could they be purged he being made a curse for them that he might liberate those from the curse of the Law which they had deserved for such sins as well as for others Lev 4. 2 3 14 15 20 22 24 31. Lev. 5. 17 18. Gal 3. 13. Heb 10. 10 12 14. Heb 9. 14 22. 1 Iohn 1. 7 9. Ephes 5. 25 26 27. 1 Peter 1. 18 19. 6 Because every sin is against the supreamest Law-giver against his Holiness and Goodness against his Infinite Majesty and floweth from a Formal or Virtual contempt of GOD and therefore the least sin cannot but deserve GODS wrath and curse eternally Iam 2. 10 11. Lev 10. 3. Lev 11. 44 45. 1 Iob 3. 4. Ephes 5 6. CHAP. VII Of GODS Covenant with Man Question I. DId all these Sacrifices and other Types and Ordinances by which the Covenant of Grace was administerd before our Saviours Incarnation adumbrate and foresignifie Christ to come Yes Heb 8 9 10 chapters Rom 4 11 Col 2 11 12 1 Cor 5 7 Well then do not the Socinians err who maintain that the Legal Sacrifices did not fore-signifie the expiatory Sacrifice of Christ neither were Types nor Figures of it but that those Sacrifices which the Jews offered for sin did really and in very deed purge away all the sins for which they were offered Yes By what reasons are they confuted There are here two parts to be considered First the Negative That the Legal Sacrifices did not foresignifie The second the Affirmative that they did truely make a real expiation and atonement The first is evidently confuted from Scripture Testimonies for the Law having a shadow of good things to come and not the very Image of the things can never with those Sacrifices which they offered year by year continually make the Comers thereunto perfect Heb 10 4. The Apostle calls here these Legal Sacrifices a Shadow and Heb 9 9 he calls them a Figure and verse 24 he calls them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exemplaria verorum the Figures of the True and Col 2 17 he calls them a shadow of things to come but the Body is of Christ which is nothing else but that the thing signified is of Christ that is to say fulfilled in Christ. For all the shadows of the Old Testament had a respect to Christ and his Benefits by whose coming they also have an end And Iohn 1. 17. it is said That the Law was given by Moses but Grace and Truth came by Iesus Christ. By Grace understand the Grace of Redemption from the curse of the Law Gal 3. 13. and of Adoption for Children Iohn 1. 12. Rom 8. 15. By Truth understand the fulfilling both of the Promises 2 Cor 1. 20. and of the Ceremonies and Types Col 2. 17. For this cause the Apostles have alwayes pressed the Abrogation of the Legal Rites and Ceremonies because the Truth being exhibited by the coming of the Anti-type the shadows of the Type ought deservedly to cease and be no more according to that of Daniel 9. 27. The second part is likewise evidently confuted namely that the Legal Sacrifices did truely and really purge away all the sins for which they were offered 1 Because the Apostle sayes the blood of Bulls and Goats cannot take away sin Heb 10 4. 2 Because those Sacrifices were not able to make him that did the service perfect Heb 9 9. 3 Because these Legal Sacrifices did leave the sins of such as offered unexpiated until they were purged away by the death and blood of Christ Heb 9. 15. 4 Because the sins of Believers under the Old Testament were forgiven and pardoned after the same manner that our sins under the New Testament are pardoned Acts 15. 11. Quest II WAS the administration of the Covenant under the Old Testament sufficient for the time and efficacious through the operation of the Spirit to instruct and build up the Elect in the Faith of the promised Messiah by whom they had full remission of sins and eternal Salvation Yes 1 Cor 10 1 2 3 4 Heb 11 13 Iohn 8 56. Well then do not the Socinians err who maintain That life Eternal under the Old Testament was never promised to the Believers of that time neither had they any promise to expect it from GOD Yes By what reasons are they confuted 1 Because there are promises extant in the Old Testament of life eternal Isaiah 45 17 where it is said Israel shall be saved with an everlasting Salvation see Dan 12 2 2 Because the Fathers under the old Testament believed and expected life Eternal as Iob 19 25 26 27 David Psal 17 15 Abraham Isaac and Iacob all of these waited for eternal life Heb 11 9 10 3 Because some at that time were put into actual possession of it as Enoch Hebrews 11 5. So was Elias taken up into Heaven and put into actual possession likewise 2 Kings 2 11. 4 Because the Scripture of the Old Testament pointeth forth the way to Eternal life as Christ witnesseth Iohn 5 39 and Paul 2 Tim 3 15 5 Because Believers under the Old Testament were most happy Psalm 144 15. 6 Because Temporal good things were to them pledges of Spiritual good things and life eternal Heb 11 8 9. Quest III ARE there two Covenants of Grace differing in substance or but one and the same under various dispensations One onely Gal 3 14 16 Acts 15 11 Rom 3 21 22 23 30 Rom 4 3 6 16 17 23 24 Heb 13 8. Well then do not the Socinians err who maintain a Substantial and not an Accidental difference between the old Covenant and the new Yes By what reasons are they confuted 1 Because in both the Covenants there is the same promise of Grace concerning remission of sins and life Eternal freely to be given to Believers for Christs sake Gen. 3. 15. where the seed of the Woman is promised to bruise the head of the Serpent and Gen. 17. 7. it is said I shall be thy GOD and the GOD of thy seed after thee and Gen. 22. 18. it is said in thy seed shall all the Nations of the Earth be blessed and Iohn 3. 36. it is said he that believeth hath Everlasting life And Acts 15. 11. it is said but we believe that through the Grace of our Lord Iesus Christ we shall be saved even as they 2 Because one and the same Faith and Obedience on both sides is required walk before me and be thou perfect Gen. 17. 1. and Mark 1. 15. Christ sayes after he came to Galilee preaching the Gospel of the Kingdom the time is fulfilled and the Kingdom of GOD is at hand repent ye and believe the Gospel CHAP. VIII Of CHRIT the Mediator Question I. DID the Son of GOD when the fulness of time was come take upon him Mans Nature with all the essential Properties and common Infirmities thereof yet without sin being conceived by the power of the holy Ghost in the Womb of the Virgin Mary of her
or oblige him to give any thing as due And according to the order of Gods justice he can receive no favor from us nor can any creature confer any benefit on him Ps. 16. 2. Iob 22. 2 3. Truely where there is no favour done there can be no Merit for merit presupposeth a benefit accepted 4 Because our works are imperfect as well as to Parts as to Degrees Gal. 5. 17 Is. 64. 7. Deut. 27. 26. A Perfection of parts is when we have a Part of every Grace and are renewed in some measure in every power and faculty of the whole man though we be not come to the just and due measure in any of them A perfection of Degrees consists in the compleat measure of our conformity and our exact correspondence to the Law of God in respect of all whatsoever it requires 5 Because Christ says so likewise ye when ye shal have done all those things which are commanded you say we are unprofitable servants we have done that which was our duty to do Luke 17. 10. 6 Because the Good Works which we do are not ours but it is God that worketh in us both to will and to do 1 Cor. 4. 7. Gal. 5. 22. Phil. 2. 13. 7 Because that heavenly blessedness to be given to the saints is expresly attributed to the mercy and pity of God Plalm 103. 4. Matth. 5. 7. Titus 3. 5. Eph. 4. 6 7 8. 8 Because when the Apostle proclaims death to be the wages of sin he doth not affirm life eternal to be the reward of Good Works but the free and gracious gift of God which we obtain by Christ even in our sanctification whereof the Apostle here Rom. 6. 23. Which free Gift hath for its end eternal life Not that it merits this for then it should not be a gracious gift but because Christ hath merited this for us and shal of free Grace give it to us as the following words through Iesus Christ our Lord shew 9 Because God will have us to buy without money or price Wine Milk Honey that is to receive all things requisite and necessary for our spiritual life for Nothing and eternal life it self Isaiah 55. 1 2 3. 10 Because Christ should not be a perfect Saviour if any thing from us were to be added to the righteousness of his Merit But Christ is a perfect Saviour Eph. 1. 7. Eph. 2. 7 8 9. 1 Iohn 1. 7. Acts 4. 12. 11 Because our best works have such a mixture of corruption and sin in them that they deserve his curse and wrath so far are they from meriting Isa. 64. 6. But we are all saith the Prophet as an unclean thing and all our righteousnesses are like filthy raggs 12 If the works of regenerated men did deserve eternal life then should the whole contrivance of the Gospel be subverted and the same very way of Life layed down which was in the Covenant of works as is clear from 2 Cor. 5. 21. The Gospel is so contrived by the infinite Wisdom and Goodness of God that there is a judicial transferring of our sin as a debt on Christ the Cautioner and a translation of his righteousness and merit to be imputed to us for our justification without the least respect to our works Quest. VII ARE Works done by unregenerate men although for the matter of them they may be things which God commands and of good use both to themselves and others are they I say sinful and cannot please God Yes Hag. 2. 14. Titus 1. 15. Amos 5. 21. 22. Hos. 1. 4. Rom. 9. 16. Titus 3. 5. Well then do not the Papists err who maintain that not only all the works of unregenerate men are not sinful but also that some of their Works do indeed Merit and deserve somewhat from God namely as they speak by Merit of Congruity that is as they are agreeable to the Law of God Yes There is also as they say a Merit of Condignity by which the works of the Regenerate which follow justification deserve eternal life not from the imputation of Christs righteousness but from their own intrinseck worth and proportionableness to the Reward Yes By what reasons are they confuted 1 Because as a good tree cannot bring forth evil fruit neither can a corrupt rotten tree bring forth good fruit Matth. 7. 18. 2 Because all unregenerate men are dead in Trespasses and sin Eph. 2. 1. 3 Because all the works of unregenerate men are done without Faith and so cannot please God Heb. 11. 6. Rom. 14. 23. 4 Because if unregenerate men were able to do Good Works or perform any duty which deserved somewhat from God than would it follow that a man were able to do some good of himself which is contrary to Iohn 15. 5. Phil. 2. 13. 5 Because it is clear from Scripture that before renewing grace all are the children of wrath who of themselves cannot have a good thought nor any active concurrence or putting themselves forth to the utmost for their own Conversion 2 Cor. 3. 5. Therefore no plea for merit by any improvement of mens natural abilities see Rom. 9. 15. CHAP. XVII Of the Perseverance of the SAINTS Question I. CAN they whom GOD hath accepted in his beloved effectually called and sanctified by his Spirit either totally or finally fall away from the state of Grace No. Shall they certainly persevere therein to the end and be eternally saved Yes Phil. 1. 6. 2 Pet. 1. 10. Iohn 10. 28 29. 1 Iohn 3 9. 1 Peter 1. 5. 9. Well then do not the Papists Socinians Arminians and some Ring-leaders among the Quakers err who maintain that the Saints may totally and finally fall away Yes By what reasons are they confuted 1 Because the Saints are built upon the Rock and not upon the Sand therefore when temptations of any kind assault they can never fall nor can the gates of hell prevail against them Matth. 7. 24. Matth. 16. 16 18. 2 Because he that hath begun a good work in the Saints will finish it untill the day of Jesus Christ Phil. 1. 6. 3 Because Paul says nothing can separate us from the love of God Rom. 8. 35 38 39. 4 Because they that fall away have never had true justifying Faith Luke 8. 13 16. 1 Iohn 2. 19. 5 Because it is impossible for the Elect to be seduced Matth. 24. 24. I say impossible not in respect of the will and power of the Elect themselves but in respect of the immutability of Gods Decree concerning them and of his purpose of keeping them powerfully against seduction according to his promises of which he cannot repent see Iohn 10. 28. Rom. 8. 38 39. 1 Peter 1. 5. 6 Because they that believe in the Son of God have life eternal 1 Iohn 5. 13. Iohn 6. 47 54 58. And they have passed from death unto life and shall never thirst nor hunger any more Iohn 6. 35. 7 Because God hath promised in his Covenant that though he chastise his own
children for their faults yet he will never take away his mercy and loving kindness from them Psalm 89. 30 31 32 33 34. Ier. 32. 38 39 40. 8 Because that Golden chain that Paul speaks of cannot be broken Rom. 8. 30. Whom he did predestinate them also he called c. 9 Because Christs says this is the Fathers will which hath sent me that of all which he hath given me I should lose nothing Iohn 6. 39. 10 Because we are keeped by the power of God through Faith unto salvation ready to be revealed in the last time 1 Peter 1. 5. 11 Because he hath prayed for us that our Faith fail not Luke 22. 32. Iohn 17. 20. Quest. II. CAN Believers by reason of their sins and failings incurr GODS displeasure and grieve his holy Spirit come to be deprived of some measure of their Graces and Comforts have their hearts hardned and their consciences wounded hurt and scandalize others and bring temporal judgements upon themselves Yes Isaiah 64. 5 7 9. Ephes. 4. 30. Psal 51. 8 10 12. Rev. 2. 4. Cant. 5. 2 3 4 6. Isa 63. 17. Psalm 37. 3 4. 2 Sam. 12. 14. Psal. 89 31 32. Mark 16. 14. 1 Cor. 11. 32. Well then do not the Antinomians err who maintain That the sins of the Regenerate do not displease GOD and cannot grieve his holy Spirit and that Believers are not chastised in any wise for their sins Yes By what reasons are they confuted 1 Because the Prophet says thou art wroth for we have sinned Isai. 64. 5. 2 Because it is said that the thing which David had done namely his Murder and his Adultery displeased the Lord 2 Sam. 11. 27. 3 Because the Scripture testifies that the sins of Believers grieve his holy Spirit Eph. 4. 30. 4 Because the Saints by reason of their sins are deprived of some measure of grace and consolation Psalm 51. 8 9. Rev. 2. 4 5. 5 Because the Lord hath inflicted temporal punishments upon Believers for their faults Psalm 89. 31 32. 2 Sam. 12 11. and 24 15. 1 Cor. 11. 30. CHAP. XVIII Of assurance of Grace and Salvation Question I. MAY they who truely believe in the Lord Iesus and love him in sincerity and endeavour to walk in all good conscience before him May they I say be certainly assured in this life that they are in the state of Grace and being enabled by the Spirit to know the things which are freely given them of GOD may they without extraordinary revelation attain thereunto Yes 1 Iohn 2. 3. 1 Iohn 3. 14 18 19 21 24. 1 Iohn 5. 13. 1 Cor. 2. 12. Heb. 6. 11 12. Ephes. 3. 17 18. Well then do not the Papists err who maintain that no man can be sure namly sure by divine Faith of Gods peculiar favour towards himself without extraordinary revelation Yes By what reasons are they confuted 1 Because the Apostle commands us saying Brethren give all diligence to make your calling and election sure for if you do these things ye shall never fall for so an entrance shall be ministred unto you aboundantly into the everlasting kingdom of our Lord and Saviour Jesus Christ 2 Peter 1 10. 11. Heb. 6. 11. 2 Because the Apostle commands the Corinthians to examine themselves whether they be in the Faith 2 Cor. 13. 5. 3 Because the Scripture proposes and setteth forth sure Marks and Tokens by which a Believer may be infallibly assured that he is one of the number of Christs sheep Iohn 10. 4 5 27 28. And that he is one of Christs Disciples Iohn 13. 35. Nay it is the scope of the whole first Epistle of Iohn to propose such sure Marks to Believers whereby they may know that they have life eternal 1 Iohn 5. 13. 4 Because the true Believer may be perswaded that neither death nor life nor any other thing can separate him from the love of Christ Rom. 8. 38. 39. Where the Apostle not only speaketh of himself but of them to whom he writes 5 Because Believers have received the Spirit of Adoption whereby they cry Abba Father and he himself witnesseth with their Spirit that they are the children of God Rom. 8. 15. 16. 6 Because Believers have received not the Spirit of the World but the Spirit which is of God that they might know the things that are freely given to them of God 1 Cor. 2. 12. Quest. II. IS this certainty a bare conjectural and probable perswasion grounded upon a fallible hope No. But is it an infallible assurance of Faith Yes Heb. 6. 11. 19. Heb. 6. 17 18. Well then do not the Papists and Arminians err who maintain that the assurance of salvation is only conjectural or at the most only probable which hath for its foundation a failling and fadeing Faith Yes By what reasons are they confuted 1 Because assurance is from the testimony of the Holy Spirit witnessing with our Spirits that we are the Children of God Rom. 8. 16. 2 Because this assurance is founded upon the promises of God who cannot lie Isai. 54. 10. Iohn 3. 36. 3 Because Believers are sealed with the Holy Spirit of promise which is the earnest of their inheritance but he that receiveth the earnest not only hath right to the possession but knows assuredly that he hath that right and shall be put in the actual possession thereof Eph. 1. 13 14. 4 Because God willing more aboundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath that by two immutable things in which it was impossible to God to lie we might have a strong consolation Heb. 6. 17 18. Quest. III. IS the infallible assurance of Faith founded upon the divine truth of the promises of Salvation and upon the inward evidence of those Graces unto which these promises are made Yes Heb. 6. 17 18. 2 Peter 1. 4 5. 1 Iohn 2 3 and 1 Iohn 3. 14. 2 Cor. 1. 12. Well then do not the Antinomians err who maintain that none ought or can gather any comfort or assurance of Salvation from his own works of holiness but that a Believer ought to lean and rest upon the alone testimony of the Spirit without any Marks or Signs from which testimony he may say they be fully assured of the remission of his sins and of his own salvation Yes By what reasons are they confuted 1 From the example of the Saints who gathered their comfort from the fruits of Faith and works of holiness as David did Psalm 119. 6. And as Paul did 2 Cor. 1. 12. 2 From the reckoning up of Marks which are held out in Scripture by which Believers may be known from unbelievers as mutual love Iohn 13. 35. Observing and keeping his Commandments 1 Iohn 2. 3. Doing of righteousness 1 Iohn 3. 14. And loving the Brethren 3 Because unless Faith be proven by Marks true Faith cannot be discerned from presumption neither can assurance rightly founded be discerned from a delusion of Satan 1
Iohn 4. 2. 4 Because reason requires that from the knowledge of the effect we should come to the knowledge of the cause according to that of Matth. 7. 16. 5 Because marks of Grace have so much clearness in themselves that they will even beget in others a judgement according to charity concerning the Election of others therefore much more in those same very Persons who are able to discern and know better their own hearts 1 Thes. 1. 3 4. Quest. IV. DOTH this infallible assurance belong to the essence of Faith No. May a true Believer wait long and conflict with many difficulties before he be partaker of it Yes 1 Iohn 5. 13. Isai. 50. 10. Mark 9. 24. Psalm 88 throughout Psalm 77 to the 12. verse Well then do not the Antinomians err who maintain That the assurance of Salvation is Faith it self And that Faith is nothing els but the Eho of the Soul answering the holy Spirit my sins are forgiven me Yes By what reasons are they confuted 1 Because the sealing of the Holy Spirit which is the Earnest of our inheritance is given to Believers after they have believed Eph. 1. 13 14. 2 Because Believers may sometimes not know that they have eternal life 1 Iohn 5. 13. And he that feareth the Lord obeying the voice of his servant may walk in darkness Isaiah 50. 10. 3 Because if this assurance which takes away all doubting as the Antinomians affirm were of the Essence of faith there should not be any degrees of faith which is contrary to Mark 9. 24. Matth. 8. 10. Matth. 15. 28. 4 Because there are evident examples in Scripture from the Experience of the Saints as that of faithful Heman who thus complained Psalm 88. Why casteth thou off my soul why hidest thou thy face from me And of faithful Asaph under very sad exercise Psalm 77. to the 10 verse Quest. V. DOTH this assurance of Salvation incline men to loosness No. 1 Iohn 2. 1 2. Rom 8 1 12 1 Iohn 3 2 3 1 Iohn 1 6 7 Rom 6 1 2 Titus 2 11 12 14 2 Cor 7 1 Well then do not the Papists err who maintain That the Doctrine of Assurance of Salvation is of its own nature hurtful to true Piety and inclines men to sin and wickedness Yes By what reasons are they confuted 1 Because the Apostle Peter argues the contrary way and infers a far other conclusion namely because Believers know they are redeemed by the pretious blood of Christ they ought to pass the time of their sojourning here in fear 1 Peter 1. 17 18 19. 2 Because the Apostle Paul who was certainly perswaded of his interest in Christ rejects and abominats that conclusion with indignation and wrath Rom. 6. 1 2. 3 Because from the promise that God is the Father of Believers the Apostle exhorts the Corinthians by consequence to cleanse themselves from all filthiness of the flesh and Spirit and to perfect holiness in the fear of God 2 Cor. 7. 1. 4 Because they who are in Christ to whom there is no condemnation and are assured of it walk not after the Flesh but after the Spirit Rom. 8. 1. 12 38 39. 5 Because a Believer knowing God to be merciful concludes that God ought to be feared Psalm 130. 4. 6 Because whosoever hath that hope namely that he shall see Christ and be made like unto him he purifies himself as he is pure 1 Iohn 3. 3. 7 Because it is evident from the example of those who were perswaded of their salvation who yet lived piously and holily As Paul Rom. 8. 38 39. compared with 2 Cor. 1. 12. Acts 24. 16. Next we have the example of Abraham Gen. 17. 1. compared with Rom. 4. 18 19 20. Quest VI ARE true Believers when they fall into some special sin which woundeth the Conscience and grieveth the Spirit destitute of the seed of GOD and life of Faith No. 2 Iohn 3 9 Luke 22 32 Well then do not the Quakers and others err who maintain That true Believers falling into some special sin can have nothing of the life of faith and seed of GOD in them Yes By what reasons are they confuted 1 Because whosoever is born of God doth not commit sin for his seed remaineth in him and he cannot sin because he is born of God 1 Iohn 3. 9. For his seed remaineth in him that is doth not totally perish but abideth thenceforeward working the fruits of regeneration once begun in them Phil. 1. 6. 2 Because although Peter fell into that grievous sin of denying his Master thrice yet he still retained that seed of God and life of Faith and love to Christ because Christ had said to him I have prayed for thee that thy Faith fail not Luke 22. 32. The like may be said of David and others of the Saints of GOD who by falling into some special sins have wounded the Conscience and grieved the holy Spirit CHAP. XIX Of the Law of GOD. Question I. DID GOD give to Adam a Law as a Covenant of Works by which he bound him and all his Posterity to Personal Entire Exact and Perpetual obedience Yes Did he promise life upon the fulfilling and did he threatten death upon the breach of it Yes Was Adam endued with Power and Ability to keep it Yes Gen 1 26 27 Gen 2 17 Rom 2 14 15 Rom 5 12 19 Gal 3 10 12 Eccl 7 29 Iob 28 28 Well then do not the Socinians err who maintain that God made no Covenant with Adam in his integrity in which he promised to him and his posterity life eternal Yes By what reasons are they confuted 1 From those places of Scripture where the righteousness of the Law is described Lev. 18. 5. Rom. 10. 5. Gal. 3. 12. Ezek. 20. 11. 13. Whosoever therefore keepeth my Statutes and Judgements saith the Lord shall live in them And to whom life is promised for ever upon their perfect obedience and continuance in all things written in the Book of the Law And from those places in which death is threatned to them that in the least transgress the Law of God Deut. 27. 26. Gal. 3. 10. Ezek. 18. 4. 2 From the words of our Saviour who spoke to the Young man according to the Covenant of Works in which the Lord promiseth life eternal to such as shall fulfil the Law Matth. 19. 17. Luke 10. 28. Observe that Christ answereth here according to the question and opinion of this young man who thought he was able to obtain salvation by his own good works and therefore Christ directs him to the Law thereby to bring him to the acknowledgement of his own imperfection and afterwards to Faith in himself 3 Because man was created by God in righteousness holiness and immortality according to the similitude and image of God Gen. 1. 26. Gen. 9. 6. Eccl. 7. 29. Eph. 4. 24. Col. 3. 9 10. And received from him the Law of Nature naturally ingraven upon his heart Rom. 2. 14. 15.
is no such thing as Venial sin as it is explained by the Popish-church upon which false Foundation is built this fancy of Purgatory Rom. 6. 23. 2 Because temporal punishments do not extend themselves beyond this life Rom. 8. 18. 2 Cor. 4. 17 18. 1 Peter 5. 10. For in this life onely the Godly receive their evil things as the Wicked receive their good things Luke 16. 25. 3 Because after the fault is pardoned there remains no punishment to be undergone Ezek. 18. 22. Psalm 32. 1 2. Micah 7. 19. Rom. 8. 1 33. 4 Because the Thief upon the Cross that was converted did not suffer afterwards any punishment in Purgatory Luke 23. 43. Neither could his death and confession upon the Cross be accounted a perfect satisfaction as the Adversaries affirm because he did acknowledge he had received the due reward of his deeds Luke 23. 41. He that suffers as a Murderer or as a Thief or as an evi doer his punishment cannot be accounted a satisfaction 1 Peter 4. 15. 5 Because they that die in the Lord rest from all their labours Rev. 14. 13. 6 Because Christs satisfaction for the sins of Believers is most full compleat and perfect and doth not need our imperfect satisfactions whether for the Fault or the Punishment Isaiah 53. chapter Titus 2. 14. 1 Iohn 1 7 Heb 10 14 Col. 1 20 21 22. Neither by our sufferings in Purgatory is Christs satisfaction applyed to us First because our sufferings there cannot be an instrument for applying Christs Merits to us For on GODS part we have the Word Sacraments and the Spirit as means for applying his merits to us On our part we have Faith Was it ever heard of in the Word of GOD that the Lord made use of exquisite torments for applying his Grace To apply Mercy by the executing of Justice Is forgiving debt applyed by exacting the debt Shall pardon be applyed to by the punishing of us Quest. IV. WIll such as are found alive at the last day not die but be changed Yes 1 Thess. 4. 17. 1 Cor. 15. 51 52. Well then do not the Papists err who maintain that such as are found alive at the last day shall die Yes By what reasons are they confuted 1 Because Christ is ordained of GOD to be Judge of Quick and Dead which distinction would be needless if all truely Died Act 10. 42. 2 Because the Apostle says as was cited we shal not all sleep but be changed which place of Scripture is not to be read we shall all therefore sleep as the Papists say putting in the Greek particle oun for ou therefore for not Because this illative particle oun cannot agree sufficiently with the Apostles Preface Behold I shew you a mystery This Mysterie is not death it self but a change in place of death which is a great Mystery indeed 3 As the Resurrection of many of the bodies of the Saints was a preamble of the great Resurrection of our bodies Mat. 27. 52. So the translating of Enoch that he might not see death seems to be a preamble of this change in place of death Heb. 11. 9. Quest. V. SHal the Dead be raised up with the self same bodies and none other although with different qualities which shall be united again to their Souls for ever Yes Iob 19. 26 27. 1 Cor. 15. 42 43 44. Well then do not the Socinians Arminians Anabaptists Photinians and Marcionites err who maintain that the same individual body is not raised up which we carried about with us here and laid down in the dust but another body made of Air or of some matter more subtile than Air altogether void of flesh and blood made a-new by Christ Yes Do not likewise many of the Quakers err who maintain also That the same individual body is not raised again but that there is a change thereof in substance as well as in quality Yes By what reasons are they confuted 1 Because it is evident from Scripture Phil. 3. 21. that there shall be a transforming of those vile bodies at the Resurrection to be fashioned after the glorious body of Christ and so not the forming and making of a new one which is hard to conceive if the same individual body should not be raised and if this change here spoken of be as well in substance as in quality 2 Because the Apostle sayes He that raised up Christ from the dead shall also quicken your mortal bodies and therefore not bodies made of Air by his Spirit that dwelleth in you Rom. 8. 11. 3 The same Apostle sayes For this corruption must put on incorruption and this mortality must put on immortality 1 Cor. 15. 53. 4 Because the Iustice of GOD requires that the same individual bodies shal receive rewards or punishments which have done good or evil while life remained 2 Cor. 5. 10. Rom. 2. 6. Eph. 6. 8. 5 Because the body of Christ who is the efficient cause of our Resurrection 1 Cor. 15. 4 12 13 16. rose again that same individual body Luke 24. 39 40. Quest. VI. SHal the bodies of the unjust by the power of Christ be raised to dishonour Yes Acts 24. 15. Iohn 5. 28. 29. Phil. 3. 21. Well then do not the Socinians err who maintain there shall be no resurrection of the unjust Yes By what reasons are they confuted 1 Because the Apostle sayes We must all appear before the Judgment-seat of Christ that every man may receive the things done in the body 2 Cor. 5. 10. 2 Because the hour cometh in the which all that are in their graves shall hear his voice and shall come forth they that have done good unto the resurrection of life and they that have done evil unto the resurrection of damnation Iohn 5. 28 29. 3 Because the Apostle sayes being accused before Tertullus there shall be a Resurrection of the dead both of the Just and Unjust Acts 24. 15. 4 Because according to the Enochs Prophesy the Lord cometh with ten thousands of his Saints to execute Judgement upon all and to convince all that are ungodly among them Iude verses 14 15. 5 Because many of them that sleep in the dust of the Earth shall awake some to everlasting life and some to shame and everlasting contempt Daniel 12. 2. CHAP. XXXIII Of the Last IUDGEMENT Question SHal the wicked who know not GOD and obey not the Gospel of Iesus Christ be casten into everlasting torments and be punished with everlasting destruction from the presence of the Lord and from the glory of his power Yes Matth. 25. 31 to the end Rom. 9. 22 23. Acts 3. 19. 2 Thes. 1. 7 8 9. Well then do not the Socinians err who defining eternal death to be the extinguishing of the Body and Soul maintain that the wicked are to suffer no torment in hell and that their whole punishment will be to be deprived of Eternity or anihilated that is both Soul and Body turned into NOTHING Yes Do not likewise the Origenists and some Anabaptists err who think that not only the wicked but the Devils themselves after many torments in hell shall be received by GOD into favour and be made blessed and happy Yes By what reasons are they confuted 1 Because the Apostle affirms almost in so many words that which we have asserted 2 Thes. 1. 7 8 9 10. 2 Because Life Eternal and Death Eternal are in Scripture opposed to one another in the same sense Mat. 25. 46. But Life Eternal in Scripture is not taken for being simply Eternal but for being Eternally happy or to be in a blessed Eternal state and condition Psalm 133. 3. Therefore Eternal death must be taken in Scripture not for anihilation or being turned into Nothing but for an Eternal wretched and miserable state and condition 3 Because the Scripture saves but the children of the kingdom shall be casten into utter darkness there shall be weeping and gnashing of teeth Matth. 8. 12 13. 4 Because the Scripture affirms expresly that the wicked are tormented in hell Luke 16. 24. Next there are some degrees of torments there but there are no degrees in non esse that is in not to be 5 Because Abraham saves expresly there can no man pass from the place of torment to the place of bless and happiness Luke 16. 26. 6 Because the torments of the wicked are called a Worm that dieth not a fire that cannot be extinguished 7 Because the Scripture sayes that the smoke of their torment ascendeth up for ever and ever Rev. 14 11. Rev. 19. 3. 8 Because the wicked will be carried into everlasting fire prepared for the Devil and his angels Matth. 25. 46. And the same wicked are to rise again to shame and everlasting contempt Daniel 12. 2. And to suffer the vengeance of Everlasting fire Iude verse 7. And now only is the accepted time and now is the day of Salvation 2 Cor. 6. 2. FINIS * In magnis voluisse satest
did Acts 17. 11 12. 3 Because unwritten Traditions are subject and lyable to many corruptions and are soon and quickly forgotten 4. Because we have Life Eternal in the Scriptures therefore they must be most necessary to the Church Iohn 5. 39. 5. Because the Scriptures are given that the Man of GOD may be perfect thorowly furnished to all good works 2 Tim. 3. 16 17. And the Scriptures are written that men may believe Iohn 20. 31. Quest III. ARE these former wayes of GODS revealing his will unto his People now ceased Yes Well then do not the Enthusiasts and Quakers err who maintain That the Lord hath not ceased yet to reveal his Will as he did of old Yes By what reasons are they confuted 1. Because GOD who at sundry times and in diverse manners spake in times past unto the Fathers by the Prophets hath in these last days spoken unto us by his Son Heb. 1. 1 2. The Apostle calls the time of the New Testament the last days because under the same there is no more alteration to be expected but all things are to abide without adding or taking away as was taught and ordained by Christ until the last day See also Ioel 2. 28. Acts 2. 17. The Wayes and Manners of old was first by Inspiration 2 Chro. 15. 1. Isaiah 59. 21. 2 Pet. 1. 21. Secondly by Visions Numb 12. 6. 8. Thirdly by Dreams Ioh 33. 14 15. Gen. 40. 8. Fourthly by Urim and Thummim Numb 27. 21. 1 Sam. 30. 7 8. Fifthly by Signs Gen. 32. 24. Exod. 13. 21. Sixthly by audible Voice Exod. 20. 1. Gen. 22. 15. All which do end in Writing Exod. 17. 14. which is a most sure and infallible way of the Lords revealing his Will unto his People Quest. IV. DO the Books of the Old and New Testament come under the name of the holy Scripture and Word of GOD Yes Well then do not the Quakers err who maintain That the Scriptures ought not to be called the Word of GOD Yes By what reasons are they confuted 1. Because Christ says if he called them Gods unto whom the Word of GOD came and the Scripture cannot be broken Ioh. 10. 35. Here it is evident that the Word of GOD and the Scripture are the same 2. Because the predictions of the Prophets are expresly called the Word of GOD. Now in the first year of Cyrus king of Persia that the Word of the Lord spoken by the mouth of Ieremiah might be accomplished 2 Chro. 36. 22. Here we see it is evident that the written Prophesies of Ieremiah which are a part of the holy Scripture are called the Word of GOD. 3. Because what Christ calls the commandement of GOD He calls the Word of GOD Mar. 7. 9 10. compared with v 13. 4. Because the Apostle calls the sword of the Spirit the Word of God This sword is the sword of the Holy Spirit which he doth as it were put into our hand to resist Satan against all his temptations Eph. 6. 17. Therefore by the sword of the Spirit must be understood the Scripture not the Spirit it self as some Quakers affirm It is evident also from the fourth chapter of Matthew where Christ being tempted by the Devil with three different temptations resists him with three different places of Scripture And being asked by the Pharisees why his Disciples did pluck the ears of Corn upon the Sabbath day answered by Scripture Mat. 12. 1 2 3 4. Teaching us that Satans temptations must be carefully answered and that by Scripture as the onely mean to overcome him and his Instruments 5. Because the Word of GOD is quick and powerful and sharper than any two edged sword Heb. 4. 12. This cannot be understood of Christ because Paul in his other writings doth not call the Person of Christ by this name and therefore must be understood of the word of the Gospel the power whereof is described Rom. 1. 16. 6. See these following places of Scripture Psalm 119. 172. 1 Kin. 16. 12. and 2 Kin. 9. 36. and 2 Kin. 23. 16. Isa. 28. 13. Hos. 1. 1 2. Isa. 37. 22. Prov. 30. 5. By the Scripture or Word of GOD we do not understand the bare letters or the several written words of the holy Scripture which the Adversaries may imagine we call the Word of GOD. These are only the Vessels which carry and convey that Heavenly Light unto us But we understand thereby the Doctrine or Will of GOD revealed unto reasonable creatures teaching them what to do believe or leave undone Deut. 29. 29. Quest. V. ARE the Scriptures given of GOD to be the Rule of Faith and Life Yes Luke 16. 29 31. Eph. 2. 20. Rev. 22. 18 19. 2 Tim. 3. 16. Well then doth not the Popish Church err who maintain their Unwritten Traditions to be the Rule of Faith Yes Do not likewise the Enthusiasts and the Quakers err who maintain the Spirit within that teaches the Elect to be the only Rule of Faith And that the Dictates of the Light within are of as great authority as the Scriptures Yes By what reasons are they confuted 1. Because the Scriptures are called a Rule Gal. 6. 16. 2. Because nothing is to be added to the Scriptures Deut. 4. 2. and 12. 32. Prov. 30. 6. Rev. 22. 19 20. 3. Because we ought rather to follow the Scriptures in this Life than a voice spoken from Heaven 2 Pet. 1. 19 21. 4. Because the Scripture is written that we may believe Iohn 20. 31. 5. Because the Scripture is given for making the man of GOD perfect 2 Tim. 3. 17. 6. Because we must betake our selves in the whole of Religion to the Law and to the Testimony Isa. 8. 20. 7 Because Christ himself refers the greatest question that ever was whether he be the Son of GOD or not to the Scriptures Ioh. 5. 38 39. Search the Scriptures says he for they testify of me 8 Because the Holy Ghost did never give such a designation to his own Word as an Historical Rule and dead Letter or as some Quakers call them not the principal Fountain of Truth and knowledge nor the first rule of Faith and Manners but the Regula secundaria subordinate to the Spirit whence as they affirm the holy Scriptures have all their true worth excellency and certainty whereas Paul sayes expresly Faith comes by hearing and hearing by the Word of GOD Rom. 10. 14. 9. Because the spirits cannot be known by any other Rule than by the written Word It is certain that the Devil transforms himself into an Angel of light 2 Cor. 11. 14. There is a spirit of the World 1 Cor. 2. 12. A spirit that rules in the hearts of the children of disobedience Eph. 2. 2. There is a lying spirit 1 Kin. 22. 22. And a Spirit of error and delusion 1 Iohn 4. 6. How shal these be known to be such or the Spirit which the Quakers obtrude upon us not to be one of them but by the Rule of the
or shall be in time Acts 15. 18. Iohn 21. 17. Heb. 4. 13. But all things which come to pass in time could not have been infallibly known from eternity but in the Decree of his divine Will 2. From Gods natural way of working in time 1 Cor. 12. 6. Rom. 11. 36. whence it is evident that God worketh effectually and immediately in time all things which are done but he worketh by his will those things which he will have to be in time after that manner and in that time how and when they come to pass Psal. 115. 3. But that Act of willing cannot happen to God in time but hath been in him from all eternity because God is unchangeable Iames 1. 17. 3 By enumerating several instances concerning which the Scripture affirms particularly that they have been decreed by GOD as the sufferings and death of Christ Acts 2. 23. The glorifying of those that are to be saved Eph. 1. 4 5. 1 Thes. 5. 9. And the foreordaining the rest to damnation to be punished for their sin Iude v. 4. The like may be said of other things which come to pass in time see Psalm 33. 11. Psalm 115. 3. Isaiah 46. 10. Prov. 19. 21. That the Liberty and Freedom of the will and contingency of events is consistent with the Decree is clear from Acts 2. 23. Acts 3. 17 18. Acts 4. 27 28. Gen. 45. 5. Quest. II. IS the Decree of Predestination namely the Decree of Election and Reprobation absolute from the meer good will and pleasure of God Yes And is it particular concerning a certain number of Persons Yes 2 Tim. 2. 19. Iohn 13. 18. Well then do not the Lutherians and Arminians err who maintain the Decree of Predestination to be general and conditional depending upon persevering Faith which they affirm depends upon the will of man and foreseen infidelity and want of faith Yes Do not likewise the Papists and Socinians err who maintain the Decree of Predestination to be general and to depend upon good and evil works with Perseverance in them Yes By what arguments are they confuted 1 From the Apostle Paul who maketh the good will and pleasure of God the only cause why this man is chosen and another as worthy rejected and casten off Rom. 9. 11 12 13 14 15. Where he moves an objection against the justice of God and answers it 2 Because our blessed Saviour assignes it to the good will and pleasure of God that to some the mysteries of Faith for their conversion are revealed and that they are hid from many others who are nothing worse but in some respect better Matth. 11. 25 26. 3 Because a man of himself hath no good thing in him whereby he may be differenced from another but what he hath freely gotten from God 1 Cor. 4. 7. 4 Because the grace of Regeneration justifying Faith effectual Calling and perseverance to the end are given to all the Elect and to them only according to the eternal Decree of God and therefore are Effects not Causes or pre-required conditions of Election Rom. 8. 30. Acts 13. 48. Matth. 24. 24. 2 Tim. 1. 9. Iohn 15 16. Eph. 1. 3 4 5. Matth. 13. 11. Rom. 11. 6 7. Quest. III. HAth it pleased God according to the unsearchable Counsel of of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his Soveraign power over his creatures to pass by and to ordain the rest of mankind to dishonour and wrath for their sin to the praise of his glorious Iustice Yes Rom. 9. 17 18 21 22. Iude verse 4 Matth. 11. 25 26. 2 Tim. 2. 19 20. Well then do not many of the Quakers and others err who maintain that God never ordained any man to perish eternally Yes By what reasons are they confuted 1. Because Christ thanked his Father Lord of Heaven and Earth because he had hid those things from the wise and prudent and had revealed them unto Babes Matth. 11. 25 26. 2 Because the Scripture faith to Pharo even for this same purpose have I raised thee up that I might shew my power in thee and that my name might be declared throughout all the Earth Therefore hath he mercy on whom he will have mercy and whom he will he hardneth Hath not the Potter power over the clay of the same lump to make one vessel unto honour and another unto dishonour What if God willing to shew his wrath and to make his power known endured with much long suffering the vessels of wrath fitted to destruction Rom. 9. 17 18 21 22. 3. Because in a great house there are some vessels to honour some to dishonour 2 Tim. 2. 19 20. 4. Because the Apostle Iude says there are some who of old were ordained to this condemnation ungodly men Note that the cause of this reprobation is not mans sin but the absolute will and good pleasure of God Mans sin indeed is the cause why God will punish but no occasion why he did ordain to pass by or to punish man This Decree is just because God has power over man as the Potter hath power over the clay Neither is the end of this Decree the condemnation of the creature but the manifestation of Gods Justice Lastly sin is the effect of mans free will and condemnation is the effect of Justice but the Decree of God is the cause of neither Quest. IV. ARE any other redeemed by Christ effectually called justifyed adopted sanctifyed and saved but the Elect only No Iohn 17. 9. Rom. 8. 28. Iohn 6. 64 65. Iohn 10. 26. Iohn 8. 47. 1 Iohn 2. 19. Well then do not the Papists Quakers Socinians and Arminians err who maintain That all men even Reprobates are redeemed by Christ and that many Reprobates are effectually Called Iustified Sanctified and Adopted Yes By what reasons are they confuted 1 From the Golden Chain which cannot be loosed mentioned by the Apostle Paul Rom. 8. 30. Whom he did predestinate them he also called and whom he called them he also justified and whom he justified them he also glorified 2 Because those and those only believe whom GOD hath ordained to Life Eternal Acts 13. 48. Titus 1. 1. 3 Because Christ himself says to the Iews but ye believe not because ye are not of my Sheep My Sheep hear my voice and I know them Iohn 10. 26 27 28. Ye are not of my Sheep that is of the Elect which the Father hath given me 4 Because Christ would not pray for the World but for the Elect only Iohn 17. 9. 5 Because the Election or Elect have obtained it and the rest were blinded namely who are not elected and effectually called Rom. 11. 7. 6 Because Christ says greater love hath no man than this that a man should lay down his life for his Friends Such a love he never had to Reprobates whom he professes he never knew Iohn 15. 13. with Matthew 7. 23. 7 Because according to the Scripture Christ died
upon him And Isaiah 53. 7. he offered up himself a sacrifice for sin and by one Oblation he hath perfected for ever them that are sanctified Heb. 10. 14. 6 Because whole Christ was given to us with all his benefits otherwise if onely his passive Obedience were imputed to us it would follow that half Christ onely were given to wit Christ suffering but not Christ doing those things which pleased the Father taking away our sin and saving from death onely but not bringing Righteousness But Christ was not given and born for himself but for us that he might bestow himself wholly upon us by doing for us what we could not do and by suffering for us what we could not suffer Do not likewise the Socinians err who maintain That this Orthodox Doctrine namely That Christ did merit Eternal Salvation to the Elect and hath satisfied Divine Iustice for them is erroneous false and absurd Yes By what reasons are they confuted 1 Because the Messiah doth finish the transgression and maketh an end of sins and maketh Reconciliation for iniquity and shal be cut off but not for himself as the Prophet Daniel hath foretold chap. 9. 24 26. 2 Because his own self bare our sins in his own Body upon the tree 1 Peter 2. 24. 3 Because he hath reconciled those to GOD that were sometimes alienated and enemies in their mind by wicked works in the body of his Flesh through death Col. 1. 21 22. 4 Because now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Heb. 9. 26. 5 Because he hath given his life an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a pretium redemptionis a price of Redemption for many 6 Because the Prophet Isaiah sayes that it pleased the Lord to bruise him and put him to grief and that he was wounded for our transgressions and that he bare our iniquities chapter 53. 5 10 11. Quest. VI. DID Christ in the work of Mediation act according to both Natures by each Nature doing that which is proper to it self Yes Heb. 9. 4. 1 Peter 3. 18. Well then do not the Papists err who maintain that Christ is a Mediator only according to his humane Nature Yes By what reasons are they confuted 1 Because it was needful for perfecting the work of the Mediator that Christ should overcome death which could not otherwise be done than by his Divine Nature 1 Pet. 3. 18. Where it is said he was put to death in the Flesh but quickned by the Spirit 2 Because there are very many properties of the Mediator which cannot in any wise agree to the humane Nature of Christ as undertaking and promising that he will raise up all at the last day whom the Father has given him Iohn 6. 39. Again he could not lay down his life and take it up again by the alone strength of his humane Nature but all these are works proper to the Mediator as is clear from the tenth chapter of Iohn v. 18. And 3 the application of those good things which he hath merited is the proper work of the Mediator which can only be done by the Divine Nature 4 Because Christ is a Prophet a Priest and a King according to both his Natures A Prophet Matt. 11. 27. No man knoweth the Father save the Son A Priest Rom. 5. 10. Heb. 9. 14. He is a King Luke 1. 32. All which Offices he executes according to both his Natures CHAP. IX Of FREE-WILL Question I. HATH Man by his fall into an estate of sin wholly lost all ability of will to any supernatural good accompanying salvation so as a Natural Man being altogether averse from that Good and dead in sin is not able by his own strength to convert himself or to prepare himself thereunto Yes Rom. 5. 6 Iohn 15. 5. Rom. 3. 10. 12. Iohn 6. 44 65. Well then do not the Pēlagians and Socinians err who maintain that the Natural Man without supernatural and divine grace is able to convert himself to God by his own strength Yes Do not likewise the Semipelagians Papists Arminians and Lutherians err who maintain That fallen Man and corrupted with Original sin is partly able by his own strength the Grace of GOD assisting him to prepare himself and turn himself to GOD Yes By what reasons are they confuted 1 Because the Natural Man receiveth not the things of the Spirit of GOD for they are foolishness unto him neither can he know them because they are Spiritually discerned 1 Cor. 2. 14. Rom. 8. 7 9. 2 Because all that the Natural Man doth is sin and cannot in any wise please GOD because his works are not of Faith nor to the Glory of GOD as the Law requires Rom. 14. 23. Heb. 11. 6. Titus 1. 15. Rom. 3. 10 11 12. Psalm 14. 3. Rom. 8. 8. 3 Because a man hath no good in himself whereby he may be differenced from the most flagitious nor any good thing which he hath not received 1 Cor. 4. 7. 4 Because Conversion Grace and Salvation are not of him that runneth or willeth but of GOD that sheweth mercy and whom he will be hardneth Rom. 9. 15 16 18. Rom. 11. 7 8. Matth. 11. 21 22 25. 5 Because the Conversion of a Natural Man is the quickning of one dead Ephes. 2. 5. Col. 2. 13. It is a Regeneration or bearing again Ioh. 3. 5 6 It is the creating of a new heart Psalm 51. 10. It is the taking away the heart of stone and the giving of a heart of flesh Esek 11. 19. Esek 36. 26. And therefore as God raised Christ from the dead so also he raiseth us from the grave of sin by his own proper power 1 Cor. 6. 14. And 6 because GOD converts and calls men not by works of Righteousness which they have done Titus 3. 4 5 5. but according to his own Purpose and Grace which is given us in Christ Jesus 2 Timoth. 1. 9. Quest. II. DOth a Regenerate Man after his Conversion perfectly and onely will that which is good No. Gal. 5. 17. Rom. 7. 15 18 19 21 23 Well then do not the Puritans I do not mean the old Non-conformists Antinomians Anabaptists and many Quakers err who maintain That all the Saints of GOD are free from every spot and blemish of sin Yes Do not likewise some of the Popish Church and Socinians err who maintain That some Christians that are more advanced may come that length to be without any spot blemish and act of sin Nay that some have really win that length Yes By what reasons are they confuted 1 Because in many things we offend all Iames 3. 2. 2 Because Christ commands us to seek dayly remission of sins Matth. 6. 12. Luke 11. 4. 3 Because there is not one just man upon the Earth who doth not sin 1 Kings 8. 46. Eccles. 7. 20. 4 Because there is a continual war between the Flesh and the Spirit so that they namely the Regenerate are not able
to do that which they are willing and ought to do Gal. 5. 17. 5 Because the Regenerate are not able to fulfil the first Command namely to love GOD with all their Heart with all their Soul Matth. 22. 37 38. For we know here but in part and therefore we love but in part 1 Cor. 13. 9. Neither are the Saints free of all those inordinate motions of concupiscence forbidden in the tenth Command as is evident from Gal. 5. 17. and from the experience of Paul and of all the other Saints 6 Because if we say we have no sin we deceive our selves and the truth is not in us 1 Iohn 1. 8 9. But when that same Apostle sayes whosoever is born of GOD doth not commit sin for his seed remains in him and he cannot sin because he is born of GOD he must mean in the first Text of sin dwelling in the best of Saints here-away and therefore he expresses it by Hamartian Echein peccatum habere which signifies to have sin In the second Text he means of sin not only dwelling but reigning in us and made a trade of and gone about with the full and hearty consent of the will and is expressed by the words Hamartian poiein to work sin and to make a trade of it as men do in any employment they take delight in 7 We see it from the grievous falls of the most eminent Saints as Noah Lot Abraham Iacob David Solomon Asa Iehoshaphat and the Discsples of Christ. CHAP. X. Of EFFECTUAL CALLING Question I. ARE all those whom GOD hath predestinated to life and those onely in his appointed and accepted time effectually called by his Word and Spirit out of the estate of sin and death in which they are by Nature to Grace and Salvation through Iesus Christ Yes Rom. 8. 30. Rom. 11. 7. Ephes. 1. 10. 11. 2 Thes. 2. 13 14. Rom. 8. 2. Ephes. 2. 1 2 3 4 5. 2 Cor. 3. 36. Well then do not the Papists Arminians and Lutherians err who maintain That men not Elected are sometimes effectually Called Yes By what reasons are they confuted 1 Because Faith belongs to the Elect only Titus 1. 1. 2 Because whom he did predestinate those onely and no other hath he called Rom. 8. 30. 3 Because though many hear the Gospel yet none believe but such as are ordained for everlasting life Acts 13. 48. 4 Because the Apostle testifies that the Elect have obtained it and the rest were blinded Rom. 11. 7. 5 Because Christ manifested his Fathers name to those only whom he choised out of the world and gave to him Joh. 17. 6 Quest. II. DOth GOD whom he effectually Calls Enlighten their minds Spiritually and Savingly to understand the things of GOD Yes Acts 26. 18. 1 Cor. 2. 10 12. Eph. 1. 17 18. Well then do not the Arminians err who maintain That no supernatural light infused into the intellective Faculty and thereby elevating it is requisite to the saving understanding of these things which are needful in the Scripture to be believed done and hoped for Yes By what reasons are they confuted 1 Because the Natural man receiveth not the things of the Spirit of GOD for they are foolishness unto him neither can he know them because they are spiritually discerned 1 Cor. 2. 14. 2 Because the carnal mind is enmity against GOD for it is not subject to the Law of GOD neither can it be Rom. 8. 7. 3 Because all unregenerate men are darkness Ephes. 5. 8. And darkness cannot comprehend the light Iohn 1. 5. 4 Because Christ sayes I thank thee O Father Lord of Heaven and Earth because thou hast hid these things from the wise and prudent and hast revealed them to babes Matth. 11. 25. Quest. III. DOth GOD take away from them whom he effectually Calls the heart of stone and give unto them an heart of flesh renewing their wills and by his Almighty power determining them to that which is good and effectually drawing them to Iesus Christ Yes Ezek. 36. 26. Ezek. 11. 19. Phil. 2. 13. Ezek. 36. 27. Well then do not the Arminians err who maintain that the will of man when he is regenerate is not renewed nor furnished with any new and Spiritual qualities Yes By what reasons are they confuted 1 Because Moses sayes GOD shal circumcise thy heart and the heart of thy seed to love the Lord thy God with all thine heart and with all thy soul that thou mayest live Deu. 30. 6. 2 Because the Lord says A new heart also will I give you and a new spirit will I put within you and will take away the stony heart out of your flesh 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 and cause you to keep my judgements and do them Ezek. 36. 26 27. 3 Because It is GOD that worketh in us both to will and to do according to his good pleasure Phil. 2. 13. 4 Because all the faculties of the Soul are renewed 2 Cor. 5. 17. If any man be in Christ he is a new crearure old things are past away behold all things are become new Do not likewise the same Arminians err who maintain That when the Grace of GOD begins to make an Infall upon the heart in order to a mans conversion it is indifferent and may be resisted and withstood so that a man may be converted or not converted by it Yes By what reasons are they confuted 1 Because if this Doctrine were true a mans conversion would be of him that runneth and of him that willeth but not of GOD that sheweth mercy which is contrary to the Apostle Rom. 9. 15 16. 2 Because by this way it should not be GOD that worketh in us both to will and to do Phil. 2. 13. 3 Because by this way a man himself should make the difference and GOD should not make one man to differ from another which is contrary to the Apostle 1 Cor. 4. 7. 4 Because if so a man might glory that he had in himself what he had not received which contradicts 1 Cor. 4 7. 5 Because it is GOD that draws a man before he comes to Christ Iohn 6. 44. 6 Because Conversion is a new Creation 2 Cor. 5. 17. 7 Because it is a resurrection from the Dead Ephes. 2. 5. 8 Because conversion is no less than to be born over again Iohn 3. 3. Quest. IV. IS this Effectual call of GODS free and special grace alone and not from any thing at all foreseen in man Yes 1 Tim. 2. 9. Titus 3. 4 5. Eph. 24 5 8 9. Well then do not the Papists and Arminians err who maintain That an unregenerate man may by the strength of Nature and his Free-will do some good works nay often times hath actually done such good works as may prepare him and dispose him for the receiving of the Grace of God Yes By what reasons are they confuted 1 Because an
do not the Erastians err who maintain that the Civil Magistrate hath in himself all Church power and so may administer the Sacraments and preach the Word and may exercise the power of the keys of the Kingdom of Heaven Yes By what reasons are they confuted 1 Because Christ hath given no such power to Magistrates as evidently appears from all those places of Scripture where mention is made of the keyes There is not in them one syllabe of the Civil Magistrate Matth. 18. 17. Matth 16. 19. 2 If the power of the keyes of the Kingdom of Heaven agree to the Magistrate as a Magistrate then ought it to agree to every Magistrate though the Magistrate were an Infidel or a Woman which is absurd 3 A Magistrate as a Magistrate is not a Minister of the Church as is evident from all the Catalogues of the Ministers of the Church For in them you will not find any mention of the Magistrate Eph. 4. 11. Rom. 12. 7. 8. 1 Car. 12. 8 9 10. 4 Because before ever there was a Christian Magistrate in the World the Church exercised all Acts of Church Jurisdiction and Government The Church ordained Ministers and Pastors 1 Tim. 4. 14. And inflicted the Censure of Excommunication 1 Cor. 5. 5. And Relaxed the Penitent from this Censure Called a Synod and stigmatized Hereticks Acts 15. 5 Because GOD hath put a difference between the Church Government and the Civil and hath appointed distinct Governours to them 2 Chron. 19. 8 9 10 11. 6 Because God did severely punish Saul and Uzzia for presuming to offer sacrifice which was proper to the Priests only 1 Sam. 13. 9 10 13. 2 Chron. 26. 16 19. Quest. VI. HATH the Civil Magistrate power to call Synods to be present at them and to provide that whatsoever is transacted in them be according to the mind of GOD Yes 2 Chron. 19. 8 9 10 11. and 2 Chron. 29 30. chapters Matth. 2. 4 5. Well then do not the Papists err who maintain that the judgement and care of Religion doth not belong to the civil Magistrate Yes By what reasons are they confuted 1 Because the custody and keeping of the divine law is committed by GOD to the Civil Magistrate Deut. 17. 18. 2 Because it was foretold that Kings should be nursing Fathers to the Church Isaiah 49. 23. 3 Because it is the duty of the Magistrate to take care that subjects may lead a quiet and peaceable life in all godliness and honesty 1 Tim. 2. 2. 4 From the commendable examples of the good kings of Iuda 2 Chron. 29. 30. chapters Quest. VI. DOth infidelity or difference in Religion make void the Magistrates just and legal authority No. Doth it free the people from their due obedience to him No. 1 Peter 2. 13 Rom. 13. 1 2 3 4. Titus 3. 1. Well then do not the Papists Anabaptists and others err who maintain that subjects ought not to suffer a King that 's an infidel or obey that King in his just commands that differs from them in Religion Yes By what reasons are they confuted 1 Because we are commanded to submit our selves to every ordinance of man 1 Peter 2. 13. Namely in all that they command us if it be not contrary to God and his command otherwise according to Acts 4. 19. it is better to obey GOD than man And it is said for the Lords sake that is because it is GODS will to govern us by them 2 Because the Christians which were at Rome were commanded by the Apostle to subject themselves to the higher powers and that without exception of Religion and Piety and even to that heathen the Roman Emperour Rom. 13. 1. 3 Because the same Apostle writing to Titus bids him exhort the Cretians his hearers to obey Magistrates what manner of ones soever they be not only believing ones but also those that are unbelieving as then they were yet most of them Titus 3. 1. 4 Because when the Apostle Paul was persued for his life and charged with matters criminal he appealled unto Cesar Acts 25. 10 11. 5 Because the Prophet Ieremiah did own the power of Zedekia who had turned aside to a false worship and had despised the oath which he had made to the King of Babylon Ezek 17. 16 17. Now hear I pray thee says the Prophet O my Lord the King let my Supplication I pray thee be accepted before thee Ierem. 27. 20. 6 Because Christ himself payed tribute to Cesar though he was free being both the Son of GOD by nature and the Son of David by birth Matth. 17. 26. And he commanded and allowed others to pay Matth. 22. 21. Rom. 13. 7. 7 Because Paul did own and acknowledge the power of King Agrippa Acts 26. 2. Quest. VII IS it the duty of people to pray for Magistrates and honour their persons Yes 1 Tim. 2. 1 2. and 1 Peter 2. 17. Well then do not some err who deny this Yes By what reasons are they confuted 1 Because Samuel at the request of Saul whom he knew the Lord had rejected returned again after him and honoured him before the people 1 Sam. 15. 31. 2 Because the Lord having appointed Magistrates to administer justice and judgement in his name is so far pleased to honour them as to call them Gods and the Children of the high Psalm 82. 1 6. 3 Because the Apostle Peter says fear God and honour the King parallel to what Paul says render to all men their dues honour to whom honour is due 1 Peter 2 17. Rom. 13. 7. 4 Because even heathen Magistrates are called the Lords anointed Isaiah 45. 1. And the Lord calls Nebuchadnezzar his servant Ierem. 27. 6. If then such Magistrates ought to be honoured upon that account much more Christian Magistrates 5 Because if we be obliged not to speak evil of dignities 2 Peter 2. 11 nor revile the Gods Exod. 22. 8 we are obliged to honour dignities for where a sin is forbidden the contrary duty is commanded 6 Because God commanded his people the Jews to seek the peace of the City that is the welfare and prosperity of Babylon whither he had caused them to be carried away captives Ierem. 29. 7. 7 Because the Prophet the man of God besought the Lord in behalf of Ieroboam and prayed for him a man that had made Apostacy from the true worship of God and had made Israel to sin 1 Kings 13. 3. 8 Because our blessed Saviour says render to Cesar the things that are Cesars Matth. 22. 21. But prayers and supplications are as due to Cesar as custom and tribute 1 Tim. 2. 1 2. 9 Because the Apostle commands us to pray for all that are in authority that we may lead a quiet and peaceable life which is the cause wherefore we must pray for Magistrates For in the Apostles times and long after Magistrates were persecutors of the Church of GOD and hindred the members of Christ to live in peace and godliness 1 Tim.
in the time of the ten Persecutions the visible church was much obscured and darkned And after these storms were over arose the Arians who did much trouble the church of Christ as is clear from History 5 Because two wings were given to the Woman that is to the Church of GOD two wings I say of a great Eagle that she might flie into the wilderness to hid her self Rev. 12. 14. 6 Because the Apostle Paul did foretel that general defection and apostasy of the visible church mentioned 2 Thes. 2 3. 7 Because Christ hath foretold that before his second coming he shall scarce find Faith on the Earth Luke 18. 8. 8 Because the church of GOD is alwayes lyable to trouble and persecution while it sojourneth in this world But troubles and persecutions do much obscure the brightness and splendour of a visible church Luke 21. 17. Iohn 16. 2. Psalm 129. 1 2 3. Quest. VII ARE the purest churches under heaven subject both to mixture and error Yes 1 Cor. 13. 12. Rev. 2. and 3. chapter Rev. 18. 2. Rom. 11. 18 19 20 21 22. Well then do not the Papists err who affirm that the church cannot err neither in matters absolutely necessary neither in other things which it proposes to be done and believed by us Yes By what reasons are they confuted 1 Because the visible church under the Old Testament oftentimes made defection to Idolatry Exod. 32. 8. Iudges 3. 7. 2 Because as long as we are here we know but in part and therefore we are subject and lyable to mistakes 1 Cor. 13. 9 12. 3 Because the seven churches of Asia to which Iohn did writ are accused of mixture and errors Rev. 2. 4 5. 4 Because while Christ was on earth the Disciples dreamed of a worldly kingdom and for a time even after his resurrection they did believe it Acts 1. 6. 5 Because before the day of Christ be at hand there shall be a falling away of the visible church from the true Orthodox Faith to Antichristianism which in great part is already come to pass and more than is to come between this time and his second coming 2 Thes. 2. 3. Rev. 13. 3. 6 Because one of the chief differences between the Church Militant and the Church Triumphant is this that the one can err but not the other 1 Cor. 13. 9 10 12. 7 Because Christ hath foretold that there shall arise false Christs and false Prophets and shall shew great signs and wonders in so much if it were possible they shall deceive the very Elect Matth. 24. 24. 8 Because when the Son of man cometh he shall scarce find Faith on the earth Luke 18. 8. 9 Because the converted Iews erred in being zealous for the Law thinking that the Ceremonial Law ought yet to be observed not understanding that the same was abolished by Christ Acts 21. 20. So did the Galatians err in admitting circumcision Gal. 1 6. And the Corinthians in their abuse of the Lords Supper 1 Cor. 11. 18. Quest. VIII IS there no other head of the Visible Church but the Lord Iesus Christ No. Can the Pope of Rome in any sense be the head thereof No. Col. 1. 18. Eph. 1. 22. Well then doth not the Popish-Church err who maintains that not only Christ is the universal head of the Church but that there is another visible head under him who say they is the Pope of Rome Christs Vicar or Deputy under him Yes By what reasons are they confuted 1 Because as not many husbands but one only is head of the wife so Christ only is head of the Church Eph. 5. 23. 2 Because the Church is espoused to one only namely to Christ 1 Cor. 11. 3. 3 Because the Church is the body of Christ only Eph. 1. 22 23. 4 Because among all the Ecclesiastick orders instituted and appointed by Christ we do not read of such a creature as an Universal Vicar of Christ Eph. 4. 11. 5 Because the Church is one body only unless it be a monster but one body cannot have two heads Rom. 12. 4 5. 6 Because Christ only can inspire or breath in vigour sense motion and spiritual life into his members Eph. 5. 29 30. Iohn 6. 48 50 51. Iohn 15. 1 2. 7 Because there must not be Lordship and soveraignty among them that are under Christ their head and Lord Luke 22. 25. 1 Peter 5. 2 3. 8 If the Pope be not so much as a Bishop of a particular Church he cannot be universal Bishop The first is true because he doth not perform the office of a Bishop which is set down 1 Tim. 3 2 Titus 1 7. 8 9. Do not likewise the Erastians and others as Arminians err who make the Supream Magistrate head of the Church Yes By what reasons are they confuted 1 Because the Protestant Religion as it is contained in the Harmony of Confessions especially in the Confession of Faith recorded in the first Parliament of King Iames the sixth laitly ratified and confirmed doth not acknowledge any Supream Head or Governor in the Church neither Angel Man Pope Prince nor Potentate save the Lord Christ from whom alone all subordinate power and authority is derived to the officers of his own Church 2 Because if the Supream Magistrate be a church officer he must derive his power from Christ and must be a Spiritual and Ecclesiastick head and Governour and not a civil only And if such then Christ hath devolved his own place and office upon him which is without Scripture proof 3 Because if the Supream Magistrate be head of the church he must have a right to this Title either by humane Law or by a divine warrant Laws of a Nation cannot make him head of the church because such laws cannot make him an Ecclesiastick and Spiritual officer There is no divine warrant or commission from Christ as is clear from Matth. 18. 17. From the Epistles to Timothy and Titus From Ephes. 4. 11. Rom. 12. 7 8. And from 1 Cor. 11. 28. Quest. IX IS the Pope that Antichrist that Man of sin and Son of perdition that exalteth himself in the church of God against Christ and all that is called God Yes 2 Thes. 2. 3 4 8 9 Rev. 13. 6. Matt. 23. 8 9 10. Though this be denyed by the church of Rome yet the true discription of Antichrist agrees to him 1 Because he is not one single man but an order and race of men succeeding to one another in that same state and office which you will see by comparing 1 Iohn 4. 3. 2 Thes. 2. 7 8. together 2 His coming is after the manner of Satan 2 Thes. 2. 9. 3 As to his name he calls himself a Christian but in very truth an Adversary to Christ and by consequence one that denys Jesus to be the Christ Rev. 17. 14. Rev. 19. 19. 2 Thes. 2 8. 1 Iohn 2. 23. 4 he sitteth in the Temple of GOD as GOD 2 Thes. 2. 4. 5 He ruleth in
7. 13 14. 8 Because in those that are come to age Faith and Repentance are pre-required to Baptism and therefore before they be baptized they have the beginning of regeneration Acts 2. 38. 9 Because not all that are baptized are elected Matth. 20. 16. But all that are elected by GOD are in time regenerated 1 Peter 1. 2. 10 Because the Holy Ghost is a most Free Agent and Worker and therefore his operation whence the efficacy of Baptism depends whereby we are regenerated is not tyed to any one moment of time Iohn 3. 8. 11 Because Baptism is not a converting but a confirming Ordinance even as the Lords Supper is The Papists do otherwise contradict the second part in affirming that the vertue and efficacy of Baptism as to the abolishing and sealing up the remission of more grievous sins and faillings which they call Mortal doth not extend it self to the time to come but to the time past so that if the person baptized fall into some deadly and dangerous sin which wounds the conscience there is need of another Sacrament to wit Pennance whereby the remission of that Mortal sin as they call it is sealed up unto him By what reasons are they confuted 1 Because the Sacrament of Baptism after the administration thereof doth not cease to be a Sacrament of the blood of Christ which purgeth us from all our sins Mark 1. 4. 1 Iohn 1. 7. 2 Because justification by faith which is sealed up to us by Baptism Rom. 4. 11. Col. 2. 11 12. is for all sins committed before and after baptism Acts 13. 36. 3 Because our Saviour says he that believeth and is baptized shall be saved Mark 16. 16. 4 Because not onely the beginning of our Salvation is referred to baptism but also salvation it self and eternal life 1 Peter 3. 21. 5 Because the Scripture bringeth Arguments from the use and remembrance of baptism by which we that have been baptized are stirred up to holiness and newness of life and to put off the old man and consequently all those sins which the Adversaries call Mortal Rom. 3. 2 3. Gal. 3. 27. Col. 2. 11. 12. Quest. V. IS the Sacrament of Baptism but once to be administred to any person Once only Gal. 3. 27. Titus 3. 5. Well then do not the Marcionites err who maintain that men after grosser faillings ought to be re-baptized Yes Do not likewise the Hemerobaptists err who maintain that men according to their faults every day ought every day to be baptised Yes Do not lastly the Anabaptists err who maintain that children baptized ought to be rebaptized when they come to age Yes By what reasons are they confuted 1 Because Baptism is a Sacrament of Admission into the visible Church and of Regeneration which is one onely 1 Iohn 3. 9. 1 Cor. 12 13. Tit. 3. 5. Eph. 5. 26. 2 Because there is a command for repeating and frequent using the Lords Supper 1 Cor. 22. 25 26. But no Precept or command for repeating Baptism 3 Because Circumcision to which succeeded Baptism was never repeated as the Passover was 4 Because Baptism is a seal of Adoption Gal. 3. 26 27. But whom GOD loveth and hath once adopted those he never casteth off afterwards Rom. 11. 29. 5 Because the Apostle sayes there is but one Baptism Eph. 4. 5. namely not only in number but also in the administration upon us all Rom. 6. 3 4. CHAP. XXIX Of the LORDS Supper Question I. IS the Sacrament of Christs Body and Bloud called the Lords Supper an Ordinance of GOD to be observed in the Church unto the end of the World Yes 1 Cor. 11. 23 24 25 26. 1 Cor. 10. 16 17 21. Matth. 26. Luke 22. Well then do not the Quakers err who maintain the Sacrament of the Lords Supper to be no Gospel Ordinance and that there is no Gospel precept for the administration thereof until his second coming Yes They look upon this Ordinance as a Type onely and Figure or shadow of Christs Body and Blood which was commanded for that time and for some time to come but not unto his second coming Thus they abandon that most precious Ordinance of taking and eating the Bread and drinking the Wine as they do baptism with Water and all other Ordinances to the introducing of black Atheism into the World They pervert the true meaning of the Scripture for the defence of their damnable Tenets as by this one instance Till he come which is meant say they not of his second coming at the last day but of his coming to dwell in his disciples and Apostles as if Christ had not been in them both before and after his ascension even as they deny baptism in Christs commission Matth. 28. 19. to his Disciples to be meant of Baptism with Water because water is not exprest they deny either wilfully as their Ring-leaders do or ignorantly or by a delusion from the Devll as the most part do the most sure and evident Truths in Scripture pratling and gagling in their discourse sense and nonsense being oftner out of purpose than in a purpose skipping from one subject to another to save themselves from the strength of reason like subtile Foxes which when they are beaten from one hole flie into another But while they are obstinate and pertinacious in maintaining Lies and Untruths they ought to be confuted as the man was that denyed Snow to be white For it is not so much a blindness of mind or a weakness of judgement as many well meaning people are misled by as a wilful obstinate resisting of the Truth as the perverse Iews did or as Iannes and Iambres withstood Moses They that are against commanded Gospel Ordinances and the Ministers of Christ whom they look upon as the Priests of Baal would if they durst shake off the very Scripture and Word of GOD. And it is more than probable that if they could shun the odium of open Blasphemy and the hazard of standing Laws against blasphemers the most part of them would disown the Scriptures as many of them have done For what kindness or respect can they have for the Scriptures but such as men carry to Topicks or common places whence they draw Arguments to impugne others or defend themselves with For they do not look upon the Word as their Rule seing as they dream they have a Light within them beyond that more sure Word of Prophesie which the Aopstle Peter prefers to a voice from Heaven Nay they have so little veneration for the Scriptures that they will not suffer them to be called the Word of GOD contrary to many express places of the Scripture as Iohn 10. 35. 2 Chr. 36. 22. Psalm 119. 172. Mark 7. 9 10 13. 1 Kings 16. 12. 2 Kings 9. 36. Ezra 1. 1. 2 King 23. 16. Isaiah 28. 13. Ephes. 6. 17. Isaiah 37. 22. Quest. II. IS Christ offered up to his Father in this Sacrament No. Is there any reall sacrifice made at all for
Christ in this Sacrament corporally or carnally in with or under the brèad and wine No. 1 Cor. 10. 16. Well then do not the Lutherians err who maintain that the body and blood of Christ are corporally in with and under the bread and wine and that as the Papists also teach his body and blood are taken corporally by the mouth by all Communicants believers and unbelievers Yes By what reasons are they confuted 1 Because Christ was sitting with his body at the Table 2 Because he himself did eat of the bread and drink of the wine 3 Because he took bread from the Table he took not his own body he break bread and did distribute it he break not his own body so he took the Cup and not his own blood 4 Because Christ said the Cup was the New Testament in his blood but the Cup is not in with and under the Wine 5 Because Christ said the bread was his body which was broken the Wine was his blood which was shed But neither was his body broken under the bread nor his blood shed under the Wine seing Christ as yet was not betrayed crucified and dead In the next place the end of the Lords Supper is that we may remember Christ and declare his death until be come Luke 22. 19. 1 Cor. 11. 24 25 26. Therefore if Christ be now present with his body in with and under the bread the Sacramental remembrance of Christ and the declaring of his death ought to cease This Doctrine of Consubstantiation is contrary to the Articles of our Faith It is against the Truth and Verity of his Humane Nature which is visible palpable and in a certain place circumscriptive It is against the Article of his ascension for it makes his body which is now in Heaven until the last day to be in with and under a piece of bread It is against the spiritual communion of the Saints with Christ the Head which the Lutherians makes by this doctrine a corporal and carnal communion contrary to 1 Cor. 10. 3 4. Ephes. 1. 22. Ephes. 4. 4. Rom. 8. 9. 1 Cor. 6. 17. 1 Iohn 4. 13. Iohn 15. 5. It brings with it many and great absurdities as that the body of Christ Non habeat partem extra partem hath not one part of it without another but as if all the parts of his Body were in one part which is contrary to the Nature of a true and real Quantum which consists essentially in three dimensions length breadth and thickness It makes in effect his Body to be no body It brings down the glorious Body of Christ from Heaven and puts it under the base Elements of this Earth It makes as many bodies of Christ as there are pieces of Eucharistical bread It makes his body to be broken in with and under the bread and bruised with the teeth It sends his Body down to the stomach where it is turned into a mans substance and afterwards throwen out Moreover all true Eating brings life and Salvation Iohn 6. 50 51. but eating by the mouth profiteth nothing Iohn 6. 63. Again our union with Christ and therefore our eating of his Body from whence ariseth this union is not corporal but spiritual Eph. 3. 17. And the Body and Blood of Christ are meat and drink not carnal but spiritual even as the hunger whereby we long for this meat is spiritual and the life to which we are nourished is spiritual and the nutriment is spiritual Lastly according to this Doctrine of Consubstantiation stiffly maintained by the Lutherians it follows that Christ did 〈◊〉 his own body while he did eat the bread of the first supper That his Disciples did eat their Lord and Masters Body That Christ before he was crucified was dead That his Disciples were more cruel and inhumane to him than the Iews were that crucified him That he is often buried within the intrals of wicked men Quest. VI. IS the Body and Blood of Christ as really but spiritually present to the faith of Believers in that Ordinance as the Elements themselves are to the outward senses Yes 1 Cor. 10. 16. Well then do not the Socinians err who maintain that the Body and Blood of Christ in the Sacrament of the Supper are not really present Yes By what reasons are they confuted 1 Because the body of Christ in this Sacrament is spiritually eaten by Believers and his blood is spiritually drunken But a spiritual presence is a true and real presence because it comes and flowes from true and real causes namely from Faith and the Holy Spirit 2 Because in the right use of this Sacrament Christ is united to a man by faith and by the Holy Spirit 1 Cor. 10. 16. 3 Because the body of Christ in so far as it was given to the death and was broken for us on the cross and in so far as his blood was shed for the remission of our sins all these I say are the internal matter of this Sacrament Luke 22. 19. Mat. 26. 28. 1 Cor. 11. 24. 4 Because those who eat and drink unworthily are said not to discern the Lords body and therefore to such as eat and drink worthily the body and blood of Christ must be truely present according to their spiritual sense namely Faith 1 Cor. 11. 24. 5 Because length of time doth not hinder but that Faith may make things past and things to come spiritually present and therefore distance of place doth not hinder but that things most distant as to place may be made spiritually and truely present Heb. 11. 1. Iohn 6. 56. Phil. 3. 10. Heb. 11. 9. Quest. VII ARE all ignorant and ungodly persons as they are unfit to enjoy Communion with Christ unworthy of his Table Yes Can they without great sin against Christ while they continue such partake of these holy Mysteries No. And are not therefore Church-officers to debar those who appear grosly ignorant and scandalous Yes 1 Cor. 11. 27 28 29. and 2 Cor. 6. 14 15. and 1 Cor. 5. 6 7 13. Matth. 7. 6. Well then do not some men err in their Practise if not in their Opinion who suffer many ignorant scandalous and ungoodly persons to come to the Lords Table Yes By what reasons are they confuted 1 Because ignorant and wicked men eating and drinking unworthily are guily of the body and blood of Christ and so bring judgement upon themselves Cor. 11. 29. 2 Because all were not admitted to eat of the Passover neither was it for all promiscuously to partake thereof Numb 9. 6 7. and 2 Chron. 23. 19. Esek 22. 26. 3 Because it was not lawful for any man to come to the Marriage feast that wanted the Wedding garment Matth. 22. 11. 4 Because Pearles are not to be casten before Dogs and Swine men manifestly ungodly and wicked Matth. 7. 6. 5 Because they who deserve to be excluded from the Fellowship and Society of Believers ought not to be admitted to the Sacrament of intimate Communion