glorification The fourth degree of liberty is in man perfectly regenerated after his glorification or after the end and consummation of this present life In this liberty the Will shall be only free to chuse good and not to chuse evill and this shall be the perfect liberty of our will by which we shall not only not sin but shall abhorre nothing more then sin and also shall not be able to sin any more The reasons thereof are these 1. Because in the mind shall shine the perfect knowledge of God Two reasons of our perfect liberty after glorificatâ—on and his will in the will and heart a most perfect and exceeding inclination to obey God an exceeding love of God and a joy resting in God and an agreeablenesse or conformity with God Wherefore no place shall be for ignorance for errour or any doubting of God yea or for the least stubbornnesse against God 2. That conformity in the elect of all their inward powers and faculties with God and the effectuall guiding of the holy Ghost shall be continued to all eternity This last degree or liberty after mans glorification greater then the first before hâ—s fall because thâ—s excludeth all possibility of falling the other did not For the blessed Saints are never forsaken but continually ruled by the holy Ghost in all their actions in the celestiall life For which cause it cannot possibly be that any motions or actions of man there should once swerve from righteousnesse And therefore it is said They are as the Angels of God in heaven Neither by this meanes is the liberty of will taken away or diminished but is truly confirmed and perfected in the blessed Angels and men Forasmuch as both the understanding is free from all errour ignorance and doubtfulnesse and lightened with the perfect knowledge of God Mat. 22.30 and the heart will free from all stubbornnesse and without all soliciting or suggestion to withstand God is carried with an exceeding love of God and an alacrity to obey the known will of God And hence it appeareth also how much more excellent our state shall be then was Adams before his fall Adam truly before his fall was perfectly conformed to God but hee could will both good and evill and therefore had some infirmity joyned with his excellent gifts even a power to depart from God and lose his gifts that is hee was changeably good But we shall not be able but to will good only And as the wicked are only carried to evill because they are wicked so shall we also onely love and chuse good because we shall be good It shall be then impossible for us to will any evill because we shall be preserved by Gods grace in that perfect liberty of will that is The use of this doctrine concerning the diversity of liberty which is in God and in man and of the divers degrees of mans liberty we shall be unchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in God and his creatures and in divers states and degrees of mans nature delivered hitherto out of the Scripture should be manifest and known in the Church for many and weighty causes 1. That this glory may be given to God that he alone is the most free agent whose liberty wisdome dependeth of no other and that all the creatures are subject to his government 2. That we may remember that they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wils declining of their owne accord from Gods commandements to be the cause of their sins 3. That wee may know God alone to be of himselfe and unchangeably good and the fountaine of goodnesse but no creature to be able neither to have nor to keep more goodness then God of his free goodnesse will work and keep in him and therefore he must desire it of him and ascribe it received to him 4. That we knowing God to be a most free governour of all things may confesse that hee is able for his glory and our safety to change those things which seem most unchangeable 5. That we knowing from what excellency of our nature we have fallen by our owne fault may the more deplore and bewaile our unthankfulnesse and magnifie Gods mercy who advanceth lifteth us up even to a greater excellency 6. That knowing the misery and naughtinesse of our nature and disposition if once God forsake us we may be humbled in his sight and ardently desire to wade and come out of these evils 7. That having knowledge of that liberty into which the Son of God restoreth us we may the more desire his benefits and be thankfull unto him for them 8. That knowing wee are by the mercy of God alone severed from them that perish that we rather then they might be converted we be not lifted up with an opinion of our goodnesse or wisdome but ascribe the whole benefit of our justification and salvation not to any cause appearing in us but to the mercy of God alone 9. That acknowledging the weaknesse corruption which remaineth even in us regenerated we may seek for justification in Christ alone and may withstand those evils 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit we may ardently daily desire to be preserved and guided by God 11. That understanding that we are not preserved against our will but with our wils we may wrestle with tentations and endeavour to make our calling and election sure 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel and ministery of the Church we may embrace earnestly and desirously the use thereof On the fourth Sabbath Quest 9. Doth not God then injury to man who in the Law requireth that of him which he is not able to performe Answ No a Eph. 4.24 For God hath made man such a one as hee might performe it b Gen. 3.13 1 Tim. 2.13 Wisd 2.23 but man by the impulsion of the Divell c Gen. 3.6 Rom. 5.12 Luk. 10.30 and his own stubbornnesse bereaved himselfe and all his posterity of those divine graces The Explication THis question is an objection framed by humane reason against the question here proposed For if man be so corrupt that he is no way apt to do any thing well in vain God seemeth and unjustly to require at his hands perfect obedience to the Law Object He that requireth or commandeth that which is impossible is unjust God in the Law requireth of man that which is impossible to wit perfect obedience which hee is not able to performe Therefore God seemeth to be unjust Ans The Major is to be distinguished He is unjust that commandeth things impossible 1. Except himselfe first gave an ability to perform those things
misery is his wretched estate since the fall consisting of two great evils 1. That mans nature through sin is corrupted and averted from God 2. That for this corruption it is guilty of an eternall malediction and rejected of God 2 Whence our misery is known Rom. 3.20 Deut. 27.26 We have a knowledge of this misery out of the Law of God By the Law cometh the knowledge of sin saith Saint Paul And it is the voice of the Law Cursed is he that fulfilleth not all the words of this Law Now by what meanes the Law yeeldeth us the knowledge of our misery the two next Questions which follow in order shall declare Quest 4. What doth the Law of God require of us Answ That doth Christ summarily teach us Matth. 23. Thou shalt love the Lord thy God with all thy heart with all thy soule with all thy mind and with all thy strength This is the first and the great Commandement and the second is like unto this Thou shalt love thy neighbour as thy selfe On these two Commandements hangeth the whole Law and the Prophets a Deut. 6.5 Levit. 19.18 Mar. 12.30 Luk. 10.27 The Explication THis summe of the Law Christ rehearseth Mat. 22.37 and Luke 10. out of Deut. 6.5 Levit. 19.18 And he expresseth what is meant by that Cursed is he that fulfilleth not the whole Law that is to say who loveth not God with all his heart with all his soul with all his mind and with all his strength and his neighbour as himselfe The which severall clauses are particularly to be unfolded more at large Thou shalt love the Lord thy God To love God with all the heart c. is on due acknowledgement of his infinite goodnesse reverently to regard him and to account him our principall and chiefest blisse and for this cause to love him above all things to rejoyce in him to relye on him to preferre his glory before all things that there be not found in us not so much as the least thought inclination or appetite of any thing that may displease him and rather to part from that which is dearest unto us and partake of any grievous calamity whatsoever then suffer our selves to be separated from communion with him or any way offend him Lastly to direct all our actions to this end that he alone may be glorified by us The Lord thy God As if hee should say Thou shalt love that God who is the Lord and thy God who is revealed unto thee who conferreth his manifold benefits upon thee and whom thou art bound to serve It is therefore an Antithesis or opposition of the true God against false gods With all thy heart By the Heart in this place is understood all the affections inclinations and appetites or desires Whereas then God requireth our whole heart his meaning is that he will have himselfe alone to be acknowledged and reckoned our soveraign and supreme God and to be loved above all things that our whole heart rest on him and not part thereof to be yeelded unto him and part unto another Nay his will is that we match and compare nothing with him much lesse preferre and admit to share or partake one jot in his love This the Scripture calleth to walk before God with a perfect heart whose contrary is Not to walk before God with a perfect heart to wit to halt and yeeld himself by halfes unto God Object God alone is to be loved therefore we ought not to love our neighbours parents and kinsfolkes Answ It is a Sophisme which Logicians call a fallacy of accident when we argue from the deniall of the manner of any thing to the simple and absolute deniall of the thing it selfe As in this present example God is chiefly to be loved and above all things that is in such manner that there be nothing at all which we either prefer or equall with him and which for his sake we are not ready presently to forgo We ought to love our neighbour our parents and other things also but not chiefly not above God not so that we rather chuse to offend God then our parents but after God and for God With all thy soule By the Soule he comprehendeth that part which is willing to any thing or the motions of the will therefore he meaneth with thy whole will and purpose With all thy cogitations By the Cogitations he understandeth the mind and understanding as if he should say So much as thou knowest of God so much also shalt thou love him But thou shalt bend all thy cogitations and thoughts to know God perfectly and aright and so shalt thou love him For so much as we know of God so much also doe we love him Now we love him imperfectly 1 Cor. 13.10 because we know him but in part in the life to come we shall know him perfectly therefore wee shall love him perfectly and that which is in part shall be abolished With all thy strength He meaneth all actions both inward and outward that they be agreeable to the Law of God Why the love of God is called the first Commandement This is the first and greatest Commandement The love of God is called the first Commandement because it is the spring and fountaine of all the rest that is the impulsive efficient and finall cause of obedience in all the rest For we therefore love our neighbour because we love God and that we may declare in the love of our neighbour that we love God In like manner it is called the greatest Commandement 1. Because the object which it immediately respecteth and considereth is the greatest object Why it is called the greatest Commandement even God himselfe 2. Because it is the end whereunto all the other Commandements are directed For our whole obedience hath this onely end that we shew our love towards God and honour his name 3. Because that is the principall worship of God whereunto the ceremoniall worship was to yeeld and give place For the Pharisees extolled the Ceremoniall law above the Morall Contrariwise Christ calleth love the greatest Commandement and preferreth the Morall law before the Ceremoniall because Ceremonies were appointed for love and are to vaile and submit themselves unto it Object Love is the greatest Commandement therefore love is greater then faith therefore love justifieth rather then faith Answ Love is here taken in generall for our whole obedience which we owe unto God A distinction of love and faith under which Faith is comprehended which faith justifieth not of it selfe as it is a vertue in man but with relation and reference to her object I meane the merit of Christ as it appeareth and applieth to it selfe that merit But that love which in speciall is properly called love is not the same with faith neither justifieth it because Christs justice is applied unto us nor by love but by faith alone The second is like unto this Thou shalt love thy neighbour
happy and religious and is created to be holy happy and religious The former of these is referred to the question What in respect of the beginning the latter to the question For what in respect of continuance and perseverance So righteousnesse and true holinesse whereas they are the forme and very being of a new man are tearmed his end Neither is it absurd that the same things should in divers respects be called the finall cause and the formall For that which is the forme in respect of the creature may be tearmed the end Ephes 4.24 in respect of the intent and purpose of the Creator The manifestation of Gods mercy and justice The manifestation of God or the declaration of Gods mercy in his chosen to everlasting life and of his justice and wrath against sinne to be punished in the reprobate This fourth is subordinated to the knowledge of God and mans felicity For that thou mayest know God and he communicate himselfe unto thee it is needfull also that he make himselfe manifest unto thee The preservation of the societie of men Psal 22.23 The preservation of society in mankinde which end is subordinated to the manifestation of God For except there were men God should not have whom to manifest himselfe unto I will declare thy name unto my brethren The community of civill duties amongst men The communion of mutuall intercourse of duties and curtesies amongst men serving for the preservation of humane society For that the society and conversing of men together may be maintained there must needs be peace and mutuall duties interchangeably passing betweene them The first creation of man is diligently to be compared with the misery â—f mankind as also the end for which wee were created with the aberration and â—â—verving from the end that so by this meanes also wee may know the greatnesse of our miserie For how much the greater wee see the good was which wee have lost so much the greater wee know the evils to be into which wee are fallen OF THE IMAGE OF GOD IN MAN The chiefe Questions hereof are 1 What is the Image of God in man 2 How farre forth it is lost and how farre it remaineth 3 How it is repaired in man 1 What the Image of God in man is What the Image of God is THE Image of God in man is a vertue knowing aright the nature will and workes of God and a will freely obeying God and a correspondence of all the inclinations desires and actions with the will of God and in a word a spirituall and unchangeable purity of the soule and the whole man perfect blessednesse and joy resting in God and the dignity of man and majesty whereby he excelleth and ruleth other creatures 5 Parts of the Image of God in man Wherefore the whole Image of God in man comprehendeth 1. The soule it selfe together with the faculties thereof indued with reason and will 2. All our naturall notions and knowledge of God his will and his works that is to say perfect wisedome in the soule 3. All just and holy actions inclinations and motions of the will I mean perfect righteousnesse and holinesse in our heart and will and all our externall actions 4. Felicity blessednesse and glory linked with perfect joy in God and abundance of all good things free from all misery and corruption 5. Rule and dominion of man over the creatures as fishes fowles and other living creatures In all these things this reasonable creature in some sort resembleth his Creator as the Image expresseth in some sort the Arch-type or principall patterne yet can he by no meanes be equalled unto his Creator for in God all things are immense and without measure Ephes 4.24 and even his essence infinite The Apostle Paul putteth Righteousnesse and Holinesse as the chiefe parts of this Image yet doth he not exclude but presuppose wisdome and knowledge for no man can worship God unknown But neither doth Paul exclude perfect blessednesse and glory for this according to the order of Gods justice is necessarily coupled with perfect holinesse or conformity with God For where true righteousnesse and holinesse is there is the absence of all evils whether of crime or offence Righteousnesse and holiness in this text of the Apostle may either be taken for the same thing or so distinguished that Righteousness may be meant of the actions both inward and outward as they have a conformity and congruity of the will and heart with the mind judging aright and with the Law of God and Holinesse may be understood of the qualities themselves Ob. 1. Perfect wisdome and righteousnesse is in God alone Man was perfect but in a certaine degree and measure not infinitely as God is and is not found in any creature and the wisdome of all creatures even of the Angels themselves both may and doth increase how then was the Image of God perfect wisdome and righteousness in man An. By perfect wisdome here is meant not such a kind of wisdome as is ignorant of nothing but which hath as absolute perfection as is incident unto the nature of a creature as great a portion as the rich Creator hath measured and sundred out unto his creature sufficient to indue it with happiness and felicity as the wisdome of the Angels and their blessednesse is perfect because it is such as God hath ordained and yet unto it somewhat daily may be added otherwise it were infinite So was man perfectly just because he was conformable to God in all things which God required of him not that he was of equall perfectnesse or had justice inherent in him in that degree of perfection which God had but because he wanted nothing of the full measure of such perfection as God created in him and would should be in him and which might suffice a created nature to the attaining of blessedness There is therefore an ambiguity in the word perfection in this sense here expressed man is said in Scripture to be the image of God 1 Cor. 15.47 or to be made after the image of God Obj. 2. The first man was of the earth earthly the second man the Lord from heaven As the earthly was such are they that are earthly and as is the heavenly such are they also that are heavenly And as we have borne the image of the earthly so shall we bear the image of the heavenly Ans The Apostle doth not here take away the image of the heavenly man from Adam when he as yet stood but compareth his nature and estate as well before as after his fall with that heavenly glory unto which we are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall and before glorification with that which followeth in glorification Christ called the image of God in two respects Christ is called the image
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
the death of the wicked but that the wicked turne from his way and live For thou art not a God that loveth wickednesse neither shall evill dwell with thee The foolish shall not stand in thy sight God made man righteous Eccles 7.31 but they have sought many inventions Our unrighteousnesse commendeth the righteousnesse of God Rom. 3.5 Rom. 5.12 Rom. 7.18 Sin ariseth from man himselfe By one man sin entred into the world and death by sin I know that in me there dwelleth no good thing Of this we conclude that God is not the author of sinne but that the originall of evill springeth from man himselfe by the instigation of the Divell yet so neverthelesse that wee say that the Divell being at the first corrupted did corrupt man but could have done nothing except man of his owne accord had consented to evill The cause of sin is to be sought in our first father through the Divels instigation and so by descent to be found in us Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good uncorrupt holy righteous and immortall he furnished him with most excellent gifts that nothing might be wanting unto him to all blessednesse in God Wherefore his Understanding was wholly divine his Will most free and most holy he had power of doing good and evill a law was given him of God which shewed him what hee should doe or what hee should not doe For the Lord said Gen. 2.17 Thou shalt not eat of the tree of knowledge both of good and evill God simply required of him Obedience and Faith and that the whole Adam should depend of him and that not constrained by necessity but should doe it freely Eccles 15.14 15. God made man from the beginning and left him in in the hand of his counsell saying If thou wilt thou shalt observe the commandements and testifie thy good will Therefore when the Serpent tempted man and counselled him to taste of the forbidden tree man was not ignorant that the counsell of the Serpent did not agree with the commandement of God Gen. 2.17 Yee shall not eat of the tree neither shall yee touch it lest ye die Wherefore it was in the hand of his counsell to ear or not to eat God declared unto him his will plainly charging him that he should not eat and adding the perill he did withdraw him from eating lest perhaps thou die Satan also as neither could he did not use any force but did probably move him unto it and at length did overcome him for when the will of the woman declined to the word of the Divell her mind departed from the word of God and rejecting a good law she committeth an evill work Afterwards she drew on her husband willingly following her to be partaker of her sinne That doth the Scripture inculcate in these words Gen. 3.6 So the woman seeing that the tree was good for meat and that it was pleasant to the eyes and a tree to be desired to get knowledge took of the fruit thereof and did eat and gave also to her husband with her and he did eat Here have you the beginning of evill the Divell and that which moved the Will of man that is the false commendation of the Divell and even as a meere lye and the delectable shew and sightlinesse of the tree Wherefore Adam and Eve doe of their owne accord that which they doe being led with a hope of more excellent wisdome which the Seducer had lyingly promised them We conclude therefore that sinne hath his beginning not from God who forbideth evill but from the Divell and the free electron of man The beginning of sin from the Divell and the free election of man corrupted by his seducement which was corrupted by the Divels falshood And therefore the Divell and mans corrupted will obeying him are the most true cause of sinne This evill floweth from our first Parents unto all their posâ—erity so that sinne hath not else-whence his beginning then from our selves and our corrupt judgement and wicked will and the suggestion of Sathan For an evill root and that first corruption bringeth forth of it a rotten branch agreeable to the nature thereof which Sathan now also setteth forward and laboureth it as it were plants by his guiles and lies but in vaine doth hee labour except we yeeld our selves to be fashioned and dressed by him That is called Originall sinne which proceedeth from the first Originall that is was derived from the first Patents into all by propagation or generation for this sin we bring with us in our nature out of our mothers womb into this life I was borne in iniquitie Psal 51.5 and in sin hath my mother conceived mee And of the Divell Christ speaketh thus He hath been a murtherer from the beginning John 8.44 and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his owne For he is a lyar and the father thereof To this may be added this reason Sin the proper effect of a reasonable nature transgressing the Law That sin cannot be a proper and naturall effect of any cause but of that which hath power to doe against the Law but this no nature hath power to doe besides the nature of Angels and of men for God is a Law unto himselfe and cannot doe or intend any thing against his Law And other creatures whereas they are not endued with reason and therefore the Law not made for them they cannot commit sin because take away the Law and there is no place left for sin Wherefore it necessarily followeth that sin is such an effect as agreeth to those Angels alone who fell and to men If humane reason doe here object That God is the author and causer of punishment God the causer of sins as they are punishments but not as they are sins If therefore sins be the punishments of sins it followeth that God is the cause of sins We answer that there is a fallacy of the accident in the Minor For it cometh to passe by an accident that is by the fault of those who sin that when by the just judgement of God either themselves or others are punished by evill men they in the meane season God permitting that is not shewing them that hee would have those things to be done by them for to punish them which things yet hee hateth and which he will punish both in this life and the life to come do fulfill their desires swerving from the Law of God and estranging themselves more and more from God by sinning do purchase more grievous punishments unto themselves Or if we will distinguish the Major it is in effect the same For punishments come from God as author and causer of them as they are punishments but inasmuch as they are sins so they
hee be worthy of love or hatred Therefore wee cannot be assured of the election of God neither resolve any thing of Gods present favour and so by consequent neither of that which is to come Answer to the Antecedent 1. Man knoweth not true as concerning second causes or by events of things be they good or evill for externall and outward fortune is no certain token whereby to judge of Gods favour 2. Again man knoweth not of himselfe but hee knoweth it God revealing it and certifying us abundantly of his love towards us by his word and Spirit Repl. 5. Who hath known the minde of the Lord Answ Rom. 11.34 No man hath known it before God hath revealed it neither after hee hath revealed it doth any man perfectly know it but so much we know as may suffice to our salvation We all behold as in a mirrour the glory of the Lord with open face 2 Cor. 3.18 Rom. 8.16 and are changed into the same image from glory to glory It is the Spirit which revealeth and witnesseth unto us 1 Cor. 1.22 that wee are the sons of God Object 2. But if the righteous turn away from his righteousnesse and commit iniquity Ezek. 18.24 he shall die in his sins Therefore beleevers also may defect from godlinesse and fall from everlasting salvation Ans 1. That which is spoken but conditionally is no positive assertion Ans 2. He in that place is called just not only who is truly just but also who seemeth just in the eyes of men of which kind oftentimes time-serving hypocrites are which beleeve for a while and afterwards fall away for a true just man is like a tree planted by the waters side whose leafe shall not wither Psal 1.3 4. And the sons and heires only are endued with true conversion and godlinesse Rom. 8.14 As many as are led by the spirit of God they are the sons of God And if sons then also heirs Gal. 4.7 1 Cor. 2.12 16. Wee have received the Spirit of God that we might know the things which are given unto us of God We have the mind of Christ When the Spirit of God which worketh in the sons and heirs of the kingdome their conversion and sanctification is called 2 Cor. 1.22 5.5 Ephes 1.14 The earnest of our inheritance untill the redemption of the possession purchased Object 3. Paul exhorteth the Corinthians 2 Cor. 6.1 Matt. 26.41 that they receive not the grace of God in vain so Christ likewise biddeth us Watch and pray Ans Thereby carnall security is forbidden and certainty of salvation as also faith tranquillity watchfulnesse and praier is commanded for these are the necessary and proper effects of our election and an infallible argument of salvation For all beleevers are elected and Paul teacheth Ephes 1. That by faith we are made partakers of Gods adoption Object 4. Saul failed and fell away finally Saul was one of the godly Therefore the godly also fall away Ans We deny the Minor that Saul was one of the godly for he was an hypocrite Repl. But he had the gifts of the holy Ghost Ans He had such gifts of the holy Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and adoption and therefore neither had hee the holy Ghost sanctifying him which is proper unto the elect Object 5. The doctrine of the certainty of our salvation breedeth security Ans It breedeth indeed a spirituall security by it self in the elect alone and a carnall by accident and that only in the wicked and reprobate but not at all in the godly Quest 22. What are those things which are necessary for a Christian man to beleeve Ans All things which are promised us in the Gospel a John 20.31 Matth. 28.20 Mark 1.15 the summe whereof is briefly comprised in the Creed of the Apostles or in the Articles of the catholick and undoubted faith of all Christians The Explication AFter wee have treated of Faith it directly followeth now that wee speak of the Object of faith that is the summe of those things which are to be beleeved Faith therefore in generall apprehendeth the whole word of God and is strongly perswaded of the truth thereof as appeareth out of the definition thereof But justifying faith properly eyeth the promises of the Gospel or the preaching of grace through Christ Wherefore the Gospel is properly the object of justifying faith and it is properly termed The doctrine of things to be beleeved as contrariwise the law properly is The doctrine of things to be done Mens traditions therefore the Popes ordinances and decrees of Councels are sequestred and excluded from being the object of faith for faith can relie on nothing but the word of God as on an immoveable foundation Now the decrees of men are variable and uncertain sith every man is a lyar only God is true and his word truth Rom. 3 4. Wherefore Christians as they may not frame unto themselves any object of faith so neither may they receive any formed and delivered by others but must beleeve the Gospel only Mark 1.15 as the Scripture teacheth Repent and beleeve the Gospel 1 Cor. 2.5 That your faith should not be in the wisdome of men but in the power of God Now the summe of the Gospel or of things to be beleeved is the Apostles Creed whereof it followeth that wee treat Quest 23. Which is the Creed Answ 1. I beleeve in God the Father Almighty maker of heaven and earth 2. And in Jesus Christ his only Son our Lord 3. Which was conceived by the holy Ghost born of the Virgin Mary 4. Suffered under Pontius Pilate was crucified dead and buried he descended into hell 5. The third day he rose again from the dead 6. He ascended into heaven and sitteth on the right hand of God the Father Almighty 7. From thence he shall come to judge the quick and the dead 8. I beleeve in the holy Ghost 9. I beleeve the holy catholick Church the communion of Saints 10. The forgivenesse of sins 11. The resurrection of the body 12. And the life everlasting Amen The Explication THis word Symbole is derived from a Greek word which signifieth either a common collation of divers men to the making of a banquet or a signe token and mark whereby a man is discerned from other Such as is the military signe whereby fellowes are decyphered from enemies The Symbole so termed in the Church is a briefe and summary forme of Christian doctrine or a briefe summe or confession of the points of Christian religion or Evangelicall doctrine Now it is called by the name of Symbole because it is as a token or profession whereby the Church with her members is discerned from all her enemies and from all other Sects Some say that this briefe summe of Evangelicall doctrine was called a Symbole for that this doctrine was collated as it were and
punishing them his justice and partly to shew in pardoning them his mercy Gal. 3.22 Rom. 9.17 The Scripture hath concluded all under sin c. For the same purpose have I stirred thee up c. But in the mean season the forsaking of his creature or depriving him of divine light and rightnesse and the action it selfe which divels and men sinning doe against the law and will of God hee notwithstanding by his generall providence and efficacy willeth and moveth but to such an end as doth best agree with his nature law justice and goodnesse whether it be known or unknown to us Therefore sins are truly said to be done not by the will or working but by the permission of God The word permission in this place is to be retained because both it and others of the same force are sometimes found in the Scripture Gen. 20.6 31.7 Judg. 3.1 Psam 105.14 Acts 14.16 as Therefore suffered I thee not to touch her God suffered him not to hurt mee He suffered no man to do them wrong These now are the nations which the Lord left that hee might prove Israel by them Who in times past suffered all the Gentiles to walk in their own wayes But yet wee must expound it aright out of the Scriptures lest wee detract from God a great part of the government of the world and humance affairs For God neither willeth nor willeth not sins simply but in some respect hee willeth and in some respect he willeth not but only permitteth them Which that it may the better be understood Sin is alwayes both in a good subject and to a good end directed by God we must know that in every sin or evill of crime are two things namely The materiall or subject and the formall that is the corruption it selfe or defect of rightnesse sticking and inherent in the subject The subject is a thing positive or a thing in nature as an inclination action and therefore doth it partake of the nature of good and is wrought and moved by God But corruption is not wrought by God but came unto the subject by the will of divels and men forsaking God Wherefore no sin can be or be imagined which is not in some good thing and had adjoyned unto it some consideration and respect of good Otherwise God for his infinite goodnesse would not suffer it to be done neither should it be desired of any neither should at all be so that it is truly said That there cannot be put any thing which is the chief and extreme evill that is such as doth take away good wholly for it should not be desired but under some shew and apparency that it had of good neither should it have a subject wherein to be and so should destroy it self But albeit evill is alwayes joyned with good Sin alwayes is to be discerned from good and doth concurre with it in the same actions or inclinations yet these two things are diligently to be severed and discerned neither is the work of the Creatour to be confounded with the work of the creature sinning lest either God thereby be made the cause of sin or the greatest part of the government of the world and humane affairs be taken from him In sin God effectually willeth Hereby may we understand How far forth God willeth sin and how hee willeth not but permitteth it The subject or matter He willeth therefore sins As concerning their matter that is the actions themselves of men sinning motions and inclinations to objects as they are only such God willeth worketh and directeth them for both they partake of the nature of good and if God simply would them not they should not at all be done The ends As concerning the ends whereunto God destineth those actions which are sins that is he willeth the actions of sinners as they are the punishments of the wicked or chastisements or tryals or martyrdomes of the godly or the sacrifice of the Son of God for the sins of men But these ends are most good and most agreeing with the nature justice and goodnesse of God Therefore God the first cause of all good willeth intendeth and worketh these in the sins or actions of the wicked and by a consequent also the actions themselves which the wicked doe in sinning and by which as means God attaineth to those ends The forsaking of his creatures As concerning the withdrawing of his grace that is his divine light and rightnesse This withdrawing is an action proper to God namely his eternall and forcible working will destining whom it will to be forsaken It is also just and holy because God is bound to none and because it is either the exploration tryall of the creature or the punishment of sinne And this withdrawing once being put the inclinations motions and actions of the creature cannot but erre and swerve from the law of God and be sins Now as the inclinations The corruption of the action or inclination God will not but permitteth motions and actions of sinners are sins that is are repugnant to order and nature and swerve from the law of God because they are done without the knowledge of Gods will purpose of obeying him so God neither willeth nor ordaineth nor alloweth nor commandeth nor worketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most just decrees judgments and works thereby to shew how necessary and needfull for the creature is the grace of the holy Ghost to flye sin and to manifest his justice and power in punishing sin Wherefore the permission of sin is no idle permission or a cessation ceasing of Gods providence and working in the actions of the wicked as if they did depend only upon the will of the creature but this permission is of efficacy and worketh It is permission as concerning the formall cause of sin that is corruption it selfe which the creature hath of it selfe not by any affection or working of God but it is of efficacy and working as concerning the motion and actions of the creature sinning which God effectually willeth and moveth as also concerning the withdrawing of his grace and the ends whereunto he destineth directeth and bringeth the actions of them that sin Three causes why God is said to permit sinne God then is said to permit sin 1. Because his will whereby he will have some one worke done by a reasonable creature hee doth not make knowne unto him 2. Because he doth not correct and incline the will of the creature to obey in that worke his divine will that is to doe it to that end which God will by either generall or speciall commandement These two are signified when God is said to withdraw from his creature his grace or speciall working to forsake him to deprive him of light or rightnesse or of conformity with the law to leave him in naturall blindnesse
8.28 Wherefore by his Spirit also he assureth me of everlasting life i 2 Corin. 1.22 2 Cor. 5.5 Ephes 1.14 Rom. 8.16 and maketh mee ready and prepared that henceforth I may live to him k Rom. 8.14 1 John 3.3 The Explication THE question concerning Comfort is therefore handled in the first place because it containeth the maine scope and drift of Catechism whose end is to worke in us sure comfort both in our life and at our death For to this purpose is all celestiall and heavenly doctrine revealed by God and is principally to be learned of us The summe of this comfort is That we are engraffed into Christ by faith beloved of him and reconciled unto God that by him we might be cared for and saved for ever Touching this comfort we are to learne 1 What it is 2 Of how many parts it consisteth 3 Why this comfort alone is sound and good 4 Why it is necessary 5 How many things are necessary for the attaining thereto 1 What comfort is COmfort is a certaine argumentation or reasoning What comfort is wherein wee oppose some good thing against some present evill and by the due consideration and meditation thereof doe mitigate and asswage our griefe conceived and suffer a while the evill with patience Where look how much more grievous the evill is so much must the good which is desired exceed the said evill in greatnesse and certainty So that whereas consolation against sin and everlasting death two the greatest evils that possibly can befall to mankind is here sought for it is not any common good but the principall and soveraign good that can be a sufficient salve and remedy thereof Touching which principall good Divers opinions of mans chiefest good without the Scripture and Word of God so many men so many opinions are broached The Epicures seat and place this supreme good in sensuality and pleasure The Stoicks in a decent moderation and bridling of the affections Or in the habit of vertue The Platonicks in their Idea's The Peripateticks in the action and exercise of vertue The vulgar sort in honours riches power and sway amongst men But all these are flitting transitory toyes either lost in the time of life or left behind us at the terme of death Now that principall good we hunt after is such as fadeth not nor vanisheth no not in death I grant the honour of vertue is immortall and vertue it selfe as the Poet hath surviveth after mens funerals But where liveth it verily with others not within our selves And well said one that vertues could not justly be reputed mens principall blisse and felicity whereas we have them witnesses of our distresse and misery Hypocrites both within and without the Church as Jewes Pharisees and Mahumetists Papists also doe the like seek a remedy of death in externall rites and beggarly ceremonies but all in vaine For these externall rites do not purge nor cleanse the conscience and God will not be mocked with petty satisfactions Howsoever therefore Philosophy and all other sects enquire after and promise such a good as may yeeld us sound consolation and contemplation both in life and death yet they neither find nor performe any but such as consciences stagger at and very sense disclaimeth True comforts proper to the Church only the doctrine of the Church presenteth unto us such a good effectuall and lively comfort as wherewith our consciences rest satisfied For this alone detecteth the fountain of all miseries whereunto mankind is captivated and enthralled What is the only comfort of the Church this alone directeth us unto the means of delivery through Christ This therefore is the only Christian comfort of principall consequence both in life and death A confidence of free remission of sinnes and reconciliation with God through Christ and a certain expectation of eternall life imprinted in our hearts by his holy Spirit through the ministery of the Gospel so that we doubt not but that we belong unto Christ and are beloved of God and saved for ever for his sake according to that of S. Paul Who shall separate us from the love of Christ Rom. 8.35 shall tribulation or anguish c. 2 Of how many parts this comfort consisteth SIx parts there are of this comfort 1. Our reconcilement to God by Christ so that we are no longer enemies 1 Cor. 3.25 but sons of God neither are we in our own power but properly belong unto Christ 2. The maner of our reconcilement even by the bloud of Christ 1 Pet. 1.18 1 John 1.7 that is to say by his passion death and satisfaction for our sins 3. Our delivery from the misery of sin and death For Christ doth not onely reconcile us unto God but also doth exempt and free us out of the power of the Divell so that sin death Heb. 2.14 1 John 3.8 and Sathan have no power over us 4. The perpetuall preservation and maintenance of our reconcilement freedome and whatsoever other blessings Christ hath once purchased for us His we are by right therefore he keepeth us as his owne interest that not so much as an haire may fall from our head without the will of our heavenly Father Neither lieth our salvation in our hands or power for if it were so we should lose it a thousand times every moment 5. The turning of all our evils into good Rom. 8.28 The godly indeed are afflicted in this life nay they are massacred they are as sheep appointed to the slaughter but these things doe not hurt or hinder at all but further and help forward our salvation because God giveth a good issue and turneth all to the best Rom. 8.28 All things worke together for the best unto them that love God 6. Our full perswasion and assurance of all these good gifts and graces and of life eternall Two parts of Christian security This security consisteth 1 The testimony of the holy Ghost 1. Of the testimony of the holy Ghost working in us true faith and unfeigned conversion witnessing unto our spirit that we are the sons of God and that these blessings doe truly appertain unto us because he is the pledge of our inheritance Effects of true faith 2. Of the effects of true faith which we perceive to be in us such as are true repentance and a constant purpose of beleeving and obeying God according to all his precepts For out of the earnest desire of performing obedience unto God ariseth our assurance of our true faith and by faith wee are certainly perswaded of the favour and love of God and of everlasting salvation This is the ground of all the other five parts before specified without which there is no comfort in temptations Briefly therefore the summe of our comfort is this That we are Christs reconciled by him unto the Father of whom wee are beloved and shall be saved through the gift of the holy Ghost and life everlasting
the will of God of set purpose doth expresly against the same Or it is a sinne committed of those who wittingly and willingly sinne as David wittingly committed adultery and murder contrary to the Law Sin not against the conscience Sin not against the conscience is that which we either not willing or not witting commit or which is indeed acknowledged to be sinne and is lamented of by the offender but cannot perfectly be avoided in this life such as is Originall sin and many sins of omission ignorance and infirmity For we omit many good things and commit evill being suddenly overcome and overtaken by infirmities as Peter of infirmity in imminent danger is overcome and denieth Christ wittingly indeed but not willingly therefore hee weepeth bitterly and loseth not utterly his faith according to Christs promise I have prayed for thee that thy faith faile not It was not reigning sin Luk. 22.32 much lesse the sin against the holy Ghost because he loved Christ no lesse when he denied him then when he bewailed his offence though that affection did not at that time for feare of imminent danger shew it selfe Such sin Paul acknowledgeth in himselfe and lamenteth it I doe not the good which I would but the evill which I would not Rom. 9.1 that doe I c. His blasphemy also and persecution and violence against the Church was a sin of ignorance For I did it ignorantly saith he therefore God had mercy on me 1 Tim. 1.13 This third division of sin and the definition of both sins Christ hath expresly delivered saying The servant that knew his Masters will and prepared not himselfe The proofe of this division of sin neither did according to his will shall be beaten with many stripes but hee that knew it not and yet did commit things worthy of stripes shall be beaten with few stripes Luk. 12.47 The fourth division of sin THere is sinne unpardonable or a sinne against the holy Ghost or a sin unto death What unpardonable sin or sin against the holy Ghost is There is also sinne pardonable or not against the holy Ghost or not unto death This distinction is deduced out of Matthew 12.31 Mark 3.29 1 John 5.16 Sinne unpardonable or sinne against the holy Ghost and unto death is a deniall and oppugning of the knowne truth of God and his will and workes of which mens consciences and minds are fully ascertained and convicted by the testimony of the holy Ghost not of feare or infirmity but of set purpose and hatred of the truth and of a despitefull malicious stomacke conceived against the same which sinne whosoever commit they are punished of God with a perpetuall blindnesse Perpetuall blindnesse an effect of it Why it is called unpardonable that they can never returne to God by true repentance in this life and by consequent can obtain no pardon It is called unpardonable not that by the grievousness thereof it exceedeth the worth of Christs merit but because he who offendeth herein is punished with sinfull blindnesse and hath not the gift of repentance For because it is a peculiar kind of sin a peculiar kind of punishment is also inflicted thereon namely finall blindnesse and impenitencie And without repentance Mat. 12.32 Mar. 3.29 there is no remission Whosoever shall speak against the holy Ghost it shall not be forgiven him neither in this world nor in the world to come And Whosoever blasphemeth against the holy Ghost shall never have forgivenesse but is culpable of eternall damnation Why it is called thy sin against the holy Ghost It is called sinne against the holy Ghost not as if the holy Ghost might be offended by any man and not the Father also and the Son but by an eminent significancy of speech because it is in a speciall manner committed against the holy Ghost that is against his proper and immediate office or operation which is the enlightning of their minds Why it is called a sin unto death 1 John 5.16 It is called sin unto death by John not that this alone is mortall or deserveth death but by an emphaticall significancy of speech because it especially deserveth death and all they who commit this sin assuredly die therein because none of them repenteth of it Therefore John will that we pray not for it because forsooth in vaine the remission thereof is craved at Gods hands The Scripture elsewhere speaketh of this sin as Hebr. 6.4 5 6 7 8. chapt 10.26 27 28 29. and Tit. 3.10 11. Certaine Rules to be observed touching the sin against the holy Ghost It is not in every reprobate The sin against the holy Ghost is not found in every reprobate person but in those only who are lightned by the holy Ghost and convicted in conscience of the truth as Saul Judas c. Object Every unpardonable sin is a sin against the holy Ghost because Christ saith The difference between other sins pardoned and this sin against the holy Ghost that the sin against the holy Ghost is unpardonable but finall perseverance in whatsoever sin without repentance is remitted to no man And therefore it is a sinne against the holy Ghost and by a consequent all that perish sinne against the holy Ghost Answ The ambiguity of unpardonable sin maketh foure terms in this Syllogism For in the Major it signifieth that kind of sinne which is never remitted to any because whosoever commit it whether at the end or before the end of their life they persevere in it even to the end without repentance But in the Minor it signifieth not a certaine kind of sinne but all their sinnes who repent not which indeed are not remitted to them because they persevere in them to the end without repentance and they are unpardonable not before the end but in the very end of their life yet are they remitted to others who persevere not in them but repent For perseverance in sin is nothing else then the sinnes themselves which are continued unto the end and therefore this is the meaning of the Minor Sins in which men persevere without repentance unto the end are not pardoned them who persevere in them but now all men doe not persevere in them as they persevere in the sin against the holy Ghost even whosoever once fall into it And Christ in this speech sheweth not for what sins men are punished with everlasting death For it is certaine that it befalleth for all sinnes of which men repent not but he sheweth what sinnes are such as whosoever doe commit them they doe never repent This he affirmeth of no kind of sin but onely of blasphemy against the holy Ghost It is not every Reigning sin Every sin against the holy Ghost is Reigning sin and sin against conscience but not contrariwise every Reigning sin sin against the holy Ghost For it may fall out that some man either ignorantly or else wittingly and willingly may patronize some errours
either to Will or Not to will but it is not Not to will for then either that should not be done which God is said to permit or something should be done that God would not both of which are absurd Wherefore to Permit is the same that to Will and by a Consequent God when hee permitteth sinne doth will sinne Wee deny the Consequence because there is not a sufficient ennumeration of the diversities of will in the Minor for God is said to Will and not to Will a thing after two waies Either to will as when together he both liketh and worketh a thing or as he liketh a thing onely under which also is comprehended his commanding but doth not worke it And he is said Not to will any thing either as he both disliketh and hindereth a thing or as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Major but onely one of them in the Minor which is both to dislike and hinder a thing from being done For it God in that sense would not sinne to be committed then those absurdities should follow which they speake of But when we say that God will not sinnes wee understand that they doe greatly displease him and yet that God hindereth them not from being committed which also is not to Will but to Not will sinne For God can will nothing but that which is agreeable to his owne nature and goodnesse neither doth the holie Scripture shew any where that God will those things which are contrary to his nature in such sort as they are contrary God the cause of mans will but not of the corruption or his will is not a cause of sin whereof mans will corrupted is a cause This is also objected Hee that is the cause or the efficient of a Cause is also the author of the Effects of that cause if not the next yet afarre off But God is the cause of that Will which is the cause of sinne therefore is hee the cause of the Effect of the Will that is of sinne Wee answer to the Major by distinguishing of the cause For a cause which is afarr off a cause is sometimes by it selfe and sometimes onely by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth move and governe it in bringing forth the effect which it selfe intended or unto which it was appointed as when God frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will have done when the Father or Master bringeth up his Son or his Schollar to good things and the learning which he instilleth into his minde moveth him to doe well when the Sun and raine maketh the earth fertill and the earth bringeth forth corne But when the cause which is a farre off a cause either doth not move the next cause of the effect or doth not intend or minde the effect neither is appointed thereunto it cannot be said to be a cause of that effect but by an accident as when of a good Father is borne an evill and evil-living Son or of an evil Father a good and wel-living Sonne when a godly Magistrate by his commandement â—oveth the will of a wicked executioner to execute a guilty person and he being impelled either by desire of revenge or by hatred or by cruelty reioyceth at his evil whom hee executeth and so committeth murther before God and lastly when one maketh a sword and another useth it well or ill Now as aften as the next cause is either before the bringing forth of the effect depraved or in the very bringing of it forth either by it selfe or by an other cause then bringeth it forth a bad effect which the cause removed or a farre off that either bringeth forth or moveth this next cause neither intendeth neither as by any ordination or appointment unto it produceth As when the will and hand of the cleaver purpose to cut a thing and the iron being too dull causeth that to breake which is taken in hand to be cut So also God maketh and moveth the will but because the will of men is depraved by the Divel and it selfe it bringeth forth sin which God neither when hee maketh nor when hee moveth the will intendeth or mindeth to bring forth Wherefore it followeth not at all that God is the cause of those things which are committed by his creatures depraved and corrupted of themselves Likewise it is objected Second causes are able to doe nothing without the first cause which is good Wherefore neither is sinne brought forth neither doe they deprave themselves but that also the first cause worketh it with them We answer to the Antecedent The second causes doe nothing without the first cause that is without the first cause preserve and move them to doe God the first cause doth not concurr with secuâ—dary causes to the bringing forth of sin Esa 30.1 so farre forth as it is good which they doe but they doe without the first cause concurring with them to the bringing forth of evill as it is a fault or of sinne Woe to the rebellious children saith the Lord that take counsell but not of me and cover with a covering but not by my spirit that they may lay sinne upon sinne Likewise they object That which is good cannot by sinning corrupt it selfe except it be some otherway corrupted as it is said A good tree cannot bring forth evill fruit The will of the Devill Adam before the fall of both was good Therefore it could not corrupt it selfe by sinning except it were by some other meanes corrupted We deny the Major For although the creature be good How the good will of man corrupteth it selfe yet God not preserving his goodnesse that is moving or willing that his wil should be moved by outward objects neither in the meane season lightning and governing the will with the knowledge of his owne divine wil it is not onely possible but it must necessarily follow that he must sin become an evil tree and through his owne wil and fault avert himselfe from God run to worse and worse and purchase blindnesse the just punishment of sin both unto him and his John 15.5 as it is said Without me ye can doe nothing That is not of God but of man and the Devill which maketh sin Againe they object He that is the cause of those things which make sin is the cause of sin God is the cause of those things which make sin that is of the Action which is the matter and of the privation of righteousnesse in man which is the forme of sin Wherefore he is the author of sin To these the answer hath been made before For the Minor is to be denyed because the action and privation of the divine light and direction doe make sin as they
are contrary to the law and they are contrary to the law of God and make sin as they are committed by man and are in him but as they are guided by God and inflicted they are not sin but a tryal of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Devil which maketh sin Whether God would the fal of Adam and how Last of all they urge Seeing that God would the fall of Adam either as it was sin or as a punishment and could not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitfull because there is not a sufficient ennumeration in the Major For although the first sin was no punishment yet God would that action not as a sin and contrary to his will and nature but as in punishing and receiving againe mankinde into favour by his Son it was a way and occasion of exercising and manifesting his justice and mercy and an example of the weakenesse of al creatures yea of the most excellent if they be not by the singular goodnesse of the Creator preserved as it is declared God hath shut up all in unbeleefe that he might have mercy on all Rom. 11.32 And in the same place it is shewed concerning the blindnesse of the Jews That partly this obstinacy was come to Israel untill the fulnesse of the Gentiles were come in and that the Jewes are enemies of the Gospel for our sakes and that wee have obtained mercy through their unbeleefe That is that God would this their obstinacy not as it was a sin of the Jewes neither only as a punishment of other sinnes but also an occasion of translating the Gospel unto the Gentiles And it is said that God in the preaching of the Law respecteth this That al the world be culpable before him Rom. 3.19 Wherefore this also he respected and would in permitting of sin which if it had not come betweene The Law had not made the world culpable before God Object 1. Sathan was made of God And therefore the malice also of Sathan Answ God made indeed all the Angels God made Sathan good and Sathan made himselfe evill yea those who became Apostates and Devils but yet he created al the Angels at the beginning good But Sathan is said not to have stood stedfast in the truth Then before his fall he stood in the truth but after hee treacherously fell from his allegeance and sinned against God and therefore the crime of that evill sticketh in that run-away the Devill For since that time after he fell there is no truth in him no faith no integrity no feare of God no light no goodnesse 1 John 3.8 He that committeth sin is of the Devill c. for he is the first sinner and the fountaine of sinne Object 2. God made Adam Therefore he made sin Answ Sin is the corruption of nature created good of God but not any creature made of God in man Sin not made of God because it is no creature but the corruption of a creature God made man good who by Sathans perswasion corrupted willingly that goodnesse which he received of God so that now sin is mans and not a creature of God created in man Neither is the nature of man the cause of sin for God who created all things and the very nature of man created them all good Sin a natural property of man corrupted but not of man simply as hee was first created wherefore the very nature of man also was created good but sinne is an accidentall quality which befell unto man in his fall and after his fall being even from the beginning such as now it is but no substantiall property nor of the nature of man Now indeed whereas we are borne in sin sin is a naturall property of men Cont. Manich. c. 9. according to the judgement of Augustine But and if we say any man to be naturally evill we say so because of the originall of the old sin in which all our mortality now is borne Object 3. But the will and power which was in Adam was from God Therefore sin also is from God Ans God gave not man a will and power to work evill God gave not man a will and power to work evill but to do good For hee made a Law to forbid evill Wherefore Adam himself did ill bestow that will and power which he received of God in ill using of them The prodigall son received money of his father not that he should lash it out wastfully but that he might have so much as sufficed need Wherefore when himself did ill bestow his money and perished he perished through his owne default and not by his father though hee received the money of his father Therefore the fault is in the abuse He that giveth thee them leaveth the use of them unto thee If he be just he giveth them thee for to use and not to abuse When thou abusest them the fault is laid on thee who abusest them and not on him who gave them So God gave a will and power to Adam to do good not to work evill Object 4. God made man so as he might fall It was necessary that man should have free power either to stand or fall Rom. 9.20 Isa 45.9 neither did confirm and establish in him the goodnesse of his nature Wherefore he would have him to fall or sin Answ The Scripture beateth back this forwardnesse of men wickedly curious Who art thou which pleadest against God Woe be unto him that striveth with his Maker Except God had made man so as hee might fall there had been no praise of his work or vertue And what if it were necessary that man should be so made as he might fall For so did the very nature of God require God doth not grant his glory to any creature Adam was a man no God And as God is good so is he also just He doth good unto men but hee will have them to be obedient and thankfull unto him He bestoweth infinite goodnesse upon man therefore he should have been thankfull and obedient and subject unto him For he declareth by his law what hee would and what he would not Of the tree of knowledge of good and evill saith hee thou shalt not eat When thou eatest thou shalt die As if he should say Thou shalt regard me thou shalt cleave unto me obey me serve me neither shalt thou else-where seek for the rules of good and evill but of mee and so shalt thou shew thy selfe obedient unto me Repl. God fore-knew the fall of man which if he would he might have hindred but hee did not hinder it Therefore God was in the fault that Adam sinned Ans Unto this objection answer hath been made before neither
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans Misery For necessary it is to know what ability man was of before his fall and of what strength after the same that thence descrying aright the effects of the first sin we may be the more pricked forwards and provoked to humility and to an earnest desire of Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill some after one manner some after another To this question the Pelagians and the like adversaries make answer That so much grace is both given of and left by nature to all men that they are able to returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell of God and yet all the actions of the created will both good and bad are wrought freely For the clearing hereof we are to consider 1 What the liberty of the will or free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 4 What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of man 1 What the liberty of will or free-will is Liberty from bond bondage and misery LIberty sometime signifieth a relation or respect to wit the power or right that is the ordering either of person or thing made either by ones will or by nature to deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances which are not proper to his nature This liberty may be termed a liberty from bond and misery and it is opposed unto slavery So God is most free because he is bound to no man So the Romans and the Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome So we being justified by faith are by Christ freed from the wrath of God the curse of the Law and Moses Ceremonies But this signification of liberty appertaineth not to this present disputation of free-will because it is agreed upon on all sides that we all are the servants of God and are obliged by his Law either to obey him or to suffer punishment Our Will also willeth many things freely the liberty or power of performing whereof notwithstanding it hath not Liberty from constraint Secondly liberty is opposed unto constraint and is a quality of the Will or a naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre any action as a man may be willing to walk or not to walk And this is to put any thing in action upon mature deliberation which is the proper manner of the working of the Will This liberty of Will is in God Angels and men and their free-will is called free Arbitremen That thing is called free which is endowed with this faculty and liberty of willing or nilling But Abitrement is the Will it selfe as far as it followeth or refuseth in her choice the judgement of the Understanding for it compriseth both faculties of the mind to wit both the judgement of the mind or understanding of the object What free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing unto the Will an object to be chosen or refused and it is called free in respect of the Will following of her own accord and without constraint the judgement of the mind or understanding Free For that is called free which is voluntary and which is opposed to that which is involuntary and constrained not which is opposed to that which is necessary For that which is voluntary may well stand with that which is necessary but not with that which is involuntary As God and the holy Angels are necessarily good yet not involuntarily and constrainedly against their will but with most free will because they have the beginning and cause of their goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall For whatsoever is constrained is necessary but not contrariwise whatsoever is necessary is constrained Whence there ariseth a double necessity A double necessity A necessity of Vnchangeablenesse and a necessity of Constraint The former may stand with that which is voluntary the latter cannot Contingent The like difference is between things contingent and free For Whatsoever is free is contingent
of this reason is to be denied which doth not hold from the position or putting of the second cause to the removing of the first cause For as it followeth not The Sun causeth day therefore God doth not so neither doth this follow The unregenerate perform outward discipline therefore they do it God not causing it in them nor ruling and directing them Object 8. They alledge testimonies also Which confirme that men doe evill or good with free will As The children of Israel offered free gifts unto the Lord. I have set before thee life and death Exo. 25.2 35.3 Deut. 30.19 How the Scriptures admit liberty of will good and evill blessings and cursings Therefore chuse life that both thou and thy seed may live But in these and all the like places only that liberty of mans will is affirmed which hath been spoken of before that is that the Will obeyeth or withstandeth the precedent judgement of the understanding with free and voluntary motion without any constraint but the government of God is not at all removed from voluntary actions For it was shewed before that this liberty of Will doth not stand against that necessity which by the providence of God doth accompany it Object 9. They bring forth testimonies also in which necessity is removed and taken away from voluntary actions Levit. 22.19 Acts 5.4 Of these ye shall offer willingly Whiles it remained appertained it not to thee 1 Cor. 7.37 And after it was sold was it not in thine owne power Hee that standeth firme in his heart that he hath no necessity but hath power over his owne will c. As every man wisheth in his heart 2 Cor. 9.7 1 Pet. 5.2 What necessity the Scripture removeth from voluntary actions so let him give Feed the flocke of God caring for it not by constraint but willingly But these sayings speak of obligation or binding which sometimes is signified by the name of necessity as the freeing from any bond by the name of liberty as Levit. 22. Act. 5. partly of coaction or constraint as 2 Cor. 9. and 1 Pet. 5. or also of need as 1 Cor. 7. which yet may be referred to obligation or bond by which the Parents are bound to have regard of the infirmity of their children So also the power of Will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the removing of any obligation or coaction doth not at all take away the unchangeablenesse of voluntary actions which unchangeablenesse hangeth on the decree of God For as wel his will who is not bound neither by any need or want constrained is guided and moved by the purpose and counsell of Gods providence as his whom either bond or need constraineth to resolve of any purpose Wherefore the Scripture denieth not that the will is moved and ruled by God when it is not driven by bond or want or feare to do any thing for there are besides these many other reasons and causes by which God can move it either to will or not to will How in Scripture God is said not to will that which yet he will Jer. 7.13 14. Mat. 23.37 Object 10. They bring places of Scripture which testifie that men will or doe somewhat God bidding and willing otherwise Because I have called you and ye have not answered I will doe unto this house as I have done to Silo. Jerusalem Jerusalem how often would I have gathered thy children even as the hen gathereth her chickens under her wings and ye would not If then they did that which God would not their actions did depend only on their owne will and not of Gods Answ It is a fallacy concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sins but hee will them as they are punishments of sins and the execution of his just judgement Wherefore this consequence holdeth not God will not the actions of the wicked as they are sinnes Therefore simply he will not have them to be done but they depend only on the will of the wicked For if God simply would them not they could by no meanes be done And except there were somewhat in them which did agree with his justice and nature he would not by reason of his goodnesse infinite and passing measure suffer them to be done If they reply That God would things contrary to these which men doe as it is said How often would I have gathered thee and therefore it is done onely by the will of men whatsoever men doe the same answer serveth that God would the obedience of all his reasonable creatures towards his Law as concerning his commanding and approving it For he requireth it of all and bindeth all to it and approveth it in all as being agreeable to his nature and purity but neither will he alwaies it nor in all as concerning his working and grace whereby they who are directed and guided doe that which God approveth and requireth The Lord hath not given you an heart to perceive and eyes to see Deut. 29.4 and eares to heare unto this day 2. Whether there be any liberty in us and what it is THat there is liberty of will in men it is proved 1. Because man was made to the Image of God and free-will is part of the Image of God 2. By places of Scripture Let us make man in our Image according to our likenesse Gen. 1.26 Syrac God made man from the beginning and left man in the hand of his counsell 3. By the definition of that liberty which agreeth to man for man worketh upon deliberation that is freely knowing desiring and refusing this or that object And because the definition agreeth unto man therefore also doth the thing which is defined agree to him The doctrine of Originall sin not overthrowne by that liberty which we hold to be in man Object 1. If there be in man liberty of will the doctrine of Originall sin is overthrowne for these are contrary Not to be able to obey God and To have liberty of will Ans They are not contrary because we have liberty to will and do good only in part to wit as we are regenerated by the holy Spirit but not in whole and full neither in that degree in which before the fall we had it and shall have it in the life to come Again although the unregenerate are only able to will those things which are evill yet they will them upon deliberation without constraint even by their owne proper and inward motion and therefore freely Ability to chuse as well good as bad is not necessarily joyned with free-will Object 2. He that hath not ability to chuse as well good as bad hath not free-will and arbitrement but man hath not ability to chuse as well good as evill Therefore hee hath not free-will Ans
The Major consisteth of a bad definition of free-will For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding and in the free assent of the Will not in a power to will as well good as evill or contrary The good Angels by reason of the wisdome and rightnesse of their judgement and of the great and constant propension or readiness of their will to that which they know to be good and right cannot will evill and unjust things but only things good and honest and yet notwithstanding they most freely chuse and doe those things which are just Right so men by reason of their in bred ignorance and corrupt judgement of those things which are to be done and of the end as also by reason of the stubbornnesse frowardnesse of their will can will only those things which are evill which also they follow and pursue with exceeding willingnesse and pleasure untill they are regenerated by Gods Spirit Object 3. That is free which is ruled of none other but of it selfe only or which is bound to none Mans will is not ruled of it self only but of another and is bound to the Law Therefore it is not free Answ The Major is true if it be meant of that liberty which is in God but false being meant of mans liberty For man to be ruled of none is not liberty but a shamefull barbarity and a wretched slavery But the true liberty of the creature is to be subject unto honest and just lawes and to obey them It is a power of living as thou wilt according unto the Law of God Object 4. That which is a servant and in bondage is not free but our will is a servant and in bondage The will of man is servant to sin and yet inclineth to sin freely Therefore our will is not free Answ There is an ambiguity in this reason for it affirmeth that to be simply so which is but in some respect and sort so or the conclusion fetcheth in more then was in the premisses That which is in bondage is not free that is not in that respect or consideration as it is in bondage Our arbitrement or will is in bondage to wit under sin Therefore it is not free that is from sin which it is not able to shake off by any force which it self hath except it be freed and delivered by the grace of God But thereof it followeth not therefore simply no way it is free For it is free as touching the objects represented unto it by the understanding because it chuseth or refuseth them being once knowne or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We grant the conclusion if free be taken for that which hath ability to do those things which are good and pleasing to God for so far is it in servitude under sin and hath power only to sin but we deny the whole if free be taken for voluntary or deliberative which chuseth the objects represented unto it by voluntary motion not constrained or forced thereto by any externall agent 4. What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of men IT is farther questioned and it importeth much to the knolwedge of our selves to enquire What manner of liberty or to what actions the liberty which was in mans will before the fall extended it selfe and Whether it were any or none at all and if it were any In what state it remaineth after the fall and Whether it be restored and How and by what meanes and How far forth it is restored Whence it is apparent that the degrees of free-will may most fitly be considered and distinguished according to the foure estates of man namely of man not yet fallen into sin or fallen or renewed and restored or glorified that is what manner and how great the liberty of mans will was before the fall what manner of liberty remaineth after the fall before regeneration of what condition it is in this life after regeneration and what it shall be in the life to come after glorification The first degree of liberty before the fall The first degree of liberty in man not yet fallen was a mind lightened with the perfect and certaine knowledge of God and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God but yet not so confirmed in this knowledge and inclination but that it could decline and defect from that obedience by her owne proper and free motion if hope or shew of any good to come by defecting were offered unto it that is the Will of man was free to good and evill or freely chose good but so that it had an ability of chusing evill so that it might persist in good God preserving it and might also fall into evill God forsaking it The former is proved from the perfection of the Image of God in which man was created the latter is too evident by the event of the thing it selfe and by testimonies of Scripture God hath made man righteous Eccles 7.3 Rom. 11.32 but they have sought many inventions God hath shut up all in unbeliefe that he might have mercy on all In which words Paul testifieth that God of especiall deep wisdome confirmed not the first man against the fall nor allotted him such a portion of grace that he might not be seduced by the Divell and moved to sin but that hee therefore permitted him to be seduced and fall into sin and death that as many as were saved out of the common ruine might be saved by his mercy alone For if nothing be done without the everlasting and most good counsell of God the fall also of our first Parents may be so much the lesse exempted from it by how much the more God had precisely and exactly determined from everlasting concerning his chief work even mankind what he would have done The creature can by no meanes retain that righteousnesse and conformity with God except God who gave it keep it neither can be lose it if God will have it kept James 1.17 according to these sayings Every good giving and every perfect gift is from above John 1.4 and cometh downe from the Father of lights In it was life and the life was the light of men which lightneth every man that cometh into the world Take not away thy holy Spirit from me Psal 51.11 104.29 2 Tim. 2.19 If thou hide thy face they are troubled The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Mat. 22.30 In the resurrection they are as the Angels of God in heaven As then man could not have fallen except God had withdrawne his hand and not so forcibly and effectually affected his will and ruled it in
him and to shew forth more and more his bounty and goodnesse doth adorne it with free rewards How God is said to wish our conversion and good works and yet they not thereby proved to be in our power Deut. 32.29 Luke 19.41 Obj. 3. What God doth wish and will to be done of us that we are able to performe by our selves but God doth wish and will our conversion and our good works Therefore we are able to performe them by our selves And so consequently we need not the operation and working of the holy Ghost Answ This reason is a fallacy deceiving by the ambiguity or the word wish For in the Major proposition it is taken as it useth properly to signifie in the Minor not so God is said to wish by a figure of speech called Anthropopathy making God to be affected after the order of men and therefore the kind of affirmation is divers in the Major and in the Minor But God is said to wish in two respects 1. In respect of his commanding and inviting Two waies God is said to wish any thing 2. In respect of his love towards his creatures and in respect of the torment of them that perish but not in respect of the execution of his justice Repl. 1. Hee it is that inviteth others and is delighted with their well-doing it followeth thereof that their well-doing is in their owne power and not in his who inviteth them but God is he who inviteth us and is delighted with our well-doing Therefore it is in our selves to doe well Answ We deny the Minor because it is not enough that God inviteth us but our will also to do well must be adjoyned which we cannot have but from God only God therefore doth wish our conversion and doth invite all unto it that is he requireth obedience towards his Law of all he liketh it in all and for the love which hee beareth unto his creature hee wisheth nothing more then that all performe it and all be saved but yet a will to performe it they only have whom God doth regenerate by his Spirit Yee have seen all that the Lord did before your eyes Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see and eares to heare unto this day Object 4. That which cannot be avoided is not sinne The unregenerate cannot avoid sinne Therefore their workes are not to be accounted sins Answ We deny the Major The inevitablenesse of an ill action doth noth take away sinfulnesse from it For it is enough to make sin if it be voluntary And how much the more necessarily men sin with so much the greater will they sin They cannot therefore pretend necessity to cloak their fault This doth the example of the Divell prove who sinneth so much the more grievously how much the more necessarily hee sinneth wittingly and willingly striving against God and contumeliously despiting him But they doe vainly and wickedly cavill That the justice of God doth not impute those sins to the Divell which he necessarily doth commit after his corruption Likewise That the Divell is now finally and without hope of pardon cast away of God but men have power yet in this life either to persist in sin or to forsake it and therefore those actions only of theirs are sins in which sin cannot be avoided For God is wroth with all sins of men and Divels and punisheth all sins with eternall paines or with equivalent punishment unto eternall Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin for that there is or is not hope of obtaining recovery and pardon For whatsoever is committed against the Law of God that is sin whether it can be avoided or not avoided whether he who sinneth forsaketh his sin or persisteth in it Object 5. They who cannot but sin are unjustly punished but the unregenerate cannot but sin They who necessarily sin are justly punished because they do it voluntarily Therefore God doth unjustly punish them Answ They who necessarily sinne are unjustly punished except that necessity come voluntarily and by their owne will But men have drawne upon them that necessity voluntarily in the first Parents and themselves also doe willingly sinne Therefore God doth justly punish them Object 6. They who have not equall and like ability to chuse good or evill must needs be either all good or all evill The unregenerate have not like ability to chuse good and evill but only liberty to chuse evill Therefore they must needs be all alike evill Answ If the argument be understood of humane nature as it is without the grace of the holy Spirit it is wholly to be granted for it is certaine that all men before regeneration are alike and equally estranged from faith and conversion yea neither would they observe outward discipline behaviour except God bridled them that they should not commit outrage Gen. 20.6 I kept thee that thou shouldest not sin against me But if they conclude that all must needs continue alike evill when the holy Spirit moveth and inclineth their hearts and minds to conversion there is more in the conclusion then in the former propositions For as it is impossible that they should be converted whom God moveth not so it is not only possible but also necessary that they whom he vouchsafeth the grace of regeneration should be converted All that the Father giveth me John 6.37 Hos 13.9 Isa 59.2 shall come unto me Repl. It is said Thy destruction cometh of thy selfe Israel Your iniquities have separated between you and your God Therefore the cause of this difference that some are converted and some not is in the will of man and not in the bestowing or withdrawing of Gods grace that is before the grace of regeneration is bestowed so are some better then others as that they take that grace which others refuse But Hoseas addeth an answer In me only is thy help He sheweth that our safety doth so depend on God that wee cannot have it without his singular mercy and grace Wherefore destruction cometh of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is answered to that of Esaiah Sins separate the chosen from God for a time the reprobate for ever but yet the divine purpose and counsell of God going before by which God decreed to adjoyne those unto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth Object 7. He that hath no liberty to doe good and eschew evill is in vaine pressed with precepts and doctrine but the unregenerate have not liberty to doe good workes and omit evill Therefore obedience is in vaine commanded them Ans The Major is to be denied for when
3.15 That we may learn to hate sin the Divell and the world If ye were of the world the world would love you We wrestle not against flesh and bloud but against principalities against powers Love not the world neither the things that are in the world Exercise of godlinesse Our exercise or triall that we may go forward and increase in faith hope patience obedience and prayer or that we may have occasion of exercising and trying our selves and that both unto our selves and others our hope faith and patience may be made known For it is an easie matter to glory of our faith in prosperity but in adversity the glory or grace of vertue is conspicuous and eminent He that hath not been tempted what knoweth he Experience bringeth hope Syrac 34.10 Rom. 5.4 Particular defects in the godly Particular defects and failings in the Saints Manasses had his faults Josaphat his and others have other defects therefore Gods chastisements are also divers wherein he sheweth that he is angry also with the sins of the godly and will more severely revenge them unlesse they repent The servant which knew his masters will and did it not Luke 12.47 shall be beaten with many stripes Gods glory in their deliverance The revealing and setting forth of Gods glory in the deliverance of the Church and the godly for God often times bringeth his into extreme dangers that their delivery may be the more glorious as appeareth in the slavery of the Israelites in Egypt and their captivity in Babylon c. that he may I say gloriously deliver them and shew that he hath found a way of delivery where no creature could hope or look for it The Lord bringeth down to hell 1 Sam. 2.6 and raiseth up againe A conformity between them and Christ 2 Tim. 2.12 Rom. 8.29 Matth. 10.24 The conformity of the members with their head Christ in affliction and glory If we suffer with him we shall also reigne with him Those which he knew before he also did predestinate to be made like to the image of his Son The servant is not greater then his Lord neither the disciple above his Master Confirmation and testimony of the truth by their martyrdome Joh. 21.18 The confirmation and testimony of their doctrine in their martyrdoms For when faithfull and godly men suffer any evils and death it selfe for the confession and maintenance of their doctrine they give ample testimony to the world that they are so verily perswaded of the truth of this doctrine that by no means they can forgoe it and moreover that this doctrine yeeldeth and ministreth true and solid comfort in death it selfe and therefore of necessity is the very truth Peter is foretold by what death hee should glorifie God A confirmation of the life to come 2 Thess 1.5 The afflictions of the godly are a confirmation and testimony of the judgement and life to come For the justice and truth of God requireth that at length it goe well with the good and ill with the bad But this cometh not to passe in this life Therefore there is remaining yet another life which is a token of the righteous judgement of God Out of these causes we are to answer the argument which the world useth against the providence of God Object The Church is oppugned throughout the whole world and trodden under foot of all men Therefore it is not the true Church nor protected by God Ans Nay rather because it is persecuted by the wicked ones of this world it is apparantly the true Church For if it were of the world the world would love her owne Joh. 15.19 But the causes of the afflictions of the Church are manifest and evident and the event and end of things shall one day convict the world 3. Comforts to be opposed against afflictions Comforts in affliction OF comforts in afflictions some are proper unto the Church some are common to it with Philosophy Proper are the first and the two last of those which shall be recited the rest are common and that but in outward shew only and in name but not being farther entred into and discoursed of Remission of sins and reconciliation unto God Remission of sins This is the ground and foundation of the rest because without this the rest minister no comfort unto us whilest we doubt of our reconcilement to God for otherwise we alwaies doubt whether the promise of grace belong unto us But if this be once surely grounded the rest are soon built upon it for if God be our Father he will then no way endamage us but be our guardian in whatsoever distresse Rom. 8.31 If God be with us who can be against us The reason is because Take away the cause and you take away the effect take away sin and the punishment of sin is also taken away The necessity of obeying God and the love which we owe him The will and providence of God or the necessity of obeying God in prosperity and adversity because either of these is according to his will and good pleasure The reason of this consequence of obedience is not only because we are unable to resist God but especially we must therefore obey him 1. Because he is our Father 2. Because he hath so deserved of us that for his sake we ought to suffer far greater evils 3. Because the miseries he sendeth us are his fatherly chastisements This comfort calmeth our storming stomacks because it intimateth that it is our Fathers pleasure we should so suffer Job 13.15 Job 1 21. Psal 39.10 Loe though hee slay mee yet will I trust in him As it pleased the Lord so it is come to passe blessed be the name of the Lord. I became dumb and opened not my mouth for it was thy doing The Philosophers say that it is patiently to be suffered which cannot be altered and avoyded They establish a fatall necessity and therefore foolishnesse it were to kick against the pricks but in the heat of calamities they submit not themselves to God nor acknowledge his indignation and wrath nor suffer adversity to that end as thereby to obey him but because they cannot shake them off nor wrest themselves out of them at pleasure This is a miserable cold comfort The worthiness of vertue The worthinesse of vertue that is of obedience towards God which is true vertue for which a man is not to cast away his courage in bearing the crosse Temporall goods are great blessings of God but farre greater benefits are obedience faith hope c. Wherefore let us not preferre lesse things before greater neither let us take away the things of greater value to redeem the losse of things of â—esse worth Mat. 10.37 16.25 Hee that hateth not his father and mother for my sake is not worthy of me He that seeketh to save his soule shall lose it This dignity of vertue do the Philosophers most
of all urge but coldly because they are destitute of true vertues A good conscience A good conscience which is not really and truly but in the godly who perfectly know that God is at peace with them by and through Christ the Mediator Now if God be favourable and gracious unto us we cannot but enjoy tranquillity and quietnesse of mind The Philosophers comfort not theirs on this manner for the Philosopher being once afflicted thinketh Why doth not good fortune follow a good conscience and therefore he murmureth against God and fretteth as did Cato and others The finall causes or their afflictions 1 Cor. 2.32 Act. 5.41 The finall causes which are 1. Gods glory which shineth in our delivery 2. Our salvation for We are chastened of the Lord because we should not be condemned with the world 3. The conversion of others and the enlarging of the Church For this cause the Apostles rejoyced that they were counted worthy to suffer rebuke for Christs name namely the conversion of others and strengthening of many in the faith The Philosophers say It is a good end for which thou sufferest that thou maist save thy Country and attain unto everlasting renown and glory But yet in the mean season wretched man he thinketh What will these things profit me when my selfe perish The comparing of ends â—â—ents The conference and comparing together of events It is better for a short time to be chastised of the Lord then to live in plenty and abundance of all things and to be pulled from God and to run into everlasting perdition The Philosophers conferring and comparing evils together find but little good arising out of so many evils but the principall good for the obtaining whereof we ought to suffer whatsoever evils they are wholly ignorant of The hope of recompence Mat. 5 12. The hope of recompence or reward in this and another life Your reward is great in heaven Wee know that there remaine other blessings for us after this life nothing to be compared with the moment any afflictions of this present world Even in this life also the godâ—y receive greater blessings then other men for they have God pacified and pleased with them and other spirituall gifts Corporall blessings though they be small Mar. 10. â—9 30. yet are they profitable for their salvation There is no man that hath for saken house or c. but he shall receive an hundred fold now at this present and in the world to come eternall life Psal 37.17 Rom. 5.3 John 15.20 Phil. 2.5 2 Cor. 8.9 A small thing that the righteous hath is better then great riches of the ungodly We rejoyce in affections c. A recompence in small evils doth in some sort comfort the Philosophers but in great evils not at all because they think that they had rather want that recompence then buy it so dear because it is but uncertain small and transitory The example of Christ and his Saints who have suffered before us The example of Christ and his saints The servant is not greater then his Master And God will have us to be made like to the image of his Son Let us accompany therefore Christ in ignominy and glory This the thankfulnesse which we owe requireth because Christ died for our salvation Holy and godly Martyrs have suffered and have not perished in afflictions Wee are not to challenge any peculiar estate unto our selves or better then theirs sith that we are not better then they but much worse They have endured the crosse and have been preserved by God amidst their afflictions let us then expect the like event because the love of God towards his is immutable and knoweth no change Matth. 5.12 1 Pet. 5.9 So did they persecute the prophets which have been before you Resist stedfast in the faith knowing that the same afflictions are accomplished in your brethren which are in the world The certaine presence assistance of God The presence and assistance of God in afflictions God is present with us by his Spirit strengthening us and comforting us in our crosse not suffering us to be tempted above that wee are able but even giving the issue with the tentation and alwaies poising in equall balance and proportion the affliction and our power that thereby wee may be able to endure unto the end We have the first fruits of the Spirit Rom. 8.23 Psal 91.15 Joh. 14.16 18 23. Isa 49.15 I am with him in tribulation He shall give you another Comforter that he may abide with you for ever I and my Father will come unto him and dwell with him I will not leave you comfortlesse Can a woman forget her childe and not have compassion on the son of her womb Though she should forget yet will I not forget thee The finall and full delivery The finall and full delivery is the period of all the rest The first is the ground and principall but this is the end and consummation for as of punishments so also of delivery there are three degrees 1. In this life where we have the beginning of eternall life 2. In our bodily death when the soul of poor Lazarus is carried into Abrahams bosome 3. In the resurrection of the dead and their glorification after the resurrection when we shall be both in body and soul perfectly blessed Then shall God wipe away all tears from their eyes Wherefore as the first consolation is the foundation and beginning so this last is the finishing and accomplishment of all the rest THE SECOND PART OF MANS DELIVERY ON THE 5. SABBATH Quest 12. Seeing then by the just judgement of God we are subject both to temporall and eternall punishments is there yet any means or way remaining whereby we may be delivered from these punishments and be reconciled to God Ans God will have his justice satisfied a Gen. 3.37 Exod. 20.5 23.7 Ezek. 18.4 Matth. 5.26 2 Thess 1.6 Luke 16 2. Rom. 8.3 wherefore it is necessary that we satisfie either by our selves or by another The Explication AFter it hath been shewed in the first Part that men are become obnoxious unto everlasting pains and punishments by reason of obedience not yeelded unto the Law a question by and by ariseth Whether there is or may be granted any escape or delivery from these punishments To this question the Catechism maketh answer that delivery is granted so that perfect satisfaction be made unto the law and justice of God by sufficient punishment paid for the sins committed for the law bindeth either to obedience or that being not performed to punishment the performance of both which is perfect righteousnesse and justice and on both followeth the approbation and allowing of him in whom that righteousnesse is Now the means and manner of satisfaction by punishments are two One by our selves which the law teacheth and the justice of God requireth Legall satisfaction Galat. 3.10 Evangelicall satisfaction
all other things of their being therefore called Jehovah as if you would say Being by himself and causing others to be Sâ—iâ—ituall Incorporeall invisible and to no sense of man perceivable Likewise in that he liveth of and by himselfe and quickeneth or giveth life to other things Joh. 1.18 4.24 Acts 17.24 â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1. He oftentimes appeared Ans True in a bodily form assumed for a time Object 2. He was seen face to face Ans That is by the clear knowledge of the mind and not with the bodily eyes Object 3. He hath the parts of a mans body Ans Indeed they are ascribed unto him after the manner of men Object 4. The bodily man is the image of God Ans Surely he is so in the essence of his soul in the faculties and uprightnesse thereof Ephes 4. in wisdome righteousnesse and true holinesse not in the shape and figure of his body Intelligent Witnesse hereof is the mind of man and the notions shining therein which all proceeded from God Psal 94.9 Now He that planted the ear shall he not hear Eternall Having neither beginning nor end of being Thou art God from everlasting and world without end Psal 90.2 Other from the creatures Not Nature it self as some dream not the matter or form not any part but the sole efficient and the only maker of all things neither intermingled with any thing but of a quite different or other essence and utterly unlike all things 1 Cor. 8.6 Acts 17.29 Object 1. All things are of God Ans I grant they are by creation out of nothing Object 2. We are the generation of God Ans Yea verily by a similitude of properties John 1.13 and by creation Object 3. The Saints are born of God Ans Questionlesse by regeneration through the holy Ghost Object 4. We are made partakers of the divine nature Answ Undoubtedly by the dwelling of God in us and by our conformity with him Obj. 5. Christ is God and hath a divine body Ans To wit by a personall union and glorification Incomprehensible 1. In our cogitation and the cogitation of any creature 2. In the unmeasurablenesse of his essence 3. By communication of the essence which is in such sort the very substance of the three persons of the Divinity that it remaineth in number one and the same Most perfect in himself 1. Sole possessor of all blessednesse 2. And that in himselfe and of himself 3. with sufficiency to replenish all other things Object 1. The Lord hath made all things for himself Prov. 16.4 Answ Not to aid himselfe by them but to communicate himselfe to them Object 2. Hee useth the creatures ministery in accomplishing many of his works Answ Not as needing but honouring the creature Object 3. Wee yeeld him worship Answ It is our debt his due and the issue is our good and benefit alone Object 4. To whom is given that which is due unto him to him something cometh thereby more then hee had before Answ This assertion is false of that which is due by order of justice and pertaineth to the felicity of the giver Obj. 5. God rejoyceth in our obedience Ans He doth so our obedience being an object not an efficient cause of his rejoycing Unchangeable 1. In his essence 2. In his will 3. In place because he is immense and filleth all things Object 1. God repenteth him of things done Ans To repent and such like humane affections are attributed to God by Anthropopathy or after the manner of men Object 2. He promiseth and threatneth that which he performeth not at all Ans True but a condition and exception is alwaies understood Object 3. He dependeth on a changeable condition Ans To wit changeable in respect of mans will but not of Gods decree and counsell Object 4. He changeth his precepts observances and works Ans Namely according to his everlasting decree Omnipotent 1. He can do and doth all things which he still 2. And that at his beck without difficulty 3. As having all things in his own power Object Many things he cannot do Ans They are then the works of impotency and imperfection as to lie to die Of exceeding wisdome 1. In beholding and understanding himselfe and perceiving at once the whole order of his minde and nature which hee doth perpetually and exceeding perfectly 2. In being the cause of all knowledge in Angels and men Of exceeding goodnesse 1. Because Gods whole nature is such as is revealed in the Law and the Gospel 2. Because he is the cause and rule of all good in his creatures 3. Because hee is the most supreme good 4. Because he is the very essence of goodnesse Just 1. In respect of his generall justice and righteousnesse whereby hee willeth and worketh unchangeably such things as he hath commanded in his Law 2. In respect of his particular justice whereby he immutably dispenseth aright rewards and punishments In that he is the rule of righteousnesse and square of uprightnesse in his creatures Object 1. Hee doth good to the evill and heapeth evils on the good Answ Hee doth but not finally but onely for a time Object 2. Hee doth not punish the wicked out of hand Answ For he providently deferreth their punishments for speciall occasions best known to himself Object 3. No harm should ever be done to the good Answ Not to those which are perfectly good which wee in this life are not Object 4. Hee doth something contrary to his law Answ He abridgeth certainly something from his generall will by his speciall will Object 5. Hee giveth to men of equall condition unequall rewards Answ Yet giveth he to each of them that which no way is their due Repl. They are due by order of justice Ans God is bound unto no man Repl. Promise is a debt Ans The promise of creatures not of God the Creatour True 1. Because he hath the true and certain knowledge of all things 2. Because he neither willeth nor speaketh things repugnant or contrary 3. Because he faineth nothing nor deceiveth any man 4. Because he never changeth his mind 5. Because he ratifieth his sayings by the events of things 6. Because he enjoyneth and prescribeth truth to be kept of all Object 1. Hee fore-telleth that which hee will not have done Ans He fore-telleth that it shall come to passe but conditionally Object 2. He deceiveth the Prophets Answ That is Ezek. 14.9 he in his just judgment delivereth them up to the divell to be seduced Chaste 1. By reason of the exceeding purity of his nature 2. Because he is the lover and author of chastity 3. Because he doth most severely detest and punish all uncleannesse both internall and externall 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy divels 1 Thess 4.3 4. This is the will of God even your sanctification and that ye should abstain from
which follow also the lore of nature in working but not without some proper appetite or desire of their owne though the rule of reason be wanting But neverthelesse their action and working is so ordered that sometimes it is forced from them against their will Of this sort are the operations and actions of brute beasts But these also are subject to the rule and direction of God Angels and men yet so that no violence is offered unto them but what they doe moved by these superiour agents that they doe of their own accord according to their own nature and force given them of God The third is of men and divels who also work according to the quality of their nature namely by reason and by deliberation and freely but corruptly The fourth is of good spirits which we call Angels who likewise as men work by reason and will but not corruptly yet notwithstanding both of them both men and Angels though they work according to their nature freely are not exempted from the decree and direction of God The fifth is the highest and supreme kinde of working which according to the nature of the first agent floweth from an understanding and will and that most pure most perfect and most right neither is it subject to the pleasure and disposing of any higher cause Therefore this agent which is God himself is most wise most good most free and immense which hath no need of any deliberation to goe before and doth without motion at his beck and commandement only work and guide all things which hee will and as hee will Wherefore all things depend of his will but he of none He spake and it was done hee commanded Psal 33.69 and it was created Who quickeneth the dead and calleth those things which be not Rom. 4.17 as though they were The world was created of nothing God created all things of nothing not of a pre-existent or fore-being matter nor of the essence of God nor any matter co-eternall with God for if God created all things nothing then is excepted besides the Creatour himself no not the matter whereof all the rest were framed Object That which is produced out of some pre-existent thing is not created Man was produced out of a pre-existent thing the earth and the ribbe Therefore hee was not created But this is false for the Scripture saith that God created man All things created of nothâ—ng either immediately or mediately Therefore creation is not a production of a thing out of nothing Ans The Major is not simply true because those things also are said to be created whose matter whereof they came is of nothing Man therefore was made of nothing not immediatly but mediatly by reason of his matter not the last but the first matter for this at the beginning had a beginning from nothing and out of it afterwards diverse kinds of things were formed To this reason also that may be added namely that that production also is called creation whereby a thing which was not before is made suddenly without any motion by the commandement of God onely out of a matter indeed but yet such as hath no definite power in it selfe of producing any thing Such a production being no naturall generation and being after a sort not out of any matter is rightly called in the Scripture Creation Wherefore it followeth not Some creation is not of nothing immediatly neither of that which is simply no matter Therefore no creation is of nothing for creation properly called is a production of a thing out of nothing Object 2. Of nothing is made nothing Ans This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it self nothing is made of nothing but that which is impossible to a creature is possible to God the Creator Therefore that principle of the Philosophers Of nothing is made nothing is to be understood not of God but of men nor of the first creation or extraordinary working of God but of that order which is instituted in nature now created And it appertaineth to our comfort that God hath created all things of nothing for if he hath created all things of nothing he is able also to preserve us and to hinder the attempts of the wicked yea to bring them to nothing All things of the world created most wisely and very good Gen 1 31. Amos 3.6 God created all things most wisely very good that is every thing in their kind and degree perfect All things were very good Wherefore God was not the cause of sin or deformity but sin came into the world by man Object Death is evill Likewise it is said There is an evill which the Lord hath not done Answ 1. God at the first creation made all things good the evill both of crime or offence and of pain and punishment ensued upon mans disobedience 2. Death and calamities are evill in respect of the creature which suffereth them and in the judgement of flesh but they are good in respect of God who justly inflicteth them for sin and doth purge out that sin in the godly by chastisements Wherefore after the fall of man God was the authour of pains and punishments because hee is the Judge of the world and because they are in a respect good but sin hee doth not cause but only permit The world created in a certain time Syrac 18.1 God created not the world in one moment but in the space of six dayes In the seventh day God ended all his works Object He that liveth for ever saith the son of Syrach made all things together Therefore he made all in one moment Ans Hee speaketh not of a moment of time but of the whole number of things as if hee should say Whatsoever are they are all from God by creation But the cause why God created not all in one moment Foure causes why God created not all things in a moment are these 1. Because he would have the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the world which consist of it 2. Because he would shew his power and liberty in producing and bringing forth whatsoever effects he would and that without naturall causes while hee yeeldeth light to the world maketh the earth fruitfull bringeth plants out of it even before the Sun and Moon were made 3. He would this way shew his goodnesse and providence whereby he cherisheth his creatures and provideth for them not yet born bringing beasts into the earth full of plants and food and men into the world most stored and fraught with all things appertaining to the necessity and delight of life 4. He would by order and course of creation hold us not in an idle but diligent consideration of his works which also by the consecration of a Sabbath he hath consecrated to all mankind 7.
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
Neverthelesse yet except wee will deny 1. The trials and chastisements of the godly or 2. The punishments of the wicked which are done by the wicked both to be just and to proceed from the will power and efficacy of God as also 3. The vertues and such actions and deeds of the wicked as have been for the safety of mankinde to be the gifts and blessings of God that is except wee will deny that God is a just Judge of the world and powerfull in operation and the efficient of all good things we must needs doubtlesse confesse that God doth also execute and accomplish his just and holy works and judgments by evill and sinfull instruments Gen. 37 28. Num 23.8 Deut. 13.3 1 Sam. 16.14 2 Sam 15.12 16.12 So God sendeth Joseph into Egypt by his wicked brethren and the Midianites blesseth Israel by Balaam tempteth the people by false prophets vexeth Saul by Sathan punisheth David by Absalom and by the curses of Shemei Salomon by rebellious Jeroboam Roboam by the traiterous people of Israel trieth Job by Sathan and the Chaldees 1 King 11.31 22.15 Job 1. 2. 1 Chron. 6.15 carrieth away into captivity Judah and Jerusalem by the hand of Nebuchadnezzar All good things done by the will of God He worketh all good things Even in all creatures both great and small he worketh good things So that not only he doth ingender and preserve in them a generall power and force of working but doth also effectually move them so that without his will being effectuall and working that power and force never in any thing sheweth forth it self or is brought into act that is not only all force of working but also the act and operation it self is in all creatures from God as the efficient thereof and directer For by the name of good are understood What things are said to be good 1. The substances and natures of things 2. Their quantities and qualities forces or powers or inclinations 3. Habits and faculties of the mind conformed to the will of God 4. Motions actions and events as they are motions and agree with the law of God 5. Punishments as they are the execution of Gods justice are inflicted by God the most just and righteous Judge of the world All these sith they are either things created of God or something ordained by him and agreeing with his divine law and justice they must needs partake both of the nature of good and proceed from their efficient and by his providence continue and be directed God permitteth evill things 9. He permitteth also evill things to be done Evill is twofold the one of crime or offence which is sin the other of pain or punishment which is every destruction or affliction or forsaking of the reasonable creature inflicted by God for sin Example of each signification and meaning is If this nation Jerem. 18.8 against whom I have pronounced turn from their wickednesse I will repent of the plague that I thought to bring upon them But now because the evill of pain or punishment The evill of punishment is a morall good and is done by God for three causes being the execution of the law and declaration of Gods justice is indeed naturally evill as it is a destruction of the creature but is in a consideration a morall good as it is agreeing with the order of Gods justice this sort of evils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to be ascribed to God as authour and efficient thereof 1. Because hee is the first cause and efficient of all good things Now all evill of punishment or pain as it is a punishment doth partake of the nature of morall good because the law and order of Gods justice requireth the punishment of sin and they are the execution or declaration of Gods justice Therefore God is the authour of punishments 2. Because it is the part of a Judge to punish sin and because God is Judge of the world and will be acknowledged the maintainer of his justice and glory 2 Chron. 19.6 Yee execute not the judgments of man but of the Lord. 3. Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises and martyrdomes of the godly as also the passion and death of the Son of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As There is no evill to wit Amos 3.6 of punishment in the city which the Lord hath not done I the Lord make peace and create evill Isa 45.7 Wherefore wee account in the number of good things the punishments of the wicked and Gods judgments which God not onely by his unchangeable decree will have done but also doth them by his effectuall power and will For although the destruction be evill in respect of the creature who suffereth it yet it is good in respect of the law and order of divine justice exacting it and in respect of God most justly inflicting it and executing as it were the proper and peculiar work of the Judge of the world Object 1. God made not death Answ True not before sin Wisd 1.13 when he created all things Object 2. Thy destruction is of thy selfe Israel Ans True Hos 13.9 as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God Object 3. He will not death Ans Ezek. 18.13 33.11 God will and will not death He will not death with a desire of destroying or that hee delighteth in the destruction vexation or perdition of his creature neither would hee it or would effect or cause it if it were nothing else but a destruction and perdition But he willeth it and worketh it and delighteth in it as it is the punishment of sin and the execution of his justice Isa 1.24 Psalm 2.4 Prov. 1.26 or the delivery of his Church or a chastisement or tryall or martyrdome or ransome Obj. 4. He will that all men shall be saved 1 Tim. 2.2 4. 2 Pet. 3.9 Ans All men that is all sorts of men For out of all sorts of men he chuseth his chosen Now Evill of crime as it is such God doth only permit and not will James 1.13 Of evill of crime or offence there is another consideration For These as they are sins or evils of crime are not considered as good And Saint James saith of them Let no man when hee is tempted that is when hee is solicited to evill say that hee is tempted of God Therefore God neither intendeth them in his counsell and purpose neither alloweth nor worketh nor furthereth but only suffereth or permitteth them to be done of divels and men that is doth not hinder them from being done when yet he could hinder them partly to shew in
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
these we returne a threefold answer For 1. The like causes are found in all events for which the Scripture affirmeth those events afore recited to have beene done or to be done by the counsell and decree of God namely the glory of God and the safety of his chosen The causes therefore of all events being like we are to judge alike of all For all wise men confesse that a generall is well gathered out of the enumeration or numbring of many singulars or particulars then when as there cannot be alledged any different or unlike example Neither doth any of the godly and such as conceive aright of the immeasurable wisedome of God deny that God hath most good reason for all things which are done albeit they are not known to us whereby all things are referred to those two last ends Wherefore those things which God hath not fore-told or hath not by the speciall testimony of his word shewed to be done by his will are no lesse to be thought to depend upon his secret government than those things which he hath by plaine words expressed that himself either would doe hereafter or before had done 2. We see the Scripture it self not only to attribute the particular events of all both specials and generals unto Gods providence but further to transferre and apply the same to all the specials and generals which it speaketh of singular and particular examples Wherefore the Scripture will have the same also to be understood of all individuals and singulars For Gen. 8.1 Psal 135.7 John 9.3 Exod. 4.11 2 Sam. 17.14 Psal 53. 1 Kings 174. Mat. 10.29 As God brought the winde upon the earth so doth he bring the winde out of his treasures As he would that he of whom it is spoken should be borne blinde so doth he make the deafe and the dumbe him that seeth and the blinde As he destroyeth the counsell of Achitophel so he frustrateth the counsels of the Gentiles As he commanded the Ravens to feed Elias so one Sparrow falleth not to the ground without him As Christ could not be taken before the time appointed by God so can no evill happen to any of us but at such time and place and such manner as pleaseth God For therefore doth the Scripture to teach us how to collect and gather recount so many examples of Gods providence 3. There are also places of Scripture wherein the general referring of all things to the providence of God is plainly expressed or is signified by a Synecdoche which figure of speech we use when we signifie the whole by a part or a part by rhe whole or by the comparing of lesser things with greater or greater with lesser Ezek. 12.25 The things that I shall speake shall come to passe And God speaketh not only those things which he revealeth unto us but whatsoever also from everlasting he hath decreed and purposed with himself Infinite almost are the testimonies which demonstrate that the providence of God extendeth it self to all things but these now shall easily suffice For by these verily it is apparent That even every the least and smallest thing both good and bad is ruled by the providence of God yet in such wise as that those things that partake of the nature of good are not only done according to the providence of God that is God not willing neither commanding nor working them but permitting by his providence and directing them unto the ends by him appointed but also by the providence of God as the cause but those thigns which are evill are done according to the providence but not by the providence of God that is God willing commanding and working them For all good things are done God willing them evill God permitting And God willeth those things by his will which he liketh worketh and commandeth He permitteth those things which he neither liketh nor commandeth nor worketh nor furthereth but which he condemneth forbiddeth and punisheth That appeareth especially out of those testimonies which are alledged concerning reasonable creatures For they shew that all reasonable creatures both Angels and men and those both good and bad are ruled and governed by Gods providence but so that whatsoever good is in them that is from God himself who worketh this in reasonable creatures but whatsoever ill is in them is of themselves being by nature evill not of God who is most good All good things God himself worketh in reasonable creatures but evill things he permitteth in respect of other things that are good The reasons and arguments to prove things to be done by the providence of God The reasons whereby is demonstrated That the providence of God extendeth it selfe to all things are almost the same with those which prove that there is a providence of God Gods omnipotency Nothing can be done without his will who is omnipotent Therefore nothing can be done God simply not willing it because he is omnipotent Wherefore whatsoever is done in the world that must needs be done God willing it either simply as God simply willeth good things or after a sort as hee in some sort willeth even those things which are evill His wisedome It is proper to him that is most wise not to suffer any thing which is in his power to be done without his will and counsell And how much the wiser he is so much the more largely doth his government extend it selfe But God is a governour infinitely wise Isa 40 2â— and hath in his power all things Why sayest thou O Jacob and speakest O Israel My way is hid from the Lord and my judgment is passed over of my God Therefore he suffereth nothing to come to passe without his certain and determined counsell And further if the number of things were infinite yet were God sufficient for the administring of them seeing he is of an exceeding and infinite wisdome And therefore he easily taketh care of all things that are created which although they be many yet in themselves and most of all in respect of Gods infinite wisedome they are finite and limited God willeth the ends of all things He that willeth the end or consequent of any thing or event he willeth also the meanes or antecedent of that event whereby the end is come unto But GOD willeth the ends of all things and events whether good or bad Therefore he willeth universally all things which are and are done if not simply yet in some sort and respect For whatsoever things are or are done in the world either they are the end and consequent or the antecedent and meane whereby to attaine unto the end The Major is manifest The Minor is thus proved God will that is good But of all things there are some ends most good otherwise God by reason of his immense goodnesse would not permit them to be done Prov. 16.4 The Lord hath made all things for his owne sake yea even the wicked for the day of evill Therefore the
obedient thereunto in this life is joyned with manifold errours sinnes and calamities Therefore humane matters are not ruled of God that is working them as they are confuse and sins but are ruled of God permitting sinnes even as they are sins and directing them to most good ends but working all that is good even those things which lye hid in things disordered and confuse Moreover The evils which just men suffer and the good which the unjust enjoy seem disordered in mens judgements but according to the judgment of God there is a most just order in them for those causes which are uttered in the word of God And those things are to be removed from the will and working of God not which in our judgement but which in the judgement of God are disordered Repl. They who are against God are not ruled and guided by God Divels and wicked men are against God Therefore they are not ruled and guided by his divine providence Answ Wee grant the whole reason in some respect namely that Divels and wicked men are not ruled of God by his speciall providence that is The wicked are not ruled of God so manifestly as the godly they withstand Gods revealed will but not his secret wil. by his holy Spirit lightning their mindes with the knowledge of Gods will and inclining their hearts not to respect and execute in their actions their owne lusts but the knowne will of God and so themselves to worke well together with God who by them worketh well But they are ruled and governed of God by his generall secret providence or government so that they cannot doe any thing but what God hath decreed to doe by them and are the instruments of his punishments and benefits though themselves thinke and respect some other thing According to his will he worketh in the army of heaven Dan. 4 3â— and in the inhabitants of the earth and none can stay his hand nor say unto him What doest thou The Kings heart is in the hand of the Lord as the rivers of waters Prov. 21.1 he turneth it whither soever it pleaseth him God moveth inclineth Gen. 45.5 7. and ruleth the wicked wil of Josephs brethren in such wise as not to kill Joseph but freely to sell him to the Ismaelites that by this means he might transport the family of Jacob into Egypt nourish multiply them and being oppressed by long servitude and bondage gloriously deliver them Assur though a wicked and proud King yet is called The rod of the Lords wrath Likewise the Assyrians are called The sanctified of God hired souldiers Esay 10.5 doing service to God whom yet their own ambition cruelty and coveteousnesse carried to take weapons against the Jewes Likewise every-where in Scripture God is said to infatuate and besot the wicked to strike them with a giddinesse to mad and amase them to effeminate them to fill them full of feare so that their spirits faile them at the noise of the falling of a leafe to rule the swords of the wickedwith his hand to obdurate and harden their hearts By these and the like it is manifest that even the deliberations counsels and actions of the wicked are subject to his divine providence and government and that it is not an idle permission in them but an effectuall working of God inclining their wils and guiding their actions at his good pleasure The second Sophisme of the cause of sinne OBject 1. All the actions and motions of all creatures are done by the will and working of God Many actions as the selling of Joseph the Assyrians warring against the Jewes are sinnes Therefore sinnes are done by the will and working of God and by force of consequent the opinion of universall providence maketh God the authour of sin Ans There is a fallacy of the accident in the Minor proposition Actions are sinnes Actions are no sins in themselves but by an accident not in themselves and as they are actions but by an accident by reason of the corruption of the instrument in those actions which God worketh most justly by him he not respecting this as to obey therein the known will of God This corruption or defect of the creature and the action which God worketh by the creature concurre together by an accident For neither is essentiall to other neither the cause of other but each is to other accidentary For both God would have wrought that selfe same punishment which he inflicted justly on the Jewes by the Assyrians sinning by an instrument not sinning and the Assyrian if it had pleased God to correct his will might gave been notwithstanding the instrument of Gods wrath and yet good how great soever severity he had exercised toward the Jewes As when God by his good Angels slayeth the wicked hoast of the Assyrians Sin therefore which is in the actions of the creature is not done by the will and working of God but by an accident to wit as God willeth and worketh those actions which are sins by the fault of the creature The summe of all cometh to this The good action of God exercised by an evill and corrupt instrument is no otherwise the sinne of the bad instrument than water which cometh pure out of the fountaine is made impure running through uncleane places or the best wine coming out of a good vessell wexeth sowre and eager being put in a corrupt vessell according to that of Horace Vnlesse the vessell bee pure Horat. lib. epist 2. whatsoever thou powrest in sowreth or further than the good worke of a good Judge is the evill worke of an evill servant or minister or the riding of a good horse-man is the halting of a lame horse In all these is a Paralogisme or fallacy of the accident that is there is a proceeding from the essence or thing it selfe to that which is but an accident to the thing and doth but by an accident concurre with it after this manner The going of a lame horse is a plaine halting The horse-man willeth and worketh the going of the lame horse Therfore he willeth and worketh the halting In like sort the Divel is created and sustained by God The Divel is wicked Therefore the wickednes of the Divel is from God as the author and effecter thereof Both which reasons are alike sophisticall and false Many things in respect of the creatures are sins in themselves Repl. 1. Those things which are in their owne kind sinnes or unto which the definition of sin agreeth they are in themselves sins Many actions are in their own kind sins as theft lying adultery murder Therfore they are sins in themselves Ans It is a fallacy reasoning from that which is in some respect so to that which is simply so For the whole argument is granted concerning actions prohibited by God in respect of the creatures as they are committed of them against the law of God knowne unto them either by generall or special
Wherefore it is a most true rule The end maketh the kind of action either the same or diverse God doth not will or worke sinne it selfe but onely permitteth it Repl. 3. That which cannot be done God simply not willing it is done God willing it But sin as it is sin cannot be done God simply not willing it because God is omnipotent Therefore sin must needs be done God willing it And so it followeth that not onely evils of paine and punishment but evils of crime and offence also are done by the providence of God Ans The consequence of this argument is to be denyed because the Major hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not done God not willing it may be done God either willing it or permitting it Or wee may answer that the Major hath an ambiguity and doubtfull meaning in it For God to will a thing is taken sometimes as for him to approve and worke it sometimes for his permitting or not hindering a thing from being done This to permit is in some sort to will and that he will not inhibit it although he dislike and punish it Sinthen is said to be done God willing it not as if he doth intend like and worke sin as it is sin but because he doth permit it that is he by his just judgment suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vicious and corrupt creatures with his holy worke while hee indeed moveth and bendeth them by objects whither himselfe will but doth not correct them by his spirit that so with God working well they also may work well that is according to the knowledge of his divine will and with purpose of being obedient thereunto not to bereave but to be bereave of Gods knowledge is sin Repl. 4. The privation or bereaving of the knowledge of Gods will and of rightnesse is from God as worker and effecter thereof This privation is sin Therefore sinne is from God as efficient thereof Ans There are foure termes in this Syllogisrne For privation in the Major is taken actively to derive bereave forsake to withdraw the grace of his spirit not to keepe the creature in that goodnesse wherein he was created nor to restore him to it being lost This worke of God is most just nothing repugnant to his nature and lawes either because it is the most just punishment of sin or because God oweth nothing to any creature therefore cannot be injurious to any or an accepter of persons whatsoever he doth determine of his creature In the Minor privation is taken passively signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want because it is received is in the creatures they themselves willing procuring it against the law of God it is sin in them is not wrought by God but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without God either furthering or enforcing it Briefly privation commeth from God as it is a punishment and commeth not of God as it is sin and repugnancy in the creatures against the Law of God To rule sinn is not to work them Obj. 2. When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glory of God and the safety of his chosen But the creatures even when they sin are ruled of God Therefore sins are wrought by God Ans The conclusion pulleth in more than was in the premisses For this only followeth of them therefore the actions also of sinners as they are actions that is as they are not sins but motions wrought by God are from God and are ruled of him For he will the actions but the pravity and naughtinesse of the action which is from men he will not Moreover God through his great goodnesse ruleth and guideth sins also as they are sins yet not by working them but by permitting them and destining and directing them to certain ends and those most good Obj. 3. Of those things which are done by Gods providence God himself is author and efficient But all evils even of crime and offence are done by the providence of God Therefore God is author of all that is evill Ans The Major is to be distinguished Those things which are done by Gods providence that is Gods providence working them or are done as proceeding from it God worketh them But all evill things are done by Gods providence yet not all alike Evils of punishment because they have in them 〈◊〉 respect and consideration of good are done as proceeding from the providence of God for God hath from everlasting decreed them and in time order and manner determined by him worketh them Evils of crime or sins as they are such are not done as from or of the providence of God but according unto the providence of God that is they are done by the providence of God not working them but permitting determining and directing them to most good ends and most agreeable to his nature and law For evils of crime or sins as they are such have not a respect consideration of good in them as evils of punishments have Therefore God did not decree or will to worke them but he decreed to permit them and not to hinder them from being done by others and from concurring in actions with the holy and sacred work of God partly to exercise his justice in punishing some and partly to declare his mercy in forgiving others The third Sophisme of contradictory Wils HEe that in his secret will will that to be done which he forbiddeth in his law hath in him contradictory flat repugnant wils But God in his secret will will that to be done which he forbiddeth in his law as robberies spoyles rapes murthers Therefore he hath contradictory wils Ans I. We grant the whole argument if therein bee meant these evill actions in such sort as they are committed against the Law by the creatures and so become sinnes For in this sense God neither willeth them nor alloweth of them but onely as they are certaine motions and punishments of sinne Answ 2. The Major is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same work that is in the same manner and respect God will and will not the same but in a diverse manner and respect Hee will and worketh it as it is a motion and action and also a punishment of sin or any thing agreeing with his Law and justice as a triall or exercise or martyrdome of the godly He willeth not neither alloweth or commandeth nor worketh any thing as by reason of the corruption of the instrument by which he exerciseth his work it swerveth from his divine
him by contemning these to our own perill and danger 2. That we may obtain those blessings decreed for us according to his promise and that to our salvation 3. That we may retain a good conscience in using the means although the expected events do not alwaies follow either in our selves or others The sixth Sophisme of the merit of good and evill WHatsoever is necessary doth not merit rewards or punishments But all morall good and evill is done necessarily Therefore neither the good meriteth reward nor the evill punishment Answ This argument is handled by Aristotle in his Ethicks Lib. 3. cap 5. No good work of the creature meriteth reward But the answer thereto is easie First The Major is either particular and so there is no consequence or sequel or being generally taken is false and that even in morall or civill consideration to wit in respect of those things which are necessary by supposition and yet are done freely as the actions of men Secondly Wee grant the reason in respect of the judgement of God concerning good works For the creature cannot merit any thing no not by his best works of God Rom. 4.1 because both they are due and are the effects of God in us And therefore the more good things God worketh in us so much the more hee bindeth and indebteth us to him Wherefore in the godly God crowneth and rewardeth of his free bountifulnesse not their merits but his owne gifts But as touching evill works we deny the reason For they merit punishment and that most justly Evill works merit punishment justly for although men forsaken of God cannot but sin yet the necessity of finning both was purchased by their own fault as who freely and willingly departed from God and remaineth in them joyned and accompanied with great desire and delight Wherefore to this that they should merit punishment their own will sufficeth whereas especially the punishment was before denounced This solution or answer Aristotle himself giveth us Ibid. when as he sheweth That men are deservedly reprehended and punished for vices either of mind or body though they cannot avoid them or leave them because themselves are the cause of their own vices and have purchased them unto themselves of their own accord and voluntarily Last of all Certain places of Scripture wrested against Gods providence John 8.44 James 1.13 Syrac 15.20 they wrest also certain places of Scripture by false interpretations against Gods universall providence As When the divell speaketh a lie then he speaketh of his own God tempteth no man He hath commanded no man to do ungodly as also other the like places which deny God to be the author of sin But those places attribute unto the wicked and remove from God the sinnes as lies and temptations to sâ—n but the actions themselves of the wicked as they are not sins but operations and motions serving for the exercising and manifesting of Gods goodnesse or justice the whole Scripture sheweth to be done by the will of God and also as they are sins by his just permission as Of Sathan deceiving the Prophets of Achab Of the false Prophets by whom God tryeth and openeth the hypocrisie or constancie of men in true religion Acts 5.3 2 Cor. 4.4 Sathan filled the heart of Ananias The god of this world hath blinded the hearts of unbeleevers In these and the like sayings also is discerned the work of the Divell unjustly blinding men to destroy them and of God justly blinding them by the Divell Acts 5.38 Isa 31. to punish them If this counsell be of men it will come to nought Woe be to the rebellious children that take counsell but not of mee The counsels of men are said to be not of God but of themselves in respect of the ends which men letting passe the will of God revealed unto them respect not and attain not unto but not in respect of the ends which God doth respect and attaineth unto as well by the wicked not knowing or contemning his will as by the godly or which is in effect the same the counsels of men are said to be of them not of God as they are sins that is as they swerve from the known will of God but not as they are the execution of Gods either secret or known will 2 Cor. 9.9 God doth not take care for oxen Not principally or not in such sort as for men For he giveth also to beasts their meat Those words then Thou shalt not muzzle the mouth of the oxe that treadeth out the corn were therefore spoken especially that God might thereby shew what hee would have by men unto men to be performed So the wicked are often said to be cast out of the sight of God not that the providence of God is not extended to them but that he doth not tender them with his mercy and bounty as he doth the godly For the godly also complain That they are neglected of God when they are afflicted not that God is not present with them in affliction but that humane sense and judgment suggesteth this unto us Levit. 20 5. And God is said to set his face against the wicked to cut them off Quest 28. What doth this knowledge of the Creation and Providence of God profit us Answ That in adversity we may be patient a Rom. 5.3 James 1.3 Job 1.21 22. Psal 39.10 and thankfull in prosperity b Dâ—â—â— 8 1â— 1 Thess 5.18 and have hereafter our chiefest hope reposed in God our most faithfull Father c Psal 55 2â— Rom. 5.4 being sure that there is nothing which may withdraw us from his love d Rom. 8.38 â—9 forasmuch as all creatures are so in his power that without his will they are not able not only to do any thing but not so much as once to move e Job 1.12 2.6 Prov. 21.1 Acts 17.25 The Explication The causes why this doctrine is to be known THis doctrine of Gods providence is necessary to be known The glory of God For the glory of God for he will have us to ascribe to him most great liberty goodnesse wisdome power and justice and this he will have us to acknowledge and professe against the dreams and dotings of Epicures Manichees and Stoicks But if the providence of God in moving and guiding all things even the least both good and bad be denied these also his properties are denied and if these be denied God is not worshipped and magnified of us but denied Our own comfort salvation 1. Patience in adversity For our own comfort and salvation that by this means there may be stirred up in us first Patience in adversity because all things come to passe by the most wise just and available counsell and will of our heavenly Father and whatsoever either good or bad God sendeth us in them we consider the fatherly will of God towards us Whatsoever cometh unto us by the counsell
and will of God and is profitable for us that we ought to bear patiently But all evils come to us by the counsell and will of God and are profitable for us Therefore we ought to bear all evils patiently Secondly That we may be thankefull for benefits received of God Thankfulnesse for Gods blessings wee ought to be thankfull because Of whom we receive all good things both corporall and spirituall great and small to him we ought to be thankfull and worship him But from God the authour of all good things we have all things Therefore wee ought to be thankfull unto God and to worship him Now thankefulnesse hath two parts 1. Truth to acknowledge his benefits and to be thankfull both in word and mind unto him 2. Justice to remunerate and recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. In celebrating it 3. In remunerating it 3. Confidence of future blessings Thirdly That we may conceive a good hope and confidence of things to come when as God by his providence delivereth us out of evils He that hath decreed unchangeably to save and is able and will save beleevers doth never suffer them to perish Hope here signifieth such a hope as resolveth all things so to be governed of God as that also they shall hence-forward be profitable for our safety and that he will never suffer us to be pulled away or withdrawn from his love nor will ever so forsake us that wee perish Because his will and power in preserving and saving us is unchangeable and far above the forces of all his enemies Exercise of godlinesse The desire and studie of godlinesse prayers and labours because although God alone giveth all good things yet he giveth them with this rule and order that they be desired and expected from him and sought by our labour and study which must be guided by his word Briefly the ends of the doctrine of providence are 1. The glory of God 2. Our patience in adversity 3. Our thankfulnesse in prosperity 4. Our hope of things to come 5. Prayer for the obtaining of our hope All the grounds of religion shaken in pieces if the providence of God be denied By this it appeareth That all the grounds and foundations of godlinesse or religion are pulled a sunder if the providence of God be once denied such as before it hath been described out of the Scripture For 1. We shall never be patient in adversity except we know it to come from God our Father unto us 2. We shall never be thankfull for his benefits except we acknowledge them to be given us from above 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished except wee resolve that the will of God of certainly saving all the elect is unchangeable 4. Wee shall never with assured confidence crave of God his blessings promised us especially those which are necessary to salvation neither shall we strive thereto with right endeavours and agreeable to Gods word except we be assured that God both hath from everlasting decreed for us those blessings themselves and hath destined and appointed the means whereby they are received and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawfull use of them The second part of the Creed Of God the Son the Redeemer ON THE 11. SABBATH Quest 29. Why is the Son of God called Jesus that is a Saviour Ans Because he saveth us from all our sins a Mat. 1.21 Heb. 7.25 neither ought any safety to be sought for from any other nor can else-where be found b Acts 4.12 Job 15.4 1 Tim. 2.5 Isa 43.11 1 Job 5.11 The Explication IN this second part of the Apostolick Creed is treated of the Mediatour The doctrine concerning the Mediatour consisteth of two parts 1. Of the person of the Mediatour 2. Of his office Of his person the two former articles speak And in Jesus Christ his only Son our Lord which was conceived by the holy Ghost born of the virgin Mary His office is summarily expounded in the jame two articles but particularly in those which follow even the third part of the Creed wherein is treated concerning the holy Ghost There are two parts of his office humiliation or merit and glorification or efficacie Of his humiliation whereby Christ hath promerited for us his benefits namely remission of sins and reconciliation and attonement with God the holy Ghost and life everlasting these articles speak He suffered under Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in us in applying his merited blessings and benefits unto us by his Spirit these articles speak The third day he rose again from the dead hee ascended into heaven sitteth on the right hand of God the Father almighty The seventh article touching his coming pertaineth to the consummation of his glorification when God shall be all in all From thence shall hee come to judge the quick and the dead The great wisdom order in disposing the articles of our Creed Hence it appeareth with how great wisdome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descension into hell and is the feeling of the horrible judgement and wrath of God against the sins of mankind so it ascendeth from the lesser glory which began from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of God the Father The same order and the same wisdome is seen in the first part of the Creed It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefits which Christ promeriting by his passion applyeth to us by his Spirit Christs office and his benefits differ For the benefits of Christ are different from his office His benefits are the things themselves which Christ hath purchased for us and bestoweth on us to wit remission of sins or our reconciliation with God the giving of his holy Spirit and life everlasting His office is to promerit those things for us by his obedience and to bestow them on us by his own power and efficacy And in Jesus That is I beleeve in Jesus Christ We must repeat the words I beleeve because as we beleeve in God the Father so we also beleeve in the Son of God John 14.1 11. John 10.30 John 6.29 John 3.36 John 5.23 Ye beleeve in God beleeve also in me Beleeve me that I am in the Father and the Father in me I and my Father are one This is the work of God that ye beleeve in him whom he
hath sent He that beleeveth in the Son hath everlasting life That all men should honour the Son as they honour the Father This is a certain and invincible argument of the Deity of the Son for faith is a worship due only to God OF THE NAME JESVS But that it may be the better understood that by the name Jesus the office of the Sonne of God the Mediatour is designed these foure questions are to be considered 1. What is signified by the word Jesus 2. From what evils he saveth or delivereth 3. How hee saveth 4. Whom hee saveth 1. What the name Jesus signifieth THe question touching the name Jesus concerneth not so much the Etimologie and peculiar sense which this name importeth but especially respecteth the office of the Son of God therin implyed The word Jesus in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.21 and in Hebrew Jehoscuah or Jescuah signifieth a Saviour and Authour of safety which Name God himself gave unto the Mediatour 0166 0 in the new testament This true Etymon or original signification of this word is assigned by the Angel saying For he shall save his people from their sinnes Luke 1.31 The Son of God therefore is called Jesus in respect of his office by an excellencie 1. In that he is our Mediatour who saveth and delivereth from the evils both of crime and punishment 2. And that alone 3. Yea and most perfectly whether we respect the number of these evils hee delivereth us from them all or the degrees of them hee hath utterly annihilated the greatest yea and smallest portion of them And the salvation which he tendereth unto us is righteousnes and life everlasting Jesus is our Saviour This is gathered out of his very name because he hath not a bare title without the thing it selfe but farther therewith performeth and executeth the office of a Mediatour Object Many others were called by the Name Jesus and were Saviours of their People as for example Josuah the Captaine of Israel and divers other Therefore from this name it is not necessarily argued and inforced that Christ onely is our Saviour Answ Others had this name because they were typicall Saviours prefiguring and resembling this true Saviour Repl. Yea but the Parents of Josuah when they gave their young Infant this name could not so much as suspect that by him should come the delivery of the people of Israel Answ What then yet GOD knew and thereupon so directed their wils that they should call him Josuah Now there is a great difference between those other and this our Jesus Differences between the true Jesus our Saviuor and others of the same name 1. Others had this name imposed on them by the will of men this our Jesus had his name given him by an Angel 2. Others were but types and shaddowes this was the true prefigured Jesus 3. God by them bestowed onely corporall and temporall benefits upon his people the Israelites but by this Jesus he saveth all the chosen dispersed through the whole world from all evils both of body and soule from sin and death everlasting 4. they were only instruments and ministers by whom Christ gave safety and benefits temporall to the people Christ is the authour of all good things both temporall and eternall and these he by his own efficacy bestoweth on whom he will Thus the Son of God is called Jesus by an excellency above others being the true Saviour 1. Because he exempteth and freeth us from all evils of crime and paine 2. Because he alone worketh this freedome and delivery That the Sonne of God onely is that Saviour is shewed by the places of Scripture following There is no salvation in any other 2. Jesus alone is our Saviour Acts 4.12 John 3.18 1 John 5.11 1 Tim. 2.5 Esa 43.11 25. Rom. 5.19 How the whole three persons are said to be Saviours For among men there is given no other name under heaven whereby wee must be saved Hee that beleeveth not in the Sonne is condemned already because hee beleeveth not in the name of the onely begotten Son of God God hath given unto us eternall life and this life is in his Son There is one God and one Mediatour between God and man which is the man Christ Jesus I am the Lord and besides me there is no Saviour I am hee that putteth away thine iniquities for mine owne sake By the obedience of one shall many be made righteous Object The Father and the holy Ghost also are our Saviours Therefore not the Sonne alone Ans 1. It is a fallacy affirming that to be simply and wholly so which is but in some respect only so True it is they all save mankinde but the difference is in the manner of their saving For The Father by sending the Son The Father saveth as the fountaine of our delivery because he sendeth his Sonne into flesh by him to deliver us but the Father himselfe is not sent The holy Ghost by being sent of the Sonne The holy Ghost saveth as an immediate effector or worker of regeneration sent from the Father by the Sonne into the hearts of the chosen The Son only by ment and efficacy The Sonne saveth b◠his merit and efficacy and thus becometh sole Mediatour paying the ransome giving the holy Ghost regenerating and raising us up unto life eternall Wherefore this efficacy and effectuall working it self is common to all three persons yet the order and manner of working is different and appropriate to each But the ransome the Sonne onley hath paid The particle alone executes all creatures from being Saviours 1. Cor. 2.11 Ans 2. The Sonne is called the onely Saviour in respect of the creature to whom he is opposed and from whom he is descerned that is from the word of salvation not the Father and the holy Ghost but the creatures onely are excluded For no creature delivereth from sin and death So it is said The things of God knoweth no man but the Spirit of God but it followeth not hereof that the Father and the Son know not themselves For the Spirit in that place is compared with the creature not with the Father and the Son 2. From what evils he saveth or delivereth HE delivereth us from all evils both of crime and paine most fully and perfectly From the evill of crime for so the Angel testifieth Hee shall save his people from their sinnes The bloud of Jesus Christ cleanseth us from all sinne that is that it may not be imputed unto us Mat. 1.21 1 John 1.7 and that it may not raigne in us but be abolished and so we at length leave off to sin Wherefore also he delivereth us from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom 8.1 Now then there is no condemnation to them that are in Christ Jesus I give unto them eternall life This salvation
Christ by faith according to that saying of Christ Except ye abide in me John 15.4 ye shall have no life in you In election and the first cause thereof it is apparently untrue by that testimony of Paul which the objection citeth For he chose us before the foundations of the world were laid not because we would be but that we should be holy and blamelesse Ephes 1.3 not because we were already in Christ but that he might engraffe us into Christ and adopt us to be his sonnes Wherefore our foreseene faith and holinesse is not the cause but the effect of our election in Christ He chose us not then being sons but hereafter to be adopted sons Augustine saith He chose not us because we were then holy neither yet because we would hereafter prove holy but be rather chose us to this end that in the time of grace we might be holy through good works But the Pelagian here contradicting the truth saith God foreknew who would be holy and unspotted by reason of their free-will and therefore he in his foreknowledge chose them such as he knew they would be But the Apostle here stoppeth the mouth of the Pelagian whilest he saith that we should be holy Object 3. Christs merit applyed unto us by faith is the cause of our election Therefore not the good pleasure of God Answ Christs merit is not the cause of election but is reckoned among the effects thereof and amongst the causes of our salvation Hee chose us in Christ that is as in the head Wherefore he first chose the head and ordained him unto the Office of the Mediatourship as Peter testifieth Afterwards he also chose us as members in that head 2 Pet. 1.10 John 3.16 So God loved the world that he gave his only begotten Son c. Wherefore Gods love that is his free election is the cause of his sending of the Son and not the sending of his Son the cause of his love Object 4. Evill works are the cause of reprobation Therefore good works are the cause of election Answ Evill works are not the cause of reprobation but of that which followeth reprobation that is of damnation For if sin had been the cause of reprobation wee had been all reprobates because we are all the sons of wrath Rom. 9.11 12. For ere the children were born and when they had done neither good nor evill that the purpose of God might remain according to election not by works but by him that calleth it was said unto her The elder shall serve the younger Good works goe not before in him that is to be justified much lesse are they the cause of election but they follow in a man being instified and draw their originall and their perpetuall efficacy and vertue from Gods meer grace 4. What are the effects of Predestination THe effect of election is the whole work of our salvation The effects of election Ephes 1.4 5 6 7.8 11. John 6.39 and all the degrees of our redemption 1. The creation and gathering of the Church 2. The sending and giving of Christ the Mediatour and his sacrifice 3. Effectuall calling of men to his knowledge which is the conversion of the elect by the holy Ghost and the World 4. Faith justification regeneration 5. Good works 6. Finall perseverance 7. Raising unto glory 8. Glorification and eternall life The effects of reprobat on Rom. 9.17 Mat. 11.21 Isa 6.9 The effects of reprobation are 1. The creation of the reprobate 2. Privation of Gods grace 3. Blinding and hardening 4. Perseverance in sin 5. Raising to judgement 6. Casting into eternall torments Obj. 1. Divers or contrary causes have contrary effects The effects of election are good works Therefore evill works are the effects of reprobation Answ The Major is not alwaies true in voluntry causes which can work diversly and yet produce no contrary effects as in this place there is a dissimilitude Because God purposed only to permit evill works but to work good in us But the proper cause of evill works is the divell and evill men Obj. 2. But God hardeneth and blindeth men Blindnesse is an effect of reprobation and a sin Therefore sin is an effect of reprobation Ans Blindnesse is a sin in respect of men who admit it and as it is received of them and purchased by their own demerit but as it is inflicted of God it is a just punishment and that God doth deliver some from that blindnesse is of his mercy Obj. 3. Hardnesse or induration is an effect of reprobation and is a sin God is authour of reprobation Therefore of hardnesse also and of sin Ans Hardnesse is an effect of reprobation but so that it is done according to reprobation but cometh not from it Hardnesse and blindnesse or excecation are according to reprobation or according to predestination as they are sins but they are effects of reprobation or predestination as they are most just punishments 5. Whether Predestination be unchangeable Predestination unchangeable PRedestination is firm sure and unchangeable which may appear even by this generall reason because God is unchangeable and doth not depend on the interchangeable course of things but the same rather dependeth on his decree What therefore hee hath from everlasting decreed of saving the elect and condemning the reprobate that hath he unchangeably decreed And therefore both election and reprobation is firm and unchangeable For whom he would and hath decreed from everlasting should be saved them also hee now will and so hereafter perpetually The same also we are to think concerning reprobation neither are there wanting testimonies of Scripture John 6.36 whereby the same is confirmed This is the Fathers will Isa 46.10 that of all which he hath given me I should lose nothing My counsell shall stand and I will doe whasoever I will Mal. 3.6 Joh. 10.28 29. 2 Tim. 2.19 I am the Lord I change not None shall pluck my sheep out of my hand Ye beleeve not for ye are not of my sheep The foundation of God remaineth sure and hath this seal The Lord knoweth who are his The foundation which Paul so calleth is the decree of saving the elect 1. Because it is the beginning and well-spring of our salvation and the end thereof and of all the means tending to salvation 2. It is called the foundation for the surenesse and firmnesse thereof because the same is never shaken These things are needfull for us to know that wee may have firme comfort and consolation that we may beleeve eternall life and so all other articles of Christian faith The reason is often repeated and therefore often to be meditated of because hee that denieth himselfe to be certain of the grace to come is uncertain also of the present grace of God For God is unchangeable 6. How far forth Predestination or Election and Reprobation is known unto us and whether wee may and ought to be certain thereof IT
whole space and time coming between the soules are live feele understand out of the body though the manner of their operations without the body be to us unknown Wherefore also this gift of immortality hath some similitude with God who alone 1 Tim. 6.16 as the onely fountaine and author of life hath immortality Lastly the resurrection of the flesh presupposeth the immortality of the soule so that we beleeve the one with the other For that the same body should rise againe necessary it is that it be quickned with the same substantiall forme it once injoyed which is the soule For not every change of an accidentary forme maketh another individuall but one and the same individuall still remaineth as long as one and the same matter is quickned with the same essentiall forme Now if the soule die and God create another soule and seat it in the body then not the same but a diverse forme quickneth the body and so it shall not be the same Individuall But it shall be the same Individuall as in the fifth of these questions it is proved Therefore it must needs be quickned with the selfe-same soule But furthermore Man should have lived immortally if he had not sinned Rom. 5.12 Rom. 6.23 Gen. 3.24 That man should have led a blessed life immortally and for ever not in soule onely but also in body if he had not purchased death and mortality unto himselfe by sinne is proved 1. Because by sinne death entered into the world as the wages of sinne 2. Because we being freed from sinne by Christ are also freed from death 3. Because God himselfe did withdraw from man being made by sinne subject unto death the signe or sacrament of immortality which was the fruit of the tree of life Wherefore their objections are nought worth who imagine the soule after death to sleep or vanish away Gen. 2.7 1 Cor. 15.45 For Adam is said to have been made a living soule not simply as these will have it like as other living creatures are termed in the same place living soules but as being made to the image and similitude of God which he hath not in common with other creatures Sundry places of Scripture alledged against the immortality of the soule interpreted according to their right sâ—nse and meaning Object 1. God saith In the day that thou eatest of the tree of knowledge of good and evill thou shalt die the death Answ He doth not threaten unto man the destruction or extinguishing of his soule but eternall death that is the horrible feeling and terrours of Gods wrath and judgement and to live forsaken and cast from God subject to all miseries and torments an adjoynt of which death is the separation of the soule and body which at that time through the mercy of God that mankind might be saved was deferred For so was Adam dead while yet he lived in Paradise according to Gods denouncement Genes 2.17 Ephes 2.5 Ephes 5.14 even as soone as he had eaten of the forbidden fruit So in eternall death live all the damned and reprobate Whose fire shall not be put out and their worme not die So they are said to be dead through sinne who live in sinne without repentance And he is willed to rise from the dead who is reclaimed from sin to God Rom. 7.10 11. and S. Paul saith he was dead through the knowledge of his sin and the wrath of God Object 2. The dead are said to sleep Acts 7.60 Ans But this is by a * Synecdoche figure of speech translating that which is proper unto the body to the whole man For that this belongeth to the body which is to be re-called from death to life as it were from sleep to wake again many places declare as Behold now I sleep in the dust For not the soul 1 Cor. 1â— 30 but the body only sleepeth in the dust and grave Object 3. The Preacher saith The condition of the children of men and the condition of beasts are even as one condition unto them Therefore there is no immortality of soule Ans 1. It is a fallacy concluding that which is in some respect so to be simply so Indeed the condition of both man and beast is equall as touching the necessity of dying imposed on both for men as well as beasts must needs once die and depart out of this life because men are not to continue here for ever but it is decreed that all must die and so they have here no setled place But the Preachers meaning is not that the condition of man and beast is all one concerning the event ensuing after death for the soules of beasts are extinguished and vanish away then when their bodies die but the souls of men as hath been proved by the fore-rehearsed testimonies remain alive after the death of their bodies Ans 2. We deny the Antecedent for the Preacher speaketh of mans death not as he himselfe thought of it in his own heart but as it seemeth in the sense and judgement of the wicked and profane vulgar sort of men built and grounded on the outward apparent likelihood of events betiding both the good and evill For to the doctrine of Gods providence and just judgement whereby one day the good shall be crowned with good things and the evill recompenced with evill to this I say he adjoineth by way of objection a lamentable complaint of mans erroneous judgement Object 4. Blessednesse and the kingdome promised to the godly is said then first to fall unto them at the last day Ans These places shew not Mat. 24.25 Mark 13. Dan. 12. that the souls of the godly do not presently when they depart from their bodies enjoy celestiall blessednesse and joy but that at the last day when their bodies are raised again their felicity and glory shall be consummated and made absolute for so we pray Thy kingdome come when yet God now also reigneth in us Object 5. He that is blessed and happy befâ—re the resurrection is not without the resurrection most miserable But wee without the resurrection should be of all men most miserable If in this life only we have hope we are of all men most miserable 1 Cor. 15.9 Therefore we are not before the resurrection blessed and happy Ans to the Major Hee is not miserable without the resurrection who can not only before it but without it also be blessed But we are in such wise blessed before it that notwithstanding without it following and insuing we cannot enjoy that former blessednesse because God hath joyned with so inseparable a knot the beginning and proceeding and finishing or perfection of the elects blessednesse that none can have the beginning who must not come to the end and consummation thereof Wherefore either we must rise again or we must want also that celestiall blessednesse before the resurrection If the Spirit of him that raised up Jesus from the dead dwell in you
mannage the affaires of the Common-wealth let the Preacher instruct the Church on the good heape rewards on the evill aggravate punishments Let honour be given to whom honour belongeth Rom. 13.7 and tribute to whom tribute belongeth There is also another division of Justice namely Of the person and Of the cause Justice of the person when a person is just and agreeable to the Law Justice of the person and of the cause Of the cause when he hath a just and good cause in any controversie whether the person himself be good or bad Herewith David doth oftentimes comfort himself in his Psalmes It is otherwise called The justice of a good conscience A briefe Table comprehending the partition of Justice set downe in the second Chapter of this tract of Justification Justice in generall is a conformity with God or with the Law of God Or it is a fulfilling of Gods Law This Justice is divided into 1. Uncreated justice which is God himselfe whose whole effence is meere Justice 2. Created justice which is an effect of God in reasonable creatures whereby they be conformable unto Gods Law It is divided into 1. Legall justice or justice of workes which is perfect obedience of the Law performed by Angels or Men. This again is distinguished into 1 Universall justice which is an observing of all the lawes which belong unto us It is divided into 1. Perfect justice which is an external and internal conformity with the Law of God and other lawes of men which concern us 2. Imperfect justice which is a conformity indeed but begun onely This is again subdivided into 1. Philosophicall or humane justice which is a knowledge of Gods Law and vertues imperfect obscure and weake c. 2. Christian justice which is a knowledge of God and his Law imperfect indeed yet apparent kindled in the heart by the holy Ghost through the Gospel and joyned with a serious inclination of the will and heart to obey God according to all his commandements 2. Particular justice which is a vertue giving to every man his owne and is divided into 1. Commutative justice which observeth an equality of things and prices in contracts and exchanges 2. Distributive justice which observeth a proportion in distributing offices goods rewards punishments 2. Evangelicall justice or justice of faith which is a fulfilling of the law performed not by us but by another for us that is the ransome of the Son of God imputed unto us 3. In what Justice differeth from Justification JVstice is the very conformity it selfe with the law and the fulfilling of the law and the thing whereby we are just before God which is the very satisfaction of Christ performed on the Crosse Justification is the application of that justice and by this application the thing whereby we are just even that justice and satisfaction of Christ is made ours and except that be made ours or applied and imputed unto us we cannot be just as neither the wall is made white except whitenesse be applyed unto it For even in like maner Justice differeth from Justification or justifying as whitenesse from whitening So application and imputation are not all one for imputation is not extended so far as application For God alone doth impute but we also doe apply unto us Now Justification is divided in like sort as is Justice For there is one Justification legall which is a working of conformity with God or with the Law of God in us Legall Justification This is begun in us by the holy Ghost when as we are regenerated There is another Justification evangelicall which is an application of his evangelicall justice unto us Evangelicall Justification or it is an imputation of anothers justice which is without us in Christ or it is an imputation and applying of Christs righteousness which he performed by dying for us on the Crosse and rising againe It is not a transfusing of the qualities into us but an assoiling and absolving us in judgement for anothers righteousnesse Wherefore Justification and Remission of sins are all one For to justifie is that God should not impute sin unto us What it is to justifie but accept us for just and absolve or pronounce us just and righteous for Christs justice imputed unto us That this word is thus to be understood is proved In thy sight shall no man living be justified that is shall not be absolved Psal 143.3 22. shall not be pronounced just to wit by inherent righteousnesse Blessed are they Psal 32.1 2. Rom. 4.7 whose iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord imputeth no sin Out of these words Paul interpreteth justification to be the remission of sins where the word impute is seven times used Object Hee that is just and righteous is conformed and agreeable to the law To justifie is to make just Therefore to justifie is to make one agreeable to the law All this is granted To justifie is to make one agreeable unto the law either in himselfe which is called our own justice inherent infused legall justice or in another which we terme imputed righteousnesse righteousnesse of faith the righteousnesse of the Gospel and anothers righteousnesse because it is not inherent in us but in Christ this is also a conformity with the law Rom. 3.31 For faith maketh not the law to be of none effect but establisheth it And such now is our Justice and Justification For the question is concerning that righteousnesse whereby we sinners are just in this life before God not of that whereby we shall be just in the other life or had bin just before the fall if man had not sinned 4. What is our justice or righteousnesse before God Our righteousness is Christs satisfaction which consisteth in his humiliation OVr justice or righteousnesse that is the justice or righteousnesse of the Gospel whereby wee are just in the sight of God is not our conformity with the law nor our good workes nor our faith but it is Christs satisfaction onely performed unto the law for us or the punishments which hee sustained for us and so his whole humiliation from the beginning of his conception untill his glorification that is his taking of flesh his undertaking of servitude penury ignominy and infirmity his suffering of that bitter passion and death all which he did undergo for us but willingly finally whatsoever he did or suffered whereunto himselfe as being just and the Sonne of God was not bound and that humiliation and satisfaction freely of God imputed unto us his faithfull and beleevers For that satisfaction is equivalent either to the fulfilling of the law by obedience or to the abiding of eternall punishment for sin 1. Cor. 2.2 Col. 2.10 Rom. 5.19 Esay 53.5 6. Luke 22.20 Rom. 3.24 25. 4.7 5.9 10. to one of which wee were bound by the law I esteemed not to know any thing among you save
of this Syllogisme is evidently proved out of the law Hee that doth these things shall live in them Cursed is every one which abideth not in all things which are written in the book of the law to doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes were perfect yet are they due debt so that by them we cannot acquit our sins that are past When ye have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall rewards Luke 17.10 whereas between a merit and reward there must be some proportion 5. They are the effects of justification therefore not the cause 6. If by them we were justified we should have whereof to boast but the Scripture saith Not of workes lest any man should boast himselfe 7. The conscience should be destitute of solid or sure comfort 8. Christ should have died without a cause 9. There should not be the same way to salvation in both Testaments if Abraham were justified by faith onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse and salvation should be without him Gal. 2.21 Quest 63. How is it that our good works merit nothing seeing God promiseth that he will give a reward for them both in this life and in the life to come Answ That reward is not given of merit but of grace a Luke 17.10 The Explication IN this Question is contained a prevention of an argument of the Papists brought for justification before God for our workes and merits Obj. 1. Reward presupposeth merit so that where reward is there is also merit for Reward and Merit are correlatives whereof if one be put the other is put also But everlasting life is proposed as a reward for good workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies among men doth it follow that there is merit where there is reward for men also oftentimes give rewards not of merit or desert Now it is unproperly said of God that he proposeth eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes are merits Answ That is a merit whereunto a reward appertaineth by force of covenant or bond But the reward of good works is of grace In reward two things are to be considered 1. Obligation or binding 2. Compensation or recompensing Here is no obligation but compensation followeth works through grace There is therefore a reward of workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse For the Major is meant properly but the Minor correlatively and figuratively * Per Metalepsin else it were false For properly not faith but the correlative object of faith namely Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall justice the Minor of Evangelicall or else the Major is false For Evangelicall justice is not formally in us as whiteness is in a wall but is without us even in Christ and is made ours by imputation and application through faith Object 4. That which is imputed unto us for righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe the kind of affirmation is of proper in the Major proposition made figurative in the Minor The Major is true of that which is properly and by it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall cause of our justice The efficient of our justice is God applying that merit of Christ unto us The instrument all cause of our justice is faith And therefore this proposition we are justified by faith being Legally understood with the Papists is not true but blasphemous but being taken correlatively that is Evangelically with relation to Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
to do any thing with a true faith is 1. That the person who is the Agent beleeve that he is acceptable to God for Christs satisfaction What it is to doe any thing with true faith 2. That the obedience it self pleaseth God both because it is commanded by him and also because the imperfection thereof is accepted of God through Christs satisfaction for which the person is accepted Without faith it is impossible for any man to please God Neither is such a faith here sufficient which assureth thee that God willeth this or that this work is commanded of God For then the wicked also should do that which God willeth with a true faith A true and justifying faith therefore stretcheth further as both comprehending historicall faith and also which is the chiefest thing applying the promise of the Gospel unto us Rom. 14.23 Heb. 11.6 Of this true faith are these things spoken Whatsoever is not of faith is sin Without faith it is impossible to please God And the reasons of both these sayings are not obscure because without faith there is no love of God and so consequently no love of our neighbour And whatsoever worke ariseth not from the love of God is hypocrisie yea a reproach and contempt of God For he which dareth to doe any thing whether it be acceptable to God or no despiseth God and dishonoureth him Neither can there be a good conscience without faith and that which is not done with a good conscience cannot please God A referring of them principally to Gods glory It is required that this worke be referred principally to the glory of God onely and to his honour Now honour comprehendeth love reverence obedience and thankfulnesse Therefore to doe any thing to Gods glory is so to doe it that we may testifie thereby our love reverence and obedience towards God and that by way of thankfulnesse for benefits received Hereunto must our works principally be referred if we will that they be good and acceptable to God namely to Gods glory not to our glory and profit Otherwise they shall proceed from the love of our selves not from the love of God When as thou doest any thing thou must not heed or eare what men speak whether they praise thee or no so that thou know that it pleaseth God according to the saying of the Apostle 1 Cor. 10.31 Doe all things to Gods glory But yet true glory wee may lawfully desire and seek for according to that Let your light so shine before men that they may see your good works Briefly Mat. 15.16 in good works faith is required because except wee be certainly perswaded that they are acceptable unto God they are done with a contempt of God The commandement is required because faith hath an eye unto the Word Wherefore seeing there is no faith besides the Word there can be no good works also besides the Word Lastly Three sorts of works failing in the former conditions it is required that they be done to the glory of God because if they be attempted with a desire of our own glory or profit they cannot please God By these former conditions all these works are excluded 1. Which are sins in themselves and repugnant unto Gods law and his will revealed in the Word 2. Which indeed are not repugnant unto the law neither in themselves good or evill but which may yet by an accident be made good or evill Workes not repugnant unto the law are made evill or sins by accident when as they being not commanded of God but imposed by men are done with an opinion of worshiping God therein or with the offence of our neighbour These kinde of works faile in these two former conditions of good workes 3. Which are good in themselves and commanded by God but yet are made sins by accident in that they are unlawfully done as not arising from those lawfull causes by which the doers of them should be moved to them and which in doing they should respect that is they are not done by faith neither to this end chiefly that God might therein be honoured These kind of works faile in the two latter conditions of good works 2. The works of the regenerate and unregenerate differ in that the good works of the regenerate are done after all the conditions before specified but the good works of the unregenerate though they be commanded by God yet 1. They proceed not of faith 2. Are not joyned with an inward obedience and therefore are done dissemblingly and are meere hypocrisie 3. As they proceed not of the right cause that is of faith so are they not referred to the chief end which is Gods glory Therefore they deserve not the name of good works 3. This difference which appeareth in the works of the godly and the wicked confirmeth also that the morall works of the wicked are sins though yet not such sins as those are which in their own nature are repugnant unto Gods law For these are sins by themselves and in their own kind but those other are sins only by an accident namely by reason of defect because they neither come of faith neither are done for Gods glory Wherefore this consequence is not of force All the works of the wicked and Paynims are sins Therefore they are all to be eschewed For the defects only are to be eschewed not the works A Table of the kinds of good works Of good works some are 1. Truly good which according unto the definition of good works are done 1. By Gods commandement 2. Of faith and these are 3. To Gods glory and these are and these are 1. Perfect as are the workes of Angels and mans workes were before the fall shall be in the life to come 2. Unperfect as are the workes of the regenerate in this life 2. Apparently good such as are indeed commanded by 1. God and are in their kind good but evill by accident because they are not performed on that manner and to that end which they should 2. Men for religions sake as traditions advertisements and precepts of Pharisees and Papists Mat. 15. In vaine they worship mee c. 2. How good works may be done Against the Pelagians and Papists THis question must be unfolded and plainly expressed because of the Pelagians who attributed good works even to the unregenerate and because of the semi-Pelagian Papists who have coyned preparative workes of free will Good workes may be done through the grace or assistance of the holy Ghost only and that by the regenerate onely whose heart is truly regenerated of the holy Ghost by the faith of the Gospel and that not onely in their first conversion and regeneration but also by the perpetuall and continuall government of the holy Ghost who both worketh in them an acknowledgement of sin faith a desire of new obedience and also doth daily more and more increase and confirm the same gifts in them Unto this doctrine S. Jerome
and give light as it were unto all the other Commandements both of the second and the first Table and be included in them This rule is delivered by the Apostle Whether therefore yee eat or drink 1 Cor. 10.31 or whatsoever yee doe doe all to the glory of God By these two former rules many things are made more cleere and manifest namely That no man in this life performeth entire and perfect obedience unto the Law That the vertues of the unregenerate are sinnes in the sight of God because they are neither joyned with inward obedience nor come from the obedience of the first Commandement neither are referred unto it seeing they doe not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most severely condemneth Esay 29.13 Because this people come neere unto me with their mouth Rom. 14.23 and honour me with their lips but have removed their hearts farre from me I will againe doe a marvellous worke in this people Whatsoever is not of faith is sinne Moreover by these rules it is manifest that true obedience cannot be begun but by faith through the knowledge of the Mediatour and the gift of the holy Ghost Purifying their hearts by faith Acts 15.9 Galat. 2.20 John 5.23 In that that I now live in the flesh I live by faith in the Sonne of God For God is not truly knowne or loved without faith in Christ Hee that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begun onely cannot please God but through and for the satisfaction of Christ imputed unto us Hee hath freely made us accepted in his beloved Ephes 1.6 Lastly by them it is manifest that in true conversion obedience is begun according to all the Commandements For who truly loveth God he submitteth himselfe without exception to all his Commandements 1 John 3.6 He that is borne of God sinneth not 4. That we may judge aright of the meaning of every Commandement or Law we must above all things consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end which God in every Commandement intendeth we shall judge aright and easily of the meanes This rule also is of force in humane Laws But we are to understand it of the next and neerest end of the Law For not those things which are necessary to the attaining of such ends as are remote or a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one law which except it be observed the sentence and substance of all or many laws will be brought all into one The furthest end and therefore the end of the whole Law is the worship of God It requireth therefore the whole obedience of the Law The end of the second Table is the preservation of the society of mankinde this requireth all the duties of the second Table The end of the fifth commandement is the preservation of civill order it compriseth therefore the duties of superiours towards inferiours and inferiours towards superiours because without these civill order cannot be preserved 5. The same vertue or the same worke is often in a diverse respect commanded in divers Commandements that is the same vertue is required for the performing of obedience to many Commandements because the ends of actions put a difference betweene them and the same vertue may serve for divers ends As fortitude is a vertue both of the fifth and sixth Commandement because it is required in a Magistrate who is to take upon him the defence of others This we are to know lest we in vaine trouble and vexe our selves in distinguishing and placing the vertues 6. The Law giver doth in an affirmative Commandement comprehend the negative and contrariwise in a negative he comprehendeth the affirmative that is in the commanding of vertues the forbidding of the contrary vices is contained and so contrariwise in the forbidding of vice the commanding of the contrary vertue is included For wheresoever any good thing is injoyned there the speciall evill opposed unto this good is inhibited because the good cannot be put in execution unlesse the contrary evill be abandoned Now by evill is meant not onely the doing of that which is evill but also the omitting of that which is good 7. We must take heed that we restraine not the Commandements too much and take them too straitly For they are so to be taken and understood as that in the generall all the specials be contained and in the chiefe speciall the next allied specials and in the effect the causes and in one of the correlatives the other also So when manslaughter and adultery is forbidden all wrongfull violence and all wandering lusts are likewise condemned when chastity is commanded temperancy is also commanded without which this effect is not When subjection which is the one relative is commanded magistracy also which is his correlative is commanded 8. The obedience or commandements of the second Table yeeld unto the obedience or commandements of the first Table and the commandements concerning Ceremoniall worship to commandements concerning Morall worship Object Mat. 22.39 What similitude or likelihood is between the first second Table But the second commandement is like unto the first Therefore the second Table yeeldeth not unto the first Ans This is a fallacy in taking that to be simply and generally spoken which is meant but of some part or points of the second Table The second Commandement we grant is like unto the first but not simply and in every point but as heretofore hath beene shewed it is like 1. As concerning the kinde of Morall worship which is alwayes to be preferred before the Ceremoniall For the ceremonies must give place to the duties of charity expressed in the second Table 2. As concerning the kinde of punishment to wit everlasting punishment whereunto they are subject who breake the second as well as they who breake the first 3. As concerning the necessary coherence and connexion of the love of God and our neighbour the one being a cause and the other an effect so that neither can be kept without other For God is not loved except our neighbour be loved neither is our neighbour truly loved except God be loved If any man say I love God and yet hate his brother he is a lyar 1 John 4.20 for how can he that loveth not his brother whom he hath seene love God whom he hath not seene And this is the purpose of Christ in the fore-alledged Scripture For there the Pharisees equalled divine Ceremonies and their owne superstitions with the obedience of the second Table for the detection of which errour Christ faith that the second Table is like unto the first that is as
is in them nor any punishment of sinne and they are assured that they shall never sinne or be punished He will destroy death for ever and the Lord God will wipe away the teares from all faces The feare of God which is in the regenerate in this life is an acknowledging of sinne and the wrath of God and an earnest griefe for the sinnes committed for the offending of God and for those calamities which by reason of sins both we and others sustaine and a feare of future sins and punishments and an earnest desire of flying and shunning these evils by reason of the knowledge of that mercy which is shewed unto us through Christ Feare yee not them which kill the body Mar. 10.28 but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Fearest thou not God seeing thou art in the same condemnation Luke 23.40 This feare is commonly called Son-like feare Son-like feare because it is such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and feare lest they farther offend him and be punished and yet notwithstanding are alwaies perswaded of the love and minde of their Father towards them and therefore they love him and for this love of him whom they have offended they are the more grievously sorry So is it said of Peter So he went out Mat. 26.75 Servile feare and wept bitterly Servile feare such as is of slaves or servants towards their Masters is to shunne punishment without faith and without a desire of changing and amending this life with a despaire and shunning of God and with a separation from him Three diffences between Son-like and slavish feare The Son-like feare differeth from a servile or slavish feare 1. Because this Son-like feare ariseth from a confidence and love of God And therefore 2. It principally shunneth not God himselfe but the dâ—spleasing and offending of God and 3. It is certaine of everlasting life Servile feare 1. Ariseth from a knowledge and an accusing of sinne and from a feeling of Gods judgement and anger against sinne and 2. Is a shunning and hatred of God and punishment and the judgements of God on sinne but not of sinne it selfe 3. And is so much the greater how much the more certain expectation there is of everlasting damnation and how much the greater despaire there is of grace and the mercy of God This feare of God is in the Devils and in the wicked and is that beginning of everlasting death which the wicked feele in this life I heard thy voice in the garden and was affraid Gen. 3.10 James 2.19 Esay 57.21 The devils beleeve and tremble There is no peace unto the wicked Wherefore it is an hatred and shunning not of sinne but of God and is repugnant to the faith and love of God It is noâ— commanded but forbidden in this Commandement 1 John 4.8 There is no feare in love but perfect love casteth out feare for feare hath painefulnesse and he that feareth is not perfect in love Now because in the Saints in this life neither faith nor love are perfect but are often shaken with many tentations and doubts therefore albeit this son-like feare is begun in them yet it is never in that purity but that some servile feare is mingled with it Examples hereof are rife and frequent in the Psalmes and in the book of Job Psal 32.3 and 38.4 Job 13.24 When I held my tongue my bones consumed when I roared all the day Mine iniquities are gone over mine head and as a weighty burden they are too heavy for me Mine heart panteth my strength faileth me Wherefore hidest thou thy face and takest me for thine enemy We are further here to observe The feare of God used in Scripture for the whole worship of God Prov. 1.7 1 Tim. 1.5 1 Joh. 5.2 that oftentimes in Scripture the love of God and the feare of God is taken for the whole worship of God or for the generall obedience according to all Gods Commandements As The feare of the Lord is the beginning of wisdome The end of the Commandement is love out of a pure heart c. In this we know that we love the children of God when we love God c. The reason hereof is because the feare and love of God seeing they spring of faith and hope are causes of our whole obedience For they who truly love and feare God will not offend him in any thing but indeavour to doe all things pleasing and acceptable unto him The contrary vices Unto the feare of God are repugnant 1. In the defect Prophanenesse carnall security and contempt of God 2. In the excesse Servile feare and despaire of which we have already spoken sufficiently VI Vertue Humility Humility is to acknowledge all those good things which are in us and are done by us not to come from any worthinesse or ability of our own but from the free goodnesse of God and so by the acknowledging of Gods divine Majesty and our infirmity and unworthinesse to subject and submit our selves unto God to give the glory of all things which are in us to him alone truely to feare God and to acknowledge and bewaile our owne defects and vices not to covet to any higher place or condition neither trusting in our owne gifts but in the help and assistance of God to hold our selves contented with our vocation and calling not to despise others in comparison of our selves neither to let or hinder them in the discharging of their duty but to acknowledge that others also are and may be made profitable instruments of God and therefore to give place and honour unto them not to attribute unto our selves things above our force and power not to affect any excellency above others but to be well contented with those things which God hath given us and to imploy all our gifts and studies to the glory of God and the safety of our neighbours even those which are of the baser and unworthier sort neither at any time to murmure against God if we faile of our hope or if we be despised but in all things to ascribe the praise of wisdome and justice unto God 1 Cor. 4.6 7. These things I have figuratively applyed unto mine owne selfe and Apollos for your sakes that ye might learne by us that no man presume above that which is written that one swell not against another for any mans cause for who separateth thee And what hast thou that thou hast not received 1 Pet. 5.5 God resisteth the proud and giveth grace to the humble Humble your selves therefore under the mighty hand of God that he may exalt you in due time Whosoever shall humble himselfe as this little child Mat. 18.4 the same is the greatest in the kingdome of heaven Do nothing through contention Phil. 2.3 or vaine glory but
the mutuall duties of both parties commanded For when God commandeth the duty of inferiours towards superiours he doth also of the contrary command the duties of superiours towards inferiours and when he commandeth Parents to be honoured he will withall that both they be as Parents to us and also behave themselves as worthy of honour that is to doe the duty of Parents and seeing he prescribeth the duty of Parents it must needs be that he also injoyneth the duties of others who beare rule whereas they are comprehended under the name of Parents So also he commandeth the duties of children when he commandeth them to honour their Parents and therein also not onely the duties of children but of all inferiours also because he will that all superiours be honoured of the inferiours Hence we easily answer that objection Object God in this Commandement willeth only our Parents to be worshipped which is the duty of inferiours Therefore he commandeth nothing here to superiours Ans I deny the consequence of this reason and rather by retortion of the argument thus conclude Because he commandeth Parents to be honoured Therefore he prescribeth the duties of superiours For when he giveth the names to the superiours he giveth them also the thing it selfe or that from whence they have the name and if God will have them to be honoured he will also have them to doe those things that are worthy of honour And albeit sometimes wicked men beare rule and therefore are unworthy of honour yet the office is to be distinguished from the persons and whose vice we ought to detest their office we must honour because it is Gods ordinance Seeing then the superiours are to be honoured in respect of their office it is manifest that so far forth onely we must yeeld obedience to them as they passe not the bounds of their office The promise is That thy dayes may be long in the land which the Lord thy God giveth thee This promise God annexed to this Commandement 1. That by so singular a benefit proposed as a reward he might the more invite us to the observing and keeping hereof 2. To signifie how greatly he esteemeth that obedience and how grievously he will punish those which doe against this obedience 3. To signifie how necessary this obedience is For this obedience towards Parents is a preparing and a motive cause to the whole obedience of the Laws which follow Saint Paul alledging this promise saith That this fifth Commandement is the first Commandement with promise that is Ephes 6.2 with speciall promise or of a certaine particular blessing which God promiseth to them that performe obedience And the blessing or benefit which he promiseth is long life Object The first Table hath also a promise adjoyned Therefore this Commandement is not the first with promise Ans This Commandement hath a speciall promise the first Table hath onely a generall Object But long life seemeth not to be any blessing or benefit by reason of the misery of this life Therefore it is a fruitlesse promise Ans This cometh but by an accident For long life is a blessing by it selfe though it be joyned with misery Repl. 1. A good thing joyned with great evils is rather to be wished away then wished for But long life is joyned with many evils Therefore that blessing by reason of the accidents seemeth rather worthy to be wished away from us then to be wished to come unto us Answ A good thing is to be wished away from us if it have accompanying it greater evils But God promiseth unto the godly together with long life a mitigation of calamities and a long fruition of Gods blessings even in this life Moreover the worship and celebrating of God in this life is so great a good that the calamities of this life ought not to enter the balance or stand in comparison with it Repl. 2. The wicked also and disobedient are long lived Therefore long life is not a benefit proper to the godly Answ 1. A generall rule is not overthrowne by the varying of a few examples For the disobedient for the most part perish after an evill manner and untimely The eye that mocketh his Father let the Ravens of the valley pick it out Prov. 30.17 Prov. 20.10 He that curseth his father or his mother his light shall be put out in obscure darkenesse Ans 2. Corporall benefits are bestowed on the godly for their safety and salvation and therefore are tokens and arguments to them of Gods good will towards them but on the wicked such are bestowed partly that they being thereby called and invited to repentance may become more excuselesse in Gods judgement partly that the godly and elect which are mingled among the wicked may enjoy these blessings Repl. 3. All godly and obedient children are not long lived yea many of them dye speedily Answ 1. Againe a generall rule is not overthrowne by the varying of a few examples For the greatest part of the godly are long lived 2. Promises of corporall blessings are understood with an exception of chastisement and of the Crosse 3. That crosseth not this promise because unto them their translating into a better life is a most ample and large recompence of long life Three parts of the obedience of this Commandement The parts of the obedience of this Commandement are three 1. The proper vertues of superiours 2. The proper vertues of inferiours 3. The vertues common to both The proper vertues and defects of superiours distinguished according to their duties and functions 1. THe duties and functions of Parents are Foure duties of Parents Mat. 7.9 1 Tim. 5.10 Ephes 6.4 Deut. 4.9 Prov. 13.1 Prov. 19.18 The opposite sins to those former duties of Parents 1. To cherish and nourish their children 2. To defend and protect them from injuries 3. To instruct or commit them to be instructed of others 4. To rule and governe them by domesticall discipline The same duties belong unto Tutors who succeed in the roome and place of Parents The sinnes therefore repugnant to the duties of Parents are 1. Not to provide and minister necessary sustenance unto the children or to bring them up in riot 2. Not to defend their children against injuries or not to accustome them to patience and gentlenesse or to offend in a foolish over-tender love for some small or no injuries done unto them 3. Not to instruct or take care that their children be instructed according to their owne and their childrens ability or to corrupt them by their evill instructions and examples 4. To bring them up in idlenesse and licentiousnesse of sinning not to chastise their children as necessity requireth or to be too fierce and cruell unto them beyond their duty or the degree of the fault committed Two duties of Schoole masters 2. The duties of Schoole-masters or Teachers 1. To teach and instruct their Schollers faithfully seeing they are in the place of Parents 2. To rule and governe
and declared the law The compleatnesse therefore and perfection of our wisedome and salvation which wee have in Christ doth not exclude but include rather and comprehendeth the doctrine of the law OF PRAYER ON THE 45. SABBATH Quest 116. Wherefore is Prayer necessary for Christians Ans Because it is the chiefe part of that thankfulnesse which God requireth of us a Psa 50.14 15. Matth. 17.7 8. And also because God giveth them onely his grace and holy Spirit who with unfeigned groanings beg them continually of him and yield him thanks for them b Luk. 11.9 13. Matth. 13.12 The Explication MAny Questions may be moved concerning Prayer but the chief Questions hereof are foure 1. What Prayer is and how many sorts there are of Prayer 2. Why Prayer is necessary 3. What is required to true Prayer 4. What is the forme of Prayer prescribed 1. What Prayer is and how many sorts of Prayer there are PRayer is the invocation of the true God proceeding from an acknowledgement and sense of our necessity and need and from a desire of Gods bounty in true conversion of the heart and in a confidence of the promise of grace for Christs sake the Mediatour begging at Gods hands necessary blessings corporall and spirituall or giving thankes unto him for the receit of these Invocation the generall of praier The Generall of Prayer is Invocation or Adoration But Adoration is oftentimes taken for the whole worship of God because whom wee worship him wee account for the true God Prayer is a part of invocation For Invocation or To invocate or call upon God is To crave of the true God any thing that is necessary both for the soule and body and to give thankes for benefits received of him Hereof it is here used as the Generall of Prayer Wherefore Prayer compriseth these two specials or parts Prayer hath two parts 1. Petition 2. Thanksgiving What Petition is What Thanksgiving is What Thankfulnesse is namely Petition or Prayer in speciall so called and Thankesgiving Petition is a prayer craving of God blessings necessary both for the soul and for the body Thanksgiving is a prayer acknowledging and magnifying benefits received of God and binding the thankfull party to thankfulnesse acceptable to God Thankefulnesse in generall is an acknowledgement or profession of the quality and quantity of a benefit received and a voluntary binding to the performance of duties mutuall possible and lawfull Thankfulnesse therefore containeth two things Foure sorts of Prayer 1. Tim. 2.1 to wit Truth and Justice Saint Paul maketh mention of foure sorts of prayer 1. Deprecations against evill things 2. Petitions for good things 3. Intercessions and requests for others 4. Thanksgiving for benefits received and evils repelled or removed from us Prayer also is distinguished with respect unto the circumstances of person and place into private and publike prayer Private praye is the conference of a faithfull soul with God Private and publike prayer What private prayer is craving apart for himselfe or others certaine blessings or benefits or giving thankes for some received This is not tyed to words and places For oftentimes an anguished and pensive heart instead of words powreth out sighes and groans only 1 Tim. 2.8 What publike prayer is and the Apostle commandeth that men pray every-where lifting up pure hands Publike prayer is that which is uttered unto God undera certaine forme of words by the whole Church in their assemblies the Minister saying before them as in open congregations it is meet hee should To this is the use of our tongue required and therefore Christ said When yee pray say For to this end was the tongue especially made that God might be magnified by it and Out of the abundance of the heart the mouth speaketh Luke 11.2 Lastly hereby others also are to be invited to the lauding and praising of God 2. Why Prayer is necessary for Christians THe causes for which Prayer is necessary are these 1. The Commandement of God because God hath commanded that we call upon him and will this way chiefly and principally be worshipped and magnified by us Psal 50.15 Matth. 7.7 Luke 11.2 Call upon mee in the day of trouble Aske and it shall be given you When yee pray say Our Father c. 2. Our necessity and want For we receive not of God those blessings which are necessary for our safety and salvation except wee aske them of him For God hath promised them to such only as aske him So that prayer is as necessary for us as craving of almes is necessary for a beggar Now what wee speak of the necessity of prayer the same is also to be said of the necessity of thanksgiving For without giving thanks we lose those things that are given and receive not such things as are to be given and are necessary The necessity of both will easily appeare whether we consider the effects of faith or the cause of faith and so also faith it selfe Faith is kindled or increased in no man who doth not aske it no man hath faith who giveth not thanks for it and they which are indued with true faith aske the grace of God and they who have tasted of Gods grace shew themselves thankfull unto God for it and doe more and more crave and desire it The love of God shed abroad in our hearts by the holy Ghost Rom. 5.5 which is given unto us And the holy Ghost himselfe also is obtained by petition or prayers for the holy Ghost is given to none but to him that desireth him Obj. 1. But wee see the wicked also to receive many gifts of the holy Ghost who yet desire him not Therefore not onely they that desire him receive him Answ The wicked verily receive many gifts but not those principall gifts neither those that are proper to the Elect such as are faith repentance and conversion remission of sins regeneration and further what gifts the wicked receive those are not availeable unto them neither doe they receive them to salvation Repl. Infants crave not the holy Ghost and yet they receive him Ans The holy Ghost is not given but to them that aske him that is to those of yeeres and understanding who are able to aske him But even Infants also aske and crave the holy Ghost after this manner having to wit in possibility an inclination to faith and therefore potentially they aske the holy Ghost or have an inclination to aske him Out of the mouth of very babes and sucklings hast thou ordained thy praise Object 2. The effect is not before his cause Psal 8.2 But prayers are the effects of the holy Ghost inasmuch as no man can aske the holy Ghost who hath not the holy Ghost and hee alone worketh prayer in us Therefore the holy Ghost is not received by prayer but is in us before prayer and so by consequent hee is not given to them onely that aske him Answ The
wickednesse of mans nature ariseth pag. 45. Will. See the word Free-will pag. 75. 76. c. Will-worship is false worship 540. What GODS will is 638. How wee pray that that will may be done in earth as it is in heaven 638. 639. Of whom Gods will is to be done 640. Wisdome Christ is the wisedome of God 255. Wish How God is said to wish any thing pag. 87. Word Vide Scripture abundantly Why Christ is called the Word 230. 249. The word made flesh expounded 242. 254. See the word Flesh The word was a teacher from the beginning of the world proved by sundry testimonies pag. 234. The Word a person before Jesus was borne of the Virgin Mary pag. 248. The Word is equall with the Father pag. 258. The Word is consubstantiall with the Father pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch pag. 289. How the Word of GOD doth absolve and condemne pag. 485. Workes Two reasons why the vertues of Ethnickes please not GOD. page 44. Our good workes that are praise-worthy proceed not from our selves but are Gods gifts pag. 87. Good workes how said to be Ours how not page 89. Not perfect in the Regenerate yet their imperfection pardoned page 93. How Christ will render to every man according to his workes page 94. No good worke of the creature meriteth reward page 217. Evill workes merit punishment justly ibidem Why our workes are imperfect pag. 387. Ten causes why wee cannot bee justified by workes ibidem The reward of workes are not of merit but of grace ibidem c. Three causes why GOD promiseth to reward our workes page 388. Wee must not be carelesse of doing good workes page 389. With what difference faith and good workes are required in them that are to be justified page 392. Concerning the impulsive cause of good workes page 499. A Table of their kindes page 509. Three things make a good worke page 508. Three sorts of workes failing in the former conditions page 509. A Table of the kindes of good workes ibid. c. Whether the Saints workes bee perfectly good page 510 How they please GOD though they bee not perfectly good page 511. Why wee are to doe good workes and whether they bee necessary page 512. 513. Whether they can merit of God page 514. World Five significations of the word World page 181. The Creation of the world proved by Scripture and Reasons pag. 181. 182. How GOD made it pag. 185. It was created of nothing ibid. 168. Reasons why not made in a moment pag. 168. For what causes God created the world pag. 187. Worship What the true worship of GOD is pag. 540. Will worship is false worship ibidem Things indifferent are to be diligently discerned from Gods worship page 541. Z ZEale What. pag. 599. A Table of the most choice places of Scripture which are occasionally handled by way either of Explication Controversie or Reconciliation or by way of Vindication from all Adversaries especially Papists Anabaptists and other Heretikes A work which was never done before but now composed and compiled with great labour and industry for the conscionable Readers satisfaction and benefit GENESIS Chapt. Ver. Page 1 31 50 2 7 335  15 101  17 297. 366 4 13 506  16 169 6 9 94 7 1 169 15 6 391  16 53 28 12 191 32 30 152 45 5.7 209  8 202 48 16 567 Exodus 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152  19 201 Numbers 15 30 482 23 19 207 DEUTERONOMY Chapt. Ver. Page 4 10 152 5 24 152 15 8 156  â—0 490 17 â—â— 483 27 â—â— 387 32 29 87 Josua 9 15 574 1 Samuel 16 14 345 2 Samuel 12 11 202 16 10 202 24 1 97. 202 1 Kings 22 23 2â—0 2 Kings 19 34 566 2 Chronicles 15 17 94 Job Chapt. Ver. Page 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalmes 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507  12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303  11 94 119 2.9 94  10 202 143 3.22 382 146 4 368 Proverbs  25 246 8 4 166.207 16 15 384 17 1 209 21   Ecclesiastes 1 4 207 7 3 84 9 1 141 Esay 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy Chapt. Ver. Page 1 5 420  7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation 3 37 202 Ezekiel 8 14.19 554 12 25 206 14 9 167 18 13 199  20 53  24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel 4 32 209 9 24 392 Hosea 13 9 199 Joel 2 28 344 Amos. 3â— 6 101.186.199 Zachary 1 3 90  11 567 12 10 331 Malachy 3 1 256 Matthew 1 21 222 3 11 235 4 3.6.9 193 5 6 490  19 58  25 56  48 94 6 24 446  34 646 7 17 56  18 389 10 16 353 12 37 384  31 57.558 13 15 353  30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page  17 491  18 362.483 19 12 511  17 91 20 15 201 22 30 84.98  38.39 36.37 23 35 53  37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565  19 410.412.414  20 429 Marke 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke 1 34 271 337  37 215 10 21 91  27 36.37 14 23 490 15 10 564 16 21 366  23.25 564 17 10 383.387 22 25 487 23 43 304.365  46 274 24 26 325 John 1 3 340  5.10 249  12 250  13.14 166.239.241.246  16.18 231  18 129.130  26 258  51 191 2 19.21 243 3 16 246.353.357.298  17 277.330  18 332  36 299 4 1 412  21.22.23 458  24 335 Chapt. Ver. Page 5 17.19 245.252  19 247.252  19.20 252  21 253  22.27 330  23 250  26 252.263 6 40.54.56 447  51 434  54 373  62.63 440.446 7 39 319 8 41 244  44 218  46 152 9 3 73 10 16 359  26 253  29 263 12 40 249  47 330  6 130 14 17 344  21 249 15 5 130.389  16 356  26 337.343 16 7 319.343  11 331 17 3 266.267  5 265  9 353  24 319  26 265 19 30 305  36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344  23 202.293  33 343  38 337 4 28 202 5 4 609  3.38 218  28 214 7 6 366  56 325 10 43 298  44
I have purposed the Lord of Hosts hath purposed and who shall disanull Isai 45.7 Forming peace and creating evill Isai 46.11 I have purposed and I will also do it Ezek. 12.25 I will speake the word and I will do it Malac. 3.6 I am the Lord and change not Rom. 11.29 Of them God cannot repent Heb. 6.17 God willing to shew the immutability of his promise confirmed it by an oath James 1.17 With the Father of lights there is no change e Isai 6.3 Holy holy holy Lord God of Hosts Psal 145.17 The Lord is just in all his wayes and holy in all his works f Ephes 1.11 He did all things by the counsell of his will Acts 4.28 That they might do whatsoever thine hand and thy counsell had pre-ordained to be done g Rom. 8.11 That the purpose of God which is according to election might remaine Ephes 1.11 In him we have obtained an inheritance being predestinated according to his purpose who worketh all things by the counsell of his oâ—ne will h Ephes 1.4 As he hath elected us in himselfe before the foundations of the world were laid i Ephes 2.5 When we were dead in our sins God hath quickened us together with Christ Rom. 9.21 Hath not the Potter power of the same lump to make one vessell to honour c. k Genes 1. ver 2 3. c. l Tit. 3.5 Not by the just works which we have done but by his mercy he hath saved us Rom. 9.11.18 The children being yet not borne before they had done good or evill that the purpose of God which is according to election that is not of works but of him that calleth might stand sure Therefore he will have mercy on whom he will c. Deut. 7.7 8. Not because of your multitude hath the Lord loved you above all other people and chosen you but because the Lord loved you m Rom. 8.29 Whom he fore-knew them he predestinated to be conformable to the Image of his Son that he might be the first-borne among many brethren n Mat. 22.14 Many are called few chosen Ephes 1.4 As he hath chosen us in him o Phil. 4.3 Whose names are in the Booke of life Dan. 12.1 At that time thy people shall escape whosoever is found written in the Booke of life Luke 10.20 Rejoyce that your names are written in heaven Rev. 20.12 And another booke was opened which is the Booke of life Rev. 21.27 There shall no thing enter into it that defileth or doth any abomination or speaketh lyes but who are written in the Lambs booke of life Of the Book of life see also Exod. 32.32 33. Psal 69.29 and 139.16 Ezek. 13.9 Rev. 17.8 and 20.15 p Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will q Acts 13.48 And they beleeved so many as were ordained to life eternall r Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will s Rom. 8.30 Whom he predestinated them also he called t Mat. 13.11 To you it is given to know the mysteries of the Kingdome of heaven Mat. 11.15 I thanke thee O Father that thou hast hid these things from the wise and prudent and hast revealed them to babes Acts 13.48 And as many as were ordained to life eternall beleeved Ephes 1.4 That we might be holy before him in love Tit. 1.1 According to the faith of Gods elect u Rom. 8.30 Whom he called those also he justified x Rom. 8.30 Whom he justified those also he glorified y Mat. 22.14 Few are chosen Rom. 11.7 The elect have obtained the rest were hardened z Rev. 20.15 He that was not found written in the Booke of life was cast into the burning lake Rev. 17.8 Whose names are not written in the Book of life from the foundation of the world aa Rom. 9.22 He endured with great patience the vessels of wrath prepared for destruction Mat. 25.41 Go yee cursed into everlasting fire prepared for the Devill and his Angels Prov. 16.4 God made all things for himselfe and the wicked for the evill day Jude 4. and 2 Pâ—t 2.3 Who of old were ordained for this judgement bb Rom. 9.18 He sheweth mercy on whom he will and whom he will he hardeneth Psal 59.6 Be not mercifull to all the sins of the wicked Jer. 13.14 I will not pity nor spare nor have mercy but destroy them cc Psal 81.13 I permitted them to the strength of their owne hearts and they walked in their counsels Acts 14.16 God in former ages suffered all Nations to walke in their owne wayes Rom. 1.24 26 28. Therefore God delivered them up to their owne hearts desires to uncleannesse that they might defile their bodies one with another dd Rom. 9.22 23. What if he willing to shew his anger and make knowne his power endured with much patience the vessels of wrath prepared for destruction And that he might make knowne the riches of his glory to the vessels of mercy which he hath prepared for glory Rom. 9.17 For this very cause have I raised thee that I might make knowne my power in thee and that my Name may be declared through all the earth Exod. 9.16 And truly for this cause have I set thee up that I might shew my power in thee c. Prov. 16.4 God hath made all things for himselfe even the wicked man for the evill day ee Psal 145.7 They will call to minde the multitude of thy goodnesse and they will speake of thy righteousnesse Psal 75.8 God is Judge he lifieth up one and casteth downe the other VII Out of these testimonies of Scripture it is manifest that God before the foundation of the world did put this difference betweene men that he sayes himselfe he shews mercy a to some and hardeneth b others he illuminateth some and c blinds others he calls some to repentance and calls not others bestowes faith on some bestowes it not on d others Abel was received of God Cain e rejected Sem retaines the blessing of God Cham is f accursed Abraham is called out of Ur of the Chaldees others are g forsaken Isaac is made heire Ismael is h ejected Jacob is loved Esau hated Peter after his fall is received unto i grace Judas is left in despaire In briefe that will be till the end of the world which Christ k fore-told Then two shall be in the field one shall be received the other shall be rejected two shall be grinding in the Mill the one shall be received the other refused Who then will doubt whether God did not decree that from eternity which in time he will have done For with God the Father of lights there is no change Jam. 1.17 See above Aphoris 5. VIII Therefore it is no lesse true that there is predestination then that God is God See Luthers saying above Aphoris 1. IX The cause why God from eternity out of lost
can receive a good or evill specification according to the naturall mans will 70. Or that it is a speciall influx but onely suasive the efficacy of which is in mans will against these Scriptures God giveth to will and to do And No man can come to me Phil. 2.13 John 6.44 except the Father draw him 71. Another impious falshood That they whom God predestinated to glory were by their fore-seene merits predestinated or after and for their fore-seene merits against these Scriptures Before the children had done good or evill Rom. 9.11 Ephes 1.4 5. He elected us before the foundation of the world that we might be holy and without blame He elected us according to the purpose of his will unto the praise of the glory of his grace 72. Which Pelagian dreame is not to be called predestination but post-destination 73. Another impious falshood that they can absolutely fulfill Gods Law against this Scripture In many things we offend all And Jam. 3.2 Rom. 8.3 What was impossible to the Law 74. Yea that they can do more then by the Law they should do against this Scripture When you have done all you can say We are unprofitable servants Luke 17.10 we have done what we ought to do 75. Yea that they can be free from all sin in this life if they will against this Scripture Surely there is none just upon earth Eccles 7.21 who doth good and sinneth not 76. Of this the Pelagians of old did brag Mat. 6.12 Luke 11.4 therefore were bid blot out of the Lords Prayer these words Forgive us our sins that is to make an officious lye or to mock God 77. And another impious falshood That by good works they merit life eternall of condignity Rom. 6.23 against this Scripture Life eternall is the gift of God 78. Another falshood That by reason of their good works they can be confident in the day of Gods judgements Psal 130.3 against this Scripture Lord if thou observe our sinnes who can indure it 79. Another blasphemy That by their merits they make God indebted to them that if he do not give them life eternall he must be unjust who forsooth may be sued for such an injurie against these Scriptures Rom. 2.13 11.35 9.20 We are debtors Who gave to him first and it shall be restored to him What art thou that answerest God 80. And it is no lesse blasphemous that Christ alone is not our Mediatour but the Saints Canonized by the Pope make Intercession for us 1 Tim. 2.5 as mediatours in heaven against this Scripture There is one Mediatour of God and man the man Christ Jesus 81. Such as this that They who depart in the faith go into Purgatory fire to suffer for their veniall sins against the Gospell Blessed are they from henceforth who die in the Lord. Rev. 14.13 John 2.24 He that beleeveth in me hath life eternal neither doth he come into judgement but passeth from death to life 82. Another hypocriticall falshood is That the Sacraments instituted by God are not signes of grace confirming faith but vessels containing and confirming grace by the work wrought against this Scripture Rom. 4.11 Abraham received the signe of Circumcision the seale of the righteousnesse of faith 83. And this also of the seven Sacraments of the New Testament unknowne in the Gospell and in the primitive Church 84. And this also of forbidden meats which in the New Testament the Apostle calleth the doctrine of Devils 85. And this doctrine which prohibits Bishops to marry against this Scripture 1 Tim. 3.2 Tit. 1.6 Let a Bishop be the husband of one wife 86. And this blasphemous falshood That the Priests by the five words of consecration do transubstantiate in the Masse the Host into the very body of Christ daily sanctifying it to God the Father and destroying it for the sins of them that live on the earth or that are dead in heaven and Purgatory Rom. 6.9 Heb. 10.13 against these Scriptures Christ dieth no more By one oblation he hath consummated all 87. And who is able to rehearse their other falshoods impieties and blasphemies concerning the Cup of which sacrilegiously they have robbed the people of Contritions Confessions Satisfactions Indulgences Jubilees Holy-dayes Fastings c 88. Therefore Popery by maintaining so many false impious blasphemous doctrines hath fallen from the faith and hath overthrowne salvation both to it selfe and friends 89. Which apostacy from the Faith the Spirit hath plainly fore-told 1 Tim. 4.2 3. That in the latter times some shall fall from the faith giving heed to deceiving spirits and doctrines of Devils speaking falshoods forbidding to marry and commanding to abstaine from meates which God hath made to be received with thanksgiving 1 Thes 2.3 90. The Apostle also foretold that this apostacy should be the signe of revealing the Man of sin and son of perdition that is Antichrist 91. This is that great earth-quake by which Christ the Son of righteousnesse was made black as a sack-cloth the Moone that is the Church was turned into blood the Stars that is the Bishops fell from heaven to earth the firmament of the Scripture being foulded up departed in the second vision of the Revelation 92. This pestilent fume whilst the fifth Trumpet blew openly flying out of the bottomlesse pit by Antichrists meanes that apostaticall Star the black inchantments of Papall decretals and of Schoole Divinity by which Christ the Son of righteousnesse and the heire of heavenly doctrine was obscured and the innumerable vermine of Clericall and Monasticall Locusts eating up the greene pasture of the Church and tormenting men were brought into the Christian world in the third vision of the Revelation 93. These are the great blasphemies but yet not all to which the Beast that came out of the sea opened his mouth And this is the Dragon-language of that earthly Beast making shew of the Lambs two hornes in the fourth vision of the Revelation 94. These are the darknesses with which his kingdome was obscured when the fifth Violl was powred out upon the Beasts throne c. in the fifth vision of the Revelation 95. We have the apostacy of Popery from the Faith fore-told long agoe by the Angel to John and the revolution of an age being accomplished it is revealed againe by the renewed light of the Gospell 96. Which was the most urgent cause why our Parents forsooke Popery and this is the cause why we do the same and so it is concluded 97. That a Church apostatising from faith it to be deserted and forsaken for 2 Cor. 6.14 15. What union is there betweene light and darkenesse 98. Popery is that Church that is fallen from the faith as is said 99. Therefore Popery is to be deserted and avoided II. The horrible Idolatry of Popery 100. God onely is to be religiously worshipped 101. For Religion by Lactantius his definition is the bond of piety by
or ubiquity which is repugnant to that which followeth 29. From thence he shall come to judge Phil. 3.20 2 Tim. 4.1 Hee is to judge the quick and the dead at his glorious coming in his Kingdome August Epist 57. ad Dardan Doubt not therefore that now the man Christ Jesus is there from whence he is to come Call to mind and hold fast the Christian confession because hee is risen from the dead hath asceâ—ded into heaven sitteth at the right hand of the Father and from no other place but from thence will he come to judge the quick and the dead and he will so come as the Angels witnessed after the same manner that he was seen to goe into heaven that is in the same forme and substance of flesh to which he hath given immortality but hath not taken away its nature According to this forme he must not be thought to be diffused every-where for we must take heed that by asserting the divinity of man we take not away the verity of his body c. ARTICLE VI. Of the Creed the XIV 30. At whose coming all men shall rise 31. with their bodies 32. and shall give an account of their owne deeds 33. And who have done good shall goe into life eternall but who have done evill into everlasting fire The Declaration 30. AT whose coming So it is taught 1 Thes 4.16 With the voice of the Archangell and the Trumpet of God he shall come downe from heaven and they that are dead in Christ shall rise first 1 Cor. 15.52 In a moment in the twinckling of an eye at the last trumpet the dead shall be raised incorruptible 31. With their bodies For this corruptible must put on incorruption and this mortall must put on immortality 1 Cor. 15.53 32. And they shall render So it is written Matth. 12.36 I tell you whatsoever idle word men shall speake they shall render an account of it in the day of Judgement For wee must all of us appeare before the Tribunall of Christ that every man may receive what hee hath done in his body whether it be good or evill 2 Cor. 6.10 The dead were judged of these things which were written in the Books according to their works Rev. 20.12 33. And who have done good As Daniel prophesied chap. 12.2 And many of them which sleep in the dust of the earth shall awake some to life eternall and some to shame and everlasting contempt And Christ John 5.28 The houre shall come when all that are in the graves shall heare his voice and come forth Who have done good unto the resurrection of life but who have done evill unto the resurrection of condemnation ARTICLE VII Of the Creed the XV. This is the Catholick faith 34. which except every one do faithfully and firmely beleeve he cannot be saved The Declaration 34. WHich except See the 1. Art Num. 1. Of the holy Trinity and above Art 1. Num. 3. Of the Incarnation of the Word The Creed of the Fathers of Antioch against PAULUS SAMOSATENUS Out of the Acts of the first Councell of Ephesus WE confesse that our Lord Jesus Christ was begotten of the Father before all worlds but in the last times by the holy Ghost of the Virgin Mary according to the flesh subsisting onely in one person which consisteth of the divinity and humane flesh whole God and whole man whole God also with the body but not God according to the body whole man also with the divinity but not man according to the divinity whole againe to be adored with the body but not to be adored according to the body whole adoring also with the divinity but not adoring according to the divinity whole uncreated also with the body but not uncreated according to the body whole formed also with the divinity but not formed according to the divinity whole with God of the same substance also with the body but not of the same substance according to the body Even as he is not according to his divinity co-essentiall with men but he is of the same substance with us even existent in the divinity For when we say that he is according to the Spirit co-essentiall with God we do not say that he is co-essentiall with men according to the Spirit On the other side when we preach that according to the flesh he is consubstantiall with men we do not preach that he is according to the flesh consubstantiall with God for as according to the Spirit he is not consubstantiall with us for so he is consubstantiall with God so againe he is not according to the flesh consubstantiall with God for according to this he is consubstantiall with us but as we pronounce these to be distinct and separated not to introduce a division of that person which is one and individed but to denote a distinction and inconfusion of the natures and properties of the Word and flesh so we preach and worship what conduceth to the manner of this individed union and composition Vigilius lib. 4. against Eutyches Therefore on the contrary if the flâ—sh be found every-where why is there not one nature of the flâ—sh Word which is every-where If there be one nature of the Word and flesh how is it that whereas the Word is every-where the flesh is not also found every-where For when it was upon the earth it was not in heaven and now because it is in heaven it is not upon the earth and it is so far from being here on earth that according to it we expect Christ to come from heaven whom according to the Word we beleeve to be with us on earth Therefore according to your opinion either the Word is contained with the flesh in its place or else the flesh with the Word is every-where seeing one nature cannot receive in it selfe what is contrary and diverse Now to be circumscribed to a place and to be every-where are things very different and unlike and because the Word is every-where but the flesh is not every-where it is apparent that one and the same Christ hath both natures and that he is every-where according to the nature of his divinity and contained in a place according to the nature of his humanity that he is created and hath no beginning subject to death and cannot die the one whereof belongs to him out of the nature of the Word by which he is God the other out of the nature of the flesh by which the same God is man therefore one Son of God and the same being made the Son of man hath a beginning out of the nature of his flesh and hath no beginning out of the nature of his divinity He is created by the nature of his flesh and is not created by the nature of his divinity he is circumscribed to place by the nature of his flesh and is not contained in any place by the nature of his divinity he is lesser then the Angels by the nature of his
flesh and is equall to the Father by the nature of his divinity he died by the nature of his flesh and died not by the nature of his divinity This is the Faith and the Catholick Confession which the Apostles delivered the Martyrs confirmed and the faithfull hitherto maintaine How then darest thou who art most impious and infected with the poyson of Eutychian Heresie reprove Leo whilst out of the diversity of the actions of one Lord Christ he teacheth the truth of both natures that what he produceth to demonstrate both natures thou calumniates as if he professed two persons A Question proposed to DAVID PARRY By Mr. MOSES VASHARHELINUS Rector of the famous Schoole of PATACHIN in Hungary An. 1601. a. d. 14. August Gregor Whether God created all men for one end in Adam to salvation upon condition of keeping the Law I See here saith Mr. Moses that there is if not truly yet seemingly a contradiction among Writers Mr. Calvin saith l. 3. Inst c. 21. § 5. That all men were not created in the same condition Dr. Vrsinus quaest 6. Catech. affirmes That God created man that he might live for ever with him in blessednesse If this be so it seemes that mans fall is not subject to divine providence and that God did not attaine his end which he intended in the creation Piscator against Andrew Schaffman Propos 29. saith That God created all mankinde in one but not for one end And in the Question 37. to this argument of Schaffmans The Image of God was concreated holinesse and righteousnesse were to be propagated for which man both pleased God and by obeying his will which was then sound he was to be made partaker of eternall joy Piscator answereth That it is false that holinesse which was concreated should be propagated because it is true that by Gods Decree it was to be lost before our first Parents should propagate children for if an haire of our head cannot fall without the will of our heavenly Father how much lesse could that holinesse be lost without his will and providence Dr. Parrie's Answer You enquire Mr. Moses Whether God created all men in Adam for one end to salvation upon condition of observing the Law And of this Question you shew the different opinions of Authors If I say that I am willingly ignorant of this Question I shall not lye for it is fetched out of the secret closet of Gods hidden decrees having in it more quicknesse of wit then edification Yet I will tell you what I think of this matter If you consider it à priori I affirme that all were made for one end in Adam as the branches of the tree in the stock but with this condition if in the Image of God which was the beginning and a part of salvation Adam himselfe had stood and had propagated it to posterity or in it had propagated all men in it but because this condition was neither placed in the counsell of God nor was to be placed in the event à posteriori we are forced to deny except we will beleeve that God hath failed in his end or hath changed his counsell whereas it is apparent that many never attaine to salvation But to cut off all Sophistry so I state it Adam hath a double consideration one before his fall as the stock of mankinde potentially in him which was never to be brought into act for God as we are taught by the event not onely created man mutably good who being tempted might lose his uprightnesse before he did procreate but he decreed also to suffer him to be tempted to fall and to lose his righteousnesse before he did procreate which being granted he was not to procreate any men at all in this estate It is idle then to aske if God created all men to salvation in him which he did not decree them to procreate of him for causes hid in his manifold wisedome Then he is considered after his fall as the stock of mankinde actually when not onely by nature but also by divine disposition man was actually to procreate mankinde but such as himselfe was to wit evill and liable to the curse and to this belongs the present question as the whole decree of predestination about election and reprobation Now an answer out of Scripture and experience à posteriori may easily be given that as all men begotten of sinfull Adam do not aime at the same end but some at life others at death so all are not procreated of Adam to the same end and therefore all are not created of God to the same end Nor can it be said that they were created in lapsed Adam except we will utterly exclude God from creating man or make him idle in it or yeeld that he is frustrated of his intention Every man then is created to that end to which either by the pravity of his nature he is permitted to tend that is to death or to which by the meanes of grace in Christ he is directed that is to salvation For doubtlesse God did not idly see or fore-see that divorce which presently appeared amongst the sons of Adam Noah Abraham Isaac c. being by nature corrupted but what by grace he effected in time according to that Jacob have I loved Esau have I hated and Before the children were borne when they had not as yet done good or evill that the purpose of God might remaine firme according to election so he decreed from eternity You see the question neerely agrees with the doctrine of election of which therefore I will adde no more to avoid prolixity Calvin then saith well That all men are not created in the like condition to wit after the fall in respect of the end not of the estate for all men are borne alike in the same estate to wit all the sons of wrath for concerning the diversity of the end it is said of the elect He hath appointed us to salvttion c. 1 Thes 5.9 of the rest He made the wicked for the evill day When Vrsinus then saith That God created man to the end he might live with him in blisse for ever he must be understood conditionally so far as man should persevere in integrity the end therefore was conditionall not to be placed in Adam but in Christ if as it came to passe Adam had fallen and so Schaffman is to be understood That the holinesse which was concreated with Adam was to be propagated to all men to wit if Adam did not lose it before he did procreate all therefore he speakes truth conditionally but false absolutely which is that Piscator saith Thus briefly Mr. Moses of that great Question that you may have matter to thinke more at large although it becomes you and us all in this according to the Apostles rule Not to thinke of our selves more highly then we ought to thinke but to thinke soberly ANIMADVERSIONS UPON THE POSITIONS OF Dr. AEGIDIUS HUNNIUS Concerning the Hypostaticall Union by