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A35959 Truths victory over error, or, An abridgement of the chief controversies in religion which since the apostles days to this time, have been, and are in agitation, between those of the Orthodox faith, and all adversaries whatsoever, a list of whose names are set down after the epistle to the reader : wherein, by going through all the chapters of The confession of faith, one by one, and propounding out of them, by way of question, all the controverted assertions, and answering by yes, or no, there is a clear confirmation of the truth, and an evident confutation of what tenets and opinions, are maintain'd by the adversaries : a treatise, most useful for all persons, who desire to be instructed in the true Protestant religion, who would shun in these last days, and perillous times, the infection of errors and heresies, and all dangerous tenets and opinions, contrary to the word of God. Dickson, David, 1583?-1663.; Sinclair, George, d. 1696. 1684 (1684) Wing D1412; ESTC R3405 145,943 378

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onely for his own Sheep to wit intentionally and Efficaciously Iohn 10. 15. 8 Because the Scripture often says that Christ died for many Matth. 26. 28. Matth. 20. 28. 9 Because there are many who are living under the Gospel as well as those who lived under the Law who have not been so much as outwardly called being nothing worse than others who are called 10 Because to all and every one the Grace of Regeneration which is simply necessary to Salvation is not offered Neither do all and every one get remission and pardon of their sins Ephes. 1. 7. Col. 1. 14. Deut. 29. 4. Matth. 11. 25 28. with Matth. 13. 11. 11 Because the Grace of Regeneration is invincible and of its own Nature alwayes Efficacious and Powerful Ezek. 11. 19 20. Ephes. 2. 1 5. Ephes. 1. 19. 12 Because the Grace of Regeneration can never be lost or fail totally or finally 1 Peter 1. 5. 1 Iohn 3. 9. Whosoever are Called and Justified are also Glorified Rom. 8. 30. CHAP. IV. Of CREATION Question I. DID GOD create or make of nothing the World and all things therein Yes Genesis first chapter to the end Heb. 11. 3. Col. 1. 16. Acts 17. 24. Well then do not the Socinians and other Hereticks with many of the old Pagan Philosophers err who maintain the World to have been made of some pre-existent matter not capable of production And consequently that Creation or making something of nothing is simply impossible Yes By what reasons are they confuted 1 From the testimony of Moses Genesis first chapter 2 From the testimony of Isaiah Isa. 40. 28. and 45. 18. 3 From the testimony of the Author to the Hebrews Heb. 11. 3. Col. 1. 16 17. Rom. 11. 36. 4 Because the Scripture attributeth to GOD only Eternity and Incorruptibility Psa. 102. 26 27. Gen. 21. 33. 1 Tim. 1. 17. It is reported of Socinus by a very learned Man who had it from one of his Disciples that he privately denyed the World to be made of nothing lest thereby he should be necessitated to acknowledge the Infiniteness of GODS Power which Tenet afterwards was more publickly avowed and maintained by some of his Followers Quest. II. DID GOD create all things whether Visible or Invisible Yes Col. 1. 16. Acts 17. 24. Well then do not some Hereticks err who maintain That the Angels were not created by GOD Yes By what reasons are they confuted 1 From the Psalmist David Psalm 33. 6. and 148. 2. 5 6. Col. 1 16. Rom. 11. 36 Neh. 9. 6. 2 Because they are the Servants and Sons of GOD Brethren and Fellow-servants with us willing and ready to obey the commands of GOD their Maker Rev. 19. 10. Rev. 22. 9. Psalm 104. 4. 3 Because many of the Angels left their first habitation and did not continue in the Truth and so made defection from the obedience of their Creator and are reserved in everlasting chains under darkness unto the Judgement of the great Day Iude verse 6. 2 Pet. 2. 4. Mat. 25. 41. Iohn 8. 48. Quest. III. DID GOD make Man Male and Female with reasonable and immortal Souls Yes Gen. 1. 27. Gen. 2. 7. Eccl. 12. 7. Luke 23. 43. Matth. 10 28. Well then do not the Sadducees and the Epicureans err who maintain The Souls of all Men to perish and die for ever Yes Do not likewise very many of the Socinians and others err who affirm The Souls of Men to be extinguished or put out till the Resurrection and then to be brought to life again Yes Do not likewise the Anabaptists and many of the Arminians and some called Arrabians err who maintain The Souls of Men after death till the Resurrection to fall asleep that is to be without any sense or motion thought or vital operation whether it be in their body or in some cavernes of the Earth Yes By what reasons are they confuted 1 From our blessed Lord and Saviours words fear not them says he which kill the Body but are not able to kill the Soul Matt. 10. 28. 2 From the testimony of Solomon then shall the dust return to the earth as it was and the Spirit shall return to God who gave it Eccl. 12. 7. 3 Because Paul desired to be dissolved trusting that his soul after death should have more near communion with Christ Phil. 1. 23. 4 They may be confuted from several and particular instances in the Scripture as is clear from the souls of Dives and Lazarus Luke 16. 22. From these words of Christ to the Theif verily I say unto thee thou shalt be with me this day in Paradise Luke 23. 43. From the appearing of Moses and Elias upon the Mount with Christ Mat. 17. 3. Quest. IV. DId God create man Male and Female with Righteousness and true holiness after his own Image as being connatural to him Yes Gen. 1. 26. Col. 3. 10. Eph. 4. 24. Well then do not the Socinians err who deny this and the Arminians who call this righteousness supernatural Yes By what reasons are they confuted 1 From these words spoken by God himself let us make man in our own Image Gen. 1. 26 27. 2 From Gods own testimony affirming the same thing Gen. 9. 6. 3 Because before the Fall both Adam and Eve walked naked and were not ashamed Gen. 2. 25. CHAP. V. Of PROVIDENCE Question I. DOth God uphold direct dispose and govern all Creatures their Actions and all things from the greatest even to the least Yes Heb. 1. 3. Dan. 4. 34 35. Psa 135. 6. Acts 17. 25 26 28. Iob 38 39 40 41 chapters Well then do not the Socinians Arminians and that great Philosopher Durandus with others called the Epicureans err who deny that God preserves all things immediately to be the immediate cause of all things which fall out to govern things which are contingent and the free acts of the will of man and evil Actions Yes By what reasons are they confuted 1 Because it is God that worketh all in all 1. Cor. 12. 5 6. 2 Because he worketh all things according to the counsel of his own will Eph. 1. 11. 3 Because of Him and through Him and to Him are all things Rom. 11. 36. Quest. II. DOth the Almighty Power unsearchable wisdom and infinite goodness of God so far manifest themselves in his Providence that it extendeth it self even to the first fall and all other sins of Angels and Men and that not by a bare Permission but such as hath joyned with it a most wise and powerful bounding and otherwise ordering and governing of them in a manifold dispensation to his own holy ends Yes Rom. 11 32 33 34. 2 Sam. 24. 1. and 1 Kings 21. 22 23. 1 Chron. 10 4. 13 14. 2 Sam. 16. 10. Acts 14. 16. Psalm 76. 10. 2 Kin 19. 28. Genesis 50. 20. Well then do not the Lutherians Papists Arminians and Socinians err who maintain that the Lord concurrs only to sinful actions by a bare naked and idle Permission
substance Yes Iohn 1. 1 14. 1 Iohn 5. 20. Heb. 2. 14 16 17. Luke 1. 27 31 35. Well then do not those Hereticks called Marcionits and the Anabaptists err who maintain That Christ is not a true Man but onely the Appearance Shape or Form of a Man Yes Do not likewise the Manicheans err who maintain That the Body of Christ is not of the substance of the Virgin Mary but a heavenly Body brought from Heaven to the Womb of the Virgin Yes By what reasons are they confuted 1 Because Christ is said to be made of a Woman Gal. 4. 4. 2 Because the Word was made Flesh Iohn 1. 4. 3 By an induction of the essential parts of a Man and sinless infirmities which were found in him First He was endued with a rational Soul Iohn 12. 27. Secondly He had a real and substantial Body and denyed he was a Spirit only Luke 24. 39. Thirdly Christ did hunger Mat. 4. 2. Fourthly He was wearied and thirsty Iohn 4. 6. Lastly He was sad he groaned in Spirit and was troubled Iohn 11. 33. and verse 15. He wept None of which sinless perturbations can agree to an Appearance Shape or Form of a Man 4 Because He was made of the seed of David according to the Flesh Rom. 1. 3. and descended of the Iews Rom. 9. 5. 5 Because the promises were made in the seed of Abraham Gen. 12. 3. and Gen. 18. 18. 6 Because He took not on him the nature of Angels but he took on him the seed of Abraham wherefore in all things it behoved him to be made like unto his brethren Heb. 2. 16 17. 7 Because otherwise he could not have satisfied in our place the Justice of GOD seing it had been unjust for another Nature to have suffered punishment than that Nature which had offended and sinned Quest. II. ARE there two whole perfect and distinct Natures in Christ the God-head and the Man-hood inseparably joyned together in one person Yes 1 Cor. 8. 6. Eph. 4. 5. Well then do not the Nestorians err who maintain the Union between the Divine and Humane Nature not to be Hypostatical but only by way of Assistence and that as there are two Natures in Christ so there are two Persons one proper to the Divine Nature another proper to the Humane Nature Yes By what reasons are they confuted 1 Because unless Christ-God-Man were but one Person the Merit of his Death would not be of so great value as to redeem the Elect from infinite and eternal punishment seeing hence cometh all the value and worth of his death that the same Person who was God did suffer and die for us 2 Because otherwise Christ had been swallowed up and devoured by the wrath of God against the sins of the Elect which he himself undertook 3 Because Christ if he had not been both God and Man in one Person he could not have been a Mediator for a Mediator must be One 1 Tim. 2. 5. Quest. III. IS the Godhead and Man-hood in Christ united without Conversion Composition or Confusion Yes Luke 1. 35. Col. 2. 9. Rom. 9. 5. 1 Peter 3. 18. 1 Tim. 3. 16. Well then do not those old Hereticks the Eutichians err who maintain that as the Person of Christ is One so his Nature is made One by a composition or Confusion of the two Natures together Yes By what reasons are they confuted 1 Because such a Composition is impossible seing the Divine Nature is most perfect and cannot lose any of its own perfection unless we would affirm the Divine Nature to be mutable and changeable 2 Because that same Christ who according to the Flesh descended of the Iews is over all God blessed for ever Rom. 9. 5. 3 Because this doctrine takes away all means of Mediation for by taking away the distinction between the Natures they take away the Natures themselves and so neither could Christ have suffered in our place because not Man neither could he have given any vertue value or worth to his sufferings because not God Quest. IV. DID Christ endure most grievous torments immediately in his soul Yes Mat. 26. 37 38. Luke 22. 44. Matth. 27. 46. Well then do not the Papists err who maintain that the soul of Christ even from its first creation was never affected with any sadness or sinless perturbation of mind Yes By what reasons are they confuted 1 Because the Scripture testifies that his soul was sad unto death Matth. 26. 37. 2 Because the Apostle Iohn testifies that when Christ saw Mary weeping for her brother Lazarus he groaned in Spirit and was troubled Iohn 11. 33. Iohn 12. 27. 3 Because his soul was exceeding sorrowful even unto death as was cited before Matth. 26. 37. 4 The same thing is proven from Christs desertion whereby the actual fruition and enjoying of Gods favour as to his sense was interrupted and broken in the midst for a time but in no wise altogether taken away which made him cry upon the Cross My God my God why hast thou forsaken Me. Matth. 27. 46. Eph. 5. 2. Quest. V. HAD the Lord Iesus by his perfect obedience and sacrifice of himself which he through the eternal Spirit once offered up unto God fully satisfied the Iustice of his Father Yes Rom. 5. 9. Rom. 3. 25 26. Heb. 9. 14 16. Heb. 10. 14. Well then do not some otherwise Orthodox err who deny Christs Active Obedience to be a part of his satisfaction performed in our place Yes By what reasons are they confuted 1 Because the Active disobedience of the first Adam made us all sinners therefore we must be made Righteous by the Active Obedience of the second Adam Rom. 5. 19. 2 Because Christ not only offered himself to the death for us but for their sakes that is for the Elects sake he sanctified himself that is he gave up himself as a holy sacrifice Iohn 17. 19. 3 Because it behoved Christ to fulfil all righteousness Mat. 3. 15. 4 Because we stood in need not only of the expiation of sin for saving us from eternal death but of the gift of righteousness for obtaining eternal life according to that precept and demand of the Law Do this and thou shalt live And therefore Christ is not only called our Ransom but the end and perfection of the Law to every one that believeth Rom. 10. 4. That is the aim of giving the Law by Moses is that thereby men being brought to the knowledge of their sin should flie for refuge unto Christ and his righteousness as he that hath perfectly fulfilled the Law for us 5 Because the passive obedience of Christ was not in it self meerly and purely passive but his active obedience did challenge the chief and principal part in it Psal. 40. 7. Then said I lo I come in the volume of the book it is written of Me. With these words our Saviour Christ declareth his willing Obedience to accept of undergo and execute the Mediatorship by GOD imposed
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
Pet. 1. 19. 3. Because the Scripture enlighteneth the eyes and maketh the simple wise Psal. 19. 7 8. Quest XII HAth the Lord by his singular providence and care keeped pure in all Ages the Old Testament in Hebrew and the New Testament in Greek Yes Matthew 5. 18. Well then do not the Papists err who maintain the Old Testament in Hebrew and the New Testament in Greek which are the Fountains to be corrupted and that their common Latine Version is authentick Yes By what reasons are they confuted 1. Because Christ sayes till Heaven and Earth pass one jot or one title shall in nowise pass from the Law till all be fulfilled Matth. 5. 18. 2. Because there can be no urgent necessity shown why the Fountains are corrupted 3 If any such corruption had been in the Scripture Christ his Apostles and the Orthodox Fathers had declared so much 4 Because they never have nor can make out any manifest corruptions in the Fountains albeit most manifest and undenyable demonstrations are given of the corruptions of their Latine Version which they make authentick Quest XIII ARE the Original tongues viz. the Hebrew and the Greek to be translated into the Vulgar Language of every Nation into which they come Yes Are we commanded in the fear of GOD to read and search the Scriptures Yes Iohn 5. 39. 1 Cor. 14. 6 9 11 12 14 24 27 28. Well then do not the Papists err who maintain There is no necessity of translating the Original Tongues the Hebrew and the Greek into the vulgar Language of every Nation unto which they come but rather a very great hazard and danger of Errors and Heresies Yes Do not likewise the same Papists err who forbid the reading of the Scriptures in the vulgar tongues Yes By what reasons are they confuted 1. Because the Scriptures were given long since to the Iews in their own vulgar Language that they might be read publickly and privately by all Deut. 31. 10 11 12. Deut. 11. 18 19 20. 2. Because the New Testament was written in the Greek Language which at that time was most generally known to all Nations 3. Because Christ bids all promiscuously search the Scriptures Ioh. 5. 29. 4. Because the Prophets and Apostles preached their Doctrines to the People and Nations in their known Languages Ier. 36 15 16. Act. 2. 6. 5. Because immediately after the Apostles times many Translations were extant 6. Because all things must be done in the Congregation unto edifying 1 Cor. 14. 26. but an unknown tongue doth not edify 7. Because all are commanded to try the Spirits 1 Thes. 5. 21. 1 Cor. 10. 15. 8. Because the Scriptures teach the way of Life Prov. 2. 9. Luke 16. 29. Acts 24. 14. 9. Because the Scriptures set forth the duties of every man in his place and estate of his life Deut. 17. 18 19 20. Iosh. 1. 8. Psal. 119. 24. 2 Chron. 23. 11. 10. Because they are the ground of Faith Rom. 4. 20. 2 Chron. 20. 20. 11. Because they are the Epistle of God sent to his Church Hos. 8. 12. Rev. 2. 1 8 12. 12 Because they are his Testament wherein we may find what legacies he hath bequeathed unto us 2 Cor. 3. 14 16. Heb. 10. 16. Ioh. 14. 16. 13 Because they are the sword of the Spirit Ephes. 6. 17. 14 Because being imbraced and known they make a man happy Psalm 119. 97 98. Luke 10. 42. Luke 16. 29. Psalm 1 2 Rev 1 3. 15 Because when the Scriptures are neglected or contemned they plunge men into all misery Heb 2 3 Matth 22 29 Psalm 50 16. Quest XIV WHen there is a Question about the true meaning and full sense of any Scripture must it be known and searched by other places which speak more clearly Yes 2 Peter 1 21 Acts 15 15 16. Well then do not the Papists err who maintain The Scriptures not to be a sufficient Interpreter of it self and that the sense of it cannot be gathered infallibly when the text is doubtfull from other places which speak more clearly but onely from the Magisterial Traditions and unwritten Opinions of the Church of Rome Yes By what reasons are they confuted 1 Because the noble Bereans compared Scripture with Scripture for finding out the true and sure sense of it Acts 17 11. 2 Because the Apostle Paul did the same Acts 28 23. 3 Because the same was done by the council of the Apostles and Elders Acts 15. 15 16 17. Quest. XV. IS the holy Spirit speaking in the Scripture the Supream Iudge by which all controversies of Religion are determined and all Decrees of Councils Opinions of Ancient Writers Doctrines of men and private Spirits are to be examined and in whose sentence we are to rest Yes Matth 22 29 31 Eph 2. 20 Acts 28. 25. Well then do not the Papists err who maintain That the Church of Rome and the Pope are the supream Iudges of all Controversies of Faith and that his Decrees and Determinations are to be believed without examination and implicitly to be believed by all Believers Yes Do not likewise the Quakers err who maintain that the Light within which teacheth the Elect is the only Iudge of all Controversies of Faith Yes By what reasons are they confuted 1 Because God commands all men to go to the Law and to the Testimony in doubtful matters Isaiah 8 20 2 Because all doubts in Religion are to be examined by the Rule of the Word Acts 17. 11. Galatians 6. 16. 3 Because Christ and his Apostles did alwayes dispute and reason from the Scriptures against the enemies of the Truth Matth. 22 31. Gal. 3. 13. 4 Because the Church of GOD is founded upon the Writings of the Prophets and Apostles Eph. 2. 20. 5 Because we are commanded to prove all things and to try the Spirits 1 Thes. 5. 2. 1 Iohn 4. 1 6. CHAP. II. Of GOD and of the Holy Trinity Question I. IS there but one onely the true and living GOD Yes Deut. 6. 4. 1 Corinth 8. 4. 6. 1 Thes. 1. 9. Well then do not the Tritheitae err who maintain three GODS numerically distinct the Father the Son and Holy Ghost Yes Do not likewise the Manicheans err who maintain That there are two Gods being diverse and opposite as to kind viz. One good the Author and cause of all good things and of things immaterial being the God of the New Testament The other evil to wit the Devil the Author and cause of all evil things and of things material being the God of the Old Testament Yes By what reasons are they confuted 1 Because though there be a plurality of Persons mentioned in Scripture yet it is ever God as One as is evident from the first chapter of the Revelation and the last For if that one God have in himself all perfections there can be no perfection beside him and so no God but this one true God for if there were He should not be God because not infinite
in perfection And if God be infinite in perfection then surely there cannot be a multiplicity of Gods seing that which is infinite in that respect cannot be multiplied 2 It is evident from Deut 32 39 where the Lord speaketh of himself I even I am he and there is no God with me 3 Because God is Omnipotent and so cannot be hindred by any other in his working Rev 15 3 4 It is evident from Christs words to the young man of the Gospel there is none good but one that is God 5 From the Words of Hanna in her Song for there is none beside thee O Lord neither is there any Rock beside our God 6 From the Testimony of the Apostle 1 Cor. 8 6 to us says he there is but one God 7 From what Christ said to one of the Scribes viz the Lord our God is one Lord Mark 12 29 8 Because God is a most absolute and most perfect Beeing and so beyond all other things One Iohn 10 29. Psalm 145 3 147 5 9 Because this one blessed God is most absolutely sufficient and furnished with infinite Power and Wisdom for the production conservation and ruleing all things in Heaven and in Earth 10 Because he is of all things without himself the first and supream cause from which all the Creatures visible or invisible have their rise and beginning 11 It is evident lastly from the testimonies of the most wise Heathens who have been necessitated to acknowledge but one God only Quest. II. IS GOD infinite in beeing and perfection Yes Iob 11. 7 8 9. Iob 26 14. Well then do not the Vorstians Socinians and Anthropomorphitans err who maintain that God is finite in beeing and perfection Yes By what reasons are they confuted 1 Because God hath a beeing from himself and all things have their dependence from him and therefore there can be nothing by which he can be limited Romans 11. 36. 2 Because GOD is every where present in heaven and in earth and beyond the Heavens Ierem 23 24 Isaiah 66 1. 2 Because the Scripture affirms that the perfection of God is the highest is unmeasurable unchangeable and infinitely great beyond all creatures Iob 11. 7 8 9. Psal. 145. 3. Iob 26. 14. Quest. III. IS the only living and true God a most pure Spirit invisible without a body and parts Yes Iohn 4 24 1 Tim 1 17 Deut 4 15 16 Luke 24. 39. Well then do not the Vorstians Anthropomorphitans and Socinians err who maintain God to have a body and endued with parts and an outward shape and form Yes By what reasons are they confuted 1 Because God is the Father of spirits Hebr. 12 9. 2 Because God is invisible 1 Tim 1 17. 3 Because God is like to no bodily thing nor can he be represented by any image or corporeal likeness Isa 40. 18. Acts 17. 29. Quest. IV. ARE there in the unity of the Godhead three Persons of one substance power and eternity Yes 1 Iohn 5. 7. Matth. 3. 16 17. Matth. 28 19. 2 Cor. 13. 14. Well then do not the Arians and Socinians err and others Who deny the Godhead of the Son and holy Ghost Yes Do not likewise the Tritheitae err Who deny the Unity of the Divine essence Yes Thirdly do not the Sabellians err Who deny the real distinction of the Persons Yes And lastly do not the Quakers err who maintain there are no Persons in the Godhead Yes By what reasons are they confuted 1 From the places of Scripture already cited 2 From the Apostolical Benediction in which the three Persons of the God-head are called upon expresly 2 Cor. 13. 14. 3 From 1 Cor. 12. 4 5 6. Where the three Persons are named Spirit Lord God And from Iohn 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of Truth 4 Because there are three that bear record in heaven the Father the Son and the holy Spirit 1 Iohn 5. 7. These three must be either three Persons or three Gods This last is the hight of impossibility therefore they must be three Persons Here they are put to silence and have nothing to reply such is the strength and power of Truth which is able to stop the mouths of the greatest rebels against religion and reason But there is good ground for the word Person Heb. 1. 3. where Christ is said to be the express Image or impression of the Fathers Person Because the Person of the Son perfectly represents the Person of the Father as an Impression doth the Seal wherefore he is also called the image of the invisible GOD Col. 1. 15. The Greek word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Subsistence or Person whereby is understood the Person of the Father as distinct from the Son and subsists of himself and in himself and is as the Original of the Person of the Son by an eternal and ineffable generation That there are three Persons in the Godhead it is further evident 1 from all the Epistles written to the seven Churches of Asia For as may be gathered from Rev. 1. 1. it is the Father that sends it is the Son that gives Iohn the Commission and it is the holy Ghost in the close that is mentioned as a joynt speaker 2 Because in that Epistle written to Thyatira there are three distinctly named first the Father and the Son in these words these things saith the Son of God Next there is named in the last verse of that second chapter the Spirit he that hath an ear let him hear what the Spirit saith unto the Churches 3 Because in the beginning of that Epistle to the Church of Sardis they are all three put together these things saith He to wit the Son that hath the seven Spirits of GOD. Here GOD that is the Father is distinctly considered as another Person The seven spirits are the holy Ghost 4 Because these three Persons are most fully and clearly distinguished in the fifth chapter First the Father sitting on the Throne Secondly the Lamb or the Son of GOD And thirdly the seven Spirits or the holy Ghost so called from the pouring out of his Gifts upon the Churches in that aboundant manner as if he were seven Spirits or a sevenfold Spirit It is evident also that the Father Son and Spirit are really distinct from one another and are three Persons They are indeed in respect of their Essence which is indivisibly communicable to them One and the same GOD but considered Personally they differ really for the Father is not the Son neither is he that sits upon the Throne the Lamb. Neither the Father nor the Spirit were incarnate but the Son who died and was buried which can be said of none but of a Person It cannot be said that the Father died or that the Spirit died Next is not the holy Ghost the spirit of GOD as the Son is the Son of GOD And if that suppose a real distinct personality this
is said if we say we have no sin we deceive our selves and the truth is not in us 6 Because if we were justified by inherent righteousness we would have matter to boast of which is contrary to Pauls doctrine Eph. 2 9 Not of works least any man should boast 7 Because the righteousness of a Christian man is the justifying of the ungodly Rom 4 5. Quest II DOTH GOD justify men by imputing Faith it self the Act of believing or any other Evangelical obedience to them as their righteousness No. Rom. 4. 5 6 7 8. 2 Cor 5 19 21 Rom 3 22 24 25 27 28 Tit 3 5 7 Eph. 1. 7. Ier 23 6. 1 Cor 1. 30 31 Rom 5 17 18 19. Well then do not the Arminians err who maintain that Faith it self and the Act of Believing is imputed to us for righteousness Yes By what reasons are they confuted 1 Because Faith is that by which we receive righteousness Acts 26 18. Therefore if it be that by which we receive righteousness it cannot be righteousness it self because that which is received is far different and another thing from that whereby we receive it 2 Because we are not justified by inherent righteousness as is proven evidently against the Papists in the last foregoing Question all which reasons do clearly evince that we are not justified by the imputation of Faith it self or by the act of believing as our righteousness Quest. III. IS Faith which is the alone instrument of justification alone in the person justified No. Is it ever accompanied with all other saving graces and is no dead Faith but worketh by Love Yes Iames 2 17 22 26. Gal. 5. 6. Well then do not the Papists err who maintain That justifying Faith may be truely and really separated from Love saving Hope and all the rest of the Christian vertues Yes By what reasons are they confuted 1 Because as the Body without the Spirit is dead so Faith without works is dead also Iames 2. 26. 2 Because Faith worketh by Love Gal. 5. 6. that is by shewing forth the works of Love in us towards GOD and our neighbour 3 Because Faith purifies the heart Acts 15. 9. 4 Because he that hath Faith is in Christ but he that is in Christ bringeth forth much fruit Iohn 15. 5. 5 Because those who have Faith are buried with Christ and walk in newness of life Rom. 6. 4. that is in holiness and purity which accompany Faith 6 Because he that saith I know GOD and keepeth not his Commandments is a liar and the truth is not in him 1 Iohn 2. 4. Quest. IV. DId Christ by his Obedience and Death fully discharge the debt of all these who are thus justified and did he make a proper real and full satisfaction to the Fathers justice in their behalf Yes Rom. 5. 8 9 10. 1 Tim. 2. 5. 6. Dan 9 24 26 Heb 10 10 14 Isa 53 4 5 6 10. 11 12. Well then do not the Papists err who maintain That Christ hath not made a full satisfaction to Divine Iustice for the sins of those who are justified and that Humane satisfactions do in part satisfy the Iustice of GOD for sin Yes Do not likewise the Socinians err who deny all true and proper satisfaction to Christs sufferings Yes By what reasons are they confuted 1 Because the Prophet sayes he hath born our griefs and carried our sorrows was wounded for our transgressions was bruised for our iniquities Isaiah 53 4 5. 2 Because by one Offering he hath perfected for ever them that are sanctified Heb. 10. 14 3 Because Humane satisfactions being finite can never satisfy in part or in whole the infinite Justice of GOD for the punishment of sin Iob 35. 6. 4 Because he hath blotted out the hand writting of Ordinances which was against us which was contrary to us and took it out of the way nailing it to his cross Col. 2. 14. 5 Because there is nothing more frequent in Scripture than that Christ was a propitiation for our sins Rom 3. 25. 6 Because Christ sayes I lay down my life for my sheep and no man taketh it from me but I lay it down of my self Iohn 10. 15 18. 7 Because the Son of man came to give his life a ransom for many Matth. 20. 28. see the first of Tim. 2. 6. Ephes. 5. 2. Gal 3. 13. Rev. 5. 9. 1 Iohn 2. 2. Quest. V. ARE the Elect justified until the Holy Spirit in due time actually apply Christ to them No. Col. 1. 21 22. Titus 3. 4 5 6 7. Well then do not the Antinomians err who maintain That the Elect are justified from eternity or when the price of Redemption was payed Yes By what reasons are they confuted 1 Because all that are justified have been strangers and enemies to GOD and children of Wrath Ephes. 2. 3. Col. 1. 21. Titus 3. 3. 1 Cor. 6. 10 11. 2 Because none are justified until they believe in Christ Gal. 2. 16. knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ. Quest. VI. CAN those who are justified by reason of their sins fall under Gods Fatherly displeasure and not have the light of his countenance restored unto them until they humble themselves confess their sins beg pardon and renew their faith and repentance Yes Psalm 89. 31 32 33. Psalm 32. 5. Psalm 51. 7 8 9 10 11 12. Matth. 26. 75. 1 Cor. 11 30 32. Well then do not the Antinomians err who maintain that GODS love and favour towards those that are once-justified cannot consist with his anger and chastisement towards them Yes By what reasons are they confuted 1 Because Christ says as many as I love I rebuke and chasten Rev. 3. 19. 2 Because David was chastened for his Adultery and Murder 2 Sam. 12 10. 3 Because the Lord says if my children forsake my Law and walk not in my judgements then will I visit their transgressions with the rod and their iniquity with stripes Psalm 89. 30 31. 4 Because God was provoked with the sins of the Corinthians for which he punished them 1 Cor. 10. 22. And 1 Cor. 11. 30. Quest VII IS the Iustification of Believers under the Old Testament one and the same in all respects with the justification of Believers under the New Testament Yes Gal. 3. 9 13 14. Rom. 4. 22 23 24. Heb. 13. 8. Well then do not the Socinians err who maintain that the manner of justification is not one and the same under both the Testaments Yes By what reasons are they confuted 1 Because Abraham was justified by Faith in Christ Gen. 15. 6. And he believed in the Lord and it was counted to him for righteousness That is God of his meer Grace held him righteous and justified that had no righteousness in himself whereby to subsist and stand before his justice seat and
Evangelical Repentance without Confession of the mouth made to a Priest and without Pennance If the mouth and heart confess to God only it is sufficient unless their be a publick scandal committed against the Church of God As for Absolution it can be no part of Repentance for it is not a thing done by the Sinner but as I said conferred by the Priest Quest. III. IS Repentance to be rested on as any satisfaction for sin or cause of the pardon thereof No. Ezek. 36. 31 32 Ezek. 16. 61 62 63. Well then do not the Papists err who maintain that Repentance is a satisfaction for sins to wit an imperfect satisfaction and that it deserves the mercy of God and pardon of sin Yes By what reasons are they confuted 1 Because Christ did satisfy the justice of God to the full and it is his blood only that purgeth us from all sin Isai. 53. 4 5 6 8. 11. 1 Iohn 1. 7. 2 Because to satisfie for sin is a part of the Priestly office of Christ which cannot be communicated to any Heb. 2. 17. compared with Heb. 7. 23 24. 3 Because the Lord pardoneth our sins not for our sake but for his own sake Isai. 43. 25. Ezek. 36. 25. 31. 32. 4 Because pardon of sin is an Act of the free favour of God Hos. 14. 2. Eph. 1. 7. But if it be of the free favour of God then it is no more of works and of Repentance as a satisfaction for sin Rom. 11. 6. Quest. IV. IS there any sin so great that it will bring damnation upon those who truely repent No. Isaiah 59. 7. Rom. 8. 1. Isaiah 1. 16. 18. Well then do not the Novatians Anabaptists and Puritans called Kathari err who maintain that if any after Baptism and Grace received fall into grievous sins offend willingly there is no pardon remaining for them even though they should repent Yes By what reasons are they confuted 1 Because God under the Law appointed dayly sacrifices even for sins that were commited willingly Num. 28. 3. Lev. 6. 1. to the eight verse 2 Because God in the Covenant of Grace hath promised that he will not utterly take from them with whom he is in Covenant his loving kindness even though they have broken his statutes and not keeped his commandments Psalm 89. 30 31 32. 3 Because GOD invites the Galatians and Corinthians who were guilty of Apostasie and of very many gross scandals to Repentance from the hope of pardon Gal. 3. 1. Gal. 1. 6. Gal. 4 19. 1 Cor. 1. 11 12. and 1 Cor. 5. 1 2 7 8. 2 Cor. 12. 21. 4 Because the Apostle Iohn says even to such as have sinned willingly after Baptism and Grace received if we truely Repent and confess our sins God is faithful and just to forgive us our sins 1 Iohn 1. 9. see 1 Iohn 2. 12. 5 Because David after murder and Adultery and Peter after denying of his Master obtained pardon when they repented 2 Sam. 12. 13. Iohn 21 19. Therefore there remaineth pardon to such as after Baptism and Grace received have fallen and repented Quest. V. IS every man bound to make private confession of his sins to God praying for the pardon thereof Yes Psalm 51. 4 5 7 9. Psalm 32. 5 6. Well then do not the Antinomians Libertines and Anabaptists err who maintain that those who are once iustified are not any more obliged to confess their sins to be grieved for them or to Repent of them Yes By what reasons are they confuted 1 Because whosoever doth call upon God the Father in their pravers they ought to seek dayly remission of sins Luke 11. 2 3 4 2 Because God doth commend the serious confession of sins and grief for them in justified persons and delighteth therein Ier. 31. 18 19 20. Luke 7. 44. Isa. 66. 2. 3 Because pardon of those sins which justified persons shall confess is promised Prov. 28. 13. Psalm 32. 5. 1 Iohn 1 9. 4 Because such are declared blessed that mourn Matth. 5. 4. 5 Because in whom the Spirit dwelleth it worketh in them being greatly weighted with the burden of their sins a continual groaning and sorrow for the same Rom. 7 23 24. Rom. 8. 26. 6 Because true repentance is a renewing of the image of God lost at least greatly defaced by the committing of sin which in sanctification is not perfected but only begun and doth dayly increase through the vertue of Christs death and resurrection Eph. 4. 19 20 21 22 23 24. 7 From the example of justified persons as David Iosia Peter and others who after justification confessed their sins grieved for them and begged pardon 2 Sam. 12. 13. Psalm 51. the 2 Kings 22. 19 Neh 9. from the begining Mark 14. 72. Quest VI DO those who confess their sins privately to God who pray for the pardon thereof and forsake them obtain mercy Yes Prov 28 13 1 Iohn 1 9 Well then do not the Papists err who maintain that besides confession of sins made to God and forsaking of them an Auricular confession and enumeration of all particular sins committed after Baptism must be made to our own proper Priest as a necessary mean for obtaining remission of them Yes By what reasons are they confuted 1 Because the Psalmist says who can understand his errors Psalm 19 12 and they being moe than the hairs of our head how can they be mumbled over to a Priest Psalm 40. 12 2 Because Christ gave an absolution without an enumeration of every sin Mat. 9 2 Neither doth he demand an enumeration of all our several sins though we be obliged to reckon and rehearse all that we are able to remember Luke 7. 48. Luke 18. 13 14. 3 Because there is no command or example in Scripture for any man to whisper and round his sins into the ear of a Priest and therefore it not being of Faith it is sin Rom. 14. 23. 4 Because whosoever turneth from his sin to God and confesseth them he findeth mercy presently Ezek. 18. 21. 28. Prov. 28. 13. Quest. VII OUght he who scandalizeth his Brother or the Church of Christ to be willing by a private or publick conconfession and sorrow for his sin to declare his Repentance to those who are offended Yes Iames 5. 16. Luke 17. 3 4. Iosh. 7. 19. Psalm 51. throughout 2 Cor. 2. 8. Well then do not the Novatians err and others too who maintain that those who have offended their Brother or the Church of Christ are not obliged to declare their repentance to the parties offended and that those who are offended ought not to require any such thing as private or publick confession and acknowledgement but that presently they ought to be received without doing any such thing Yes Do not likewise some Church-men err who connive and wink at the publick scandals especially of the richer and better sort Yes And lastly do not many in these times err who jear and make a mock at all publick confession of
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.
V. IS nothing but Adultery or such wilful desertion as can no way be remedied by the Church or Civil Magistrate a sufficient cause of dissolving the bond of Marriage Nothing Matth. 19. 8 9. 1 Cor. 7. 15. Matth. 19. 6. Well then do not the Enthusiasts and Familists err who maintain that it is free to a man to put away his wife when he pleaseth Yes By what reasons are they confuted 1 Because the God of Israel hatteth putting away Mal. 2. 16. 2 Because whosoever putteth away his wife except in case of Fornication he causeth her to commit Adultery Matth. 5 32. 3 Because the Apostle says art thou bound to a wife seek not to be loosed 1 Cor. 7. 27. Do not likewise the Papists err who maintain that there are other causes of divorce than Adultery and wilful desertion Yes They first tell us that marriage contracted but not consummated may be dissolved to wit by a Monastick Vow of a perpetual single life They tell us secondly that infidelity and heresie are just causes of divorce So say the Anabaptists And thirdly they tell us that murder committed upon the hope of getting such a Match is a sufficient cause of divorce That coldness perpetual impotency and such like fancies are causes By what reasons are they confuted 1 Because Christ says what God hath joyned together let no man put asunder Matth. 19. 6. But marriage contracted and ratified though not consummated is made by God therefore it cannot be dissolved by man Neither ought any man once married to turn a Monck for a single life is only fit for those that have the gift of Continency for God commands them that have it not to marry 1 Cor. 7. 9. 2 Neither can infidelity or heresie be a ground of divorce as is clear from 1 Cor. 7. 12 13. If any brother hath a wife that believeth not and she be pleased to dwell with him let him not put her away And the woman that hath an husband that believeth not if he be pleased to dwell with her let her not leave him CHAP. XXV Of the CHURCH Question I. DOTH the Catholick or Universal Church which is invisible consist of the whole number of Elect that have been are or shall be gathered into one under Christ the head thereof Yes Eph. 1. 10 22 23. Eph. 5. 23 27. Col. 1. 18. Well then doth not the Popish-Church err who deny any Catholick invisible Church consisting of the Elect only effectually called who maintain the Catholick Church to be absolutely visible and as visible a Society as the Republick of Venice or the kingdom of France and that it consists no less of reprobates unbelievers great and manifest sinners void of all inward and true grace than of the Elect effectually called Yes By what reasons are they confuted 1 Because we profess to believe according to the Creed that there is a Church Universal namely such a one as we have now described but what we believe must be invisible Heb. 11. 1. 2 Because the internal form of the Church namely her effectual calling by the Word and Spirit 1 Peter 2. 9. is invisible 2 Tim. 2. 19. 1 Cor. 2. 11. 3 Because the glory of the Kings daughter that is of the Universal Church as the Adversaries themselves confess is internal and therefore hidden and invisible Psalm 45. 13. 4 Because the Word tells us that there is a Church even the number of those whom Christ hath loved for whom he gave himself to the death whom he hath sanctified and washen and cleansed and redeemed with his own blood and whom at last he will glorifie Eph. 5. 25 26 27. 5 Because the Scripture tells that there is a Church which is the mystical body of Christ and therefore invisible to the eyes which by a most mystical and most marvelous union is conjoyned and united straitly with him Eph. 1. 10 22 23. 6 Because the Church Universal as to its internal forme is a spiritual house built of lively stones in Christ 1 Peter 2. 5. 7 Because the members of the Church Universal considered as to their internal state and condition are united and conjoyned together in one body by one Spirit and by one Faith 1 Cor. 12. 13. Eph. 4. 4 5. 8 Because the members of the Church Universal considered the former way are the lively members of Christ which he himself doth cherish with a lively and quickning nurishment Eph. 5. 29 30. Quest. II. IS the Visible Church under the New Testament Catholick and Universal Yes 1 Cor. 1. 2. and 1 Cor. 12. 12 13. Psal. 2. 8. Rev. 7. 9. Rom. 15. 9 10 11 12. Well then do not the Independents err who maintain there is no Visible Church under the New Testament except what may meet in one place and may perform all their holy services in a private Church Yes By what reasons are they confuted 1 Because in very many places of the New Testament the word Church to wit Visible is so largely taken that it cannot be restricted to any particular Congregational Church Acts 8. 3. Gal. 1. 13. Acts 2. 47. 1 Cor. 10. 32. Eph. 3. 10. 1 Cor. 12. 28. 1 Tim. 3. 15. 2 Because it hath been foretold in many places of the Old Testament that the Catholick Church shall be Visible Psalm 22. 22 23 25 27 28. Psalm 72. 8 9 10 11. Psalm 86. 9. Isaiah 2. 2 3 4. Zech. 14. 9. 3 Because the Donation or the gift of the kingdom that is of the Church Universal made by the Father to the Son is Universal and of all the World Psalm 2. 8. Psalm 72. 8. Isaiah 49. 6. Dan. 7. 14. 4 Because the Gospel of the Kingdom is Universal and according to the stile of the Scripture worketh the visible conversion of the whole world and therefore the Church visibly converted and gathered together is Catholick and Universal Matth. 26. 13. Mark 14. 9. Col. 1. 16. 5 Because the Visible Charter which constitutes the Church is Universal and therefore since one Charter constitutes one Politie or Government all the Visible particular Churches which are constitute by that one Catholick Charter are one Church Universal Matth. 28. 19. Eph. 3. 6. 6 Because if there be Officers of a Church Visible Universal there must be a Church Visible Universal it self but the first is true since the Donation of the Ministry and the giving of it in a gift is made to the Catholick Church 1 Cor. 12 28. Matth. 28. 19. 7 Because there is a general outward call and a general outward covenant into which all Christians enter outwardly by vertue whereof all of them are knit and tyed together Acts 2. 39. 8 Because that same individual System and Body of external Laws proceeding from that same Authority in which all particular Churches are equally concerned and by which they are ruled is Universal 1 Tim. chap. 3. and Titus 3 chap. 9 Because that external union of brotherhood which is amongst all the Visible Christians
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
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