10.20 21. 11.27 and be baptised every one of you If thou beleevest with all thine heart thou mayest be baptised Therefore if thou beleevest not thou mayest not The things which the Gentiles sacrifice they sacrifice to divels and not unto God Yee cannot be partakers of the Lords Table and of the Table of Divels Whosoever eateth unworthily is guilty of the Lords body But the wicked eating without faith and repentance eate unworthily Therefore they are guilty We ought not to partake in other mens sins and we ought not to wink at any mans destruction therefore wee may not admit the wicked to the Sacrament lest they eat unto themselves damnation 2. In respect of Christ and his Apostles speciall commandement If thy brother trespasse against thee goe and tell him his fault between him and thee alone Mat. 18.15 16 17 18. if hee heare thee thou hast wonne thy brother But if he heare thee not take yet with thee one or two that by the mouth of two or three witnesses every word may be confirmed And if he will not vouchsafe to heare them tell it unto the Church and if he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican Verily I say unto you Whatsoever yee bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven But Christ will not that his Sacraments which he instituted for the faithfull alone be made common with Pagans and Publicans And lest this Mandate might be understood of some private and speciall judgement it is expresly added Whatsoever yee shall bind c. which words cannot be otherwise understood but of the publike power of the Keys I verily as absent in body but present in spirit 1 Cor. 5.3 4 5. have determined already as though I were present that hee that hath done this thing when ye are gathered together and my spirit in the name of our Lord Jesus Christ that such one I say by the power of our Lord Jesus Christ be delivered unto Sathan for the destruction of the flesh Ibid. ver 11 13. that the spirit may be saved in the day of our Lord Jesus And againe With such a one eate not Put away therefore from your selves that wicked man For what concord hath Christ with Belial 2 Thes 3.6 14. or what part hath the Beleever with the Infidels We command you brethren in the name of our Lord Jesus Christ that yee withdraw your selves from every brother that walketh inordinately and not after the instruction which yee received of us If any man obey not our sayings note him by a letter and have no company with him that hee may be ashamed 2 John ver 10. If there come any unto you and bring not this doctrine receive him not to house neither bid him God speed for he that biddeth him God speed is partaker of his evill deeds 3. The power of the Keyes is necessary in respect of Gods glory For God is reproached and despited if without difference wicked blasphemers goe in the number of his Children and his Kingdom and the divels be confounded 4. Lest the Sacraments be profaned and that given the wicked in the Supper which is denied them in the Word 5. That the purity of Gods doctrine and worship be preserved 6. For the safety of the Church which shall be punished if she wittingly and willingly profane Christs Sacraments or suffer them to be profaned 7. For the safety of the sinners that they being often admonished and put to shame may returne to repentance 8. For avoiding of offence in the Church that others weaklings be not corrupted by evill example 4.1 Cor. 5.6 Know ye not that a little leaven leaveneth the whole lump 9. For avoiding of offence among those that are without lest they who are not as yet members of the Church come not to it 10. That the name of God might not be blasphemed and evill spoken of by others and his Covenant despited and reproached 11. That from the sinners themselves punishment may be averted because the wicked approaching unto the Lords Table eate their owne damnation Wherefore that this may not come to passe the Church is bound to provide that such approach not thither 12. They who deny the faith and doctrine of Christ are to be excluded from the Church and from the use of the Sacraments For the Faithfull or Christians are not to be confounded or mingled with those who are not members of the Church or with those who are professed ungodly persons blasphemers revolters to Arrianisme Mahumetanisme and the like But they that deny and refuse to repent deny the faith and doctrine They professe that they know God but by workes they deny him And he that denieth the faith Tims 1.16 is worse than Infidels Therefore they who persist in their wickednes and deny to repent are to be shut out of the Church neither are they to be admitted to the use of the Sacraments 13. And here hath place that saying of Christ Give not that which is holy to dogges Wherefore neither to the Sacraments are dogges to be admitted namely those which persist in their wickednesse and make a mocke of Gods Word For if Christ speaketh this of his audible Word to wit the Word preached which yet was instituted
hath commanded If hee will not vouchsafe to heare them tell it unto the Church Now if a man transgress publikely by offending of the whole Church he must also publikely be corrected by the Church according as his trespasse is If neither yet he will repent being admonished and chastised by the Church whether it be he that committed a private trespasse or he that committed a publick offence at length excommunication must be inflicted by the Church as the extreme and last remedy to correct men obstinate and impenitent even as also Christ himself commandeth in these words next following the place before alledged If he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican In these words Christ expresly commandeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent This then is the lawfull course of reclaiming such as goe aside and refractary persons in Christs Church if the degrees prescribed be observed in the execution The degrees prescribed are foure 1. A brotherly private admonition 2. An admonition by many 3. An admonition by the Church 4. The publike deceee and sentence of the Church The first and second degree take place in private offences the third in notorious and grievous publike crimes or scandals the fourth in a case of contumacy in which only the Church proceedeth to excommunication reputing the obstinate party for an Heathen and Publican that is for an aliant and stranger from the Church and Kingdom of God untill he repent Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour and a knowledge of obstinacy or stubbornesse If then any man become a Papist or an Arrian or a Davidian or an Apostata in any other kind he must not be reputed a member of the Church though himselfe professe that hee is and desire to continue therein unlesse he abjure and detest his errour and live according to the doctrine of the Gospel The reason is because God will have his Church separated from all other Sects and limbes of the Divell but they who reverse their oath made in Baptisme are limbes of the Divell Therefore they are to be exiled the Church yea though they professe themselves Christians For in deeds they deny what they professe in words and therefore it is evident that they lye and dissemble seeing faith and a Christian life cannot be dis-joyned and they who separate them mocke God and his Church Now an Apostata is not such an one as sometimes Who is an Apostata or oftentimes offendeth in life and doctrine and repenteth againe but such an one as who being apparently convicted of open errours and out-rages refuseth to desist from them Howbeit if any professe repentance and make outward shew thereof though inwardly he be an hypocrite the Church is bound to admit such an one untill he bewray himself For the Church may not judge of things secret and hidden 3. What are the ends of the Ecclesiasticall discipline and what abuses are therein to be avoided CHrist hath given to his Church the power of Excommunication not for the destruction of the sinner which is to be excommunicated but for his edification and salvation Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers The Kings of the Gentiles reign over them Luke 22.25 but ye shall not be so The Ministers themselves must most of all be subject to this discipline and with this bridle they are specially contained within the bounds of their vocation because the Keyes belong not to Ministers alone but to the whole Church Much lesse is this the end of Ecclesiasticall discipline that wretched sinners should be vexed oppressed The ends and uses of Excommunication and driven to desperation these are the slanders of the enemies of this discipline but the true ends are those which the Apostle delivereth and sheweth 1. That the rebellious by this means disgraced and terrified may bethinke themselves and repent Let such a man be delivered unto Sathan 1 Cor. 5.5 for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 2. Lest other Christians by the example and conversation of wicked ones should be corrupted For one scabbed sheep unlesse he be cured or excluded may infect the whole flock and a litle leaven leaveneth the whole lump Your rejoycing is not good 1 Cor. 5.6 know ye not that a little leaven leaveneth the whole lump 3. That others may be put in feare of offending Them that sin rebuke openly that the rest may feare 1 Tim. 1.20 4. That the Church be not defaced with scandals and to avoid the profanation of the Sacraments and Gods anger consequent thereon Purge out therefore the old leaven 1 Cor. 5.7 that yee may be a new lump as yee are unleavened For Christ our Passeover is sacrificed for us These then are the ends and uses of Ecclesiasticall discipline or excommunication The abuses that are to be avoided in Excommunication are 1. That the degrees of admonition be not neglected The abuses of it and that we begin not preposterously from the last but from the first First therefore let private admonition take place and let him be gently and courteously admonished which hath offended and let the admonition be a detecting and reproofe of his errour out of Gods Word and an exhortation to amendment 2. Let it be done in such sort as it ought that is according to Gods Word with signification of our brotherly love and desire of succouring them that erre and that to their salvation For God will not execute anothers sentence but his owne Therefore our offending brother must not presently be reckoned for an enemy or aliant from the Church but be admonished as a brother according to that of the Apostle Yet count him not as an enemy 2 Thes 3.15 but admonish him as a brother 3. Let it be done on just weighty and necessary causes and not on wrong doubtfull and causes of no importance Wee may not proceed on every suspicion to Excommunication but upon urgent necessity as Physicians who come not to lancing untill meere necessity inforce them Now this necessity is then when errours against the foundation of faith and open out rages are obstinately maintained and the whole congregation or some parties thereof are indangered 4. The cause must with circumspection be weighed by all the Elders the decision and judgement approved of the whole Church it may not be managed by any severall mans private authority or swayed by the Minister alone For this power is not appropriated by Christ to some few or to the Ministers onely howsoever the execution be devolved by the Church to a few or to the Minister alone but to the whole Church If hee will not vouchsafe to heare them and others
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
is proclaim and declare him to be no member of the Church Therefore To account one for a publican is not only to think in mind but also to pronounce him an aliant from the Church and to excommunicate him Objections against the example of the Apostles excommunicating alledged 1 Cor. 5. 2 Cor. 8.5 2 Thess 3. 1 Tim. 1. c. THey who at this day disallow the Discipline of the Church elude the example of S. Paul two wayes Some simply deny that the Apostle speaketh of Excommunication when he saith He that hath thus done let him be delivered unto Sathan For say they to deliver unto Sathan is not to excommunicate but by some miraculous punishment through Sathans means to cut off or at least curse and banne him and deliver him to Sathan to be tortured yet so that hee continue a member of the Church notwithstanding Others grant that Paul speaketh of Excommunication but they deny that the example pertaineth to us because now there are Christian Magistrates maintainers of discipline of which Magistrates the Church was destitute in the Apostles time Ans But against the former of these make the Apostles words To deliver up to Sathan To put from the Church is to excommunicate 1 Cor. 5.2 Put away from your selves that wicked man and With such a one eat not These cannot be understood of a miraculous punishment by death such as Ananias and Sapphira suffered but they signifie the ordinary authority and judgement of the Church 1. Because he saith Put ye away and reprehendeth them because they have not yet abandoned him And Yee are puffed up and have not rather sorrowed that he which hath done this deed might be put from among you Now all these had not the gift which Peter had Therefore hee should wrongfully reprove them for not shewing some miracle 2. Because he requireth the consent of the Church When ye are gathered together 1 Cor. 5.4 and my spirit But there was no need of such a concourse or an assembly for manifestation of a miracle 3. Because hee will that the incestuous person be delivered unto Sathan for the destruction of the flesh 1 Cor. 5.5 that the spirit may be saved in the day of the Lord Jesus that is he will have him so dealt withall that notwithstanding he might live and repent that his flesh might be tamed with true contrition that the old man might be mortified and the new man quickned Wherefore the Apostle would not that he should be slain 4. He speaketh of the separating and exiling him from the Church when he saith Purge out the old leaven Company not together with fornicators With such a one eat not All these speeches intimate a separation not any mortall punishment 5. The conference of places of Scripture teacheth that they who either in word or in life deny the Christian faith are not to be reputed Christians Ambrose saith that this incestuous person when his offence was once known was to be banished from the company of the brotherhood that is from the Church Now they who are cast out of the Church are worthily said to be delivered up to Sathan because they are conversant and resident in his kingdome as long as they repent not Three causes why Paul commanded the incestuous person to be excommunicated They who maintaine the later opinion alledge a false cause when they say that Paul therefore would have the incestuous person excommunicated because then there was no Christian Magistrate For Paul rendreth farre different reasons hereof which continue in force unto this day 1. The Commandement of Christ When yee are gathered together and my spirit in the name of our Lord Jesus Christ that is by that authority and warrant of Christ Tell it unto the Church Let him be unto thee as an Heathen or a Publican 2. That the excommunicated person might repent and be saved Let him be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of our Lord Jesus 3. Lest others should be tainted and infected with the same fore Know ye not that a little leaven leaveneth the whole lumpe For Christ our Passeover is sacrificed for us that we should live with the unleavened bread of sincerity and truth and become a new sprinkling and cast out the old leaven of maliciousnesse and wickednesse or at least if we cannot cast it all out yet that we professe not the toleration thereof These are the causes why Paul commanded that the incestuous person should be excommunicated out of the Church but we no where reade that the Church did therefore excommunicate wicked persons because it wanted a Christian Magistrate For the duties of the Church and of the Magistrate alwayes were and yet remaine distinct It is certaine then that the Apostle speaketh of Excommunication when he saith Deliver him unto Sathan Put away the wicked man from among you and that he treateth of the ordinary power of the Church against malefactors whether any miracle then betide or no. Object 1. Nathan excommunicated not David an adulterer Therefore Paul excommunicated not the incestuous person Answ David repented after the first warning therefore he ought not to be excommunicated Paul also speaketh with condition of repentance Put him away to wit if he repent not or hath not already repented on which repentance he commandeth that he be received againe This condition we must necessarily understand because that Christ would that certaine degrees of admonition should first be practised and God at any time receiveth the penitent into favour The Theefe on the Crosse is not excommunicated but upon his repentance received of Christ Mat. 18.28 If thy brother shall sin against thee untill seventy times seven times thou shalt forgive him Wherefore not offenders but obstinate persons of which sort David was none are to be excommunicated Object 2. Christ excommunicated none Therefore Paul did it not neither ought the Church to excommunicate any Ans The consequence is not good to argue from the deniall of the fact to the deniall of the right and lawfulnesse of the fact The argument is no better than this Christ baptised none Therefore Paul might not and the Church may not baptise any For Christ indeed baptised none but he commanded his Apostles to baptise all Nations So likewise he excommunicated none but he commanded the Church to excommunicate the rebellious and obstinate Mat. 18.17 5.24 Acts 8.36 Let him be unto thee as an Heathen Leave thy gift at the Altar c. Philip said to the Eunuch Thou maist be baptised if thou beleevest with all thine heart Therefore he had not baptised him if he had not beleeved Object 3 Paul saith Ye have not * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowed that he which hath done this deed 1 Cor. 5.25 might be put from among you Therefore they should have prayed that God would miraculously take him away by the Devill Answ Yee
have not sorrowed signifieth ye have not been earnest in taking away that scandall which should be removed from you from you I say because in the end Paul saith Put away from your selves that wicked man Therefore these words That he might be put from among you signifie that he was to be cut off not by Sathan but by the Church Repl. Paul useth the same word of himselfe 2 Cor. 12.21 I shall * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bewaile many of them which have sinned already and have not repented c. Here to bewaile signifieth not to be carefull of removing a scandall from the Church Therefore neither in the former place Answ We answer out of the text In that place he saith If I come againe I will not spare 2 Cor. 13.1 Where he noteth the cause of this his griefe in that he is constrained to punish severely the obstinate that is in the end to excommunicate them out of the Church Object 4. The Apostle expoundeth himselfe that he did not enjoyne the Corinthians to excommunicate the incestuous person when he saith 2 Cor. 2.6 It is sufficient unto the same man that he was rebuked of many Therefore those words Account him for a Heathen and a Publican and Put him away from among you signifie onely a rebuking Answ This reason deceiveth by a fallacy of consequent because a generall rule is not builded upon an example For because here was need of rebuking only seeing the party repented it doth not therefore follow that alwaies the same only is required Repl. What they did that Paul commanded But they did only reprehend and rebuke Therefore Paul commanded them onely to reprehend him when he commanded them to put him away from among them and to deliver him up to Sathan Ans Paul commanded that they should reprehend him but not that only because he commanded also that they should reject him if he repented not But if he repented it should be sufficient to reprehend and rebuke him Wherefore it doth not follow They only reprehended him Therefore Paul commanded them only to reprehend him This is a true answer unto the former reply but there is another also cleere and manifest For the Greek word which the Apostle here useth signifieth not only reprehension and rebuking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but also that excommunication which is by words only And in this sense not onely it may but also must be taken because he saith So that now contrariwise yee ought rather to forgive him Therefore he was now excommunicated and not as yet received but to be received Neither was he only reprehended and rebuked but also cast out and rejected Matth. 18. And when also he saith Of many hereby is confirmed that by the name of the Church whereof Christ speaketh is not understood the common multitude but the chiefe Governours of the Church Againe For this cause did I write saith the Apostle that I might know the proofe of you whether you would be obedient in all things He praiseth them therefore because they obeyed Wherefore before repentance he forbiddeth That they company not together with the excommunicated person And further he also saith I pray you that you would confirme your love towards him The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publike sentence to speake a thing So it is taken Galat. 5.15 A mans covenant when it is confirmed that is ratified by publike authority The Apostles meaning therefore here is that they should declare their love towards that man by publike testimony Therefore to forgive is to receive the excommunicated person into favour and that doth he often repeat Now there was also some space betweene the writing of the former and the later Epistle to the Corinthians Therefore he stood in the meane time excommunicated In the former Epistle Paul saith That he heareth that some wicked persons were among the flocke Them he willeth to be excommunicated And it is likely that the Corinthians obeyed this his commandment in excommunicating them and so wrote to Paul that they had obeyed him therein because in his second Epistle Chap. 2. he commendeth them and willeth them to receive againe the incestuous person upon repentance Object 5. Excommunication needeth no excuse but Paul excuseth himselfe for that he had commanded him to be delivered up to Sathan Therefore he commanded not that he should be excommunicated but enjoyned some more grievous penance Answ The Major is false because excommunication from the Church and Kingdome of Christ whereas it is a most grievous punishment it requireth a farre greater excuse than any bodily punishment Object 6. The Ministers cannot shut men out of the Kingdome of God Therefore Paul commandeth them no such matter Ans To the Antecedent we answer that they indeed cannot by their owne authority but they can in Christs name according to the Apostles direction When ye are gathered together and my spirit in the name of our Lord Jesus Christ Againe they cannot cast men out of Gods Kingdome but they both can and ought to denounce rejection unto such as God professeth in his word that he doth reject For to excommunicate is nothing else but by denouncing to obstinate offenders their rejection from God to subscribe unto Gods divine censure Now this the Church not onely can but ought also to doe Therefore Paul reprehended the Corinthians because they excommunicated not the incestuous adulterer but expected untill they were admonished hereof Therefore he reprehendeth them because they had swerved from the common rule that is performed not the known and ordinary office of the Church that according to the commandement they should account of him as of an heathen or publican Obj. 7. Paul commandeth that he should be delivered to Sathan for the destruction of the flesh But the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importing destruction signifieth every-where in Scripture violent death Therefore here in this place also is insinuated a miraculous slaying of the body by Sathan that the soule might be saved Ans It appeareth out of the circumstances that destruction here signifieth the mortifying of the old man for the opposition of the flesh and the spirit and the very phrase is most usuall with Paul in this sense The whole scope also of the matter ratifieth the same for he will that he should be delivered unto Sathan that the flesh may be mortified and the spirit saved that is that he may be converted in this life and saved in the life to come Therefore his meaning is not that he should be miraculously destroyed and deprived of life Rep. But no man can be delivered unto Sathan for his conversion or the mortification of the old man in him Ans It is true that this delivery and giving over to Sathan of it selfe worketh no such effect but by accident that is it is of Gods mercy that the elect are reformed by chastisements And in the same sense wherewith
necessary circumstance of those which are required to the lawfull and true invocation of God as Idolatrous invocation or prayer which either is directed unto false gods or to creatures or tyeth Gods hearing of us and his presence to a certaine place or thing without his word that is without the commandement or promise of God Such is the invocation and prayer of Pagans Turkes Jews and of all who imagine and make unto themselves another god besides him which hath manifested himselfe in his word by the Prophets and Apostles through the sending of his Sonne and his Spirit Ye know not what yee worship John 4.22 Likewise idolatrous is the Papists invocation who invocate on Angels or on the Saints departed because they attribute and give unto them the honour which is due unto God alone Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 1.10 I fell before the Angels feet to worship him but he said unto me See thou doe it not Revel 19.10 I am thy fellow servant and one of thy brethren which have the testimony of Jesus Worship God Praying for things contrary to Gods will James 4.3 A craving of such things at Gods hands as are contrary to his will and Law Yee aske and receive not because yee ask amisse that yee might consume it on your lusts Lip-labour or faithlesse and unrepentant prayer Lip-labour or vaine babbling that is prayers made without any true motion of the heart without a desire of Gods bountifulnesse onely in word or outward motion of the body or without true repentance without faith beleeving to be heard without a submitting of our will unto Gods will without the knowledge or cogitation of Gods promise without confidence and trust in Christ the Mediatour only and without acknowledgement of our owne weakenesse and infirmity Mat. 6.7 Esay 1.15 James 1.7 When ye pray use no vaine repetitions as the Heathen for they thinke to be heard for their much babbling When you shall stretch forth your hands I will hide mine eyes from you And though you make many prayers I will not heare Neither let that man think that he shall receive any thing of the Lord. Objections of Papists for invocation and prayers to Saints departed OBject 1. The Saints for their vertues and gifts are to be worshipped of us with the worship either of Adoration or of Veneration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But not with the worship of Adoration for this is due unto God onely as giving unto him to whom it is yeelded an universall and generall power providence and dominion Therefore Veneration is due unto them that is such honour wherewith we venerate and worship Saints for their holinesse and merits Ans 1. We deny the consequence because the enumeration of duty and reverence proposed in the Major is imperfect For besides the worship of Adoration and Veneration as they distinguish there is another kind of worship and honour due to the Saints What worship is due to Saints and beseeming them namely An agnising and celebrating of that faith holinesse and gifts which God hath bestowed on them and an obeying of that doctrine which they have delivered unto us from God and an imitating and following of their life and godlinesse whereof Augustine testifieth They are to be honoured saith he by imitation Lib. de vera Relig. not by adoration This worship is due unto the Saints neither do we detract or take it away from Saints either living or departed but with all willingnesse we yeeld it unto them Heb. 13.7 according to the Apostles commandement Remember them which have the oversight of you which have declared unto you the word of God whose faith follow considering what hath bin the end of their conversation 2. We deny the Major because the worship which they entitle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adoration and veneration are not diverse but one and the same not befitting Saints or other creatures but God onely because he heareth and understandeth in all places and at all times the thoughts groanes and wishes of such as call upon him and relieveth their necessities None but God can heare them which pray therefore this honour is to be rendred to God alone that it is he who heareth them that pray as also this honour agreeth to Christ alone that through his merit and intercession remission of sins eternall life and other blessings are given us of God This honour therefore cannot be translated unto Saints without manifest sacriledge and Idolatry whether it be called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie but one thing Mat. 4.10 Mat. 6.24 Luke 16.13 1 Thes 1.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 16.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 7.21 Levit. 25.28 Valla in cap. 4. Mat. or any other name whatsoever For this distinction is very frivolous seeing the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie indifferently the same thing both in Scripture and in profane Writers Of God it is said Thou shalt worship the Lord thy God and him only shalt thou serve Where the English word Serve is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Yee cannot serve God and Mammon where the English word Serve is in the Greek Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense in these places Yee turned from God to Idols to Serve the living and true God They that are such Serve not our Lord Jesus Christ And Paul every-where calleth himselfe the Servant of God In the Greek Text of the Bible servile and slavish businesse is commonly termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suidas writeth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth as much as to serve for hire or reward Valla sheweth that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to serve men as well as to serve God citing and alledging for proofe a place out of Xenophon where the husband saith that he is ready to adventure his life rather then his wife should Serve where Xenophon useth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And againe the wife saith that she would adventure her life rather then her husband should Serve which word Xenophon expresseth by the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 differ no more then meat and food that is they are two names of one thing Object 2. Whom God honoureth the same must we also honour God honoureth the Saints Mat. 19.28 Ye shall sit upon twelve thrones c. Therefore we also must honour them Ans We grant this concerning that honour which God giveth unto the Saints for therein invocation is not comprehended as being an honour due unto
and from Sabbath to Sabbath shall all flesh come to worship before mee saith the Lord. The externall or ceremoniall Sabbath is a certain time ordained and in stituted by God in the Church dedicated to a ceasing from works and labours and given to the Ministery of Gods Word and to the administration of the Sacraments or to the externall publike worship of God This ceremoniall Sabbath was necessary in the Old Testament to be the seventh day and that on that day as also on other holy dayes the Leviticall ceremonies should be observed This ceremoniall Sabbath is a thing indifferent in the N. Testament This externall Sabbath is also of two sorts Immediate and Mediate Immediate is that which was immediatly instituted by God himselfe and prescribed to the Church of the Old Testament and this was diversly taken in the Old Testament Divers Sabbaths in the Old Testament The Sabbath of daies The Sabbath of dayes was every seventh day of the weeke which was in a more particular sense called the Sabbath both in respect of Gods rest from the Creation of the world and in respect of that rest which was commanded the people of God to be kept on that day Hence the whole seven dayes or the whole weeke was with the Hebrewes called by the name of the chiefe day the Sabbath or Sabbaths Now in the end of the Sabbath Mat. 28.1 when the first day of the Sabbath that is of the week began to dawne Likewise Levit. 23.15 the Sabbaths of daies were other festivall dayes as the feast of the Passeover Whitsontide Tabernacles Trumpets c. because in these feasts the people were to rest as on the seventh day The Sabbath of months The Sabbath of months was the new Moones The Sabbath of yeeres The Sabbath of yeares was every seventh yeere Lâ—v. 25.4 26 35. Levit. 25.8 wherein the Jewes were commanded to intermit the tillage of their fields And hereof also the whole seven yeeres were by a Synecdoche called Sabbaths Thou shalt number seven Sabbaths of yeeres unto thee even seven times seven yeeres The mediate externall Sabbath is that which God doth mediately constitute by his Church in the New Testament such as is the first day of the week to wit Sunday or rather the Lords day which the Christian Church ever since the Apostles time observeth instead of the seventh or Sabbath day in respect of Christs resurrection witnesse that of John I was ravished in spirit on the Lords day Revel 1.10 More briefly thus The ceremoniall Sabbath is twofold one of the old Testament another of the new The old Sabbath was tied to the seventh day and the keeping of it was necessary and was the precise worship of God The new Sabbath dependeth on the arbitrement or appointment of the Church which for certaine causes maketh choice of the first day and that first day is to be observed for orders sake but without any opinion of necessity as if that and no other were to be observed by the Church of which difference more shall be spoken in the Question next ensuing A Table of the distinction of the Sabbath The Sabbath that is to say the ceasing or rest from working is 1. Internall morall and spirituall as the rest from sinne 2. Externall and Ceremoniall instituted by God 1. Immediately in the old Testament as the Sabbath of 1. Dayes which were the 1. Seventh day 2. Feast-dayes of the Passeover Whitsunday c. 2. Months as the new Moones 3. Yeâ—res as every seventh yeare 2. Mediately by the Church in the new Testament as the Lords day 2. How the Sabbath belongeth unto us Christians THe Sabbath of the seventh day was even from the beginning of the world designed by God to signifie that men should after the example of God himself rest from their labours and especially from sinnes and afterwards in Moses law this Commandement was againe repeated and then with all was the ceremony of ceasing from labour on the seventh day ordained to be a Sacrament that is a signe and token of that sanctifying whereby God signifieth himselfe to be the Sanctifier of his Church that is to pardon her all her sinnes and offences to receive her to favour to endue and rule her with his holy Spirit for the beginning of new and everlasting life in her in this life which afterwards should be accomplished and perfected for and by the Messias promised to the Fathers And this is the reason why the Ceremoniall Sabbath of the seventh day is now abolished namely because it was typicall admonishing the people of their own duty towards God of Gods benefits towards them which was to be performed by Christ for which selfe same cause also all the other Sacraments and Sacrifices and ceremonies made before and after the Law were abolished by the coming of Christ by whom that was fulfilled that they signified But although the Ceremoniall Sabbath is abrogated and disannulled in the new Testament yet the Morall Sabbath continueth still and belongeth unto us and doth still remain which is that some time is to be allotted for the Ministery of the Church For as heretofore in the Jewish Church so now in the Christian Church we must ever have some day wherein the Word of God may be taught in the Church and the Sacraments administred But neverthelesse we are not restrained or tied to have either Saturday or Wednesday or any other certaine day For the Apostolike Church to distinguish it selfe from the Jewish Synagogue according to the liberty where-with shee is enfranchised by Christ instead of the seventh day hath on good reason made choice of the first day namely because on that day was Christs resurrection whereby the spirituall and internall Sabbath is begun in us Briefly the Sabbath doth not belong to us Ceremonially in speciall and particular albeit it doth belong to us and so to all men and ever continueth both morally and ceremonially in generall that is wee must have some day wherein the Church may be instructed and the Sacraments administred but wee are not tied to any certaine day Object against the abrogating of the Ceremoniall Sabbath The Jews against the abrogation of the Ceremoniall Sabbath thus urge Ob. 1. The Decalogue is a perpetuall law The commandement of the Sabbath is a part of the Decalogue therefore it is a perpetuall law and not to be abolished Ans The Decalogue is a perpetuall law as it is a Morall law But the Additions or circumstances and limitations of the Morall precepts annexed by way of signification were to be kept untill the coming of the Messias Object 2. The commandements of the Decalogue belong unto all This is a commandement of the Decalogue therefore it belongeth unto all Answ The commandements of the Decalogue which are morall belong unto all But this commandement is in part ceremoniall and so as it is ceremoniall it belongeth not to us albeit the generall belong unto us The reasons
those he glorified Acts 15.48 And so many as were ordained for life eternall beleeved b Rom. 9.18 He hardeneth whom he will Rom. 11.7 8. The Elect have attained the rest are hardened As it is written God gave them the spirit of slumber eyes that they might not see eares that they might not heare c Jer. 16.5 I have taken away my peace from this people saith the Lord mercy c. Mat. 23.38 Behold your house is left unto you desolate Mat. 25.41 Goe yee cursed into everlasting fire prepared for the Devill and his Angels XIV Therefore whomsoever God in Christ hath predestinated to life he also calleth them certainly and unchangeably to faith he justifieth and glorifieth a them It is therefore impossible for the Elect to perish and to be blotted out of the Book of b life If any of these perish God is deceived saith Austine De corr gratia c. 6. but none of them perish because God is not deceived If any of these perish then God may be overcome by mans wickednesse but none of them do perish because in nothing can God be overcome but the rest who are deserted by God and left to themselves do surely and infallibly perish for An evill tree cannot bring forth good fruit Mat. 7.18 Testimonies of Scripture a Rom. 29.30 Whom he fore-knew them he also called and justified b Mat. 24.24 If it were possible the Elect should be seduced John 10.28 I give to my sheepe life eternall and none shall take them out of mine hand Rev. 3.5 He that overcometh shall be cloathed in white and I will never blot his name out of the Book of life XV. Against hypocrites and enemies the Scripture a threatneth that they shall be blotted out of the Booke of life not as if they had before been written in it for it is added And they shall not be written among the just but because outwardly they brag or are accounted such as are written in the Book of life This is not so to be understood saith Austine in Psal 69.29 as if God did write downe any man in the Book of life and then blot him out if a man could say what I have written I have written concerning the title King of the Jews doth God write downe any man and then blot him out againe Testimonies of Scripture a Psal 69.29 Let them be blotted out of the Booke of life and not be written among the just XVI That there is a certaine number of the a Elect and that there are fewer Elect then reprobate the holy Scripture b witnesseth neither alas doth daily experience permit us to doubt c of this Testimonies of Scripture a John 13.18 I know whom I have chosen 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Mat. 22.14 Many are called few are chosen c Mat. 7.13 The gate is large and the way broad which leadeth to destruction and many there are who go in thereat XVII Besides if we will search into our predestination and election we need not climbe up into Gods secret counsell for such curious searchers into Gods secrets who judge à priori Praef. com ad Rom. or from the cause of election without doubt saith Luther will fling themselves headlong by this their foolish curiosity into despaire and confusion of conscience But we must descend to the effects to our a vocation that we may trie whether we are in the faith and prove if Christ dwelleth b in us for these are truly the effects and signes of election and gifts proper to the Elect as our effectuall calling by the Gospell to c repentance true faith in d Christ new e obedience peace with f God the witnesse of the holy Ghost in our hearts of our g adoption If we truly feele these signes in our selves and in others we may be sure of our owne and of others election and of our owne election we judge by the rule of faith which cannot be deceived but of other mens election by the rule of charity which may be deceived as Luther h saith Testimonies of Scripture a 1 Cor. 1.26 Brethren you see your vocation b 2 Cor. 13.5 Try your selves if you be in the faith examine your selves Know ye not your owne selves how Jesus Christ is in you except ye be reprobates c Rom. 8.30 Whom he hath predestinated them also he called 1 Thes 1.4 5. Brethren we know your election of God because our Gospel was not among you onely in word but also in power and in the holy Ghost and in much assurance d Tit. 1.1 An Apostle according to the faith of Gods elect 2 Thes 3.2 All have not faith Acts 13.48 They beleeved so many as were ordained to life eternall e Ephes 1.4 He hath chosen us in him that we might be holy and blamelesse before him in love 1 Pet. 1.2 To the elect by the fore-knowledge of God the Father to the sanctification of the Spirit by obedience and sprinkling of the bloud of Jesus Christ 2 Pet. 1.10 Wherefore brethren rather study to make your election and vocation sure f Rom. 5.1 Being justified by faith we have peace with God through Jesus Christ our Lord. g Rom. 8.14 16. Whosoever are led by the Spirit of God they are the sons of God The Spirit himselfe witnesseth with our spirits that we are the sons of God h Luther de servo arbitr cap. 61. I call and account them holy I call and esteem them the Church of God by the rule of Charitie not by the rule of Faith that is Charitie which thinks the best still of any man is not suspicious beleeves and presumes every thing that 's good of our neighbours calls every one that 's baptised holy nor is there any danger if she erre for it is the nature of Charitie to be deceived being she is exposed to all uses and abuses for all men the common servant of good men and bad of faithfull and faithlesse of true and false But Faith calls no man holy but him who is declared to be so by divine judgement because Faith cannot be deceived therefore whereas we all should be accounted holy one towards another by the law of charitie yet no man should be deemed holy by the law of faith as though it were an Article of faith XVIII It is needfull that this doctrine of Predestination should be retained in the Church both for Gods glory and our comfort First lest the glory of our faith justification and eternall life should be attributed to our selves or to our free-will and strength but rather to God alone and to his most free will and mercie For the doctrine of mans Justification by faith alone cannot subsist or be understood or defended except the doctrine also of Predestination and Election be rightly understood and intirely preserved in the reformed Churches Because not onely eternall happinesse and justification by faith but even faith it selfe is the meere gift of God and
by true repentance stirre the same up againe which is done before death lest they perish Wherefore totally they never fall from the grace of God but God is so angry with them for sinne that notwithstanding he hates them not being his sons he so corrects them that yet he doth not totally reject b them Even as an earthly father will not presently thrust his son out of doores when he offends him much lesse will he shake off his fatherly affection although he may severely reprove and correct him Testimonies of Scripture a John 3.9 Whosoever is borne of God sinneth not because his seed is in him nor can he sin because he is borne of God b Psal 37.24 Though he fall he shall not be cast off for the Lord helpeth him with his hand 2 Sam. 7.14 15. I will be his father and he shall be my son whom when he offendeth I will visit with the rod of men and with the stripes of the sons of men but my mercy shall not depart from him VII With this comfort David erected himself when hee fell Cast mee not away from thy presence and take not thine holy spirit from me Psal 51.11 If the righteous man fall he shall not be cast off for the Lord puts his hand under him VIII This maine comfort the Saints have in their spirituall conflicts that they know they doe beleeve and by Gods grace will more and more beleeve and that their faith shall not totally faile them as to be damned because by the Gospel they are taught that it is sustained by Gods immutable a election and Christs most effectuall merit and b intercession and that it is preserved by the power of c God Testimonies of Scripture a Ephes 1.4 He hath elected us in Christ before the foundation of the world was laid Rom. 8.39 Whom he predestinated these he hath called and whom he hath called these he hath justified whom he justified these he hath glorified 2 Tim. 2.19 The foundation of God standeth sure having this seale The Lord knoweth who are his b Rom 8.33 Who shall lay any thing to the charge of Gods elect It is God that justifieth Who shall condemn It is Christ that is dead yea rather that is risen againe who is also at the right hand of God and maketh intercession for us John 17.15 I desire that thou shouldst keep them from the evill Luke 22.31 Simon Simon Sathan hath sought to winnow thee as wheat but I have prayed to my Father that thy faith may not faile c 1 Pet. 1.5 Who by the help of Gods power are preserved through faith to salvation IX To these may be added other express assurances out of Scripture of this * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fulnesse of faith That it is impossible for the elect to be a seduced for Christs sheep to be taken out of his b hands for the faithfull to be separated from the love of God in c Christ That vocation and the gifts of God are without d repentance * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an inheritance incorruptible undefiled unfading is reserved for us in e heaven That by the power of God through faith we are preserved to f salvation That God is faithfull who will not suffer us to be tempted above our strength but with the tentation giveth an issue that we may g beare it Testimonies of Scripture a Matth. 24.24 It is impossible for the elect to be seduced b John 10.28 My sheep shall never perish nor shall any man take them out of mine hand c Rom. 8.39 Nothing can separate us from the love of God in Christ Jesus our Lord. d Rom. 11.29 These gifts and calling of God are such as are not to be repented of e 1 Pet. 1.4 5. Christ hath againe begotten us to an inheritance which cannot perish nor be defiled nor wither reserved for us in heaven f Ibid. Who by the help of Gods power are preserved through faith to salvation which is ready to be revealed in the last time g 1 Corinth 10.13 God is faithfull who will not suffer you to be tempted above your strength but will with the temptation also make a way to escape that you may be able to beare it X. But they who doubt of perseverance beleeve not life eternall yea they slight faith and all hope seeing that is an assured confidence of Gods mercie both present and to come this a certain expectation of life eternall which maketh not ashamed Rom. 5.5 Hope maketh not ashamed because the love of God is shed abroad in our hearts by the holy Ghost which is given to us Faith is the substance of things hoped for the evidence of things not seen Hebr. 11.1 But doubting confoundeth Jam. 1.6 XI Neither is this a doctrine of securitie except of a spirituall for with the certaintie of perseverance in the Saints there remaines alwaies a purpose to avoid sin or to repent for b sin God working all this immutably according to his eternall purpose in them nor withdrawing his mercie utterly from them lest they c perish Testimonies of Scripture a Rom. 8.38 For I am perswaded that neither life nor death nor angels nor principalities nor powers nor things present nor things to come nor any other creature can be able to separate us from the love of God in Christ Jesus our Lord. 1 John 5.10 He that beleeveth in the Son of God hath the witnesse in himselfe 2 Tim. 1.12 I know whom I have beleeved and I am perswaded that he is able to keep what I have committed to him against that day b Rom. 7.15 For what I would doe I doe not but what I hate that I doe if I doe that which I would not I consent to the law that it is good c Ephes 1.11 In whom we have obtained an inheritance when we were predestinated according to his purpose who doth all things according to the counsell of his will 2 Sam. 7.14 and Psal 89.30 I will keep my mercy for him for ever and my covenant shall stand fast to him XII We reject the opinions of Puccius Huberus and others who have been bred in the schoole of Pelagius as being contrary to this most comfortable doctrine 1. That faith now in the state of grace is naturall that it is Gods gift common to all as the Sun by Gods bountie shines on the good and bad 2. That faith hath its increase from God but not its beginning 3. That it is our work to beleeve that is to suffer God to help us 4. That we may doubt of our perseverance to the end 5. That the certaintie of Gods gifts which wee brag of out of the Apostle Rom. 11.29 is vaine So Huberus thes 777. 6. That the Saints as soon as they sin mortally utterly fall off from grace utterly cast off the holy Ghost and altogether lose their faith and so many of the elect are damned and perish ARTICLE VII Of the ministery of the Church I. COncerning the ministery of
and 21.6 and 22.13 The holy Ghost likewise is uncreated because in the beginning of the creation as the Creatour he moved upon the superficies of the waters Gen. 1.2 He adorned or made the heavens Job 36.13 He made and he put life in Job Job 33.4 c. He is also immense because he dwells in us Rom. 8.9 1 Corinth 3.16 2 Tim. 1.14 Hence Didymus saith well Didym lib. 1. de Spiritu sancto If the holy Ghost were one of the creatures he should have a substance circumscribed as all things that are made although they are not circumscribed For seeing the holy Ghost is in many he hath not a circumscribed substance Likewise eternall because he was in the beginning of things Gen. 1.2 and because God was never without his Spirit 9. And yet not three As the divine Essence is not multiplied with the persons because there is one common to three so the right faith forbids us to multiply Gods essentiall attributes with the persons because they are one and the same common to three As the Catholick faith then forbids us to beleeve with the Tritheits three Gods but worshippeth one God in Trinity so it forbids us to say three uncreated three immense three eternall but one uncreated one immense and one eternall it professeth to be in the Trinity ARTICLE V. 10. Likewise the Father is almighty the Son almighty and the holy Ghost almighty 11. And yet there are not three Almighties but one Almighty even so the Father is God the Son is God and the holy Ghost is God and yet not three Gods but one God So the Father is Lord the Son Lord and the holy Ghost Lord and yet not three Lords but one Lord. The Declaration 10 LIkewise almighty Here is further declared the coequality and consubstantiality of the divine persons out of the unity of the divine attributes and of the divinity it selfe because as the Father so the Son and so the holy Ghost is Almighty and God and Lord. Of the Father no man doubts The Son is also omnipotent because whatsoever the Father hath the Son hath also and therefore omnipotency Joh. 16.15 And he is called expresly God almighty Rev. 1.8 and 4.8 He is also God and the true God 1 John 5.20 God blessed for ever Rom. 9.5 Where the Name of God doth surely signifie the Divine subsistence and not the attribute onely of that subsistence against two most impudent sayings of Socinus That the simple Name of God when it is given to Christ doth no where signifie his subsistence and that it is no where found in the Scripture where the Name of God being the subject is necessarily referred to Christ The first of these is refelled by divers places of Scripture especially these Rom. 9.5 Of whom Christ is after the flesh who is above all God blessed for ever 1 John 5.20 We are in that true one in his Son Jesus Christ He is the true God and life eternall The latter is false both by these and other places Acts 20.28 God hath purchased the Church by his owne blood 1 Tim. 3.16 God was made manifest in the flesh He is also Lord. Luke 2.11 To you is borne this day a Saviour which is Christ the Lord. The holy Ghost is also omnipotent Because all graces and divine operations one and the same Spirit doth worke distributing them apart to every one as he will 1 Cor. 12.11 Likewise he is that God and Lord who spake of old by the Prophet Isaiah Acts 28.25 And by the mouth of David Acts 1.25 In whose Name we are baptised Mat. 28.19 And who is a witnesse in heaven with the Father and Sonne 1 John 5.7 The Hereticks cavill that they finde it not literally written that the holy Ghost is God which is too frivolous a subterfuge Where is it literally written the Father is God the Son is God What faithfull man will require so many letters written when the thing it selfe is written Is it not plainely written 1 John 5.7 The holy Spirit beares record in heaven And presently after The witnesse of God is greater Acts 5.3 Thou hast lyed to the holy Ghost Then by and by Thou hast lyed to God 1 Cor. 3.36 You are the temple of God and the holy Spirit dwels in you And shortly after c. 6.19 You are the temple of the holy Ghost He is also Lord because we are as well baptised in the Name of the holy Ghost that is into his worship service and obedience as in the Name of the Father and of the Son Mat. 28.19 and the Apostles call upon God who spake by the mouth of David Why did the Gentiles rage that is they call upon the holy Ghost thus Lord thou art that God who made the heaven and earth seas and all things in them Acts 4.24 11. And yet not three See Numb 8. 12. And yet not three But one Lord to wit Jesus Christ 1 Cor. 8.6 Is not then the Father Lord nor the holy Ghost Lord The Catholick faith doth thus reconcile this that onely the Father is Lord the Son and holy Ghost by the dominion of the deity common to the three Persons which consisteth in the creation and government of all things and from which dominion the Apostle 1 Cor. 8.6 excludes not the Father and holy Ghost but false gods and all creatures But Jesus Christ is the one and onely Lord by the dominion of mediation which is not common to the three Persons but proper to Christ which consisteth in the Propheticall Priestly and Kingly office of the Mediatour and from which the Apostle 1 Cor. 8.6 excludes not so much the Father and holy Ghost as the fictitious mediatours of Pagans Jews and Antichristians ARTICLE VI. 13. For as we are compelled by the Christian verity to confesse severally each person to be God and Lord so we are forbid by the Catholick faith to say there be three Gods or three Lords The Declaration 13. FOr as This Article gives a reason of the Antithesis of the fourth and fifth Article which reason was declared before out of Scripture in which alone the Christian truth and Catholick religion is grounded both in respect of the equalitie of each person as also in regard of the consubstantialitie of the same in the Trinitie therefore the Christian veritie compells us to confesse each person to be God and Lord because the Scriptures which affirme the same cannot faile as it was Number 9. And the Catholick faith forbids us to say there are three Gods or Lords because the Scriptures which affirme one God and one Lord cannot faile as is said Numb 3. and 11. ARTICLE VII 14. The Father 15. is made of none 16. nor created 17. nor begotten 18. the Sonne is from the Father alone 19. not made 20. nor created 21. but begotten the holy Ghost 22. is from the Father and the Son 23. neither made nor created 24. nor begotten 25. but proceeding There is then one Father not three
Fathers one Son not three Sons one holy Ghost not three holy Ghosts The Declaration 14. FAther This Article declares the third concerning the distinction of the persons which consisteth in a distinct manner of existing proper for each person 15. Of none The Greek is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is made of or from none having no off spring or 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