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
which they never learned He can make the earth fruitfull and bring forth fruit without the help of husbandmen He can sustain the nature of man without food as Moses and Christ forty dayes Therefore it s not a necessary labour that is undertaken or any cause of the thing we hope and expect whiles Schollars ply their bookes and studies Teachers goe to their schooles Husbandmen to their ploughes entring their shares harrowes and engines into the ground and each man spends his life time to maintaine life You see upon what rockes of blinde madnesse the Divell doth split unhappy men which having neither learned the grounds of Piety or the more excellent Arts nor list to take the paines of learning them are forward notwithstanding to seeme what they least of all be and dare exalt themselves against the knowledge of God and bring the eternall wisdome under their censure And they have as little wit as modesty when as for their opinion they alledge the example of them that were converted by miracle as Paul or those indued with extraordinary gifts as the Apostles at the Pentecost or the multitude of them that heard the Gospel and did not beleeve or the Scriptures which speake of the office of the holy Ghost We know and acknowledge that by the blessing of God God can without the labour of teaching or learning convert those that he will And this to be the end of miracles The end of miracles that it may appeare that the order whereby God is effectuall in nature is made and freely preserved by him We so certainly know that conversion is the gift of God alone as that by how much it is a greater and more wonderfull worke to restore lost man to salvation than to make him not having any being by so much the more were it impudency and madnes Conversion greater than Creation to attribute this conversion more than that creation to the efficacy of mans voice But withall we know this too for a certain that it pleaseth God by the foolishnes of preaching to save them that beleeve Why it pleaseth God so to do there is no necessity he should give us an account yet he lets us understand some reasons of that his counsell but he propounds not the same reasons to the godly and godlesse To the godlesse he gives this reason Reasons why God converts by mans ministry 1. In regard of godlesse 2. In regard of godly Because by this meanes hee would before the whole Church and their consciences also being witnesse more manifest his justice in condemning the malice of those that oppugne the word revealed But other kinde of reasons take place in our consideration namely such as make for our instruction and consolation viz. Whereas the voice of the ministry and all our thoughts of God are darksome through which we now see God and his will the Lord admonisheth us of the greatnesse of our fall whereby it cometh to passe that wee no longer now injoy the very sight of God but he speaketh to us at a distance and as by an Interpreter and so exciting us that we aspire to that celestiall Schoole in which we shall immediately see God who shall be all in all Besides the Lord would not have the searching meditation and profession of the doctrine concerning him and his will even in this life to lye secret onely in the mindes of men but would have it audibly to sound and to be set forth in the assemblies And therefore tyed us with all possible necessity unto this doctrine promising thereby to recover us againe to salvation And so when God would make men to be co-workers with him in the most excellent divine work giving us to his only begotten Sonne for that purpose how could he have more manifested his great esteem of our miserable nature We averre therefore that the reading hearing knowing of this doctrine is a necessary meanes of our conversion Necessary not in regard of God but in regard of us not as if God could not any other way convert as a Carpenter cannot build an house without his tooles but because God will not convert any other wav It is true it is true indeed that true faith is nones but Gods gift and worke alone but such a gift and worke as the holy Spirit workes in us by hearing of the Word 1. Cor. 3.6 Paul planteth Apollo watereth but God giveth the increase To the same effect also Paul calleth the Gospel by him preached the power of God to salvation Rom 1.16 Ephes 4.11 the Apostle saith He hath given some Apostles some Prophets some Evangelists some Pastors and Teachers for the gathering together of the Saints for the worke of the Ministry and the edification of the body of Christ Can a more glorious speech be uttered touching the office of teaching Let us not therefore take upon us to be wiser than God neither let us so much regard the pride contumacy and mischiefe of those that contemne the voice of the Gospel as thereby the lesse to love and respect the fruit and efficacy of the divine ordination in the meanes of mercy Nor let the sluggishnesse and obstinacy of some Schoolemen prove impediments of all good proceedings and goodnes who perswade others that instruction study and doctrines to get or increase vertue are unnecessary things but rather with obedient thankfull mindes let us injoy that sweetest consolation whereby we are assured that neither our endeavours are unpleasing to God nor undertaken in vaine according to that Eccles 11.1 Cast thy bread upon the waters for after many daies thou shalt finde it And 1 Cor. 15.58 Your labour is not in vaine in the Lord. Matthew 18.20 Where two or three are gathered together in my Name I am in the midst of them Unlesse these promises were known to be certain amidst so great outrages of Sathan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and miseries of mankinde of which its too truly spoken The most are naught the best teacher or the greatest lover of the common good should be in the unhappiest condition hardly sitting fast in his own place For mine owne part I feele my selfe to be so affected that mee thinkes my sorrow permits me not to stand in this Pulpit but shuts up my speech within my bowels and jawes but that I know for certain that in this our assembly there are whose hearts entertaine the tâ—e and saving doctrine are inflamed with the holy Spirit in a due manner knowing calling upon God being lively temples of him shall hereafter praise him in the celestial Quire We speak not this to that end as if we did expect equal knowledge understanding or the same gifts of the holy Spirit in all men For the Apostle commands us Rom. 12.3 To think soberly of our selves according as God hath dealt to every man the measure of faith But all them that will be saved must of necessity hold the same foundation that is that
6.17 to comfort me d Joh. 15.26 Acts 9.31 and to abide with me forever e John 14.16 1 Pet. 4.14 The Explication IN this last part of the Apostolick confession are contained six Articles whereof the first speaketh of the person of the holy Ghost the next of the Church which is gathered confirmed and preserved by the holy Ghost the foure Articles following are of the benefits bestowed by the holy Ghost on the Church and of the communion of Saints 2. of remission of sins 3. of the resurrection of the flesh 4. of everlasting life Touching the holy Ghost three things are especially to be considered his person his office his gifts and works But for more full and ample explication hereof these Questions following are each in their order to be examined 1. What the name * It is here to be noted that this Question serveth more properly for the Latine which useth this name Spiritus onely when as we in English use as much or more rather the word Ghost then Spirit when wee speak of the third person Spirit signifieth 2. Who and what the holy Ghost or Spirit is 3. What is the holy Ghosts office 4. What and of how many sorts his gifts are 5. Of whom the holy Ghost is given and wherefore 6. To whom and how far forth he is given 7. When and how hee is given and received 8. How he is retained and kept 9. Whether he may be lost and how 10. Wherefore hee is necessary 11. How wee may know that hee dwelleth is us 1. What the name Spirit signifieth THe name spirit is sometimes taken for the cause sometimes for the effect When it is taken for the cause it signifieth a nature incorporeall and living of a spirituall essence wielding moving and stirring something and this nature is either create or uncreate Uncreate and so God essentially and personally is a Spirit that is incorporeall without any bodily dimension or quantity invisible God is a Spirit Create and so the Angles whether good or bad are in this sense spirits John 4.24 Which maketh his Angels spirits And after the same manner the soules of men are called spirits Gen. 2.7 He breathed in his face breath of life that is hee sent a spirit or soule into him Psal 104.4 29. When thou takest away their breath they die When the word spirit is taken for an effect it signifieth 1. The aire moved 2. The moving it selfe and motion of the aire 3. The wind and moving vapours 4. Spirituall affections or motions good or bad So it is said The spirit of fear And contrary The spirit of princes that is courage likewise the spirit of fornication 5. New spirit signifieth the gifts of the holy Spirit as 1 Thes 5.19 Quench not the spirit In this doctrine which wee have in hand Spirit signifieth the cause stirring and moving namely the third person of the God head which is forcible in the minds and wils of men And this third person of the God-head is called a Spirit Why a Spirit 1. Because he is a spirituall essence or substance incorporeall and invisible 2. Because hee is inspired of the Father and the Son that is because hee is the person by which the Father and the Son immediately work their motions in the hearts of the elect or because hee is the immediate stirrer and mover of divine works The Father and the Son move but by this Spirit 3. Because himselfe inspireth and immediately worketh motions in the hearts of the elect whence hee is called Luke 1.35 The power of the most High 4. Because hee is God equall and the same with the Father and the Son and God is a Spirit This third person of the God-head is called holy Why holy 1. Because he in himselfe by himself and of his own nature is holy 2. Because he is hallower or sanctifier that is he immediately halloweth or sanctifieth and maketh holy others The Father and the Son sanctifie by him and therefore immediately 2. Who and what the holy Ghost is THe holy Ghost is the third person of the true and only God-head proceeding from the Father and the Son and co eternall co-equall and consubstantiall with the Father and the Son and is sent from both into the hearts of the elect to sanctifie them unto eternall life Here are wee to say the same things of the God-head of the holy Ghost which have been spoken before of the God-head of the Son for this definition is also to be proved and confirmed by the same four parts Four conclusions concerning the God-head of the holy Ghost 1. That the holy Ghost is a person 2. That he is the third person or that he is other and distinct from the Father and the Son 3. That he is true God with the Father and the Son or that he is equall to the Father and the Son 4. That he is of the same God head with the Father and the Son or that he is consubstantiall unto both All these that testimony of the Apostle jointly proveth No man knoweth the things of God but the Spirit of God 1 Cor. 2.11 12. Now we have received not the spirit of the world but the Spirit which is of God that wee might know the things which are given unto us of God Also that other else where All these things worketh even the selfe-same Spirit 1 Cor. 12.11 distributing to every man severally as he will But we will proceed to treat of each of these in their order I. First therefore The holy Ghost is a person proved by sive reasons That the holy Ghost is a person is proved By his apparitions Luke 3.12 Acts 2.3 By his apparitions because hee hath appeared visibly The holy Ghost came downe in a bodily shape like a Dove And there appeared unto them cloven tongues like fire and it that is the fire or the holy Ghost sate upon each of them Seeing then the holy Ghost descended in bodily shape upon Christ and sate upon the Apostles it followeth that he is subsisting for no quality or created motion of minds or hearts is able to doe in like manner For an accident doth not only not take upon it any shape but standeth in need of something else in which it selfe should consist and be Neither is the aire the place or subject of holinesse goldinesse love of God and other spirituall motions but the minds of men By his title God 1 Cor. 3.16 Acts 5.3 4. See also Isa 40.7 13. Hee is proved to be a person because hee is called God Know yee not that yee are the temple of God and that the Spirit of God dwelleth in you Why hath Satan filled thine heart that thou shouldest lie unto the holy Ghost Thou hast not lied unto men but unto God Howsoever then the adversaries of this doctrine grant the holy Ghost to be God yet this cannot be but hee must be a subsistent or
God which was in him and also teacheth him how they may be done By giving attendance to his reading 2 Tim. 1. 6. 1 Tim. 4.14 to exhortation and doctrine 3. He is lost by carnall security and by giving our selves to commit wickednesse against our conscience 4. By neglect of prayer 5. By abusing the gifts of the holy Ghost as when they are not imployed to his glory and to the safety of our neighbour Vnto him that hath shall be given from him that hath not Luke 8.18 even that he hath shall be taken away 10. Wherefore the holy Ghost is necessary HOw necessary and needfull the holy Ghost is and for what causes doth cleerly appeare by these places of Scripture Except that a man be borne of water and of the Spirit John 3.5 he cannot enter into the Kingdome of heaven Flesh and bloud cannot inhabite the Kingdome of God We are not sufficient of our selves to think any think as of our selves but our sufficiency is of God 1 Cor. 15.50 2 Cor. 3.5 Rom. 8.9 If any man hath not the Spirit of Christ he is none of his Hence we may thus conclude Without whom we cannot think much lesse doe ought that is good and without whom he can neither be regenerated nor know God neither attaine unto the inheritance of the celestiall Kingdome without him we cannot be saved But without the holy Ghost these things cannot be done by reason of the corruption and blindnesse of our nature Therefore without the holy Ghost it cannot be that we should be saved and so it followeth that he is altogether necessary for us unto salvation 11. How we may know that the holy Ghost dwelleth in us WE know that we have him by the effect or by his benefits and blessings in us as by the true knowledge of God by regeneration faith peace of conscience and the inchoation or beginning of a new obedience or by a readinesse and willingnesse to obey God Rom. 5.1 4. Being justified by faith we have peace towards God The love of God is shed in our hearts Againe we know it by the testimony and witnesse which he beareth unto our spirit that we are the sonnes of God Moreover most certaine testimonies and tokens of the holy Ghost dwelling in us are comfort in the midst of death joy in afflictions a purpose to persevere in faith sighes and ardent prayers a sincere professing of Christianity * 1 Cor. 12.3 ON THE 21 SABBATH No man can say that Jesus is the Lord but by the holy Ghost In a word by faith and repentance we know that the holy Ghost dwelleth in us Quest 54. What beleevest thou concerning the holy and Catholike Church of Christ Ans I beleeve that the Son of God a Ephes 5.26 John 10.11 Act. 10.28 Ephes 4.11 12 13. doth from the beginning of the world to the end b Psa 71.17 18 Esay 59.21 1 Cor. 11.26 gather defend preserve unto himself c Mat. 16.18 by his Spirit d John 10.28 29 30. and Word out of whole mankind e Psal 129.1 2 3 4 5. a company chosen to everlasting life f Esay 59.21 and agreeing in true faith g Rom. 1.16 10.14 15 16 17 and that I am a lively member of that company h Ephes 5.26 and so shall remaine for ever i Genes 26.4 Revel 5.9 The Explication The Questions to be observed 1. What the Church is 2. How many wayes it is taken 3. What are the marks thereof 4. Wherefore it is called one holy and Catholike 5. What is the difference betweene the Church and Common-weale or civill State 6. Whence it is that the Church differeth from the rest of mankind 7. Whether any man be saved out of the Church 1. What the Church is WHen the Question is What the Church is it is presupposed that there is a Church so that it is not necessary to make question Whether there be a Church For there was alwayes and shall be some Church sometimes greater sometimes lesser because Christ alwayes was and shall remaine for ever the King and Head and Priest of the Church as hereafter in the fourth Question of this Common-place shall more plentifully be proved Now as concerning the name Ecclesia which we call the Church it is natively a Greek word The originall of the name and cometh from a word which signifieth to call forth For the custome was in Athens that a company of the Citizens were called forth by the voyce of a Crier from the rest of the multitude as it were namely and by their hundreds to an Assembly wherein some publike speech was had or to heare relation made of some sentence or judgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagogue How it differeth from Synagogue For Synagoga signifieth any manner of Congregation be it never so common and inordinate But Ecclesia betokeneth an ordained Congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblance and likenesse sake For the Church is Gods Congregation neither coming together by chance without cause nor being inordinate but called forth by the voyce of the Lord and the cry of the Word that is by the Ministers of the Gospel from the Kingdome of Sathan to heare or imbrace Gods word This Congregation or company of those which are called of God to the knowledge of the Gospel the Latines keeping still the Greek word call Ecclesia The Dutch word Kyrc which by adding letters of aspiration we call in English Church seemeth to come from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth The Lords house The meaning of the word Church or Gods house But it shall be requisite that we a little more fully define what the Church is The Church of God is a Congregation or company of men chosen from everlasting of God to eternall life which from the beginning of the world to the end thereof The definition of the Church is gathered of the sonnes of God out of all mankind by the holy Ghost and the Word consenting in true faith and which the Sonne of God defendeth preserveth and at length glorifieth with glory and life everlasting Thus is the true Church of God defined whereof the Creed doth properly speak 2. How many wayes the Church is taken The false Church The true Church is THE Church is taken either for the true Church or for the false The false Church is unproperly called the Church and is a company arrogating unto themselves the title of Christs Church but which doe not follow the same but rather persecute it The true Church is either Triumphant 1. Triumphant which even now triumpheth with the blessed Angels in heaven and shall have their full accomplished triumph after the Resurrection 2. Militant The Militant
this benefit unto all because he is withall most wise and just He may and will together exercise both his mercy and his justice God so loved the world that he hath given his onely begotten Sonne that whosoever beleeveth in him should not perish but have eternall life He that beleeveth not is condemned already Repl. 2. He that taketh a sufficient ransome for all and yet doth not save all is unjust because he taketh more than in equity he should God taketh a sufficient ransome for all and yet doth not save all Therefore he is unjust Answ 1. He is unjust except himselfe give that ransome But God gave it Therefore he taketh of his owne not of ours 2. The sufficiency of the ransome doth not binde God to the receiving of all but the applying of it But he hath not entred into any bond that he will apply that ransome to all God not unjust though he afflicteth some for his glories sake Object 4. He that afflicteth some for his owne glories sake is an unjust God But God is not unjust Therefore he rejecteth not or afflicteth any for his glories sake Answ 1. The Major proposition is false being generally taken For although it be true in creatures yet it is false in God because God is the chiefe good and greatest regard ought to be had of the chiefe good Now the chiefe good that is Gods glory did require that not only his mercy but his justice also should be manifested 2. He is unjust who afflicteth some and that without any trespasse or fault of their own For God for his glories sake doth suffer some to perish whiâ—e themselves willingly perish and fall away 3. God is bound to none to save them as neither he was to create them He suffereth men to fall into sin but 1. Themselves willing y falling 2. Himselfe not being bound to save them 3. Being bound to have more regard of his own glory than of mens salvation Object 5. He that destineth to the end destineth also to the meanes whereby we come to the end God according to this doctrine destineth some to the end that is damnation Therefore he destineth them to the meanes also which are sinnes For that sinnes are the meanes to come to damnation is proved because that it is a meane without which we cannot come to the end as none can come to damnation without sinne Answ Meanes are of two sorts Some which go howsoever before the end that is which he useth who tendeth to the end and by the help whereof he obtaineth and accomplisheth the end which he intendeth Other meanes there are which come indeed unto the end but are not done by him which intended the end Those he may suffer or admit but it followeth not that he willeth them Wherefore I answer unto the Major He that willeth the end willeth also the meanes which himselfe worketh and by which he worketh to obtaine the end which he intendeth but not all meanes otherwise there shall be more in the conclusion than in the premisses Neither willeth he also those things which he permitteth that is he hindreth them not from being done if they hinder not his end God in calling all and yet saving but some doth not dissemble Object 6. He that calleth all and yet will save but some onely dissembleth God doth so Therefore he dissembleth Ans Of meere particulars nought followeth Or there is a fallacy in putting that which is no cause for a cause Wherefore to the Major we answer He doth not doe it to illude men but either to leave all without excuse or to invite them to repentance And further if you understand the Major generally it is to be denied because there may be another cause and if it be so taken it is thus to be distinguished He that calleth all and yet will save but some onely to illude men or to deceive them he dissembleth if he call them indefinitely or with a mind not willing to work in them to obey But God never promised that he would work this in all Wherefore there is no contradiction in these propositions All ought to doe it and I will work in some to doe it because the same thing is not denied in the one which is affirmed in the other but a diverse thing Object 7. They whose salvation dependeth on the secret counsell of God cannot have comfort The secret counsel of God as touching our salvation is revealed unto us Rom. 5.1 2 Cor. 1.22 and 5.5 Rom. 8.16 1 John 3.24 and 4.13 Our salvation dependeth on the secret counsell of God Therefore we cannot have comfort Answ We cannot have comfort before it is revealed unto us But that secret counsell of God is opened unto us by his Son and the holy Ghost Likewise by the effects Being justified by faith we have peace towards God He hath seald us and hath given the earnest of the spirit in our hearts He that hath created us for this thing is God who also hath given unto us the earnest of the spirit The same spirit beareth witnesse with our spirit that we are the children of God Hereby we know that he dwelleth in us and we in him even by the spirit which he hath given us Wherefore before this manifestation or revealing it holdeth true that we can reap no comfort out of Gods secret decree and counsell but after the revealing thereof it is false Object 8. That which is done in vain no man should endeavour But the reprobate do in vain repent because it is impossible that they should be saved Ans This is true if any knew that they were reprobate But God will have no man so to determine of himself 2. It is a contradiction to be a reprobate and to shew repentance for if they did repent then were they not now reprobates Therefore there cometh no danger by this absurdity The elect are therefore without danger because they are wary and circumspect Object 9. That danger which is not need not be taken heed of But unto the elect there is no danger of condemnation Therefore they need not take heed thereof Ans The Major is true if there should be no danger whether heed be taken or not taken But there is no danger unto the elect that is being heedfull and bewaring of any danger that is to come But all the elect are heedfull circumspect and wary and those who are not heedfull are not elect For from whom God averteth and turneth away this danger he worketh also in them to be very wary and to take good heed thereof Whom he predestinate them he justified They therefore do amisse Rom. 8.30 who think to receive comfort without any desire of good conscience Repl. But if they must take heed and beware they are uncertain Ans No because they have this as a spur to go forward and persevere But to be certain and not to have a desire of repentance and amendment of life implieth a
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
is performed by God washing the soule inwardly for I saith the Baptist baptise you with water Christ baptiseth you with the holy Ghost And Ambrose With water the body is washed by the Spirit the soul is cleansed from sin Testimonies of Scripture and of others a Augustine in Joh. Tract 8. de Catechis c. 3. b 1 Pet. 3.21 Baptisme also saveth us not as if by it the filth of the flesh were done away but the answer of a good conscience toward God c John 1.33 He it is who baptiseth you with the holy Ghost Ephes 5.26 Christ sanctifieth his Church having purged her through the washing of water in the Word d Ambrose in Luc. lib. 2. cap. 3. III. Yet we do not for this make a double Sacrament of Baptisme when we name the washing of water and of the Spirit or externall and internall but we say there are two parts of one Baptisme that we may distinctly teach what is done by man the Minister and what by God the Authour Neither did Paul divide the Sacrament of Circumcision into two when he distinguished the circumcision of the flesh and of the a heart which distinction whosoever takes away either they leave nothing or surely lesse to God in the Sacrament then to the Ministers allowing to God onely the internall parts but to the Ministers both externall and internall Testimonies of Scripture a Rom. 2.28 29. For he is not a Jew which is one outwardly neither is that circumcision which is outward in the flesh But he is a Jew which is one inwardly and circumcision is that of the heart in the spirit and not in the letter IV. In the lawfull use of Baptisme the internall is signified by the externall and is truly exhibited and sealed according to the promise He that beleeveth and is baptised shall be saved As for hypocrites and Infidels when they are dipt in water they are not baptised by the Spirit because the holy Ghost flies from a counterfeit man and he dwels not in a body subject to sins Hom. 5. in Mat. operis impers and therefore he cannot be the child of God as Chrysostome most truly saith V. Baptisme then washeth away sins it regenerates it saves c. not by any secret force annexed or imprinted in the water nor by the work wrought but by a Sacramentall phrase because there is a neere conjunction of both the washings in the lawfull use that is attributed to the externall which is proper to the internall or by a Synecdoche that is given to the whole which belongs to the part VI. Whereas Baptisme hath succeeded Circumcision that it might be the Sacrament of initiation in the new Covenant it ought not to be iterated although it hath beene unworthily received or before conversion because it remaines alwaies ratified to those that are converted as the promise of the Gospell is and the Covenant but to those that repent it is both ratified and it is saving and the use thereof before unlawfull is now made lawfull to them to which purpose Austine saith If he that receiveth the Sacrament Contra Crescent l. 2. c. 28. had never received it is not so cut off but is acknowledged which of it selfe was hurtfull to him that is amended will be profitable Testimonies of Scripture Jerem. 3.1 Thou hast gone a whoring after many lovers but returne to me saith the Lord. Ezek. 16.59 60. I will even deale with thee as thou hast done which hast despised the oath in breaking the covenant Neverthelesse I will remember my covenant with thee in the dayes of thy youth and I will establish unto thee an everlasting covenant VII The Church should conferre Baptisme as Christ hath commanded upon all that are in yeares professing the faith of Christ and a repentance and upon Infants also borne in the Church or who with their parents are come into the Church because to these also the promise and covenant b appertaine and these are to be brought to c Christ which should be done by the ordinary Ministers not by women or other persons having no calling to the Ministeriall d function the administration of which is a part of the e Sacrament Testimonies of Scripture and of others a Mat. 28.19 Teach all Nations baptising them b Mark. 16.16 He that beleeveth and is baptised c. Gen. 17.7 I will be thy God and the God of thy seed Acts 2.38 39. Repent and be baptised every one of you in the Name of Jesus Christ for the remission of sins and ye shall receive the gift of the holy Ghost For the promise is unto you and to your children and to all that are a far off even as many as the Lord our God shall call c Mat. 19.14 Suffer these little ones and forbid them not to come to me for to such belongs the kingdome of heaven d Mat. 28.19 Mark 16.16 e Concil Carthag 4. Canon 100. Let not a woman presume to baptise for that addition Except necessity urge is not in the Canon of the Councell but is foisted in by the Pope Decret dist 4. de consecr C. Mulier against the meaning both of the Councell and the command of Christ which cannot without sin be violated except some other speciall command from God should be given VIII These contrary doctrines we impugne 1. That Baptisme is no signe of grace but onely a badge or marke by which Christians are discerned tying them to faith and to the Crosse 2. That water and the Word are not the essentiall parts of Baptisme but water and the person of the holy Ghost included in the Word 3. That there is annexed and affixed a secret vertue which confers upon the baptised the grace of the holy Ghost 4. That the holy Spirit with his effects are tied to Baptisme 5. That the effects of the holy Spirit and of Baptisme are alike or equall 6. That baptised Hypocrites and Infidels as Judas and Simon Magus c. are regenerated in Baptisme by the holy Ghost no lesse then the faithfull 7. That Ministers baptise not onely with water but also with the holy Ghost and so they do more in baptisme then Christ himselfe did 8. That the Infants of the Church are not to be baptised that the baptised are to be re-baptised 9. That the Infants of the Church before Baptisme are spiritually possessed by Satan and therefore are to be exorcised with certaine words and crossings 10. That the children of the Church before Baptisme do no more belong to the Covenant of God then the children of Turks and that there is no difference at all betweene Turkish and Christian children 11. That in case of necessity Mid-wives or any other that have no calling do duely baptise ARTICLE X. Of the Lords Supper I. WE beleeve the holy Supper to be the communion of the bodie and bloud of Christ which is by taking the bread broken and the cup being a blessed in memorie of Christs death till he b come that is to say that it
worketh inwardly in the minds wills and hearts of the unregenerate these things which belong to mans conversion This grace or motion is Gods peculiar work and this is questioned but not all for Scripture and experience witnesse that there are three distinct degrees of this grace For some God pities so much that he bestowes the gift of illumination and historicall faith on them on others the gift of temporarie faith and some measure of joy Lastly on some the gift of saving faith and regeneration This first degree the Remonstrants themselves denie not to be irresistible Col. p. 273. For when say they God reveales his will wee acknowledge the irresistible vertue of the holy Spirit in our mind because our mind cannot avoid ipsum scire or the knowledge it selfe and in our soule when he knocketh because nill we will we we are forced to feel it Concerning the resistibilitie of the second degree we will not trouble our selves for they denie not the illumination of them to be irresistible also But for the motion to assent and some measure of joy they may for us think what they please If they say it is resistible because the motion doth not so effectually work upon the will this is nothing to the question But for a finall resistance both Scripture and example prove They receive the word with joy Luk. 8.17 John 6.66 1 Tim. 1.19 and 4.1 2 Pet. 2.1 21. but have no root who beleeve for a while and in time of tentation faile After that many of his disciples departed from him Some have made shipwrack of their faith Some depart from the faith denying the Lord that bought them they forsake the holy doctrine delivered to them The whole question is concerning the operation of the third degree which is called inward vocation that this is the irresistible motion of God the orthodox Doctors have firmly proved 1. Because as God doth irresistibly illuminate those whom he doth effectually intend to convert so likewise he doth irresistibly bestow on them not onely the power but the act also of beleeving Phil. 1.29 and 2.13 therefore by his effectuall moving he doth not onely take away resistance but resistibilitie also from them Whereas they object To you it is given to suffer for Christ Col. p. 218. this belongs not to the operating but to the co-operating grace Of which wrestling we said already Col. p. 229. therefore 't is nothing to the purpose 2. Because God by converting us gives us a new heart and a new spirit he removes the heart of stone and gives flesh Col. p. 218. p. 281. and makes us walk in his waies But it is absurd to imagine a new heart a new spirit and the act of walking in Gods lawes with resistance or resistibilitie Jer. 31.18 Deut. 29.4 Ezek 36.26 against which no solid thing is alledged though much is said 3. Because the quickning regeneration conversion new creation of the naturall man Col. p. 219. dead in sin with resistibilitie is no lesse an absurditie Col. d pag. 295. ad 309. then to feign or imagine such a resistance in mans first creation or daily generation or last resuscitation John 3.3 and 5.25 Ephes 2.5 c. which reason will never be refuted with verbositie Col. p. 220. 4. Because grace working conversion with resistibilitie Col. p. 309. differs not from Rhetoricall perswasion or a morall enticing to faith such an one as is impossible for man to be quickned who is dead in sin What are alledged to the contrarie are nothing to the purpose 5. Because grace working faith and conversion by its efficacie overcomes all the strength of men or other creatures and therefore cannot be mastered by mans corrupted will Ephes 1.18 19. Col. 2.12 13. 2 Thes 1.11 2 Pet. 1.3 The Major of which reason is not weak as they say for that power Col. p. 312. which is insuperable by mans depraved will is also irresistible to the same 6. Because if the grace of regeneration were resistible Col. p. 220. it were common to many unregenerate men but the Scripture makes it peculiar to Gods sons only Rom. 8.14 30. 1 Cor. 1.23 24. Joh. 14.17 and 6.36 45. 1 John 4.17 which reason doth not conclude only for irresistance Col. p. 317. as is pretended but also for irresistibilitie 7. Because the Fathers drawing without which none can come to Christ Col p. 221. Joh. 6.44 supposeth an irresistibilitie of grace otherwise no man would come being drawn Col. p. 322. and yet for all this we are not drawn against our will by the Father which is objected no more then against our will we are illuminated 8. Because the gift of faith and repentance is said to be given by Gods Spirit not onely Col. p. 222. because it is offered to the will irresistibly but because it is put into the heart or infused irresistibly Col. p. 327. Joh. 6.63 Eph. 2.8 Phil. 1.19 2 Tim. 2.25 Rom. 5.5 The contrarie cavills are altogether Atheologicall or inconsistent with Divinitie 9. Because the resistibilitie of grace if there ought to be a conversion supposeth in the unregenerate will Col. p. 331. a power of 〈◊〉 resisting but this the Scripture generally denieth The Remonstrants will at length consider whether this reason concludeth not against them 10. Because if we yeeld a resistibilitie of grace the work chiefly necessary for our salvation to wit faith and repentance should be placed in mans arbitrement as in the proximate cause And the reason of this difference why of two unregenerate the one in hearing the Gospel beleeveth the other beleeveth not should proceed from man because one would resist grace the other would not against that place Who separated thee 1 Cor. 4.7 What hast thou that thou hast not received Which is spoken not only in respect of Infidels as they think but likewise in respect of grace For if in two Infidels we put grace equally resistible surely he that resisteth not grace but receives it and beleeves he may answer not only to him that resisteth and beleeveth not but even to grace Col. p. 336. and God himself I separated my self which lye is approved by the Remonstrants blasphemously 11. To these adde another reason out of Joh. 15.5 Without me you can do nothing For if converting grace be resistible he that doth not resist grace may refute Christ and say Behold without thee I have not resisted grace Neither can he say It 's by thee that I have not resisted But whereas by supposition the same grace is placed in the resistent he ought also to say It is by thee that he hath resisted which is blasphemy 12. Let Austins reason be added De correp grat c. 14. He that hath a most omnipotent power over mens hearts to encline them which way he will and he doth with the very wills of men what he pleaseth and he hath a greater power
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
things of chusing Bishops and Deacons of widowes of women to be covered and to containe themselves in silence of not divorcing the husband if he be an Infidell of controversies between Christians But these men remember not that their authority is not equall unto the Apostles authority neither consider they that there is nothing in all these things appointed of Paul which is not agreeable to the rest of the Word of God contained in writing and that many of those things which they alledge are comprehended in the commandements of the Decalogue More trifling is it that they say the forme of Baptisme appointed by Christ was changed by the Apostles because it is read Acts 28.19 that they baptised in the Name of Jesus Christ. For in those places not the forme of Baptisme but the use is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches things offered to Idols bloud and that which was strangled is it lawfull for Councels and Bishops to make decrees and lawes to tie mens consciences For first here againe there must needs be retained a difference between the Apostles by whom God opened his will unto men whereupon they also say It seemeth good to the holy Ghost and to us and other Ministers of the Church who are tied unto the Apostles doctrine Further as concerning this decree of the Apostles they decreed nothing else then what the rule of charity commandeth which at all times would have that in things indifferent men should deale without offence Now if they urge that these ordinances are called necessary yet it doth not thereupon follow that the traditions of Bishops are necessary especially such as are the Bishops of Rome Then that necessity whereof the Apostles spake was neither to last continually neither did it bind consciences for feare of the wrath of God if these things were not observed but it dured but for a time for their infirmity who were converted from Judaisme to Christ or were to be converted 1 Cor. 10. as Paul doth at large teach To these they adde the examples of the Church 4 Object Present examples whom they say even from the Apostles to these very times to have beleeved and observed some things not onely not delivered in the Scripture but contrary to the Scripture They bring forth the selfe same decree of Jerusalem concerning things offered to Idols and bloud which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath been already said that that constitution was made not that it should last for ever but for a time for a certaine cause even for the infirmity of the Church which was gathered from among the Jewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lye in it wherefore the abrogating of it is not contrary but doth very well agree with it To these also they reckon the observing of the Lords day We truly as we doe beleeve this to be an Apostolike tradition and perceive it to be profitable and a farre other manner of one then for the most part they are which they would faine thrust upon us under the Apostles name so we doe not put any worship of God to consist in this thing but know it to be left arbitrary unto the Church Even as it is said Let no man condemne you in respect of a holy day But they affirme also that some things not written are beleeved which yet to call to question wee our selves confesse to be unlawfull as That Infants are to be baptised That Christ descended into Hell Coloss â— That the Sonne of God is consubstantiall unto the eternall Father But they are too impudent if they take unto themselves a licence of hatching new opinions because the Church for to expound the meaning of the Scripture useth somewhere words which are not extant in the Scripture But impious are they and blasphemous if they say the doctrine it selfe which the Church professeth in these words is not extant in the Scripture 5 Object The holy Ghost to teach the Church therefore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which are not delivered in the Scriptures as But the Comforter which is the holy Ghost whom the Father shall send in my name hee shall teach you all things And When the Spirit of truth shall come hee shall lead you into all truth But here they maliciously omit that which is added And shall bring all things to your remembrance which I have told you John 14.26 and 16.13 Againe Hee shall beare witnesse of mee Againe Hee will reprove the world of sinne of righteousnesse and of judgement Againe He shall glorifie mee for he shall receive of mine and shall shew it unto you For out of these it is manifest that the holy Ghost should speak nothing but that which was written in the Gospel and Christ himselfe had before time taught his Disciples so farre is it that he should bring any thing contrary to them For neither can he dissent from Christ nor from himself So also when they alledge that I will put my law in their inward parts Jerem. 31. 2 Cor. 3.3 and in their hearts I will write it And Yee are the Epistle of Christ written not with inke but with the Spirit of the living God not in tables of stone but in fleshly tables of the heart they do not mark that the Spirit cannot speak in mens hearts contrary unto these things which be revealed in the Scripture neither would God write any other law in mens hearts but that which is already revealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they go about to build out of that place If you be otherwise minded God shall reveale even the same unto you Phil. 3.15 If therefore say they the Church thinke any thing different from the written word that proceedeth from the holy Ghost For the Apostle comforteth and confirmeth the godly that albeit they did not understand somewhat of that which there hee had written or were of any other judgement in it yet that hereafter they should be taught it of God and should know those things to be true which he had written When as therefore it is denied that the holy Ghost reveales any thing diverse from that which is written the rule and mastership of the Spirit in the Church is not taken away but the same Spirit is matched with himselfe that is with the rule of the
Cor. 3.6 not of the Letter but of the Spirit for the Letter doth kill the Spirit doth quicken some men doe thence gather That we are to heare not what the written word of God soundeth but what the Spirit speaketh by the Church in our hearts Yea there hath growne an opinion heretofore That the Grammaticall and Literall meaning of the Scripture is pernicious except all be transformed into allegories But a manifold Paralogisme in this argument doth easily appeare Two significations of the word Letter if it be considered what the Letter and the Spirit signifieth in Paul for that all the doctrine and knowledge touching God as also the outward observation of the Law in those that are not regenerate is called the Letter by the Apostle and the Spirit signifieth 1. The holy Ghost himselfe Three significations of the word Spirit 2. The true doctrine concerning God when the holy Ghost is of force and efficacy by it 3. Faith and conversion and motions pleasing God being kindled of the holy Ghost through the Word as it appeares by the words going before For for that which here he saith The proofes of both significations Vers 2 3. That he was made of God a Minister not of the Letter but of the Spirit he said before That the Epistle of Christ was ministred by him and written not with inke but with the Spirit of the living God in tables of the heart that is that his preaching was not in vaine but of force and efficacy in the hearts of men the holy Ghost working by it And in like manner he calleth the ceremony without conversion Circumcision in the Letter Rom. 2.27 29. but conversion it selfe Circumcision of the heart in the Spirit Walk in newnesse of Spirit Rom. 7.9 and not in the oldnesse of the Letter that is in true holinesse such as is begun by the Spirit in the regenerate not in the sin and hypocrisie of them who know verily the will of God and make practice also of outward discipline and behaviour but remaine without faith and conversion Wherefore first as the doctrine by the fault of men and not of it selfe 1 Answ The Letter killeth not of it selfe but by an accident remaineth only the Letter so also not of it own nature but because of the corruption of men it killeth that is it terrifieth mens minds with the judgement of God and doth stirre up a murmuring and hatred against God as we are plainly taught by the Apostle Rom. 7.12 13 14. The Law is holy and the Commandement is holy and just and good Was that then which is good made death unto mee God forbid But sin that it might appeare sin wrought death in mee by that which is good that sin might be out of measure sinfull by the commandement For we know that the Law is spirituall but I am carnall sold under sin But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to move them to the love of God 2 Cor. 2.15 As it is said We are unto God the sweet savour of Christ in them that are saved and in them which perish c. Answ It killeth as it is without the Spirit Albeit the Letter that is the doctrine without that spirituall motion killeth yet the operation of the holy Ghost accompanying it when now it is not the Letter but the Spirit and power of God to salvation unto every one that beleeveth it doth not kill but quicken as it is said Thy word quickneth me Wherefore Psal 119. that the Letter kill us not we must not cast away the Scripture but the stubbornnesse of our hearts and desire of God that he would let his doctrine be in us and others not the Letter but the Spirit that is that he would forcibly move our hearts by it and turne them to him Answ The Spirit quickneth agreeing with the Word That it is added that the Spirit quickneth that calleth us not away from the Scripture to other opinions or revelations For that Spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath uttered in the Scripture But that Spirit which leadeth men away from the Scripture it quickneth not but may be said much more truly to kill then the Letter that is not by an accident or externall cause but of it owne nature For the spirit of Antichrist is a lyar and a murtherer and therefore be it accursed unto us Answ The Apostles mis-construed by them They who by the Letter understand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratively spoken and by the Spirit the interpretation of these speeches it is manifest that they swerve far from the mind of Paul both by those things which have been spoken concerning the meaning of Paul and also because not only every sentence of Scripture whether it be proper of figurative but also every interpretation of it is and remaineth the killing Letter except the quickning force of the holy Ghost come unto it Wherefore sith that neither for interpretation nor revelation nor authority nor any other pretence it is lawfull leaving the Scripture of the Prophets and Apostles to depart to whatsoever decrees of Religion which are not confirmed by the testimony of the Scripture let us hear it as an Oracle sounding from heaven bringing to the reading thereof not minds fore-stalled neither with opinions conceived either of our owne braines or else-where neither with affections neither with prejudices but the love of God and a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlinesse and sure and sound comfort shall be kindled in us and great increase 7. How manifold the course is of teaching and learning the doctrine of the Church THere is a threefold order or there are three parts of the study of Divinity The first is a Catecheticall institution 1 Catechising or a summary and briefe explication of Christian doctrine and the chiefe generall points thereof which is called Catechisme This part is necessary for all men because both the learned and unlearned ought to know the foundation of Religion 2 Handling of Common places The second is an handling of Common places or Common places which containe a larger explication of every point and of hard questions together with their definitions divisions reasons and arguments Poure especiall uses of Schoole Divinity This part properly appertaineth unto the Schooles of Divinity and is necessary The understanding of principall points of divinity That they who are trained up in Schooles and may one day be called to teach in the Church may more easily and fully understand the whole body of Divinity For as in other Arts and
8.28 Wherefore by his Spirit also he assureth me of everlasting life i 2 Corin. 1.22 2 Cor. 5.5 Ephes 1.14 Rom. 8.16 and maketh mee ready and prepared that henceforth I may live to him k Rom. 8.14 1 John 3.3 The Explication THE question concerning Comfort is therefore handled in the first place because it containeth the maine scope and drift of Catechism whose end is to worke in us sure comfort both in our life and at our death For to this purpose is all celestiall and heavenly doctrine revealed by God and is principally to be learned of us The summe of this comfort is That we are engraffed into Christ by faith beloved of him and reconciled unto God that by him we might be cared for and saved for ever Touching this comfort we are to learne 1 What it is 2 Of how many parts it consisteth 3 Why this comfort alone is sound and good 4 Why it is necessary 5 How many things are necessary for the attaining thereto 1 What comfort is COmfort is a certaine argumentation or reasoning What comfort is wherein wee oppose some good thing against some present evill and by the due consideration and meditation thereof doe mitigate and asswage our griefe conceived and suffer a while the evill with patience Where look how much more grievous the evill is so much must the good which is desired exceed the said evill in greatnesse and certainty So that whereas consolation against sin and everlasting death two the greatest evils that possibly can befall to mankind is here sought for it is not any common good but the principall and soveraign good that can be a sufficient salve and remedy thereof Touching which principall good Divers opinions of mans chiefest good without the Scripture and Word of God so many men so many opinions are broached The Epicures seat and place this supreme good in sensuality and pleasure The Stoicks in a decent moderation and bridling of the affections Or in the habit of vertue The Platonicks in their Idea's The Peripateticks in the action and exercise of vertue The vulgar sort in honours riches power and sway amongst men But all these are flitting transitory toyes either lost in the time of life or left behind us at the terme of death Now that principall good we hunt after is such as fadeth not nor vanisheth no not in death I grant the honour of vertue is immortall and vertue it selfe as the Poet hath surviveth after mens funerals But where liveth it verily with others not within our selves And well said one that vertues could not justly be reputed mens principall blisse and felicity whereas we have them witnesses of our distresse and misery Hypocrites both within and without the Church as Jewes Pharisees and Mahumetists Papists also doe the like seek a remedy of death in externall rites and beggarly ceremonies but all in vaine For these externall rites do not purge nor cleanse the conscience and God will not be mocked with petty satisfactions Howsoever therefore Philosophy and all other sects enquire after and promise such a good as may yeeld us sound consolation and contemplation both in life and death yet they neither find nor performe any but such as consciences stagger at and very sense disclaimeth True comforts proper to the Church only the doctrine of the Church presenteth unto us such a good effectuall and lively comfort as wherewith our consciences rest satisfied For this alone detecteth the fountain of all miseries whereunto mankind is captivated and enthralled What is the only comfort of the Church this alone directeth us unto the means of delivery through Christ This therefore is the only Christian comfort of principall consequence both in life and death A confidence of free remission of sinnes and reconciliation with God through Christ and a certain expectation of eternall life imprinted in our hearts by his holy Spirit through the ministery of the Gospel so that we doubt not but that we belong unto Christ and are beloved of God and saved for ever for his sake according to that of S. Paul Who shall separate us from the love of Christ Rom. 8.35 shall tribulation or anguish c. 2 Of how many parts this comfort consisteth SIx parts there are of this comfort 1. Our reconcilement to God by Christ so that we are no longer enemies 1 Cor. 3.25 but sons of God neither are we in our own power but properly belong unto Christ 2. The maner of our reconcilement even by the bloud of Christ 1 Pet. 1.18 1 John 1.7 that is to say by his passion death and satisfaction for our sins 3. Our delivery from the misery of sin and death For Christ doth not onely reconcile us unto God but also doth exempt and free us out of the power of the Divell so that sin death Heb. 2.14 1 John 3.8 and Sathan have no power over us 4. The perpetuall preservation and maintenance of our reconcilement freedome and whatsoever other blessings Christ hath once purchased for us His we are by right therefore he keepeth us as his owne interest that not so much as an haire may fall from our head without the will of our heavenly Father Neither lieth our salvation in our hands or power for if it were so we should lose it a thousand times every moment 5. The turning of all our evils into good Rom. 8.28 The godly indeed are afflicted in this life nay they are massacred they are as sheep appointed to the slaughter but these things doe not hurt or hinder at all but further and help forward our salvation because God giveth a good issue and turneth all to the best Rom. 8.28 All things worke together for the best unto them that love God 6. Our full perswasion and assurance of all these good gifts and graces and of life eternall Two parts of Christian security This security consisteth 1 The testimony of the holy Ghost 1. Of the testimony of the holy Ghost working in us true faith and unfeigned conversion witnessing unto our spirit that we are the sons of God and that these blessings doe truly appertain unto us because he is the pledge of our inheritance Effects of true faith 2. Of the effects of true faith which we perceive to be in us such as are true repentance and a constant purpose of beleeving and obeying God according to all his precepts For out of the earnest desire of performing obedience unto God ariseth our assurance of our true faith and by faith wee are certainly perswaded of the favour and love of God and of everlasting salvation This is the ground of all the other five parts before specified without which there is no comfort in temptations Briefly therefore the summe of our comfort is this That we are Christs reconciled by him unto the Father of whom wee are beloved and shall be saved through the gift of the holy Ghost and life everlasting
beleeve and is not imputed to them unto condemnation according as it is said Rom. 8. â— There is no condemnation to them which are in Christ Jesus c. And in this sense the distinction of Mortall and Veniall sin may be retained but by no meanes in that sense in which it is used of the Popes Favourites as What the Papists take Mortall and Veniall sin to be if that were Mortall sinne which for the grievousnesse thereof deserveth eternall death that Veniall which for the lightnesse thereof deserveth not eternall death at Gods hands but some temporall punishment onely I had rather in stead of Mortall and Veniall sin use the names of Reigning and Not reigning sin Why the names of Mortall and Veniall sin are impertinent and to be rejected 1. Because the names of Mortall and Veniall sin are obscure and doubtfull For all sins are Mortall and John also calleth Mortall sin or sin to death the sin against the holy Ghost 2. Because the Scripture useth not these termes especially the name of Veniall sin 3. Because of the errours of the Papists who terme Veniall sins those which are light and deserve not eternall paines whereas the Scripture saith Cursed is every one that bideth not in all c. Deut. 27.26 James 2.10 Rom. 6.23 He which faileth in one point is guilty of all The wages of sin is death Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven In a word every sin is in his owne nature Mortall to wit it deserveth everlasting death but it is made Veniall that is it accomplisheth not death eternall in the regenerate by grace through Christ Object 1. But the Elect fall not from grace Answ Finally they doe not But they who sin mortally and doe not repent perish This falleth not to the Elect that they should fall finally but before the end they fall easily and often Object 2. The will of God is unchangeable but hee will the salvation of the Elect Therefore it is unchangeable Answ I grant that it is true concerning the purpose and counsell of God but not concerning our affiance which we have of the remission of sins for our comfort standeth not together with errours which are contrary to the foundation and with sinne committed against our consciences For then are wee said to have remission of our sinnes when wee apply these benefits to our selves Now in Christ Jesus ye which once were farre off are made neere by the the bloud of Christ Ephes 2.13 Hosea 2.23 I will say to them which were not my people Thou art my people And they shall say Thou art my God The Elect may sin against their consciences yet not to death Object 3. Hee that is borne of God sinneth not Therefore the regenerate sinne not Answ 1. He sinneth not to death For the Elect do not wholly forsake God albeit they sinne against their consciences but they retaine still some beginning of true godlinesse by which as by sparkles they are stirred again to repentance as David Peter and others 2. He sinneth not as he is regenerated but he sinneth as long as he abideth in this life sinne not reigning in him and yet sometimes reigning too as he is not regenerated by the Spirit of God but is as yet carnall Regeneration but begun in this Iâ—fe For regeneration or the renuing of us to the image of God is not perfected in an instant but is begun onely in this life and in the life to come is at length finished For so doth John himselfe pronounce of himselfe and all the Saints in this life 1 Epist cap. 1. If we say that we have no sin we deceive our selves and the truth is not in us If we acknowledge our sins he is faithfull and just to forgive us our sins and to cleanse us from all unrighteousnesse This is therefore the meaning of John that the regenerate indeed doe sinne but yet not so that they make much of their sinne or doe so at any time yeeld and assent to evill desires that they cast away all love of godlinesse and repent not For alwaies in the regenerate there remaineth some remnant of a regenerate nature which causeth either a strife against sin or else true repentance that is it suffereth them not to sin to death or everlasting destruction or wholly to forsake God And this consolation so long they enjoy as they know themselves to be regenerated that is as they keep faith and a good conscience Object 4. 1 John 3.9 1 Pet. 1.23 It is said His seed remaineth in him neither can he sin because hee is borne of God And being borne anew not of mortall seed but of immortall by the word of God who liveth and endureth for ever If therefore the seed of Gods word never dieth in them that are borne anew they ever remaine regenerate and ever retaine grace neither ever fall into reigning sin The regenerate in this life may and doe oftentimes lose the grace of God in part but not in whole Answ 1. The regenerate may lose and doe often lose grace and the holy Spirit as concerning some gifts sometimes mo sometimes fewer although they lose it not if we respect all the gifts For there abideth in them some beginning or print of true faith and conversion which although when they yeeld to evill inclinations or desires it is so oppressed and darkened that it neither can be knowne of others neither confirme them of the grace of God and their own salvation for the present yet it suffereth them not wholly to forsake God and the knowne truth and to cast away their purpose of embracing by faith the merit of the Son of God Psal 51.10 12. So David prayeth Create in mee a cleane heart O God and renew a right spirit within mee Againe Restore me to the joy of thy salvation He had lost therefore cleannesse of heart rightnesse and newnesse of spirit and the joy of salvation which he beggeth of God to be restored unto him and yet did he not wholly want them for otherwise he would not have asked neither would he have looked for from God this renewing and restoring 2. The seed of God that is the word of God working true faith and conversion in the Elect abideth and dyeth not in the regenerate as concerning their conversion and finall perseverance how ever they fall often grievously before their end 1 John 2.19 If they had been of us they would have continued with us Object 5. Mat. 7.17 Man in this life is not simply good and therefore his works are not alwaies good A good tree cannot bring forth evill fruit Answ It cannot as it is good For if it be simply good all the fruit thereof is good which shall come so to pass in the life to come But if it be partly good and partly evill such is the
and instrument co-operating and joyntly working of his conversion No generall preventing grace in us which we have in our own power to me or refuse but the speciall grace of the Spirit only worketh in us conversion the want whereof causeth our continuance in sin that is is converted of God and doth convert himselfe For the action of God converting and enclining the Will goeth before the assent of the Will not in time but in nature only 2. The holy Ghost regenerating and converting us worketh in us both new qualities in receiving whereof we are meere passive and worke not our selves for we cannot make to our selves a fleshly heart of a stony and God worketh in us even to will and also new actions in working which we are both passive and active For we being regenerated by Gods Spirit are not stockes but joynt-workers with him because we are made of unwilling and unfit to do good willing and fit and able to do good 3. The holy Ghost worketh this regeneration not without precepts doctrine and other means but by them because it so pleased him Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself But here especially our adversaries will reply again that indeed we cannot be converted to God except his grace prevent us and move us to conversion but this grace preventing those who are to be converted is so far given to all as it is in themselves or in their owne power to use it or refuse it that is to be turned from or to persist in sin And then at length they who have used rightly that first and universall grace preventing all men that is have by their liberty applyed themselves to chuse that good unto the chusing whereof they are solicited but yet not effectually moved of God unto these is given also the subsequent and joynt-working grace so that what they could not have performed without this this now coming between they may do that is may truly turn unto God and persevere This they prove by sentences of Scripture which seem to hang the grace of God upon the condition of mans will Zach. 1.3 Isa 1.19 Jer. 7.13 Turn to me and I will turn to you If ye consent ye shall eat the good things of the earth I called you and ye answered not But it is certainly manifest out of the Scripture that neither any man can be converted except the holy Ghost be given him neither is hee given to all men of God but to those only whom he of his free mercy vouchsafeth this benefit so that the cause is not to be sought in men but in God alone why these rather then they beleeve Gods voice and are turned unto him and therefore all truly might be converted as concerning the liberty and power of God and the changeable nature of mans will but not both in respect of the averting of their nature from God and of that in-bred corruption in all which may indeed be taken away by God but cannot without his working be laid aside or put off by us also in respect of the unchangeable decree of God whereby God hath determined to leave some in sin and destruction into which he hath permitted them to fall and therefore either not to lighten their minds with his knowledge or not to renew their hearts and wils with new inclinations or powers nor effectually to move them to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the adversaries alledge God willeth us to turne to him that he may turne to us that is may turn away and mitigate our punishments and bestow his benefits upon us not as if our conversion were in our own power but because he will effectuate confirme these precepts and commandements in the hearts of his chosen He promiseth good things to those who will obey him not as if it were in our power to will obedience but because he will stirre up by his promises that will in us Hee chargeth the stubborne with their wickednesse not as if it were in their owne power to put it off but because he will by accusing their wilfull stubbornnesse take away all excuse from them when he judgeth them Againe they urge The will of receiving Gods grace goeth not before faith and conversion but is part and the beginning thereof Isa 55.1 Although no man can be converted to doe well without grace yet not only the consequent gifts and benefits of God but the first grace also of his holy Spirit whereby we are converted all who are willing may have seeing God promiseth that he will give to all that will As All yee that thirst come to the waters but all may will Therefore all may be converted We deny the Minor Repl. The will of receiving goeth before the receiving it selfe Therefore they who as yet have not grace may have will to receive it We deny the Antecedent as concerning the grace of conversion for no man can desire this except he have the beginning of it in him For It is God who worketh in us both to will and to doe Phil. 2.13 Wherefore the will of beleeving and repenting is the very beginning of faith and conversion the which whosoever have true and unfeigned it is increased and perfected in them as it is said Hee that hath begun this good worke in you will performe it Object 11. They gather also collect these sayings which promise Gods bounty with a condition of our obedience As If thou wilt enter into life Mat. 19.17 Luke 10.21 Gods promises not unprofitable though made with an impossible condition to the unregenerate which yet is made possible to the regenerate by Christ keep the commandements Likewise Do this and thou shalt live Out of these thus they reason A promise which hath adjoyned an impossible condition is unprofitable and mocketh him unto whom it is made but Gods promises have an impossible condition Therefore they are all uncertain yea never to be performed and nothing but a mockery Ans We deny the Major For the promise even in those who receive it not hath this use that it may be made manifest that God doth not rejoyce at the destruction of any and that he is just in punishing when as he doth so invite them unto him who through their ingratitude contemn and refuse Gods promises 2. We distinguish that unto them indeed the promise is unprofitable to whom the condition adjoyned is never made possible through faith grace of justification by Christ of regeneration of the holy Ghost but so it is made possible unto the elect Wherefore God deludeth neither but earnestly declareth to both of them what they ought to be unto whom he giveth everlasting life and how unworthy they are of Gods benefits and shal never be partakers of them unlesse by the free mercy of God they be exempted from destruction Further also he allureth more and more and
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
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
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
like unto our affections but are used to signifie these two things of God Two things means by the Scriptures attributing humane passions to God 1. That it is not a fained or dissembled but an earnest eternall unchangeable nature all will in God a shadow and image whereof hee would have the affections and motions created in men to be yet is it without all trouble or hindrance or diminishing of his blessednesse and joy 2. That he doth those things which men are wont to go being stirred up by those affections which are attributed to God not that he as men being moved by a present or suddain affection of the minde doth now first take counsell but doth now at the length execute and doe things which he decreed and appointed from all eternity Object 2. The promises and threatnings of God of tentimes are not fulfilled Answ The promises of God are alwayes to be understood with an exception of the crosse of the godly Gods promises threathings conditionall with an exception and of the punishments and chastisements of such as depart from God and sin or with a condition of perseverance in faith and godlinesse and also contrarily his threatnings with an exception of conversion and prayer or with a condition of perseverance in sin And these conditions are sometimes expressed as Jer. 18 and 28. where plainly is set down this rule of understanding Gods promises and threatnings as That God will punish them who depart from him unto whom hee had promised blessings and will spare those who repent to whom hee had threatned punishment And sometimes they are closely understood especially in the threatnings and comminations thereby even to wrest repentance and more timely and earnest prayers from us by which as means interposed and coming between hee hath decreed to save and deliver us Repl. But these conditions are uncertain and changeable Therefore the will of God is also changeable Answ In respect of the nature will and judgement of man they are changeable but in respect of the counsell and providence of God unchangeable and most certain for God hath decreed from everlasting the means and ends of things as also he hath decreed in whom he will and in whom he will not work conversion Ob. 3. He changeth many his precepts and observances and works as the Mosaicall laws and government Ans He changeth them indeed but so as he would also from everlasting that change neither are all things appointed of God for perpetuity but he decreed from everlasting some things to last only for a time Wherefore be it to us out of all controversie that God is unchangeable For Gods unchangeablenesse one of his speciall differences wherby he is distinguished from all creatures Matt. 24.35 This is amongst those especiall differences whereby the Creatour will be discerned from all creatures That he only can by no means be changed whereas all other things both are diversly changed and may at the only pleasure of God be changed infinitely howsoever for a while so long as it is his pleasure they are and seem arm and immutable according as it is said Heaven and earth shall passe but my word shall not passe It is an assurance unto us that all things are governed by his providence Hence we may understand and are assured That all things in the world are governed by the everlasting providence of God For seeing no mutation happeneth to God it must needs be that an his counsels were purposed from everlasting And seeing God both foreseeth all things unchangeably and his counsels concerning the event and end of things are certain and unchangeable it must needs be also that the second causes and means or antecedents without which those events were not to follow must be certain and unchangeable And because in things created especially in humane affaires there is a great uncertainty and mutability neither is there any cause of unchangeablenesse but the will of God God could not have appointed any thing certain or unchangeable concerning the event and end except he had also made all the means by which the end is attained unto and which as concerning their own nature are most certaine and unchangeable by his everlasting counsell and decree certain and unchangeable Isa 14.27 Wherefore it is said The Lord of hosts hath determined it and who shall disanull it It is a mean to Keep 〈◊〉 in our duty The whole use and force and declaration of the promises threatnings and examples of Gods goodnesse power justice mercy and wrath both old and new to teach us and to erect us with comfort or by fear to hold and keep us in our duty and the fear of God dependeth on Gods unchangeable nature for all those doe then affect us when wee think that the same nature and will of God which was in times past is now also and will be such to us repenting or persisting in our sinnes as wee see it was in times past and now is towards others And then do wee truly relie upon the promises of God when wee know that his counsell shall never be changed It teacheth us to submit our will to Gods will This doctrine inclineth mens mindes to obedience and subjection which is necessary in asking things at Gods hands that we desire not God to doe those things for us or others which he hath before-time assuredly told us that he will not do and further that we submit and leave with reverence those things to his pleasure whereof he would not as yet have known unto us what he hath decreed It is the ground of the comfort of the godly in this life The unchangeablenesse of Gods will is the ground and foundation of the hope and comfort of the godly in this life for it is most absurd to conceive of God that now he loveth and now he hateth us now hee will assuredly give unto us everlasting life and a little after again he will not And therefore when once true faith and conversion unto God is begun in our hearts and the Spirit of God hath begun to witnesse to our spirit that we are the sons of God and heirs of everlasting life God will have us certainly to resolve that as hee had this his will towards us from everlasting so to everlasting hee will not change it but will assuredly bring us at his pleasure out of this wicked and miserable life through all tentations and dangers whatsoever to eternall and everlasting life according to that article of our faith I beleeve life everlasting Three things signifie◠by Gods omnipotencie Omnipotent When as Omnipotency is attributed to God thereby is understood 1. That whatsoever he will or whatsoever not impairing his nature and majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty and labour even with his onely beck and will 3. That all the force and power of
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
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
prophet from the beginning of the Church 〈◊〉 all câ—â—â—â—ty The great and chiefe Prophet which is Christ is a person immediately ordained of God even from the beginning and cradle of the Church in Paradise to all eternity sent of the Father to declare the will of God towards mankinde to institute and appoint a ministery to teach by the Word and Sacraments the holy Ghost working together with him and lastly in the flâ—â—h to preach the Gospel and to make knowne in his flesh by his doctrine and workes that he is the Some consubstantiall and of the same substance with the Father and authâ—â—â— of the Evangelike doctrine giving by it the holy Ghost and kindling faith in the hearts of men sending Apostles and gathering unto himselfe a Church â—â—t of mankâ—â—de of which he may be heard invocated and worshipped Wherefore the Proâ—â—â— call function of Christ is There paâ—â—â—â—â— Câ—â—st 〈…〉 1. To open and declare unto Angels and men God and his 〈◊〉 which could not be knowne but by the Son and by speciall revelarâ—◠〈◊〉 The â—â—m which is in the bosome of the Father hee hath declared him The things thâ— have heard of the Father Mâ—â—◠〈◊〉 5 〈◊〉 1â— 6 10. those speake I to the world Likewise to refine and puâ—â—â—â— the Law and worship of God from corruptions 2. To institute or ordaine and to maintain the ministry of the Gospel to raise up and to send Prophets Apostles and other ministers of the Church to bestow on them the gift of prophâ—cie and to furnish them with gifts necessary to their ministery He that is 〈…〉 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the â—â—sâ—ome of God I will send them Prophets and Apostles c. I will give you a mouch â—â—a wisedome where against all your adversâ—ries shall not be able to speake nor resist So the spirit of Christ is said to have spoken by the Prophets 3. To be through his ministery effectuall in the hearts of the heaters that is to teach us within our hearts by his spirit to lighten our mindes to move our hearts to beleeve and obey the Gospel Hee shall baptise you with the holy Ghost and with fire Then opened hee their understanding Mat. 3 11. 〈◊〉 24 4â— 2 pheâ— 5 â—0 â—â—â—ke 10.9 〈◊〉 â—â— 14 2â— 5 that they might understand the Scriptures Christ gave himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word They went forth and preached every where and the Lord wrought with them and confirmed the word with signes that followed The Lord opened the heart of Lydia that thee attended unto the things which Paul spake The Lord gave testimony unto the word of his grace Briefly the parts of Christs propheticall office are these three 1. To reveale his Fathers will 2. To ordaine a Ministery 3. To teach the hearts of men or to be effectuall by his ministery And these three things Christ doth and did performe even from the beginning of the Church and will performe to the end of the world and that by his owne authority power and efficacy and therefore Christ is called the Word Why Christ is called 〈…〉 not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâ—sting consubstantiall co-equall co-eternall to the Father himselfe hee was begotten but also in respect of us because hee is that person which spake to the Fathers and brought forth the living and quickning word or Gospel out of the bosome of the Father Seven differences between Christ other Prophets By these things which have been now spoken is also understood what difference there is between Christ and other Prophets both of the Old and New Testament and why he is the chief Prophet and Doctor The difference and eminence consisteth in his nature and office Christ 〈…〉 Christ is the very Son of God and God and Lord of all and doth immediatly utter the word of the Father and is the Embassadour and Mediatour sent of the Father Other Prophets are only men and his servants called and sent by him Christ authour of the doctrine they preachers only of it John 1.16 Christ is authour and revealer of the doctrine and therefore the prince of all Prophets Others are signifiers of that which they have received from Christ For whatsoever knowledge and propheticall spirit is in them all that they have from Christ revealing and giving it to them Therefore is the spirit of Christ said to have spoken in the Prophets neither hath hee opened onely to the Prophets the doctrine which he teacheth but also to all the godly John 1.18 Of his fulnesse have we all received that is all the Elect even from the beginning of the world unto the end No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Christs gifts infinite theirs finite His propheticall wisdome is infinite and perfect and therefore in all gifts he excelleth others even according to his humanity Christ giveth gifts and receiveth not they receive and give not John 10.14 This Prophet Christ appointeth the ministery sendeth and ordaineth Prophets and Apostles he giveth the holy Ghost and gifts necessary for the Prophets Apostles and all Ministers of the word to the performing of their duty He shall receive of mine and shall shew it unto you He shall lead you into all truth Christ principally moveth mens hearts they instrumentally Christ himself is not only the authour of the doctrine and erecter and maintainer of the external ministery but also by his own and other Prophets voice and outward ministery hee preacheth effectually to men inwardly through the vertue and working of the holy Ghost Others are only the instruments of Christ and that arbitrary and at his disposition and direction Christs doctrine full and cleere theirs dark defective The doctrine of Christ which being made man he uttered by his own and by his Apostles mouthes is much more cleere and full than the doctrine of Moses and the Prophets of the Old Testament Christ is authorised by himselfe they by Christ Christ therefore hath authority of himself others from him if Christ speake we must beleeve him of him selfe others because Christ speaketh in them These things are expresly proved by these places of holy Writ At sundry times and in divers manners God spake in the old time so our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son Heb 1.1 3.3 John 10.14 Mat. 17.3 Luke 10.16 This man is counted worthy of more glory than Moses inasmuch as hee that buildeth the house hath more honour than the house The spirit of truth which I will send you shall receive of mine and shall shew it unto you This
is my beloved Son in whom I am well pleased heare him He that heareth you heareth me and he that despiseth you despiseth me and he that despiseth me despiseth him that sent me 3. What Christs Priest-hood is A Priest in generall is a person ordained by God to offer for himselfe and others oblations and sacrifices to pray for others and to instruct A Priest in generall Under prayer is comprehended blessing which is to wish them good from God There is one Priest which is signifying or typicall another signified Atypicall Priest The typicall Priest was a person appointed by God 1. To offer typicall sacrifices 2. To make intercession for himselfe and others 3. To declare to the people the doctrine of the Law and the promise of the Messias and true sacrifice which was to come Such were all the Priests of the Old Testament of whom one was the High-Priest the rest inferiour Priests and these three properties which we have reckoned were common to the High-Priest with the other inferiour Priests But some things the High-Priest had proper and peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of all The High-Priests prerogatives under the Law or Sanctuary and that but once every yeere not without blond which he offered for himself and the people burning incense there and making intercession for the people 2. That his raiment was more gorgeous 3 That he was set over the rest 4. That he onely was consulted of questions or matters doubtfull weighty and obscure whether appertaining to Religion or to the Common wealth and did returne the answers of God for the Princes and the people 5. And therefore did govern and order some counsels and offices of the State and Kingdom and did see that all things were lawfully administred The inferiours were all the other Priests of the Old Testament whose office it was To sacrifice to pray to teach the doctrine of the Law and the promise of the Messias to come and to make intercession for themselves and others Wherefore though the Leviticall Priests were a type of Christ yet the most notable type was the High-Priest for that he in moe things represented Christ out very true celestiall and perpetuall High-Priest Obj. 1. But it was the Prophets office to teach Therefore the Priests differed nothing from the Prophets Ans Both of them both the Prophets and the Priests did teach the people and it might so fall out also that the same was both a Priest and a Prophet as it is read of Jeremy But this was not perpetuall Three differences between the priests and Prophets in the Old Testament but accidentall Because 1. The Priests were ordained mediatly by men out of one certain Tribe namely the Leviticall but God immediately and by himself raised up Prophets out of any Tribe 2. There is a great difference found betwixt them as touching their function of teaching For the Prophets were raised extraordinarily and immediately by God himselfe and so received from him the doctrine which they were to declare unto men 3. They were so guided by the speciall motion of the holy Ghost that they could not erre in that doctrine which they uttered unto men in the name of God But the Priests as Priests 1. Were ordinary Ministers of the old Church 2. Were appointed by men 3. Were tied to the doctrine of Moses the Prophets which they learned not from God immediatly but mediatly by men 4. They might erre in doctrine counsell and did erre often when they departed from the law and were reprehended of the Prophets Wherefore as touching their function of teaching the Prophets differed from the Priests of the Old Testament after the same sort as in the New Testament the Apostles from other Ministers and Teachers of the Church The signified and true and only High Priest is the Son of God immediately ordained by â—od the Father himselfe Christ the true and prefigured High-Priest and annointed by the holy Ghost to reveale unto us the secret will of God and his counsell towards us and by assuming humane nature offer himself a sacrifice propitiatory for the sins of all mankinde to obtain for us by his intercession unto the Father remission of sins and eternall life and lastly to apply effectually his sacrifice unto us both by imputing it and also by illightening and moving the Elect by his Word and Spirit to receive it with a true faith having this testimony that hee is certainly heard of his heavenly Father for all those for whom he maketh intercession and withall having power to collect and gather his Church Wherefore there are foure principall parts of Christs Priesthood 1. To teach men both outwardl speaking to their eares by his voice and the voice of his Ministers and inwardly speaking to their hearts by the efficacy of his Spirit 2. To offer himselfe a sacrifice and ransome full sufficient and acceptable unto God for the sinnes of the world Christs intercession 3. To make continuall intercession for us unto the Father For this intercession is proper unto the Son not onely because himselfe living on earth in the time of his flesh was made a suppliant and a sacrifice for us unto his Father but also because hee earnestly and desirously will according to both natures that the Father for his sacrifice once accomplished on the Crosse remit unto us our sins and restore unto us righteousnesse and life and the Father looking upon the sacrifice and will of his onely beloved Sonne receiveth all Beleevers into his grace and favour Wherefore the Sonne in respect both of his merit and will to save us and of his Fathers continuall beholding and looking thereon hath from everlasting made intercession and also doth now and for ever in heaven appearing before his Father make intercession for all the Elect and Chosen To pray for the people is a thing common to all Priests but To make intercession both in heaven and earth unto the Father for us that our sinnes may be pardoned us is onely belonging to this high and onely Priest Christs applying of his merit unto us 4. To apply his sacrifice unto all those for whom hee prayeth And he applyeth it 1. When he procureth by prayer the Father to impute it unto us that is to receive us for it into favour and for it to love us 2. When himself also for the same sacrifice sake John 17.19 doth receive us into favour Father for their sakes sanctifie I my selfe 3. When he indueth us with true faith whereby we also may apply his satisfaction unto our selves that is may be assured and think that it is our righteousnesse whereby we may stand in the presence of the Lord. Foure differences between Christ other Priests Hereby also it is cleare in what other Priests differ from Christ 1. These teach onely by their outward voice and not by the inward working also of the holy
this righteousnesse so long as wee remaine in this mortall body is imperfect to be acceptable unto God for the righteousnesse of Christ which is imputed unto us Of this our communion with Christ these sayings make mention Wee being many are one body in Christ Rom. 12.5 1 Cor. 6.15 17. Ephes 4.15 Know yee not that your bodies are the members of Christ Hee that is joyned unto the Lord is one spirit In all things grow up into him which is the head that is The similitude of man a body to declare our union with Christ Christ Now the similitude of the head and members of the same body is most fit and appliable to declare that most straight and indissoluble conjunction of us with Christ For 1. As all the members of the body are knit to one and the same head and consequently to one another by sinews and fleshly ligaments And as in the head are engendred all vitall spirits who are the next or ready instruments of sense and motion as also all the outward and inward senses are feated in the head and thence onely from them the whole body and each member thereof doth draw life not from one another I say but from the head onely so long as they remain united to their head and among themselves so Christ is that one quickning head from whom his spirit is dispersed into all the members and not from one member into another and by whom all the elect who are the living members of the Church being united by the holy Ghost received through faith are quickned and are knit also among themselves by the meanes of mutuall charity Which charity and dilection must needs be there if we be joyned unto the head For the connexion of the members with the head is the originall and cause of the conjunction of the members among themselves For the quickning spirit of Christ doth not flow out of one member into another but out of one Christ as the head into all the members of the Church I will send unto you from the Father John 15.26 the Comforter the Spirit of truth 2. As in mans body are divers gifts and functions of the members and yet but one life and soule quickning and moving all the members so in the body of the Church are divers gifts and functions and yet but one spirit by the benefit whereof each member may doe his function 3. As the head is placed in the highest place and therefore is of more worthinesse and the founâ—aine of all life So Christ hath the highest room and degree in the Church as in whom the spirit is without measure and of whose fulnesse all receive but in the members that is in Christians are certain measures of gifts which are derived into them from the only head and fountaine Christ Wherefore the Pope of Rome lyeth when he avoucheth himself to be the head of the Church Christ is our Head in three respects Christ is our head in three respects 1. In respect of his perfection because he is both God and man and in gifts as touching his humane nature excelleth all creatures In him dwelleth all the fulnesse of the God head bodily c. Hee alone giveth the holy Ghost This is hee who baptizeth with the holy Ghost 2. In dignity or order glory Col. 1.9 10 Mat. 3.11 majesty power authority which in his humane nature glorified hee now openly sheweth forth and declareth For as God created all things by him Heb. 1.2 3.6 so he hath made him heire of all things and the ruler of his house 3. In respect of his office For hee is the redeemer and sanctifier of his Church hee is over every member of the Church he â—â—leth governeth quickneth nourisheth and confirmeth them so as they continue joyned in him with the rest of the members We are also in three respects the members of Christ 1. Because by faith and the holy Ghost wee are joyned unto him We are in three respects Christs members and also are knit together amongst our selves as the members to the head and one with another And this conjunction of the members of this body amongst themselves is no lesse requisite and behoovefull for the safety of the Church than the conjunction of the whole body with Christ the head For if thou separate the arme from the hand thou shalt separate it also from the head and so it shall no more have life Ephes 3.17 That Christ may dwell in your hearts by faith 2. Because we are quickned and guided of him and from him as the fountaine we draw all good things so that except we continue in him wee have not eternall life in us as neither the members sundred from the body retain life any longer If a man abide not in me he is cast forth as a branch and withereth John 5.6 3. Because as in mans body are divers faculties and functions of the members so are the gifts and functions divers of the members of Christ in the Church And as all the actions of the parts of the body are imployed and referred to the preservation thereof so all the members of Christ whatsoever they purpose or doe that ought they to imploy and referre to the profit and utility of the Church As we have many members in one body and all members have not one office so we being many are one body in Christ Rom. 11.4 1 Cor. 12.7 The manifestation of the Spirit is given to profit withall Whereas then now we understand what it is to be member of Christ and how we are his members it will the more cleerely appeare What anointing participation of annointing is What it is to be partaker of Christs anointing what it is to be partaker of Christs annointing Annointing signifieth a bestowing of gifts and participation of annointing importeth a communion of Christs gifts and office or annointing is a participation of all Christs benefits and consisteth in the participation of Christs Kingdome Priest-hood and Propheticall office To be partaker then of Christs annointing is 1. to be partaker of the holy Ghost and his gifts For the holy Ghost is not idle in us but worketh the same in us which he doth in Christ albeit Christ alone hath more gifts than wee all and those graces and gifts in Christ are far more excellent in degree 2. That Christ should communicate unto us his Propheticall Priestly and Royall function 2. What is the Propheticall function of Christians that is in what sense they are and are called Prophets CHrist maketh us partakers of his Propheticall honour or office not only in this that himselfe prophecieth unto us Christians are Prophets in knowledge and confession Acts. 2.17 Mat. 10.32 that is effectually instructeth us by his Word and Spirit but also because he willeth and bringeth to passe that we may also prophecie by professing and celebrating God According as it is said I will powre out of
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
very God and eternall life Christ which is God over all blessed for ever Therefore the Son is that one and the same God or that selfe-same divine essence which is God 3. Whose essence is distinct their spirit is not one in essence which proceedeth of both and is proper unto both but is either of a diverse essence or compound whether he be of a part or of the whole essence of them of whom he proceedeth But one and the same is the Spirit of the Father and the Son proceeding of both proper unto both and by him both work effectually Gal. 46. God hath sent the Spirit of his Son into our hearts Therefore the Father and the Son are one essence and the same God Otherwise each essence should have his proper spirit and diverse 4. Vnto whom the eternall Father communicateth the same essence which himselfe hath and that whole hee is of the same essence with him Vnto the eternall Son the eternall Father communicateth his essence the same and whole Therefore the Sonne is of the same essence with the Father The Minor is proved because Christ is the onely begotten and proper Sonne of the Father begotten therefore of the essence of the Father But the divine Essence or God-head by reason of the immensity and great simplenesse thereof can neither be multiplied nor divided Therefore the Father communicateth the same and that whole unto the Son Wherefore as in respect that it is the whole essence of the God-head which is commmunicated unto him of the Father hee is co-equall with the Father so in respect that it is the same which the Father hath and retaineth hee is co-essentiall and consubstantiall with the Father Certaine generall heads of those reasons wherewith Heretickes both old and new oppugne this Doctrine That there is both an equall and one and the same God-head of the Father and the Son and also of the holy Ghost with Rules whereby answer may be easily and soundly made unto their objections 1. THe Heretickes build on most false principles and grounds such as this is If the Father begot one of his substance he could also have begotten moe and the Son also might beget another 1. Rule or moe sons For answer this Rule is to be held Wee are to judge of God according to his owne word not according to Hereticall braines and he is to be acknowledged such as he revealeth himselfe in his word as being the eternall Father with the only begotten Son and the holy Ghost For God hath so revealed himselfe that he begot the Son and that one Son only Therefore wee ought to rest here and not to imagine false conceits of our owne 2. They reason out of naturall principles or grounds which are such as are true in things created and finite but false in God who is an essence infinite as Three cannot be one Three persons really distinct cannot be one essence An infinite person cannot beget an infinite person That which begetteth and that which is begotten are not one and the same essence Likewise He that communicateth his whole essence to another doth not himselfe remaine the same which he was To this we answer by another Rule 2. Rule Those principles which are true of a finite nature are foolishly and impiously translated to the infinite essence of God And arguments of this sort are refuted not by a simple deniall of them but by distinguishing between natures capable and uncapable of those principles whereon they ground 3. Of the properties of the humane nature in Christ they inferre the inequality and diversity of his God-head As Christ suffered died c. Therefore he is not God The Rule whereby we answer to this 3. Râ—el is Those things which are proper to the humane nature are not to be drawn to the divine nature For Christ died not as God but as man 4. They confound the office of the Mediatour with the nature or person that is they goe from the office to the nature As Christ is sent of the Father Therefore he is inferiour to the Father 4. Rule The Rule to answer this is The inequality of office doth not inferre inequality of nature or persons Or as Cyril saith The sending and obedience take not away the equality of power or essence So the Father is said to be greater than the Son not in nature or God-head but in manifestation For not the Father but the Son was made base and miserable in the humane nature assumed Where then Christ saith that his Father is greater than he it is meant in respect of his humane nature and in respect of his office of the Mediatourship 5. They exclude and shut out the Son and the holy Ghost from those things which are attributed unto the Father as the fountain of all divine operations As The Son saith that his workes are the workes of the Father Therefore hee is not authour of them neither doth hee those works of his own power but only is the instrument whereby God the Father doth them The Rule and Answer hereto is 5. Rule Those things which are ascribed unto the Father as fountain are not removed from the Son or the holy Ghost to whom they are communicated that they may have them their owne and proper For the Son worketh likewise and in like manner Vnto whom the Father likewise did give to have life in himselfe 6. They detract those things from the Son and the holy Ghost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 5.26 whereby the Divinity in the person of the Father is discerned from creatures or false gods To which this Rule answereth 6 Rule As often as in Scripture one person of the God-head is opposed to creatures or false gods and is discerned from them the other persons are not excluded from the God-head but onely those things are excluded against which the comparison is made Or The divine properties operations and honour are so attributed to one of the persons as that notwithstanding they are not taken away from the other persons of the God-head but onely from creatures Againe A superlative or exclusive speech used of one person doth not exclude the other persons of the God-head but creatures and feigned gods unto whom the true God either in one or in moe persons is opposed John 10.25 The Father is greater then all that is then all creatures not then the Son or the holy Ghost I give eternall life unto them that is no creature doth give it For both the Father also and the holy Ghost doe quicken and give life The Father onely knoweth the day of judgment that is no creature That they may know thee to be the onely very God Mat. 24.26 John 17.3 here the Son is not excluded from true Deity but Idols and false gods to which God the Father is opposed 7. They wrest the phrase of Scripture to another sense as 1 Cor. 15.24 7. Rule The Son shall deliver up
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
and made higher than the heavens What is the meaning then of this Article I beleeve in Jesus Christ Heb. 7.26 which was conceived by the holy Ghost borne of the Virgin Mary The meaning of the Article I beleeve in Jesus Christ conceived by the holy Ghost borne of the Virgin Mary The meaning thereof is 1. I beleeve that this naturall Son of God conceived and born after this manner was made true man after a marvellous order and the same to be one Christ having two natures united by personall union one to another which are his divinity and his humanity and to be sanctified from his mothers womb by the holy Ghost 2. I beleeve farther that he being true God and true man but one Christ was holy from his mothers womb to redeem and sanctifie me which he could not doe unlesse sanctification and union were in him and that I for his Sonnes sake so conceived and borne have the right of the adoption of the sons of God THE COMMON PLACE OF THE TWO NATURES IN CHRIST NExt after the Article of the Conception and Nativity of Christ for the better understanding thereof followeth not unfitly the Common place Of the Incarnation of the Son of God or Of the two natures in Christ and their personall union wherein these questions following are more copiously to be discussed 1. Whether there be two natures in the Mediatour 2. Whether they be one or two persons 3. If they be one person what manner of union that is of them and how made 4. Why this personall union was necessary to be made 1. Whether there be two natures in Christ our Mediatour Two natures in Christ THat there are two natures in Christ this one reason shewes by good demonstrance Essentiall properties which are opposite cannot be in the same nor be affirmed of the same thing in respect of the same nature or cause Vigil Vigil lib. 4. One nature doth not receive in it selfe a thing contrary and diverse But in one and the same Christ are and are affirmed of him properties diverse and contrary divine and humane finite infinite passible impassible and such like Therefore there must needs be divers natures in him humane and divine And that the very divine nature Creatresse of all things is in Christ hath been already proved It remaineth that we shew a true humane nature to be in him and that such as ours is and perfect consisting of a body and a reasonable soule of which Christ true man and of our kind and nature as of essentiall parts is made a third substance to wit this particular humanity which the Word having taken once into the unity of the person doth never lay away againe Which we are to hold against Hereticks both old and new Marcionites and Swenkfieldians whereof some deny Christs flesh to have been formed of the Virgins substance but will have it brought down from heaven into the Virgin or begotten in her of the substance of the holy Ghost Others fancie Christ to have instead of true flesh the likenesse semblance and apparency of a mans body Others acknowledge indeed that he hath a true body but not an humane soule the roome whereof is supplied by the Word united unto the body Against these and the like errors The truth of Christs humane nature is proved the sentence and doctrine of the Church is confirmed By plaine places of Scripture which testifie Christ Maries By Scripture Luke 1.31 Son to have been made like unto us in all things that is in essence in properties in infirmities sin only excepted Loe thou shalt conceive in thy womb and beare a Son Seeing then the Virgin conceived this her Son in her womb bare it untill the usuall time of delivery and was delivered of it as other women use to be of their children it followeth that his flesh was nor brought from heaven or else-where taken which should but passe onely through the womb of the Virgin but was formed in the Virgins womb of her seed and substance He that sanctifieth and they which are sanctified are all of one Hebr. 2.11 14 15 16. wherefore he is not ashamed to call them brethren And a little after For as much as the children were partakers of flesh and bloud he also himselfe likewise took part with them Againe In all things it became him to be like to his brethren Therefore he hath a humane nature of the same kinde wholly with ours Hereof he is called The fruit of Maries womb Luke 1.42 2 7. Gal. 4.4 3.16 Rom. 1.3 9.5 Luke 3. The first begotten Sonne of Mary Made of a woman The seed of Abraham Made of the seed of David Borne of the Jewes concerning the flesh The Sonne of Abraham of David and the Sonne of man And also his pedegree and stock concerning the flesh is deduced unto Adam Therefore he was begotten of the substance of his mother and issued from the same seed of Adam from which we did Christ proveth himselfe to be a true man and not a spirit by this that a spirit hath no flesh and bones as he hath and retaineth even after his resurrection Apollinaris the Heretick said Luke 24.39 The errour of Apollinaris refuted That Christs body indeed was a true body but instead of a soule he had the Word onely But this man is easily refuted because Christ should not then have been like unto his brethren in all things except sinne And Christ himselfe doth plainly confesse Mat. 26.38 Luke 2.52 John 10.18 My soule is very heavie even unto the death He is said to have increased in wisdome and stature and in favour with God and men and to lay downe his soule and take it againe But to increase in wisdome and To be heavie and sad doe neither agree unto a body which is a reasonlesse thing neither unto the Godhead which is not obnoxious to changes and passions Hitherto belongeth also that Father Luke 23.46 into thine hands I commend my spirit And when he had thus said he gave up the ghost This cannot be said of Christs God-head For that being immense and infinite is every where neither doth a removing from one place to another agree unto it it is not laid downe and taken up againe that is it never departed or was severed from the body but remaineth alwayes united unto it Wherefore there must needs be in Christ besides his body and his God-head a true humane soule which did truly suffer and abide in Christ these changes and the like By divine promises and prophecies Gen. 3.15 Esay 7.14 Matth. 1.1 Luke 1.42 Rom. 1.3 It is confirmed by divine promises and prophecies For the Messias in the Old Testament was promised to be such a one as should be the seed of the woman of Abraham Isaac Jacob c. But this Jesus the Son of the Virgin Mary is that promised Messias Therefore he must needs be the true man
and receiveth us for that as a sufficient ransome and merit 1 John 1.7 into his favour The bloud of Jesus Christ his Sonne purgeth us from all sinne that is both by his merit and the efficacie or vertue of his merit 2. By the efficacy also of his humane will because Christ according to his humanity also earnestly both would and will that we be of God received into favour quickned and glorified through that his one onely sacrifice Thou art a Priest for ever and also whatsoever he will Psal 110.4 Heb. 5.6 yea with his humane will that he powerfully effecteth and worketh not by the power of his flesh but of his God-head or spirit omnipotent whom not the flesh but the God-head of Christ only sendeth into the hearts of the elect and chosen John 6.63 Rom. 8.11 It is the spirit that quickneth the flesh profiteth nothing God shall quicken your mortall bodies by his spirit dwelling in you 3. He is present with us by conjunction and union Because all those that are to be saved must needs be engraffed and knit together even into Christs humane nature that being engrafted into his humane masse they may be quickned as branches live fastned to the Vine and members coupled and joyned to the head which joyning yet of us with the flesh of Christ is not made by any naturall connexion of Christ and our flesh or by any existence of Christs flesh within our substance or of ours within his but by faith and the holy Ghost in Christ our head Eph. 3.17 Rom. 8.9 Ephes 5.30 and dwelling in us his members That Christ may dwell in your hearts by faith If any man hath not the spirit of Christ the same is not his We are members of his body of his flesh and of his bones And they twain shall be one flesh This is a great secret c. Object 2. Whatsoever is to be worshipped and adored is omniscient omnipotent and every where present that is hath the essentiall properties of the God-head really communicated with it Christs flesh is to be adored or is adorable because whole Christ is adored Therefore Christs flesh is really omniscient and omnipotent and present every where Ans This very same reason is among the principal arguments wherby the Swenkfieldians endeavour to frame after Eutiches manner a Majesty and deifying of the flesh of Christ but both these and the Ubiquitaries are deceived and deceive by the ambiguity and diverse taking of the word adored That is omnipotent and omniscient which is adored that is which is adored in respect of it selfe or for it selfe The humane nature is adored not for it selfe or according to the proper nature of it selfe for that were idolatrous but it is adored for the God-head united therewith personally Wherefore of the adoration of whole Christ is but ill inferred the omnipotency also of his flesh For the reason doth not follow from the honour of the person to the properties of the natures Repl. That which is adored by reason of another is also really omnipotent and omniscient by reason of another Christs flesh is adored by reason of the God-head in whose person his flesh subsisteth Therefore Christs flesh is also really omniscient and omnipotent by reason of the God-head Ans The Major is false as is this That which is made base and humiliated by reason of another thing is also by reason of another thing obnoxious and subject to alteration For the Word was made base or humiliated by reason of the flesh and in the flesh neither yet the Word it selfe or the God-head felt any change or alteration but is humiliated and so said to be after another manner because the Word doth not shew his God-head in the flesh which he took in the form of a servant So then albeit the adoration of Christ God and man doth presuppose in him omnipotency omniscience presence every where and the searching of hearts and reines yet is it not of necessity that the humane nature also which by reason of the God-head united to it in the same person is adored should be really omnipotent omniscient and every where For the adoration of Christ is the honour and worship which agreeth and is yeelded one and the same to whole Christ man and God keeping notwithstanding the differences in natures of the properties and operations whereon Christs office and honour doth depend For to adore and worship Christ is by the agnizing and knowledge of his person and office to crave of him with a true trust and confidence that those blessings which he hath promerited and promised he will as our Mediatour perform and give to us according to the proper will and operation of each nature This adoration consisteth of divers parts compriseth both natures and keepeth their properties and operations though united yet still distinct and craveth that whole Christ in performing his promised benefits will work those things by his God-head which are proper to his God-head and by his flesh those things which are proper to his flesh For his benefits are no otherwise to be craved and asked of him than as himselfe will and doth perform them to us and he performeth them still keeping the difference of both natures Wherefore they who crave of Christ the Mediatour the benefits promised in the Word doe necessarily acknowledge him omniscient the searcher of hearts omnipotent present every where of himself beholding and hearing our necessities and complaints This agnizing and this honor is proper to God and agreeth and is yeelded to Christ-man in respect of his God-head onely and not of his humanity For in one act or view unchangeable to behold know and understand from everlasting of himselfe all things past present and to come but chiefly the needs wants necessities and desires of his whole Church Againe to send the holy Ghost into the hearts of all the elect and chosen who have been even since the beginning of the world and by his spirit to teach them within to justifie regenerate comfort them and to give to them eternall life these I say are not proper to flesh created and finite but to a nature infinite omnipotent and existing from everlasting Therefore Christ promiseth the holy Ghost to his Disciples which is the spirit of truth wisdome feare prayer grace c. But although after that manner which hath been spoken of the God-head onely and Christ by reason of his God-head doth behold and doe all things and is adored of us yet his humanity also doth behold understand and heare our necessities desires complaints and prayers yet after another sort that is not of it selfe but by the God head revealing and shewing our desires to the humane understanding which is united to it And further it performeth those things which we crave both by the efficacy of his merit and by intercession made incessantly to the Father for us whereby he willeth and obtaineth of his Father all blessings for us and by the force
a benefit Christ is made unto us righteousnesse wisdome sanctification and redemption Ye are compleat in him 1 Cor. 1.30 Col. 2.9 which is the head of all principality c. The death of Christ is the impellent or motive cause in effectuating as well our justification as our regeneration in two respects 1. In respect of God because for the death of Christ God pardoneth us our sins and giveth us the holy Ghost and restoreth in us his image Being justified in his bloud Rom. 5.9 10 Gal. 4.6 Being reconciled to God through the death of his Son Because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father 2. In respect of us also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death unto themselves for them it is impossible to be unthankfull or not indeavour to live to the praise and honour of his name which is to begin newnesse of life The application of Christs death and the consideration thereof will not suffer us to be ungratefull but forceth us to love Christ again and prove therein our thankfulnesse for so inestimable a benefit No man therfore may imagine any remission of sins without regeneration and he lieth unto himselfe and the world who boasteth of Christs death applied to himself yet hath no desire to live godly and holily to the honor of Christ For all after they are once justified prepare and addresse themselves to doe those things which are gratefull unto God For regeneration or the desire and endeavouring of obeying God cannot be separated from the applying of his death unto us nor the benefit of regeneration from the benefit of justification All who are justified are also regenerated and sanctified and all who are regenerate are also justified Object The Apostle attributeth our regeneration to Christs resurrection why then is regeneration here attributed to his death 1 Pet. 1.3 Answ It is attributed unto Christs death as touching his merit for he merited regeneration for us by dying And it is attributed to Christs resurrection in respect of the applying of it for by rising from the dead hee applyeth unto us regeneration and giveth us the holy Ghost Eternall life Eternall life is also the fruit of Christs death God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 1 John 5.12 God hath given unto us eternall life and this life is in his Son The meaning of the Article I beleeve in Christ dead Now what is it To beleeve in Christ dead Ans It is to beleeve that Christ hath not only suffered extreme torments for my sake but also death it selfe and hath by his death obtained for mee remission of sins and reconciliation with God and consequently also the holy Ghost who beginneth in me a new life that I may again be made the Temple of God and at length attain unto everlasting life wherein I shall worship and magnifie God for ever Quest 44. Why is there added He descended into hell Ans That in my greatest paines and most grievous tentations I may support my selfe with the comfort that my Lord Jesus Christ hath delivered me by the unspeakable distresses torments and terrours of his soule into which hee was plunged both before a Psal 18.5 6. 116.3 Mat. 26.36 27.46 Heb. 5.7 and then especially when he hanged on the Crosse from the straits and torments of hell b Esay 53.5 The Explication Two things are here to be handled 1. The true sense and meaning of this Article 2. The use 1. What the true sense of this Article is or what the descent of Christ into Hell signifieth HEll in Scripture is taken three waies For it signifieth 1. The Grave Three significations of hell in Scripture Then yee shall bring my gray-head with sorrow unto hell Thou wile not leave my soule in hell neither wilt thou suffer thine holy One to see corruption 2. The place of the damned as in the story of the rich man and Lazarus The Glutton being in hell in torments Gen. 42.38 Psal 16.10 lift up his eyes and saw Abraham a farre off and Lazarus in his bosome If I lye downe in hell thou art there 3. The paines of hell that is the terrours and torments of the soule and conscience The paines of hell gate hold upon mee Luke 16.23 Psal 139.8 The Lord bringeth downe to hell and raiseth up that is into exceeding paines and torments out of which afterwards he againe delivereth Psal 116.3 In this third sense it is taken in this Article For it cannot be understood in the first sense of the Grave 1. Because it is said before Hee was buried If any say Why he I is not here taken for the grave that this latter Article is an exposition of the former he saith nothing For as often as two speeches expressing the same thing are joyned together so that the one is an exposition of the other it is meet that the latter be more cleere and open than the former which here is cleane contrary For. To descend into hell is more obscure than to be buried 2. It is not likely in this so brief and succinct a Confession that the same things should be twice spoken in other words Neither can this place be understood of the place of the damned Why hell is not here taken for the place of the damned as is proved by this division 1. If Christ did locally descend into Hell he descended either as touching his God-head or as touching his soule or as touching his body Not as touching his God-head For this is every-where Nor as touching his body For that rested in the grave three dayes as was prefigured by Jonas the type of Christ Because no part of Christ could be in hell neither rose it from any other place but from the grave Nor us touching his soule 1. Because Scripture no where expresseth and mentioneth it 2. Because Christ dying on the Crosse Luke 23.46 23 4â— Christs soule descended not locally said of his soule Father into thy hands I commend my spirit And to the Theefe This day shalt thou be with mee in Paradise Therefore the soule of Christ after his death was in the hand of his Father in Paradise not in Hell And that cavill little steadeth the Adversaries of this doctrine that hee might be also in the hand of his Fatheâ— that is in his Fathers protection even in Hell according to that Psal 139.8 If I lye downe in Hell thou art there that is there also will God have care of me and there also will he keep me that I perish not for one place interpreteth another And he had said before unto the Thief This day shalt thou be with me in Paradise Luke 23.43 that is in
person Acts 28.25 Ephes 4.4 30. seeing God is a being but our goldinesse goodnesse godly motions and other divine affections cannot be called God Because hee is the authour of our baptisme Hee is a person because hee is the authour of our baptisme and wee are baptised in his name that is by his commandement and will But we are not baptised by the commandement and will of a dead thing or of a thing not existing neither are wee baptised in the name of the graces or gifts of God By his properties Because the properties of a person are attributed unto him as that hee teacheth that hee distributeth gifts even as hee will that he comforteth Luke 12.13 confirmeth ruleth reigneth likewise that he sendeth Apostles John 16.13 Luke 2.26 Acts 1.16 10.19 20.23 that he speaketh in the Apostles The holy Ghost shall teach you in the same houre what you ought to say So also he declareth the things to come The Spirit of truth will shew you the things to come Hee giveth prophecies of Simeons death of Judas the traitor of Peters journey to Cornelius of Pauls bands and afflictions which should betide him at Jerusalem of a falling away and of the deceivers in the last times of the meaning of the high priests entrance into the holiest of all 1 Tim. 4.1 Heb. 9.8 10.15 1 Pet. 1.11 Rom. 14.26 Acts 5.9 of the first tabernacle of the new covenant of Christs sufferings and his glory which should follow after them and such like he maketh request for us with sighs which cannot be uttered he crieth in our hearts Abba Father he is tempted by them who lie unto him he is a witnesse in heaven with the Father and the Son he commandeth and willeth that the Apostles be separated and lastly he appointeth teachers in the Church All these things are proper unto a person existing intelligent indued with a will working and living 1 Joh. 5.7 By his distinction from Gods gifts Because he is plainly dishinguished from the gifts and graces of God All these things worketh the self-same Spirit distributing to every man severally as he will There are diversities of gifts but the same Spirit Wherefore the gifts differ much from the Spirit it selfe Obj. The gift of God is not a person 1 Cor. 12.11 Ibid. ver 4. Acts 2.38 The holy Ghost is called the gift of God Therefore he is not a person Ans The Major is false if it be universally taken for the Son being given is the gift of God and yet is a person The holy Ghost is called the gift of God because he is sent from the Father and the Son John 15.26 I will send the comforter unto you from the Father Or we may answer He is called a gift in respect that he was sent and dwelleth in the hearts of the saints to whom he is given and is such a gift as worketh by his vertue and power the rest of his gifts and graces Now that to proceed signifieth to exist or to be from both I prove Because Paul calleth him the Spirit of God which is of God and in God Of God Because the Spirit floweth from the Father and the Son In God Therefore he is some-what of God himself Other spirits are not in God that is in the substance of God And what is in God that is the very essence of God II. That the holy Ghost is other that is distinct from the Father and the Son we prove against those who say He is the subsistent of the Father namely the Sabellians Four proofs that the holy Ghost is distinct from the Father and the Son Which we prove From his appellation or name From the very appellation in that he is called the Spirit of the Father and the Son For none is his own Spirit as none is his own Father and none is his own Son Therefore he is other from both Object That which is common to all the persons ought not to be distinguished and severed The name Spirit is common to all the three persons Therefore it ought not to be distinguished Ans This whole reason we grant if it be understood of the essence of the persons and not of their order of being and working for as he that breatheth and the breath it self differ so he that inspireth and the spirit are different he that proceedeth is one and he another from whom he proceedeth the third person of the God-head is one and the first or second another But the holy Ghost is said to be the third person of the God-head and this is not in that respect as if there were in God any first or last in time but in respect of the order or manner of being because the holy Ghost hath his essence from the Father and the Son from both which he proceeded from everlasting as also he is the spirit of both In like manner the Son is called the second person because he is of the Father the Father the first person because he is of none By expresse testimony of Scripture The holy Ghost is in expresse words called another I will pray the Father and hee shall give you another Comforter There are three which bear record in heaven the Father John 14.16 1 John 5.7 the Word and the holy Ghost and these three are one The holy Ghost therefore is a distinct person from the Father and the Son By his sending from the Father and the Son Hee is sent of the Father and the Son Therefore he is another from both for none is sent of himself One may come of his own will or of himself but none can be sent of himself John 15.26 14.26 I will send him unto you from the Father The Father sendeth him in my name By his distinct attributes from the Father and the Son The holy Ghost hath distinct attributes or properties personall from them The holy Ghost proceedeth only from the Father and the Son He alone appeared in the shape of a Dove in the likenesse of fire not the Father or the Son Christ is said to have been conceived not by the Father or the Son but by the holy Ghost that is by the immediate vertue and efficacy of the holy Ghost The holy Ghost shall come upon thee Luke 1 1â— and the power of the most High shall over-shadow thee Wherefore he is another from the Father and the Son which is diligently to be observed for the adversaries hereof being convicted of the person of the holy Ghost grant that he is a subsistence but of the Father and thus they argue or reason Object The vertue and power of the Father is the Father himselfe The holy Ghost is called the vertue and power of the Father Therefore the holy Ghost is the Father himself Ans This reason is sophisticall because vertue is not taken for the same in the Major for which it is taken in
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father 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
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
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
Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies Object 6. These all through faith are dead and received not the promise Heb. 11.39 Therefore they received not their Countrey Answ 1. Although they dying had not found their countrey yet would it not follow of these words that they are not at all or have no sense after death for he that is not or hath no sense seeketh not his countrey 2. The author of that Epistle doth not speak of the life after death which is led in the celestiall countrey 2 Cor. 5. but of this life in which the faithfull walking their pilgrimage sought for the celestiall countrey not finding their countrey on earth Object 7. They are flesh a wind that passeth away and cometh not again Answ By these and the like speeches the brevity of mans life and the frailty and perishing of all humane affaires without God is described and bewailed For as here they are compared to a wind eft-soons vanishing away so Psal 103. they are compared to dust grasse and flowers of the field Likewise Hee shooteth forth as a flower Job 14.2 and is cut downe and vanisheth as a shadow All flesh is grasse Isa 40.6 But if they urge the very word in these speeches it will follow that not only after death there is nothing remaining but that there is not any resurrection when hee saith a wind that passeth and cometh not again as flowers and shadowes whereunto man is compared doe so perish that they are not recovered Object 8. I am counted as the slain lying in the grave whom thou remembrest no more Ans In these words the Prophet doth not signifie either himselfe Psal 88.5 or the dead to be exempted from Gods providence but he complaineth that hee is forsaken of God even as the dead seem to men not to be cared for of him and therefore he speaketh not according to the sense of faith but of his own opinion and weaknesse and misery who judgeth those to be forsaken and neglected of God whose delivery for a while he doth deferre But what faith in the mean season suggesteth and telleth the godly even when they wrestle with temptation he sheweth when he saith The just shall be in everlasting memory Object 9. His spirit departeth Psal 112.6 and hee returneth to the earth then his thoughts perish Ans Here hee saith not Psal 146.4 the spirit or soul of man perisheth or vanisheth or dieth or it is bereaved of sense but that it departeth to wit from the body wherein it dwelleth and that not the spirit but the man returneth to his earth that is as concerning his body which was made of earth as it is written Genes 3. and Eccl. 12. And lastly hee saith that his thoughts perish which is not that the soul is after this life bereaved of reason judgement and sense of the mercy or wrath of God but that his purposes and counsels are made frustrate which man in this life had setled with himselfe to bring to passe Psal 112.10 in which sense it is said The desire of the wicked shall perish Object 10. They gather also other sayings which take away all praising and worshipping of God from the dead As Wilt thou shew a miracle unto the dead Or shall the dead rise and praise thee Psal 88.10 But in such speeches death and hell or the grave have two significations They who are spiritually dead whether afore or after the death of the body that is they who are deprived of Gods grace and forsaken and rejected of God and are in hell that is in the place and torments of the damned or else in this life despairing and destitute of comfort shall not praise God at all neither in this life nor in the life to come But they who are dead not spiritually but corporally only albeit they shall not praise God in this life while their bodies are in hell that is in the grave yet in the soul they shall not cease to acknowledge and praise God in the other life untill when receiving their bodies again they shall magnifie him in both in the celestiall eternity But in the mean season because God will also be agnised and magnified of men in this life therefore both the whole Church and every one of the faithfull not only pray that they may not fall into that forsaking and into that sense of Gods wrath wherewith the wicked are oppressed but also desire that they may be in this mortall life preserved and defended untill the end thereof by God appointed be expired For the Saints doe not simply stand in fear of the bodily death and grave but that they may not be forsaken of God neither fall into desperation and destruction or their enemies insult against God when they are overthrown this with daily and ardent prayers and petitions they beg and crave continually Now that which the adversaries adde further Psal 146.2 I will praise the Lord during my life as long as I have any being I will sing unto my God Answ This maketh nothing with them for hee restraineth not the praising of God to the time of his mortall life but only he saith that he will spend all that time in Gods praises which notwithstanding in many other places he extendeth to continue through all eternity as Psal 34. I will praise the Lord continually But oftentimes this particle untill or as long as signifieth a continuance of the time going before some event without any excluding of the time following as Hee must raign untill hee put all his enemies under his feet 1 Cor. 15.25 Object 11. Let him cease and leave off from mee that I may take a little comfort before I goe Job 10.20 and shall not return Answ Hee denyeth in these words that hee shall return into this mortall life and to converse among men in this world but he denyeth not that he in the mean season hath his being and doth live untill again hee see God in his flesh Chap. 17.26 even the same Job who then was afflicted Object Why dyed I not when I came out of the womb So should I have slept then and beene at rest Job 3.11 13. c. Answ Here also Job doth not deny the soules after death to be live feele and understand but onely he saith the miseries of this present life are not felt If they urge that neither the evils of the life to come are felt because then Job should wish for a bad change we answer that Job wisheth not for the death of the wicked but of the godly But if they adde further That Job doth make Kings and Princes also which gather gold unto them small and great that is all men good and bad partakers of this rest our answer is out of the processe and course of his whole speech that Job doth not teach here what is the state of men
shall be covered with this my skin And the Apostle saith Every man shall receive in his body according to that he hath done This mortality must put on immortality If then the bodies which have finned shall receive accordingly not other bodies but the same shall rise Therefore in the African Churches it was said I beleeve the resurrection of this flesh Cyprian in expos Symb. And the very word it selfe of rising enforceth as much for nothing can rise but that which is fallen This is the resurrection saith Ambrose as is intimated by the sounding of the very word that that which fell may rise that which was dead may revive Wherefore seeing our bodies shall rise no other bodies shall rise or be quickned then those which have fallen and are dead or no other then those which doe fall and die The justice also of God enforceth as much De side resurrect cap. 19. For this saith Ambrose is the order and course of justice that because the actions of the body and soule are common to both the body executing that which the soule decreed both of them should likewise come unto judgement both of them be either delivered up to perpetuall punishment 2. Thes 1.6 Cyprian in expos Symb. or reserved to eternall glory For the justice of God requireth that the flesh of the Saints which have fought in the field should also be crowned and the flesh of the wicked which have blasphemed against God should be tormented Wherefore to every soule shall be rendered not any other body what soever but the body wherewith it was once knit and coupled that forth-with the flesh with her owne soule may according to the actions of this present life either be gloriously crowned as chaste or as unchaste be extreamly afflicted Lastly as Christ rose againe in the same flesh wherein he died so shall we rise with that very flesh we now are clothed withall 1 Cor. 15.50 Object Flesh and bloud cannot inherit the kingdome of God These our bodies are flesh and bloud Therefore they cannot possesse the kingdome of God and by consequent not these but other bodies shall rise in the last day Answ 1. Flesh and bloud in this saying of the Apostle which maketh the Major proposition signifie some evill adherent quality of the substance or the substance in respect of that quality But in the Minor they signifie the very substance of our bodies How flesh and bloud 〈◊〉 denied the heavenly inheritance whereof the Anabaptists falsely understand their conclusion 2. Here is a fallacy of Accident For the reason proceedeth from corrupted substance to meere substance thus Flesh and bloud being mortall and corruptible as now it is shall not possesse the kingdome of God they fore simply no flesh or bloud shall enjoy the kingdome of God Which kind of reasoning is altogether inconsequent So then flesh that is sinfull and corruptible shall not possesse the kingdome of God but our flesh shall enter in being glorious and immortall and being then no more able to sinne neither shall it be corruptible The Apostle of purpose layeth this downe in the same chapter It is sowed a naturall body and is raised a spirituall body Repl. 1 Cor. 15.44 Our bodies shall rise spirituall bodies Therefore then our bodies shall not have the properties of our flesh Answ The Apostle calleth that a spirituall body not which is changed into a spirit in all properties In what sense our boâ—â—es shall be spirituall but which is guided by the spirit of God which is immortall and free from all miseries adorned with heavenly lightnesse glory might and holinesse As likewise on the other side he termeth that a naturall body not which is turned into the soule or is like unto the soule in all properties but which in this mortality is swayed quickned and governed by the soule That this is the meaning of the Apostles words is apparent by these reasons Verse 53. 1. Because he saith It shall rise a spirituall body but a spirit is no body 2. Himself addeth This corruptible body must put on incorruption 3. If any body after the resurrection should be so spiritual as not retaining at all any bodily properties then surely Christs body should have been so but now he saith to the Apostles Handle me and see Luke 24.39 for a spirit hath not flesh and bones as yee see me have Therefore much more shall our spirituall bodies have flesh and bones Thus Augustine interpreteth Apostles meaning Cons. Adimanw cap. 12. Whereas the Apostle saith that in the resurrection the body shall be spirituall we may not therefore thinke that it shall be a spirit and no body but he calleth that a spirituall body which without any corruption or death is altogether subject to the spirit For when he calleth the body which we now have a naturall body we may not imagine hereon that it is a soule and no body Therefore as the body is now called naturall because it is subject to the soule and cannot be called spirituall because it is not yet fully subject to the soule as long as it may be corrupted so then it shall be called spirituall when by no corruption it can resist the spirit and eternity 6. How the Resurrection shall be The dead shall be raised THe dead shall be raised with a shout and with the voice of the Archangel At the resurrection and with the trumpet of God and shall be presented before the high and most just Judge Jesus Christ The resurrection shall be in glorious manner and openly not fearfully not in secret and shall be far other then that which was wrought in some men at the resurrection of Christ For it shall be done all Angels men and divels beholding it yea with the exceeding joy of all the godly and with the exceeding feare and trembling of the wicked The living shall be changed They who then shall remaine alive shall be in a moment of time changed and be made of mortall immortall Read cap. 15. of the former to the Corinthians and cap. 4. of the former to the Thessalonians 7. When the Resurrection shall be THe resurrection shall be in the end of the world in the last day John 6.40 John 11.24 Mat. 24.35 I will raise him up at the last day This Martha confessed I know that Lazarus my brother shall rise againe in the resurrection of the last day But of that day knoweth no man no not the Angels of heaven but God only This question is to be held and proposed of us that our faith be not troubled while we are forced to expect and tarry or that we may not imagine to our selves any certain time when we think those things will happen and so begin to doubt and think our selves to be deluded when those things fall not so out nor come to passe at the time appointed by us This question maketh for the increase of hope
we may in some sort conceive what life eternall is Life is defined among the Philosophers diversly What life is and it is indeed a word of divers significations and signifying divers things Generally both as touching God and Angels living soules and plants it is the existence or being of a living thing For even Spirits live but they have not that from any quickning soule but from their very nature and essence But in wights or creatures possessed of living soules life is properly the being of living creatures which is nothing else but To be indued with a living soule or To have in him a living soule For What a soule is the soule is that whereby such a wight liveth or the essentiall forme of life which who have live It is taken both for the first act that is for the very living and being and for the second act that is for the operation of a living thing Thus therefore it is more fully defined Naturall life is the existence or abiding of the soule in a quickned body and the operation of a living thing Or it is the act and perfection of the soule executing operations proper to a living thing Or finally it is an aptitude of a living thing to work the operations proper unto it and is also the operations themselves by reason of the union of the body with the soule Now when we mention everlasting life we restraine the word life for then we speak of the everlasting life of men and Angels That is called everlasting 1. Which hath neither beginning nor ending so God is everlasting 2. Which hath no beginning and yet hath an ending as the decree of God What everlasting meaneth 3. Which hath a beginning but shall have no end as Angels and the soules of men c. And in this third sense our heavenly life is called everlasting life that is a life having beginning but without end So then the everlasting life of man is nothing else but the eternall being of a regenerate and glorified man which being What everlasting life is is to have the image of God restored according to which man was at the first created to wit to be endued with perfect wisdome righteousnesse and felicity or with a true knowledge and love of God joyned with eternall joy And here in these acts of acknowledging and loving God we for plainenesse sake include the faculties and powers of acknowledging and loving God For to be able to acknowledge God aright and love him no lesse belong to the spirituall life then to acknowledge and love him 1 Cor. 2.14 seeing The naturall man perceiveth not the things of the Spirit of God neither can know them Againe we thus describe it Everlasting life is a perfect restauration of Gods image in us and eternall joy resting on God celestiall glory and abundant fruition of all good things which are required to the state of perfect happinesse More briefly it is a perfect conformity of man with God consisting in the true and perfect knowledge and love of God and in the glory of both soule and body So that to the full understanding of the essence of everlasting life Two parts of this life we are to consider these two things Uunion An union both of our body and soule with God Conformity with God A conformity with God which issueth out of this union as an effect proceedeth from his cause Now this conformity is a perspicuous and evident knowledge of God and his will and his works perfect righteousnesse joy fixed in God incomparable glory wherewith our bodies and soules shall flourish and shine as the Sunne and a sufficiency of all good things in God pertaining to true and perfect blisse All these things doe somewhat expresse the maner and forme of everlasting life Now if we adde hereunto the efficient and finall causes thereof An ample definition of everlasting life an absolute full definition may be thus framed Everlasting life is the eternall habitation or dwelling of God in the Elect by the holy Ghost and the true knowledge of God his will and all his works kindled by the same spirit immediatly in their hearts and true and perfect righteousnesse and wisdome that is a perfect conformity and correspondence of their will and powers and operations with the mind and will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soule and body freely bestowed by God through Christ on the Elect begun in this life and to be perfected in the life to come to this end to glorifie and magnifie God through all eternity The particular proofe of each part of this definition All the parts of this definition are taken out of the Scripture Gods eternall habitation in us John 14.23 John 14.16 It is the eternall habitation of God in us by the holy Ghost I and my Father will come unto him and will dwell with him He shall give you another Comforter that he may abide with you for ever Knowledge of God and perfect wisdome John 17.36 It is the knowledge of God and perfect wisdome This is life eternall that they know thee to be the onely very true God and whom thou hast sent Jesus Christ Righteousnesse Luke 20.36 It is righteousnesse They are equall unto the Angels and are the sonnes of God sith they are the children of the resurrection Joy John 16.22 It is joy in God Your joy shall no man take from you Sufficiency in God Revel 21.22 23. 1 Cor. 15.28 1 Cor. 13.33 It is sufficiency in God The Lord God Almighty and the Lamb are the Temple of it And the City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lamb is the light of it God shall be all in all All those good things which we possesse here shall then be perfect When that which is perfect is come then that which is in part shall be abolished Without interruption Revel 21.4 Luke 1.33 Dan. 7.27 It shall not be interrupted God shall wipe away all teares Of his Kingdome shall be no end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the holy people of the most High whose Kingdome is an everlasting Kingdome that is which hath neither beginning nor ending Object Everlasting life is to live everlastingly But the wicked also shall be raised and be immortall because they shall live eternally Therefore the wicked shall have everlasting life Answ No consequence is currant or of force when it is deduced but from one part onely of a definition For by the name of everlasting life is not meant the presence of the soule in the body that is the naturall life but this being presupposed there is further meant a spirituall life which the holy Ghost worketh in the Elect by
by the Passeover and other Sacrifices as also by the Sabbath which all were commanded by God that the godly might celebrate and worship God and shew themselves gratefull unto him and might withall take the signes and tokens of those benefits of God which they received by the Messias So Baptisme is a confession of Christianity and a sign whereby Christ testifieth that we are washed by his bloud The Supper of the Lord is a thanksgiving for the death of Christ and an advertisement that we are quickned and revived by his death and are made his members and shall remain and continue with him for ever OF BAPTISME ON THE 26. SABBATH Quest 69. How art thou admonished and assured in Baptisme that thou art partaker of the onely sacrifice of Christ Ans Because Christ commanded the outward washing of water a Mat. 21.19 adjoyning this promise thereunto b Ibid. Mar. 16.16 Acts 2 38. John 1.33 Mat. 3.11 Rom. 6.3 4. that I am no lesse assuredly washed by his bloud and spirit from the uncleannesse of my soule that is from all my sins that I am washed outwardly with water c 1 Pe 3.21 Mar 1.4 Luke 3.3 whereby all the filthinesse of the body useth to be purged The Explication The principall Questions touching Baptisme are 1. What Baptisme is 2. What are the ends of Baptisme or for what it was instituted 3. What is the sense and meaning of the words of the institution thereof 4. The lawfull and right use of Baptisme 5. What are the formes and kinds of speaking of Baptisme 6. Who are to be baptized 7. In place whereof Baptisme succeeded 8. How Baptisme agreeth with Circumcision THe two former of these questions touching Baptisme are handled under the 69. and 70. questions of the Catechisme the third and fourth under the 71. the fifth under the 72. the sixth under the 73. the seventh and eighth under the Common place of Circumcision which followeth immediatly after those questions of Catechisme aforenamed 1. What Baptisme is THe word Baptisme signfieth a dipping in water or sprinkling with water Those of the East Church were dipped their whole body in the water Those of the North in coâ—der countries are only sprinkled with water This circumstance is of no moment or weight For washing may be either by dipping or sprinkling and Baptisme is a washing The Catechisme definition is Baptisme is an outward washing with water commanded by Christ adjoyning this promise thereunto that we being baptized are no lesse assuredly washed by his bloud and spirit from the uncleannesse of our soules that is from all our sinnes then we are washed outwardly with water It may be also fitly defined on this wise Baptisme is a ceremony instituted by Christ in the New Testament whereby we are washed with water in the name of the Father the Sonne and the holy Ghost to signifie that we are received into favour for the bloud of Christ shed for us and are regenerated by his spirit and also to bind us that hereafter we endeavour in our actions and death truly to testifie newnesse of life Or It is a Sacrament of the New testament ordained and authorised by Christ whereby is sealed unto the faithfull being baptized with water in the name of the Father the Sonne and the holy Ghost remission of all their sinnes the gift of the holy Ghost and a planting of them into Christs body which is his Church whereby they also professe that they receive these blessings from God and will ever hereafter live unto him Or yet more briefly Baptisme is an externall washing instituted by the Son of God with the pronouncing of these words I baptize thee in the name of the Father and the Sonne and the holy Ghost to be a testimony that he who is so washed or dipped is reconciled through Christ by faith and is sanctified by the spirit unto eternall life We are said to be received into favour for the bloud of Christ shed for us to wit on the Crosse that is for Christs whole humiliation applied unto us by faith The Scriptures confirme this definition Mat. 28.19 Go and teach all Nations baptising them in the name of the Father the Sonne and the holy Ghost that is testifying by the signe of Baptisme that they are received into favour of God the Father through the Son and are sanctified by his Spirit Marke 1.4 Marke 16.16 John did baptize in the wildernesse and preach the baptisme of amendment of life for remission of sins He which beleeveth and is baptized shall be saved Wherefore Baptisme comprehendeth Three things comprehended in baptisme 1. The signe which is water and the whole ceremony as the sprinkling of water or the dipping into and againe returning out of the water 2. The things themselves signified by the ceremonies which are the sprinkling of the bloud of Christ the mortification of the old man the quickning of the new man into a certaine hope of the resurrection to come by Christ 3. The commandement and promise of Christ whence the signe hath authority and power of confirming Baptisme not a bare signe only Object 1. Baptisme is said to be an externall washing of water Therefore Baptisme is a bare signe onely Ans 1. This is a fallacy of division dividing things which are to be joyned because when we say that Baptisme is an externall signe we joyn with the signe the thing that is signified Ans 2. There is no particle added in our definition which excludeth the thing And Baptisme is in its owne nature without the promise adjoyned a bare signe and to the unbeleeving who receive not the promise by faith it is indeed an externall washing only with water but the promise cometh thereto The differences betweene Baptisme and the washings of the Old Testament and is joyned with this signe when it is used aright Object 2. There were washings also in the Old Testament Baptisme therefore is no Sacrament proper to the New Testament Ans There is a great dissimilitude and difference between the washings under the Law and our Baptisme 1. The washings in the old Testament were not a signe of the entrance and receiving into the Church as our Baptisme is 2. They were instituted to wash away a ceremoniall uncleannesse as when a man had defiled himselfe by touching a dead carkasse or any such uncleane thing his ceremoniall uncleannesse was to be purged with a ceremoniall washing our Baptisme is ordained to wash away a morall uncleannesse that is sinne And hence it is that Baptisme is called in Scripture alaver or washing to wit in respect of that washing of the morall uncleannesse that is in respect of that inward or spirituall washing whereby we are washed or cleansed from our sins 3. They signifie a washing by Christ which was to come our Baptisme sealeth that washing which is by Christ already exhibited in the flesh 4. They did bind the Jewes only Baptisme extendeth and belongeth to
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
lewd servant unto obedience The reason is because Christ beginneth a voluntary and free obedience in us by his Spirit so that we yield voluntary obedience unto the Law Rom. 6.14 Of this part of Christian liberty the Apostle speaketh Sin shall not have dominion over you for ye are not under the law but under grace Which liberty and exemption from the Law that it is he afterwards unfoldeth at large in the whole seventh Chapter of that Epistle and else-where saith The law is not given unto a righteous man 1 Tim. 1.9 Gal 5.23 And againe speaking of them which are under the Spirit Against such there is no law Object The Law and the Prophets continued untill John the Baptist came if therefore then first the morall law was abrogated as touching Condemnation when Christ was manifested in the flesh it followeth that the faithfull were under condemnation who lived before the coming of Christ How the Law was abrogated to the Fathers of the old Testament how to us the children of the new Ans The Law was abrogated as touching condemnation as well unto the beleevers in the Old Testament as to them who are beleevers in the New To them who lived in the Old as touching the power and efficacy of Christ to these in the new as touching his fulfilling and exhibiting How the morall Law is not abrogated namely touching obedience Now the Morall Law or Decalogue is not abrogated as touching obedience but God alwaies even at this day no lesse than in ancient times exacteth as well at the hands of the regenerate as unregenerate that they performe obedience unto his Law The reasons hereof are strong and cleare The first is drawn from the end for which Christ delivered us from the curse of the Law For the Son of God was not therefore made Mediatour Three proofes hereof 1. From the end of our redemption took the forme of a servant became obedient unto his Father even unto the death of the Crosse and redeemed us from the curse of the Law that we should continue and persist in sins and enmity with God but that he might deliver us from sin reconcile us unto God and make us againe like unto God and the Temple of God If then he had this end for which he did deliver us from the curse of the Law hee did not withall take away the bond of our obedience For this is the Mediatours office to expiate and doe away sins and to bring to passe that hereafter the party offended be no more offended by that party which had offended From our duty who receive a greater portion of Gods blessings than other men How much the more and greater Gods benefits are towards us so much the more are wee bound to yield thankefulnesse unto him that is to live according to his will and Law But they who are justified and regenerated by faith in Christ have received moe and greater benefits than others For these are evermore added unto their creation and preservation and other benefits common to the wicked with the godly Therefore we are more bound after than before regeneration and justification to yield and performe obedience unto Gods Law Testimony of Scriptuâ—e Mat. 5.17 Many testimonies confirme the same as Think not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfill them This is meant of all the parts of the Law but most especially of the morall Law which Christ hath fulfilled foure waies 1. By his owne righteousnesse and perfect conformity with the Law For Christ onely hath perfectly performed such obedience as the Law requireth both because hee was the Sonne of God and conceived by the holy Ghost and also because he could not have satisfied for us Heb. 7.26 except himself were free from all spot or staine of sin Such an High Priest it became us to have which is holy blamelesse undefiled separate from sinners 2. By paying sufficient punishment for our sins Rom. 8.3 For that which was impossible to the Law inasmuch as it was weake because of the flesh God sending his owne Sonne in the similitude of sinfull flesh for sinne condemned sinne in the flesh that the righteousnesse of the Law might be fulfilled in us which walk not after the flesh but after the spirit 2 Cor. 5.2 He made him to be sin for us which knew no sin that we should be made the righteousnesse of God in him And this fulfilling of the types of the Law and the paying of that punishment which wee did owe is that very abrogating of the Law whereof wee have spoken 3. Christ fulfilleth the Law in us by his Spirit reforming us by him unto the image of God that we also may in this life begin internall and externall obedience which the Law requireth of us and may perform the same whole and entire in the life to come Now both these to wit punishment paid for us by Christ and righteousnesse begun in us are comprehended and understood by Saint Paul when hee saith Rom. 6.6 8.4 That the righteousnesse of the Law is fulfilled in us which walke after the Spirit And of the giving or the holy Ghost and of regeneration which is wrought for and by Christ Saint Paul purposely intreateth Romanes 6. and 7.4 Christ fulfilled the Law by teaching it that is by re purging and purifying it from errours and corruptions and by restoring the true doctrine and understanding thereof which hee doth Matth. 5.6 and 7. If then Christ both teacheth and restoreth the obedience of the Law in us he doth not abolish the Law as concerning obedience The same doth Paul teach Doe we then make the law of none effect through faith God forbid yea Rom. 3.31 we establish the law Now by faith or by righteousnesse and justice of faith By faith the Law is three waies established the Law is established three waies 1. In confessing or approving the judgement and accusation of the Law against us as that we doe not yield due obedience to the Law and therefore are guilty of damnation for indeed we seek for righteousnesse without our selves in Christ 2. In satisfying because through faith is applied to us Christs satisfaction equivalent to eternall punishment which the Law required of us not performing perfect obedience by meanes of which satisfaction it cometh to passe that indeed not through the Law but yet neither against the Law but with the Law which Christ by his perfect obedience satisfied on our behalf we are justified before God 3. Through the beginning of new obedience in this life and the accomplishing of the same in the life to come Act. 15.9 Purifying their hearts by faith Wee through the spirit waite for the hope of righteousnesse Gal. 5.5 through faith More briefly to comprehend this large discourse The Law is established by faith both in regard that the doctrine of
Gen. 41.15 But Joseph sware by the life of Pharaoh Therefore it is lawfull to sweare also by man or creatures Ans Some grant that he sinned in so doing namely that he erred following the custome of the Gentiles who were wont to sweare by Kings that thereby he might keep close from his brethren who he was but we may make answer othewise also namely that it was not properly an Oath but only an asseveration made for to shew the evidence of the thing comparing it with a thing which was certaine and evident so that the tenure and meaning of such asseveration is that those things which are avouched are as certaine as that man certainely liveth whom he assevereth to live namely as being knowne and yet living or so certaine as he who assevereth certainely wisheth that man to live whom he nameth So also shall the meaning of Joseph's asseveration be As Pharaoh liveth that is as truely as Pharaoh liveth or is in safety or as truely as I wish him to live and to be in safety so truly say I these things The same sense and meaning is to be rendred of the like asseverations as the asseveration of Hannah 1 Sam. 1.26 17.55 20.3.25.26 As thy soule liveth my Lord namely Ely and of Abner As thy soule liveth O King meaning Saul and of David As the Lord liveth and as thy soule liveth speaking to Jonathan And of Abigail As the Lord liveth and as thy soule liveth speaking to David 3. Whether a Christian may sweare or take a right and lawfull oath Foure causes why we may take a lawfull oath THat a Christian may without breach of piety swear by the name of God namely if the Magistrate exact an oath at his hands or otherwise if necessity so require is here proved by foure arguments Gods glory That Gods glory may thereby be advanced For truth and the manifestation thereof is a thing glorious unto God Mans safety That the safety of others may thereby be procured For our safety consisteth in the truth especially in that heavenly truth Authority of Gods word Because a lawfull oath is authorised by Gods word Example of the ancient Church Exception of Anabaptists and the refutation thereof Because it hath been heretofore rightly taken by the Saints of God Here the Anabaptists except against us saying that of ancient it was lawfull for the Fathers in the Old Testament under the Law to sweare but it is prohibited us in the New Testament Therefore to the former reasons we are to adde these for proofe of the contrary unto their opinion Christs ratification of it in the New Testament Mat. 5.17 Christ saith I am not come to destroy the Law but to fulfill it Now he speaketh this of the Morall Law whereunto an oath belongeth Therefore the taking of an oath was not repealed by Christ It is a part of Gods Morall worship The Morall worship of God is perpetuall But a lawfull oath is a part of the Morall worship of God for it is an invocating of God Therefore it is perpetuall The Prophets call it so Esay 65.16 The Prophets describing the worship of the new Church terme it a swearing by the name of God He that sweareth in the earth shall sweare by the true God Therefore the new Church may sweare by the name of the true God It is a seale of faith and truth and a deciding of debates Heb. 6.16 The confirming of faith and truth and the deciding of debates is profitable lawfull and necessary for Church and Common-wealth and glorious unto God But an oath is a confirmation of faith and truth and a deciding of debates An oath for confirmation is an end of all strife Therefore an oath is not onely lawfull for Christians but also necessary Example of Christ and the Saints in the New Testament Mat. 5.18 Rom. 1.9 Rom. 9.1 2 Cor. 1.23 Phil. 1.8 1 Thes 2.10 We have herein the example of Christ and the Saints in the New Testament For Christ himselfe not once but often used a forme of swearing for confirmation of his doctrine Verily Verily I say unto you And Paul in the same case often interposeth an oath God is my witnesse whom I serve in my spirit in the Gospell of his Son that c. I say the truth in Christ I lye not my conscience bearing me witnesse in the holy Ghost I call God for a record upon my soule c. God is my record how I long after you all Ye are witnesses and God also how holily and justly and unblameably we behaved our selves among you These and the like arguments and examples do sufficiently shew that doubtlesse To sweare lawfully is granted unto Christians even now also in the new Covenant The Anabaptists object against us that saying of Christ Object But I say unto you Mat. 5.34 35 36 37. Sweare not at all neither by heaven for it is the throne of God nor yet by the earth for it is his foot-stoole neither by Jerusalem for it is the city of the great King neither shalt thou sweare by thine head for thou canst not make one haire white or black But let your communication be Yea Yea Nay Nay For whatsoever is more then these cometh of evill James 5.12 And that of James Before all things my brethren sweare not neither by heaven nor by earth nor by any other oath but let your Yea be Yea and your Nay Nay lest ye fall into condemnation Answ That by those places alledged not all oathes but rash and unnecessary oathes are forbidden is manifest both by conference of other places and examples of the Old and new Testement and especially by the purpose and scope of Christ who freeing the true meaning and sentence of the law from the corruptions of the Pharisees Two sorts of oathes 1. Direct 2. Indirect Both these oathes are here forbidden and taxing their hypocrisie sheweth that by the third Commandment is condemned not onely all perjury but also all rash oathes superfluous and unnecessary and in them not only those that are direct oathes in which the name it selfe of God is expressed but also indirect or oblique oathes in which the name of God is understood being dissembled and cloaked by uttering in place thereof the names of creatures For such kind of oathes were then commonly used in ordinary and dayly speech and hypocrites A twofold profanenesse issuing out of the Pharisees accustomed swearing by creatures who did exercise those indirect or oblique formes of swearing By the Temple By the Altar By Heaven c. excused them 1. As if swearing on this wise they profaned not the name of God inasmuch as they expressed not the name of God in their oath 2. As if they were not perjured and forsworne if when they expressed not the name of God in their oath they afterwards brake their faith and oath given in that indirect forme of swearing But
what the highnesse of the Divinity is abased what it is that flesh without the Word acteth not what it is that the Word without the flesh effecteth not Cyrillus Thes l. 10. c. 11. Therefore even as when he wrought miracles by the Flesh we did not attribute those things to him as Man but as God So when after the manner of men he speakes any thing of himselfe which seems inconsonant to his Divinity we ought to attribute that to his Flesh for so by a congruous distribution of all his words and works we shall not deviate from the true knowledge of our Saviour V. If we consider the properties of both natures in the personall union for out of this they are not in the abstract that is in the names of the natures they cannot be changed no more then the natures themselves For we must not say The Deity is the humanity or man or created corporeall visible finite circumscribed dead buried c. neither can we say The humanity is the Deity or God or eternall uncreated incorporeall invisible infinite omnipresent omnipotent c. but we must attribute to each nature what properly belongs to it to the Divinity the divine properties to the Humanity the humane without this the essentiall difference of the natures is confounded and is changed into an Eutychian and Swenkfieldian mingling of natures for in the distinction of the properties consists the distinction of the natures and so the two natures which have the same propertie whether it be by nature or by communication shall be no longer two natures but one nature a only for it cannot be that one nature together can containe two contrary b properties Testimonies of the Ancient Doctors a Damascen l. 3. c. 14. 15. Whose nature is the same their will and action is the same but their will and action is different whose nature is different And again whose will and action is the same their nature is the same but whose will and action is different their nature is also different b Ibid. 3. c. 3. How can the same nature according to the same respect be both created and uncreated mortall and immortall circumscribed and uncircumscribed Theodoret Dial. 11. If Christ is onely one nature how can contraries be attributed to him for to be in the beginning and to take beginning from Abraham and David are altogether contraries VI. Hence it appeares that the humanity of Christ remaines not but is changed into the Divinity and so that nature is confounded Also that in Christ there remaine not the two distinct natures but that the two are changed into one if these positions be true that the humanity in and by the personall union did assume with the Word all the properties and operations of the Word that it is and operates all which the word is and operates that it is invisible uncircumscribed omnipresent c. let these positions be palliated which way you will Yea so much the rather if it be affirmed that in the humanity there are three sorts of properties to wit supernaturall preternaturall and divine and therefore we reject these subsequent doctrines of the Ancient and Moderne Hereticks as unknowne to the Scriptures and to the Catholicke faith as 1. That Christ is not truly God but meerely Man 2. That Christ according to his Deity is onely a spirit created before all that have been made of nothing 3. That he is not a true and perfect man of the same soule and body with us remaining also in glory 4. That in Christ there is one person of the Son of God another of the Sonne of Mary 5. That the personall union began in the Mothers womb but by the resurrection ascension and sitting at the right hand of the majesty of God hath its perfect consummation by equalling the two natures in glory so that the flesh body and bloud of Christ are perfectly of one essence power and efficacy with God and with the Word 6. That Christs humanity is equall with God by reason of the glory and majesty communicated to it but in the nature thereof is not God 7. That the specificall difference of the union is the reall communication of all the divine properties with the humanity so that the omnipotency omnipresence justice and majesty of the Word is really diffused into the Son of man 8. That in Christ there is a double Deity the one communicating and the other communicated or the one participating and the other participated 9. That the specificall difference of the inhabitation of the Word in the man Christ and in other holy men is placed in this that onely some of the divine properties are truly communicated to the Saints but they are all bestowed on the man Christ 10. That Christs humanity is really every-where yet not the essence of his soule and body 11. That the flesh of Christ is God 12. That the man Christ is not God naturall 13. That Christs humane nature did visibly die on the Crosse at Hierusalem and yet at the same time it was invisibly dead and alive every-where within and without the Sepulchre before and after the Resurrection 14. That Christs flesh in respect of its union with the Word which is illocall hath farre surmounted all locality and hath obtained an illocall kinde of existence in the Word 15. Adde this falshood of the Ubiquitaries that not all but halfe Christ is suffers doth that which Christ is suffers and doth according to either nature and not according to both Upon this ground they have falsly accused the Nestorian Churches of Nestorianisme for it would necessarily follow that onely halfe Christ from eternity was begotten of the Father borne of Mary walked on the earth died for us was buried rose againe and ascended to heaven which opinions we condemne and reject as hereticall ARTICLE II. of Christs death and merit I. WE beleeve that Christ our Redeemer did truly a die in the b flesh for our c sins and that with one oblation he hath for ever consecrated those who are d sanctified Testimonies of Scripture a Mat. 27.50 When Jesus againe cried with a great voice he gave up his Spirit b 1 Pet. 3.18 Christ was mortified in the flesh 1 Pet. 4.1 Seeing then Christ hath suffered for us in the flesh c Rom. 4.25 Christ was delivered to death for our offences d Heb. 10.14 Christ with one oblation hath consecrated for ever those that are sanctified II. We beleeve also that this death of Christ alone is a perfect and sufficient ransome to expiate and abolish all the a sins of the whole world that the merit of his justice is immense that the medicine of his death is universall the ever-flowing and inexhausted spring of life b eternall Testimonies of Scripture a Acts 4.12 Nor is there salvation in any other nor is there any other Name under heaven which is given among men by which they can be saved b John 1.29 Behold that Lamb of God who takes away the sins
as the proper and onely begotten son of man is man which the Scripture in innumerable places confirmeth 10. Of the substance of his Father This also the Scripture confirmeth as often as it witnesseth the Son of God to be begotten and the onely begotten of the Father For when an intelligent nature is said to beget it is properly to bring forth an issue out of its owne substance that is the begetter to that which is begot the father to the son communicates his owne substance 11. Begotten before the world Wisdome which is the Son of God Prov. 8.22 23 25 30. three or foure times plainly restifieth that she was begot before time and before the world was made And this among sensible or rationall men not to speak of godly men ought not to be doubted For how could God be a Father before the world if he begot not his Son before the world The Church confesseth that the manner of this generation is ineffable Rufinus in his Exposition of the Creed which is commonly attributed to Cyprian saith thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will not have thee discusse how God the Father begot his Son neither search too curiously into the depth of this mysterie lest perhaps whilst thou art making too strict a scrutiny to find out the splendor of this inaccessible light thou forfeit that small and weak sight which by divine bounty is bestowed upon men Know that the mysterie of this divine generation is as far different and eminent above all things that are in us as the Creatour is more potent then the creature and the Artificer more excellent then his worke c. When thou hearest of this Son I would not have thee think of a carnall nativity but remember that these things are spoken of the simple nature of an incorporeall substance For if in that word which the heart or in that meaning which the mind or in that brightnesses which the light begets of it selfe if I say there is no weaknesse in that generation how much purer must our thoughts be of him who is the Creatour of all these By this manner then of subsisting proper to himselfe is the Son of God distinguished in the holy Trinitie from the Father and holy Ghost because he alone is begotten of the Father before the world and therefore hee onely assumed mans flesh and was borne of the Virgin in time 12. Of the substance of his mother As the Angel said to the Virgin Mary Luke 1.35 That holy thing which shall be borne of thee that is of thy substance and wombe shall be called the Son of God For the Son of God should have been the son of David according to the promise 1 Chron. 22.10 Hebr. 1.5 Math. 1.1 Of the seed of David according to the flesh Rom. 1.3 Hence hee is called the fruit of Maries womb Luke 1.42 But the fruit is begot of the substance of the tree which is flat against the madnesse of Valentinus affirming that Christ was sent by the Father and brought with him an heavenly bodie and that he assumed nothing of the Virgin Mary but that hee past through her as through a channell or pipe without taking any flesh of her August de haeres 10. 13. In the world That is in time or in the fulnesse of time to wit prefixed by God Gala◠4.4 which was in the 42. yeare of Augustus his reigne and in the year of the world 3928. according to Beroaldus his best account 14. Perfect God In Greek perfect God is the same that 1 John 5.20 the true God for there is but that one and eternall God by nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who calls himselfe Gen. 17.1 the God of sufficiency or perfection He is not then God equivocally in respect of the excellencie of his gifts and office as Angels Psal 97.7 Or as Princes Psal 82.6 as Samosatenus and Photinus of old blasphemed and of late the Servetians and Socinians affirming Christ to have taken his beginning from Mary and not to have had any being before her Neither a factitious or created God before all things of non-entities as Arius madly said For no creature can attaine to the perfection of the Creatour whereas every creature proceeds from non-entitie to entitie but not to be is absolutely repugnant to God and to his perfection 15. Perfect man A true and entire man consisting of a reasonable soule and a humane body which is contrary to the heresie of Marcion and Manichoeus affirming that Christ came in the later times to deliver soules not bodies and that he was not truly in the flesh but onely to delude humane senses hee made shew of humane flesh This is also against the errour of Apollinaris the Syrian affirming the Son of God to have assumed the flesh without the soule and that the Word was in stead of the soule in him August de haeres 46.55 Christ himselfe did pithily refute both these the former when rising from the dead he shewed himselfe to his disciples who being affrighted with his sight supposed they had seen a spirit to whom Christ faith Why are you troubled See my hands and feet for I am the same Touch me and see for a spirit hath not flesh and bones as you see mee have Luke 24.39 But the later he refells when in the garden in his feare and agonie he cried out My soule is heavie unto death Matth. 26.38 Now the Word could not either be troubled with passions of the mind or with the feare of death because the nature of man being assumed into the hypostasis doth not subsist by it selfe but in the person of the Word which is so far from diminishing mans perfection that it rather perfects it As for mans person to be or to subsist it is the perfection of a meere man which indeed should make Christ to be meerly man But to subsist in the person of the Word of God is the perfection of him that is both God and man or of man assumed into the Godhead as Athanasius speakes in the following Article 16. Equall to the Father That Christ was the Son of God and God the forenamed Hereticks of old did not and the moderne doe not deny but they did as they doe at this day trifle with an equivocation affirming a factitious god in respect of gifts and divine operations or a God created before all things but lesser and inferiour to the Father which is directly against the assertors of the Christian faith amongst whom Athanasius was not the meanest who by evident testimonies out of Scripture and arguments did demonstrate that the Son of God was God equall and consubstantiall with the Father Here let a few serve We are inaugurated by baptism equally in the name of the Father Son and holy Ghost as in the name of one true God The Jewes themselves did acknowledge Christ when he said John 5.17 My Father worketh hitherto and I worke that he called God his owne Father and
with exciting grace I had a will to co-operate I received it not By which blasphemous lye shall not man cast himselfe headlong with Satan into hell But if faith and perseverance and our salvation shall be built upon our will how can free justification stand And whereas nothing is more mutable then mans will shall not our whole salvation stand upon the sand and all the assurance and comfort of a Christian be reduced to nothing And so much of this other high phrase 3. There is also an equivocation in the words Out of the lapsed and sinfull race of mankinde By the lapsed race of mankinde the Scripture and Catechise do understand man as he is lost in originall sin by Adams fall that is not onely dead in sin but also so viciated and corrupted that he is altogether unfit to do any good thing and bâ—nt to all evill till he be regenerated by the holy Ghost as God decreed to propagate and as in time he gathered for himself so from eternity he appointed to gather for himselfe that is he hath elected an eternall Church in Christ They understand indeed that man is fallen and subject to originall sin of which they have not yet declared themselves as likewise to actuall transgressions yet that he is not so depraved but that hee can freely both will and choose good and evill heare God calling on him open to him knocking either resist or assent or co-operate with exciting grace which interpretation is repugnant to Scripture and truth Who hath separated thee We are not fit of our selves 1 Cor. 4.7 2 Cor. 3.5 Rom. 8.7 c. The wisdome of the flesh is enmity against God 4. There is also a notable Cothurne in the relative them which we with the Apostle Rom. 8.30 understand of certaine individuall men as of Peter of Paul c. predestinated by God not onely to salvation and glory but also to the antecedent meanes of salvation and to the qualities required in those that shall be saved to outward and inward calling to faith and justification to conversion and perseverance to the end according to the Apostles saying Whom he predestinated them he called whom he called them he justified whom he justified them he hath also glorified Whose number saith Austin is so certaine there can be none added to it De correp grat c. 13. Act. 13.48 Hom. 30. Phil. 1.6 Mat. 24.24 nor diminished from it To whom alone it is given infallibly that they beleeve and persevere and that they cannot perish as it is said They beleeved so many as were ordained to life eternall that is as Chrysostome expounds it They that were predestinated by God And Who hath begun a good work in you will perfect it against the day of Jesus Christ It is impossible that the elect shall be seduced Now they understand not certaine men but whosoever casually will beleeve or certaine men but in the species onely not in the individuall beleevers before their election predestinate not to faith and perseverance but after faith to salvation casually if they persevere More briefly we understand them whom election and predestination makes beleevers and perseverers but they meane those whom election finds beleeving and persevering Rom. 11.7 Most briefly thus We understand those that were to beleeve or beleevers consequently or after election they such as were to beleeve or beleevers antecedently or in order before election to wit after the same manner that the chariot drawes the horse for if faith cannot be before vocation which is after election and predestination how can it be before election But the Apostle on the contrarie He hath chosen us that we might be holy not when we were holy Ephes 1.3 But faith is the beginning of our sanctification Act. 15.9 5. Much like is that Cothurne in the words In Christ We understand with the Apostle that God before the foundation of the world elected us in Christ consequently that is that by Faith and the Spirit we might be engraffed in Christ as members in the head and that we might be in Christ after election for the Apostle declares shortly after ver 4. Hee hath predestinated us into adoption by Jesus Christ But adoption is by faith John 1.12 But they understand that God elected us in Christ antecedently that is existing in Christ before election by fore-seen faith but how could the elect have faith in order before the election Had they it by Gods grace No surely for the Apostle makes grace posteriour to election and predestination saying He elected and predestinated us to the praise of the glory of his grace Is it not then of free will This of necessitie they must hold with Pelagius See August de praedest Sanct. c. 19. 6. In the words By Christ and for Christ it may be doubted whether a cothurnall phrase lyeth not hid We simply in and for Christs satisfactorie ransome but they think and speak otherwise of Christs satisfaction For 't is knowne that Vorstius with whom they draw the same cord disputed long since scandalously many things out of Socinus the Samosatenian of Christs satisfaction as if it had been either none or halfe full or not necessarie 7. A notable high straine is couched up in the word Grace which though elsewhere it hath divers significations yet in the question concerning the cause of faith of conversion perseverance and of our salvation grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect working by an unspeakable way faith perseverance and conversion Of which Christ saith John 6.44 De gratia Christi cap. 24. No man can come to mee except the Father who sent mee draw him And Austin Let the Pelagians reade and understand behold and confesse that not by the law and doctrine sounding from without but by an internall and occult a marvellous and ineffable power God worketh in the hearts of men not onely new revelations but good wills also But they understand the grace of outward calling by the Word and of inward morall perswasion by the Spirit but indifferent which is in the power of mans free-will to determine well or ill to receive or refuse therefore they call it Resistible as shall appeare Artic. 5. which opinion derogates from Gods glory and makes man proudly sacrifice to his owne net that is grow proud against God and shakes the certaintie of salvation and our comfort in life and death as was shewed cothurno 2. 8. Likewise in the word Beleeve and in the Noune Faith they doubtlesse delude us for to beleeve with us is not onely to assent to the whole word of God but chiefly and properly to be confident in the promise of the Gospel concerning grace and remission of sins by the bloud of Christ Mar. 5.26 Onely beleeve for confide And it hath this meaning chiefly in the phrase to beleeve in God in Christ John 14.1 John 9.36 c. If you beleeve
bilis drawn from actives signifie passively as amabilis placabilis c. but not a few also descending from neutralls are not of the passive but of the neuter signification as rationabilis risibilis c. for him who can reason and laugh c. So the word Stabilis which doubtlesse the word Resistibilis doth follow from resisto that is gradum sisto to stand or else to resist As then stabilis so instabilis repugnabilis are not passives as if they signified to be stood to be unstood to be resisted but neutralls which signifie to stand long not to stand and able to resist So hee is called resistible not who can be resisted but who can resist So contrarily resistible will be very resisting as Echo resonabilis in Sabinus is an Echo much resounding which meaning when the clause wanted in both Articles this was not according to the Remonstrants mind therfore they should have first consulted with Grammarians about the use of such a barbarous word before they had troubled the Church with it But let this barbarous word be Latine and of the passive signification let I say the operation of resistible and irresistible grace be that which may be resisted by mans will or may not or which may be hindred or not hindred by free-will the question is what must be determined of this Whether this grace which produceth all these things ascribed to it in both Articles be resistible or irresistible The Remonstrants affirme the former but deny the later Our orthodox men in the Conference acknowledge not this barbarous and ambiguous terme but as for the matter it selfe the former they denie the later they affirme If Col. p. 217 238 239. say they by this word Resist be understood to hinder altogether and to master Gods working wee confesse that in mans conversion such a working of grace is placed by us which in this sense is irresistible that is which cannot be hindred nor mastered by mans resisting will the reason is because the grace of God in Christ doth overcome hinder and take away this opposition And this their opinion they prove strongly by ten Arguments out of Scripture On the contarie the Remonstrants endeavour to shew by nine Reasons that their grace is resistible the most of them being equivocall Col. p. 218. because of the ambiguitie of the word Grace Col. p. 226. upon which chiefly depends the whole companie of their sayings and arguments To unfold therefore this ambiguitie and the better to perceive the state of the question we must use the distinction of a three-fold state of mans will For we must consider what man 's will can doe or doth before its conversion what in conversion it selfe and what after it So there is a three-fold grace the first is calling grace or that of vocation externall answering the first state of the will the other is operating grace or that of inward motion answering the second state the third is co-operating or of internall motion too fit for the third state Calling grace or of externall vocation is that by which God is pleased outwardly to call or invite to faith obedience and salvation by the voice of the Law men not yet regenerate Heare O Israel c. Walk in my precepts c. Doe this Mat. 11.28 Marc. 1.5 c. And by Evangelicall Sermons Come to mee all c. Repent and beleeve the Gospel This grace which is usually called preventing precedaneous exciting inviting perswading God did not bestow in the Old Testament upon every nation but on Israel only according to that He hath declared his Statutes to Israel he hath not done so to any other nation So in the New Testament God confers not this grace on all people but on Christians alone Now concerning this grace we answer to the Question that it is not irresistible Col. p. 217. Rom. 8.6 but too much resistible yea that the will before conversion can doe nothing but resist this calling grace seeing the wisdom of the flesh is enmity against God and is not subject to the Law of God neither indeed can be Hence are those complaints of God of Christ of the Prophets and Apostles in both Testaments concerning the resistance and contumacie of those who are called Jer. 7.13 Psal 80.14 Mat. 23.37 Act. 7.51 I spake to you rising early in the morning and calling and you heard not I called you and you did not answer O if my people had hearkened to mee If Israel had walked in my waies How often would I have gathered thee and thou wouldst not You alwaies resist the holy Ghost c. The Remonstrants in their second third fourth fifth sixth seventh eighth Arguments prove onely this and no other resistibilitie of grace What doe they then with all these paines but thresh huskes as they say For of the resistibilitie of this grace there is no doubt or question Co-operating grace for of this we will speak first or subsequent by them called consequent is that by which God inwardly co-operates with the good will of the regenerate man and by which the regenerate man is corroborated in the state of grace Psal 23.6 Jer. 32.40 Psal 143.10 1 Cor. 1.8 2 Thes 3.18 Of this it is said The mercy of the Lord shall follow me all the daies of my life I will put my fear in their hearts that they shal not depart from me Thy right Spirit shal lead me in the way of righteousness God will strengthen you unblameable even to the end This is it wch Paul wisheth to all Churches in the end of all his Epistles And of this also there is no question For though God doth never totally nor finally withdraw this from the regenerate according to his own promises and their prayers yet in his wisdome he so moderates it that now then he leaves a wrestling of the spirit flesh in them either to free or humble or excite or chastise them In which sometimes the spirit is mastered by the flesh sometime the flesh by the spirit as the fallings and groanings and complaints of the Saints witnesse and the Apostle confirmes The flesh covets against the spirit Gal. 5.17 and the spirit against the flesh This also we are content should be called resistible yet not simply but in some respect For this resistibilitie or resistance is not as the former between grace the will but between sensualitie or that remainder of the flesh in the Saints between grace as the Apostle witnesseth That which I would Rom. 7.15 19. I doe not but what I would not that I doe For I do not the good which I would but the evill which I would not that do I. And so that the flesh at last is overcome by the spirit sensuality by the regenerate will concupiscence by grace Lastly Operating grace which by them is confounded with the two former is the motion of Gods mercie as Austin calls it by which hee
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