Acts 4.12 13.38 Christs all-sufficient satisfaction or the f Mat. 5.25 26 25.46 Sinners everlasting condemnation Wherfore seeing the poysonous guilt of the least sin is not expelled but by the Soveraign Antidote of Christs blood g Mark 1.15 Acts 20.21 Luke 24.47 Rom. 3.25 through repentance and faith it cannot be that any sin is veniall in its nature but in a respect to Gods mercy and Christs merits in the effect In what all sins are mortal yet not all equal § 27. In this all sins are mortall that by their guilt they meke liable to * Matth. 5.22 eternall death and though all are mortall yet are they not therfore a Ezek. 8.6.13.15 John 19.11 all equall some by their more b Mat. 5.22 11.22 24. Luke 12.47.48 hainous guilt making subject to a more grievous punishment in that death which is eternall How some sins mortall and some veniall That some sins then are said to be mortall and some veniall it is not in the nature but in the effect or rather the event of the sin in relation to the subject which is the sinner to c John 5.24 Rom. 8.1 Acts 13.39 whom through faith and repentance not onely the lesser but the greater sins become venial and d John 3.36 Gal. 5.10 without faith repentance not only the greater but also the lesser sins are mortall so that if we take the weight of sin From whence we are to take the just weight of sins guilt not from the deceitful scales of our own opinions but from the just ballance of the Sanctuary the truth of Gods word we find the least sin to have the greatest guilt so that e Mat 12.36 1 Cor. 4.5 every vain thought What the guilt of the least sin without Ghrist and idle word shal be brought to judgment and whatsoever sin Christ brings to the last judgement shall without Christ bring upon the sinner everlasting punishment § 28. Though all sin be in its nature mortall Though all sins be mortall yet most especially the sin against the Holy Ghost and so to be mortall is common to all sin yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is appropriate to the a 1 John 5.16 sin against the Holy Ghost for its most deadly naure call'd in Scripture the sin unto death which excluding repentance depriveth b Math. 12.32 of forgivenesse even so as never to be forgiven What the sin against the Holy Ghost is not Which sin against the Holy Ghost doth not consist in any c 2 Kings 21.6 c 24.4 2 Chron. 33.12 13. 1 John 5.16.17 18. particular transgression of Gods Law nor yet in that blasphemy and persecution of Christ and his Gospel which ariseth from ignorance no nor in that Apostasie from the truth d 1 Tim. 1.13 and deniall of Christ which ariseth from e Mat. 26.70 72 74 75. infirmity though all of them sins of a deep die and horrid guilt § 29. But the sin against the Holy Ghost What it is is such a denying and rejecting of Christ as ariseth from malice in an hatred of Him and his Truth contrary to knowledge and conscience opposing and persecuting the Gospel of Christ as an imposture of Satan the power and grace of the Spirit as a work and designment of the Divell thus it was in the a Matth 12.24 c. Luke 19.14 20.13 c. Mark 3.30 John 7.28 Pharisees As in the Pharisees Also to sin against the Holy Ghost is to b Heb. 6.4 5 6 10.26 fall away from the faith of Christ by an universall Apostacy in wilfully denying and maliciously opposing Christ and his Truth yea in a contempt of his Sacrifice and an hatred of his Gospel persecuting his Church with an irreconcilable enmity Thus it was in Julian As in Julian thus in many in the Apostles times and thus in many in these our dayes of whom we cannot Why not now to be discovered by us we may not pass sentence of judgement wanting that so eminent a gift c Acts 5.3.9 8.32 13.10 1 Cor. 12.10 among the primitive Saints namely the discerning of the Spirits Why calâ—d the sin against the Holy Ghost § 30. This sin is said to be against the Holy Ghost in respect of his a Isa 12.2 Ephes 1.17 more immediate Office of illumination not as being any wayes the more eminent person in the Trinity all being b Isai 6.3 Matth. 28.19 coequall in their Unity of Essence and of Glory Seeing then it is the more immediate c 1 Cor. 12.11 Office of the Holy Ghost to illuminate in the truth of Christ a d Acts 7.51 wilfull hatred of Christ and his truth accompanied with a malicious opposition of his illuminating power is properly called a sin against the Holy Ghost and that this sin shall not be forgiven is not because it e Rom. 5.20 exceeds Gods grace Why this sin shall not be forgiven or out-vies Christs merits f Heb. 7.25 but because it excludes g Heb. 6.5 6. the work of Repentance in despightfully opposing the Spirit and rejects the h Heb. 10.26 Sacrifice of Christ in wilfully denying his truth Sins against Conscience lead the way to this sin against the Holy Ghost § 31. Sins against Conscience they a Psal 19.13 lead the way to this sin against the Holy Ghost Wherefore that this may be prevented those must be avoided avoid we not onely sins against conscience b 1 Tim. 1 19. when enlightned with the truth but also though c Rom. 14.23 seduced with error For that an Erroneous Conscience doth d Tit. 1.15 entangle and fetter in sin How an erroneous conscience entangles in sin but binds not to what is sinful though it doth not oblige or bind to what is sinfull So that he alwayes sins who e Rom. 14.5 23. acts any thing against the dictate of his conscience because the f Rom. 1.14 15. 1 Sam. 24.5 6 dictate of the conscience is by interpretation the precept of God And thereby it is that though the act be materially good yet it cannot be formally so the good is not done well because accompanied with so great an evill a contempt of God in the doing Wherefore whatsoever is good in it selfe if done against conscience though errour judging it to be evill it thereby becomes sin and a sin against Conscience deep in its guilt An erroneous conscience may somewat excuse but cannot wholly acquit § 32. Again the erroneous Conscience may a Acts 26.9 10. Phil 3.6 1 Tim. 1.13 mitigate but cannot make void it may somewhat excuse but cannot wholly acquit from what is sinfull whether it be in omitting what is good supposing it to be evill or in committing what is evill and why misdeeming it to be good Indeed impossible it is that
beauty to the blind Why the Scriptures are not discernable by their own ligh◠without the Spirit nor the plainest Scripture in its Divine Truth to the c 1 Cor. 2.14 unbelieving and Faith being the d Ephes 2.8 Gift of God none can believe but to whom it is e Luk. 8.10 given Yea were the Scriptures like the Sun discernable by their own light all should acknowledge them Divine who read them written or hear them preach'd but the contrary practice confirms the contrary opinion that seeing all do not receive them it is by a f 1 Cor. 2.15 peculiar Gift of the Spirit that any do believe them that they are the word of God § 12. What and from whence the Authority of the Scriptures And believing these books of Holy Scriptures to be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of God we acknowledge them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of soveraign and sacred Authority for the proving deciding and determining all a Deut. 17.9 10 11. Isai 8.20 Acts 17.2.11 1 Cor. 15.3 4. Gal. 1.8 controversies in Doctrines of Faith containing in them b 2 Tim. 3.16 17. Acts 20 27. all Truths necessary to Salvation Their sufficiency Their perfection and as not being subject to c Mark 12.24 error in themselves nor to receive d Joh. 10 35. 2 Pet. 1.19 Deut. 12.32 Prov. 30 5 6. Rev. 22.18 Addition or Diminution or Change by the e Gal. 3.15 2.8 Authority of Men or revelation of Angels § 13. How the Rule of our faith We say the Holy Scriptures are the a 1 Thes 5.21 1 Joh. 4.1 6. 2 John 9. Rom. 16.17 Canon and Rule of our Faith and as a Rule hath its just measure inherent in it selfe not depending upon the hand of the Artificer so the Scriptures have their infallible truth inherent in themselves not depending upon the judgement of the Church And as when we speak of a Rule we mean not the materiall wood but the formall measure so when we speak of the Scriptures being the Rule of our Faith we mean not the materiall Book but the formall Truth even the will of God revealed And we expect not any more nor any other Revelation as a Rule of faith or life Such to the end of the world but this to b Heb. 1.1 2 Mat 28.20 1 Cor. 11.26 2 Thes 2.8 continue to the end of the world § 14. Prophesies and particular Revelations Particular Revelations not now to be expected they were to the Church as the light of the Moon and of the Stars to the world of much use and benefit in the night even in the darknesse of ignorance and dim light of Types and Figures whereas the glory of the Gospel like that of the Sun it gives us a Noon-light of divine Truth so that now to expect particular Revelations in matters of faith were to light a candle in the Sun or to look for a Star at Noon Doubtless this is the high way to a 2 Thes 2.10 11 12. 1 Tim. 4.1 2 Thes 2.1 Heresie and gives advantage to Satan b 2 Cor. 11.13 14. transformed into an Angel of light the more easily to deceive and the more dangerously to seduce What received as the Truth by the Church § 15. Whatsover is preach'd or taught express'd in the letter or agreeable to the Analogy of the Holy Scriptures we receive as a Mal. 2.6 John 17.17 Acts 18.28 2 Tim. 2.15 Truth But what is opposite to or dissenting from them we reject as b Acts 17.11 Mark 12.24 error And what things are indifferent in their own nature as being neither directly express'd in the word nor necessarily deduc'd from it nor any way opposite to the word or inconsistent with it those things we acknowledge left to the Prudence of Governours What left to the Prudence of Governors and to what end for the preservation of c 1 Cor. 11.16 chap. 14.26 33 40. Heb. 13.17 Philip. 2.14 Order and Unity in the Church which things indifferent in their nature by the command of lawful Authority do become necessary in their use In what the Scriptures are plain and in what hard to be understood § 16. And seeing the Holy Scriptures though in most texts they are a Deut. 30.11 14. Psal 19.7 8. 2 Tim. 3.15 1 Cor. 3.1 2. Psal 119.105 2 Cor. 4.3 4. clear yet in many they are b 1 Cor. 2.6 7. 2 Pet. 3.16 obscure Though in Truths absolutely necessary to salvation they are easie yet in mysteries excellently profitable for edification they are difficult to be understood Therefore for the true Interpretation of Scripture How to be Interpreted we admit the judgement of the Church as a trusty Guide and the opinion of the Learned as a rational Argument but we approve the Scripture it self as an c 2 Pet. 1.20 infallible Rule clearing those texts which are dark and doubtful What the Analogy of Faith by those places which are more plain and evident being careful to keep close to the d Rom. 12.6 Phil. 3.16 Analogy of Faith which doth consist in those Principles of Christianity which are clearly set forth in Scripture and generally received of the Church A Sum whereof we have in those short Confessions of Faith call'd the Apostles Creed Athanasius Creed and the Nicene Creed together with the Decalogue the Lords Prayer and the Doctrine of the Sacraments § 17. The duty of Christians in the use of the Scriptures And that every true Christian may be throughly furnished with Knowledge unto works of Holiness and Righteousness it is his duty diligently to a Joh. 5 39. 2 Pet. 1.19 Luke 16.29 search the Scriptures and to b Deu. 5 32 33 John 13.17 Jam. 1.22 25. conform his judgment and conversation according to their rule and direction Their fulness of heavenly Doctrine They being the Heavenly Store-house from whence the Church of Christ is furnish'd with all spiritual c Luke 4.4 Heb. 5 12 13 14 1 Pet. 2.2 Provision of sound Doctrine whether it be in matters of Faith or Manners d 2 Tim. 3.16 Profitable they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Doctrine and Instruction in what concerns God and Christ Creation and Redemption Sin and Grace Death and Life Misery and Blessedness 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Argument and Conviction in discovering and refuting Error in discerning and confirming Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Correction and Reformation How a perfect form of Institution in what concerns Minde and Manners the inward and the outward Man in thoughts in words and in works and of these Three doth consist the Apostles perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 form of institution in Righteousness CHAP. II. Concerning God in the Unity of Essence § 1. AS the Sun is in it self most visible Why the Nature of God is not to be comprehended by
Cor. 13.1 Jude 9. Angel even a willing another to know what he wills by him to be known § 23. The Sin of the Apostate Angels What the sin of the Apostate Angels which was the cause of their fall we cannot particularly discern because the Scriptures do not plainly discover We suppose it to have been a sin immediately against the Son of God accompanied or rather compleated with the a Mat. 12.24 31.32 Sin against the Holy Ghost in an irreconcileable hatred and enmity against that truth of which they were in conscience so fully convinc'd Upon b Isa 14.12 13 14 15. Satans pride and envy at Christs person did follow his malice and c John 8 44. hatred of Christs Truth even the d John 14.6 Rev. 14 6. eternal Gospel of his Incarnation as ordained of God in humane nature e Eph. 1.22.23 to be the head of the Angels f Eph. 1.10 united to the body of his Church Satans malice against Christ â—nd how especiâ—lly prosecuted Which malice and hatred of Christ and his truth Satan hath ever since prosecuted by bloody persecutions rais'd against his Church by horrid blasphemies and Heresies vented against his person in his Divinity his Humanity and the offices of his Mediation § 24. What the knowledg of the Apoâ—tate Angels Though the evil Angels are a Mat. 13.19 16.25 Eph. 6.12 spoil'd of grace by their sin and b 2 Pet. 2.4 Jude 6. involv'd in darkness by c Luke 10.18 their fall yet are they eminent in d 2 Cor. 2.11 11.3 Eph. 6.11 Jam. 2.19 knowledg by their Nature How increas'd and this much e Eph. 6.11 12. heightned by long experience in the world and from divine f Mat. 4.6 8 29. Jâ—m 2 19. revelations in the Scriptures yea by g Jude 9. frequent contests with the good Angels yet can they not h Isa 4.23 foretel future events How not foretel events by any light of foreknowledg in and from themselves but what they do foretel are either such things as they finde foretold by the holy Prophets How foretel them or prepared in natural Causes or such things as they know already design'd being privy to the good and i assistants to the wicked designs of men or such things as by some evident signs they conjecture or by some seeming probabilities they presume The end of all diabolical predictions but whatsoever it the prediction or revelation from the evil Angels is is intended to k Mark 1.36 Acts 16 17.18 deceive and seduce to mischief and destroy and therefore l 1 Kin. 22 21 22. l Deut. 13 1 2 3. Eph 6.11 neither is to be sought for Why not to be allowed of nor to be allowed of all complyance with Devils being a m 2 Cor. 6 14 15. Ephes 5 11. renouncing of God and thereby a ruin to the soul What the power of 〈◊〉 evil 〈◊〉 § 25. As the Evil spirits are eminent in knowledg so are they also a Mat. 12.29 Ephes 6.12 migty in power yet a power b Job 1.12 2 6. 1 Pet. 5.8 limited and restrained God holding them fast in the Chain of his Providence so that when made executionors of his wrath they are kept c Mat. 8.32 Rev 7.2 3. subject to the command of his will How exercised By Divine Permission and Providential ordination it is that the Evil spirits exercise their d Job 1.12.16.19 Ephes 2 2. Rev 7. â— 3. power in the fire in the air in the waters and on the earth upon trees upon beasts and upon men Some e Luke 8.30 Mat. 8.16 men they actually possess some they f Luke 22.3 Acts 5.3 Ephes 2.2 wickedly pervert some they g Zech. 3.1 1 Thes 2.18 eagerly oppose but all they h 1 Pet. 5.8 2 Tim. 2.26 daily tempt and with the i 1 Chro. 21.1 Luk 22.31.57 best they often prevail though not so as k Gen 3.15 Psal 5.1 Luk 22.61 62. Rom. 16.20 fully to overcome and finally to destroy What their names and how proper and common § 26. The Prince of the Apostate Angels is called by those a Mat. 25.41 Luk. 10.17 names in an eminency of Evil which will fit all the rest in their proportion of Evil. He is called sometimes the b John 8.44 1 John 3.8 Devil the c Rev. 12.10 Accuser with lies reproches and calumnies accusing God unto man and man unto God Somtimes the d Mat. 4.3 1 Thes 3.5 Tempter by evil suggestions still soliciting unto sin Sometimes the e Mat. 13.19 Ephes 6.16 wicked one being full of iniquity himself and ever prompting others unto wickedness Sometimes f Luke 10.18 Acts 26.18 Satan the Adversary setting himself against God and Christ the good Angels and holy men raising and promoting enmity and contentions Somtimes the g Mat. 13.25 Luke 10.19 Enemy and the h 2 Thes 2.10 11 12. Destroyer raising i Rev. 20.8 seditions and wars to destroy nations k 1 Sam. 16.14 dissentions and divisions to ruin families Gods glory manifâ—sted in all l Mat. 13.25 Rev. 12.12 13 17 persecutions and Heresies to infest the Church In all which God doth manifest the riches of his wisdom and greatness of his power to the glory of his mercy and the advancement of his Justice in m Mat. 24.24 Luke 21.18 the gratious salvation of his chosen and the n Rev. 9.11 just condemnation of the wicked § 27. The wonderful working of Satan By his subtilty and power Satan doth work his a 2 Thes 2.9 lying wonders deceitful in themselves and intended by him for the deceiving of others yea sometimes he doth work b Deut. 13.1 2. Mat. 24.24 true signes yet thereby aims he at the destruction of truth which true signes though they seem wonderful Why not true miracles yet are they not such wonders as are truly c Acts 8.13 called Miracles For they cannot be any supernatural Effects being onely the events of some Natural Causes d Exod. 7.12 8.7 which Satan by a secret subtilty doth compact not by any proper power doth produce Every supernatural Effect must needs be the issue of a supernatural Cause â—ll miracles are from God which is God and e Psâ—l 72. â—8 136.4 he alone who did wonderfully create the world without matter pre-existent can powerfully create wonders without means cooperating Such the miraâ—les of Christ and such were the f Joh. 10.25 Act. 2.22 glorious Miracles of Christ whereby he did testifie the Divine power of his God-head § 28. â—hy not such the workings of â—aâ—an Wherefore if the Devil could work true Miracles to perswade false Doctrines then were Miracles a weak and insufficient a Mat. 16.17.20 argument to confirm the true faith Besides that is
have a disposition or purpose to kill another though he knew it were his Father if killing the man he knows him not to be his Father which yet after proves to be his Father it is not the ignorance that shall excuse but the depraved disposition and wicked purpose which shall make guilty of patricide For though ignorance had its Concomitancy with it yet it hath not any efficiency in it and so the malefactor cannot be said to offend out of ignorance but being ignorant For there What an affected ignorance is and how it aggravates the sin when a man will be a Ezek. 12.2 Zech. 7.11 12. 1 Cor. 14.38 ignorant on purpose that he may not suffer controll in his sin but have the greater scope to offend this ignorance is affected and becomes directly b Iob 22.14 2 Pet. 3.5 voluntary because it is wil'd upon design and for ends and therefore doth rather inhance then any way abate the guilt of the sin What ignorance is indirectly voluntary § 22. But that a Hos 4.1.6 1 Cor. 15.34 ignorance which comes by negligence in a sloathfull carelesnesse or through unnecessary imploiments not indevouring to attain that knowledge which a man ought and is able to attain and that ignorance which comes by b Gen. 19.32 33. intemperance in a sottish drunkenness a man being rob'd of his discretion or the use of it such an ignorance is truly though indirectly wilfull seeing he that wils the cause doth indirectly and by consequence will the effect and this ignorance thus wilfull c 2 Thess 1.8 Rom. 8.2 3. becomes it self a sin How it self sin yet the sins which issue from this ignorance d Luke 23.24 Acts 3.17 13.27 are lessened in their guilt having the less of reason and will in their act for seeing the understanding cannot pass a right judgement yet the sins issuing from it lessened in their guilt and why the will cannot be said to give a direct consent so that though the ignorance may be aggravated by circumstances yet is the consequent sin in it self lessened by the ignorance How the sin of malice is rightly discerned § 23. To discern aright what the sin of malice is we must know that though the will be determined by a Psal 142. Prov. 2.11 the understanding in the specification of its object yet hath the will this liberty intire in it self in the exercise of the act freely to chuse what is presented as good and freely to reject what is presented as evill So that though the will doth alwayes follow the last practical judgement of the understanding How men are said to sin wilfully and against conscience yet this last judgement being often after the right judgement and the right judgement first given by the understanding and repuls'd by the will b Exod. 8.10.15 19 28 32. 9.13 14.27 28 34 35 c. 1 Sam. 15.1 2.3 9 11 13 15 18 19 22 c. virtually remaining in the act of sin and even then actually renew'd by the checkes of Conscience men are hereby said to sin winfully on set purpose and against conscience which is the true nature of that we call the sin of malice § 24. That the will doth not necessarily follow the right judgment of the understanding clearly proved That the will doth not necessarily follow the right judgement though it doth the last judgement of the understanding is apparent in the Divels reprobate in the sin against the holy Ghost and in sins against conscience And indeed if the will did necessarily follow the right judgment of the understanding Especially from the work of Regeneration the whole work of Regeneration were perfected in the act of illumination and God needed not a 2 Cor. 5.17 1 Thes 5.23 throughly sanctifie fully to enlighten were sufficient for the new birth and the new man But this is altogether dissonant from the truth of Christ which tells us the b Eph. 4.23 24. Phil. 2.13 will is renewed In which the will is renewed as well as the understanding enlightned as well as the c Eph. 1.17 18 Col. 3.10 understanding enlightned in the work of regeneration The d Phil. 1.9.10 11. understanding is enlightned to give a right judgement to the will and the will renewed to follow that right judgment of the understanding to the bringing forth the works of holiness and of righteousness § 25. How we may distinguish sins of infirmity from sins of malice By this we may distinguish sins of infirmity from sins of malice In sins of infirmity this a Psal 40.8 Acts 11.23 Gal. 6.1 Matth. 26.33 Luke 22.33 purpose and intention of the heart to please God in all things remains sincere so that though for a time the wil suffer a violation of her integrity an interruption of her resolutions through some b 2 Sam. 11.2.4 inordinate affections c Luke 22.56 c. violent passion or d 1 Chro 21.1 Luke 22.31 32 prevailing temptation yet after a while she returneth to her former good purposes by e Psal 51. Luke 22 61 62 1 Chron. 21.8.17 Prov. 24.16 repentance But in sins of malice the heart is f Jer. 13.23 Psal 10.4 Rom. 3 18. 1 John 3.8 habitually inclined unto wickedness the will is evill disposed in respect of the end There are not any sincere purposes of holiness no true aims at Gods glory and therefore the infection of the sin is the more permanent and destructive to the soul in a g Luke 7.30 Acts 7.51 stronger opposition of the good Spirit of grace in the work of repentance and faith § 26. What the distinction of sin into that of mortal and venial is The last distinction of sin is in respect of the effect into sins * 1 John 5.16 17. mortall and veniall we say in respect of the effect no sin being veniall in its nature For No sin veniall in its nature and why that any sin is pardoned doth denote an a Exod 18.20 Gal. 3.10 act of divine mercy which in b Exod. 34.67 severity rigor of Justice God might have not done But for any sin to be in its nature veniall as expiated by temporall punishment were to destroy this pardoning mercy of God and after temporall punishment to oblige him to an improperly called forgiveness lest he be tax'd with cruelty and injustice All sin is directly against no any meerly besides the law Which incurring the guilt of eternall death cannot be expiated by temporall punishment Yea c Rom. 4.15 1 John 3.4 whereas all sin is directly against not any meerly besides the law and that the violation of Gods eternall law doth incurre a guilt of d Ezek. 18.20 Rom 6.23 1 Cor. 15.56 eternall death There is no sin that can be expiated by temporall punishment but either it must be by e John 1.29
And here whilst we view the Jewish Sanctuary Sacrifices and Prophecies by the light of Reason we see them plainly a Joh. 5.39 46 Lu. 10.23 24. 1 Cor. 15 3 4. look and lead unto Christ For their Sanctuary and Sacrifices being b Heb 9.1.10 Earthly and Carnal must needs in the pure worship of that God who is a c John 4.24 Heb. 12.9 Isa 1 10 12. c. Heb. 1.5 6 7. spirit and the Father of spirits be the d Hâ—b 8.4.5 ch 9 9 23 24. Types and shadows of things Heavenly and Spiritual so that as their Prophecies having their appointed time either they are fulfilled or they have expired so their Sanctuary and Sacrifices being Types and shadowes either they were vain or they have vanished and this in Christ the e Col. 2.17 John 1.17 Substance of those shadows and the f John 1.45 Luke 24.27 Mat 1.22 23. chap. 26.56 ch 27.35 Luke 22 37. Joh. 19.36 37. Subject of these Prophecies Reason leads from the Church of the Jews to the Church of the Christians § 4. For let the Jews search the several places and Ages of the World they cannot finde a fulfilling of a Gen. 49.10 Hag. 2.7.9 Gen. 3.15 Deut. 18 15. Isa 2.2 7.14 9.6 7. Dan. 2.44 45. Special Prophecies nor can they give us an Antitype and substance for their Sanctuary and Sacrifices but in the Person and in the Gospel of Jesus Christ as the promised Messiah So that for the true and more full Knowledge of God with the right and more pure form of his Worship we are directed by the Dictate of Reason to the Church of Christ With the Church of Christ is found the Word of God as the Revâ—lâ—tion of his Will b 1 Tim. 3.15 which as the Pillar of Truth doth hold forth to us the Holy Scriptures as the c Rom. 3.2 Luke 1.70 2. Cor. 2.17 chap. 4.2 1 Thes 2.13 word of God delivered by the d 2 Tim. 3.16 2 Pet. 1.21 1 Cor. 2.13 Inspiration of the Holy Spirit § 5. These Holy Scriptures are the writings of the a Eph. 2.20 2 Pet. 3.2 Prophets and Apostles in the books of the Old b 2 Cor. 3.14 Testament and the New The Word of God the Holy Scriptures in the Books of the Old Testament and the New The Original and Authentick edition of the former according to the writings of Moses and the Prophets is the Hebrew and of the latter according to the writings of the Apostles and Evangelists is the Greek What Editions are Authentick That the Mother language of the Jews this the most common language of the Gentiles who in a contradistinct notion to the Jews are therefore called c 1 Cor. 23.24 Rom. 2.9 10. Gal. 3.28 Greeks and as the first edition of the Holy Scriptures were Translations in the Vulgar tongue allowed so the after translations ought to be in the Vulgar tongue that they may be d John 5.39 Col. 3.16 Acts 8.28 1 Thes 5.27 Rev. 1 3. read of all § 6. The Apocrypha signifying secret or hid The Aprocrypha why so called either in respect of their Authors being not certainly known or their Authority not being publickly received seeing we finde them not in the Hebrew we acknowledge not as Canonical to prove doctrines of faith Why not Canonical though profitable for instruction in moral duties We receive those books onely to be of the Old Testament The Old Testament received from the Jews which were kept a Luke 24.44 Sacred by the Jews by an especial Providence and b Rom 32. chap 9.4 Divine appointment made faithful Registers and Bibliothists to the Christian Church § 7. And seeing the Church hath its a Eph. 2.20 foundation fixt upon the Scriptures The Authority of the Scriptures is not from the Church the Scriptures cannot have their Authority derived from the Church so that as not b Joh. 5.33 34. Christs Ministry so nor doth Christ's Word receive its Weight or Worth its Excellency or Authority from the Testimony of Man That the Lord Jesus Christ was c Rom. 4 25. deliver'd for our offences and raised again for our justification we beleeve what because the Church doth so teach us No but because the d Rom. 10.17 Scriptures do so teach the Church § 8. The Holy Scriptures being those a 2 Cor. 5.18 19 20. Credential letters The Authority of the Church is from Christ by the Scriptuâ—es which Christ the King of glory hath given to his Church must necessarily have their Authority from their Author which is Christ and what Authority the Church hath from Christ is convey'd and confirmed by the b 1 Tim. 3.15 Scriptures so that the Authority of the Scriptures is far above the Authority of the Church And though the Tradition of the Church doth declare the Authority of the Sciptures yet doth it not give Authority to them as the c John 1.7.29 34. Testimony of John Baptist doth declare Christ to be the Messiah yet doth not make him to be the Messiah by so declaring him The Tradition of the Church leadeth to the Scriptures § 9. Yea in our believing the Scriptures to be the word of God though true it is the Church leadeth us unto the Scriptures as the a John 4.39 woman did the Samaritans unto Christ by a Traditional report of their Divine excellency yet having read them diligently and faithfully b Joh. 7.17 18 observed the deep Mysteries The excellency of the writings affect the mind the sure Prophesies the glorious Miracles the purity of the Precepts the harmony of the Parts the efficacy of the Doctrines the sincerity of the Writers the plainnesse of the Style with the Majesty of the Word having observed these it is through the convincing power of the c John 14.17 spirit of Truth The Spirit convinceth of the Truth that we say to the Clurch as the d John 4.42 5 39. Samaritans did to the woman Now we believe no more because of thy saying of thy Tradition for we our selves have read and know that these Scriptures are indeed the word of God and in them we have eternal life A morall perswasion from the Church and the letter a divine belief from the Spirit § 10. That the Scriptures then are the Word of God we believe in a a 1 John 5.9 John 16.13 1 Cor. 2.10 12. 1 Joh. 2.20.27 moral perswasion from the outward Tradition of the Church and the incomparable excellency of the matter but in a Divine Faith from the b inward Testimony of the Spirit § 11. Indeed though the Scriptures are a light a Psal 119.105 2 Pet. 1.19 yea the b 2 Cor. 3.18 clear light of the Sun of Righteousnesse yet it is only to those who have their eyes opened The brightest day appears not in it's glorious
the understanding of Man so is God in himself most intelligible and therefore that the Sun dazeleth the eye and God the understanding it is from the abundance of glory in both in respect of our weakness to see and insufficiency to apprehend so that our defect of Knowledge in the nature of God is not so properly from the excellency of the object as from the deficiency of the faculty our †John 1.18 understanding being too narrow to comprehend the incomprehensible Essence of the God-head as whatsoever is finite must needs be too short either to reach How the incomprehensible God is apprehended by faith or to fathom that which is infinite Wherefore God dwelling in that a 1 Tim. 1.1 6.16 light of glorious Excellency and inaccessible glory which no eye of humane Reason can approach or enter we not being able to b Psal 136.6 145.3 Exod. 33.20.23 1 Cor. 13.12 comprehend him in a full knowledge have some apprehensions of him by a divine faith as he hath c Deut. 29.29 John 1.18 revealed himself to us in his word § 2. By which a Eph. 1.13 Word of Truth we beleeve God to be a b john 4 24. Spirit of c Psa 148.13 incomprehensible glory who is in Scripture describ'd unto us How God is described in Scripture by his Names and by his Attributes describ'd not defin'd for there is no Name nor Attribute which can give us an adequate signification of God in his Essence The Names of God His Names especially Jehovah and Shaddai His name d Exod. 6.3 Isa 42.8 Jehovah declares him to be e Exod. 3.14.15 a God absolute in his Essence and his name Shaddai f Gen. 17.1 a God al-sufficient in his fulness § 3. So that from the Names of God wee beleeve him to be an absolute and an infinite Spirit having his being in himselfe who as Adonai a Deut. 4.39 Col. 1.16 Nehem. 9 6. sole Lord of heaven and earth The description of God according to his names Further described by his Attributes The first and principall giveth and preserveth being to all his creatures whatsoever is extra deum without b Acts 17.24.25.28 Phil. 2.13 1 Cor. 8.6 God depending upon God in essence and subsistence in faculty and operation in habite and in act § 4. But God is further describ'd unto us by his Attributes of which the first and principall are these that he is most a 1 Joh. 1.5 simple without any the least composition b Exod. 3.14 absolute and c Psal 145. infinite having all fulnesse d Psal 36.9 Heb 10 31. of life e Dan 4.34 Job 22 2.3 Psal 16.2 Rom. 11.35 perfection and f 1 Tim. 1.11 6.15 blessednes in himselfe And God being simple in his essence he is also g Mal 3.6 Jam. 1.17 immutable in his nature being absolute he is also h Exod. 6.3 4 all sufficient and being infinite he is also i 1 Kin. 8.27 incomprehensible k Jer. 23.2.4 omnipresent and l Psal 90.2 eternal § 5. Why incommunicable to the creatures All which Attributes are so proper unto God that they are a Isa 4.28 incommunicable to the creatures their contrary being found in al the creatures as depending upon him who is absolute subject to change by him who is immutable comprehended by him who is incomprehensible receiving their measure from him who is infinite their place from him who is omnipresent and their beginning from him who is eternal § 6. The Attributes communicable to the creatures But the knowledge of God whereby he is a Heb. 4 13. omniscient the power of God whereby he is b Psal 91.1 omnipotent the c Exod. 34.6 Isa 6.3 Goodness and Truth Mercy and Justice c. in all which he is infinite How communicable are Attributes communicable to the creatures not in Essence but by Analogy according to that impress of Divinity which God hath stamp'd uppon Angels and Men either by d Acts 17 28. Nature or by e 1 Pet. 1.4 Grace or by f 1 Cor. 15.42 43 44. Glory § 7. God's essential attributes his one intire Essence All the essential Attributes of the Godhead are not so many several qualities or accidents in God But the a Eph. 4 6. 1 John 1.5 and 4.5 one very entire Essence of God His omniscience omnipotence How distinguished and other his Sacred Attributes not being distinguished one from another really in Gods nature but onely formally in our conceptions for though as they are conceived by us they seem diverse and different Attributes yet b 1 Cor. 15.28 1 John 1.5 in God they are but one most single and pure Act Which single Act in God is diversly exprest to us in different Names because of our weakness who cannot in any measure conceive of it Why diversly express'd in different names but in different notions And thus though the Act be one in God as the Agent and the Attributes one with God in his Nature yet are they said to be diverse according to the diversity of the Objects and Effects which are without God in his Essence § 8. Thus there is but one God and impossible it is there should be many gods for seeing it is absolutely necessary Why there can be but one God that he who is God have all perfection of being in himself to make many gods were to make them all imperfect and so they can be no gods To allow of Polutheism then is to admit of Atheism he cannot worship any God who acknowledgeth many gods seeing there can be but One most perfect as but One first Mover one first efficient How One single pure and perfect And this One God is a Deut. 6.4 Isa 45.5 1 Cor. 8.4 Jam. 2.19 one single pure and perfect Being b 2 Cor. 3.17 1 Tim. 6.16 single without parts c 1 Sam. 15.29 Hos 11.9 pure without passions d Mat. 5.48 1 John 1.5 perfect without infirmities § 9. So that when in sacred Scripture God is said to have e Psal 34.15 eyes and f Heb 10.31 hands to be g Psal 7.11 angry and h Eph. 4 36. grieved to i Psal 44.22 sleep and i Psal 44.22 awake or the like These we so understand as spoken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the manner of men Why said to have eyes and hands to be angry and grieved c. according to our capacity of conceiving that we might in some measure truly apprehend that in a divine analogy to be done of God which we see and know to be done of men who indeed have eyes and have hands are angry and are grieved He admits no bodily likeness do sleep and do awake The incorporeal k Isa 40.18 46.5 Rom. 1.23 Deut. 4.15 16. Col.
1.15 God is not to be imagined like any thing that is visible and bodily CHAP. III. Concerning God in the Trinity of Persons What the knowledg of God from a natural sight § 1. THE Knowledg of God which is from the a Rom. 1 19 20 light of Nature doth take it's rise from sense and can ascend no higher then it is supported nor go any further then it is led by sensible objects which give us no clearer Knowledg of God then the effects do of their cause namely that He is and that He is not such as they are but far excelling them in Essence and in Attributes as not being compounded not depending not finite not mutable and the like But the Knowledg of God which is from a Supernatural light What from a light Supernatural that is meerly by divine b Joh. 1.18 Exod. 33.23 Revelation as that God is the c Eph. 1.2 3. Mat. 6.9 Father of Christ and of his Church the d Gen. 15.1 Heb. 11.6 Reward of the Faithful the e Psal 68.20 Isa 12.2 Jer. 3.23 Salvation of Israel and the like Yea such is our Knowledg of God through the apprehension of Faith in the Glorious Mystery of the Blessed Trinity whereby we beleeve the same God which is f Deut. 6.4 Isa 45.5 1 Cor. 8.4.6 One in nature or being Who are the three Persons and what a Person is is also g Gen. 1.26 and 11.7 8. Isa 6.3 63. ver 7 9 10. Mat. 3.16 17. and 28.19 2 Cor. 13 14. 1 John 5.7 Three in Persons or manner of subsisting Father Son and Holy Ghost which Three Persons do not divide the Unity into parts but distinguish the Trinity by their properties § 2. A finite Vnderstanding not possiby able to comprehend this infinite mystery And here we acknowledg it impossible that a finite understanding should comprehend that mystery which is infinite in its Glory and therefore when the minde soars high to conceive the truth of the Unity it is dazled with the glory of the Trinity and when it would conceive the mystery of the Trinity it is overcome with the glory of the Unity And to illustrate this mystery with instances is to shadow out the light with colours Not to be illustrated by any Instances though the instances are that of the same Sun in its body beams and light the same water in its fountain spring and river yea the same soul in its understanding memory and will § 3. This is as high as Reason will reach The highest pitch of Reason's apprehension God is an infinite being having in himself a power to be which begets a Knowledg that he is and from both proceeds a love of that knowledg and power of being This infinite Being is equal and one in all these Relations yet the Relations distinguish'd in themselves as distinct manners of the Beings subsistence Thus the Father Son and Holy Ghost three distinct subsistences of one infinite Essence three distinct Persons of one eternal Godhead the Father as the power of the Godhead begets the Son the Son as the wisdom of that Godhead is begotten of the Father and the Holy Ghost as the Love of both proceeds from the Father and the Son And as that power never was without that knowledge nor that power and knowledg without that love so nor ever was the Father without the Son nor the Father and the Son without the Holy Ghost And as that Knowledge is equal to the Power and the Love equal to both so the Son is equal to the Father and the Holy Ghost equal to the Father and the Son § 4. Now though Reason cannot instruct us to know what is hid Reason directing to Faith yet it doth direct us to beleeve what is revealed concerning this mystery For what more reasonable then this that what we cannot attain by a Natural Knowledge we should receive by a Divine Faith when revealed unto us by God in his Word Which Word teacheth us What and how a Trinity of Persons in the Vnity of the Godhead that the three Persons in the Godhead are not three parts of God but c John 10.30 1 Tim. 1.17 One onely God The d Eph. 1.3 1 Pet. 1.3 Father God the e John 1.1 Heb. 1.2 3. 1 John 5 10. Son God and the f Acts 5.3 4. Holy Ghost God and yet not g Isa 6.3 Rev. 4.8 three Gods but one God all the three Persons being h Gen. 1.26 John 5.18 Phil. 2.6 Coessential and Coequal § 5. That the Son is God The Son God and the Holy Ghost God firmly proved and the Holy Ghost is God is made evident to the eye of Faith from these testimonies of sacred Scriptures which give them the a Jer. 23.6 1 John 5.6 Rom. 9 5. Acts 28.25 Tit. 2.13 1 Cor. 3.16 Proper Names the b Isa 9.6 Heb. 9.14 Phil. 3.21 Psal 13.9 7. John 21.17 1 Cor. 2.10 11 Essential Attributes 2 Cor. 13 14. the c Heb. 1 23. Job 26.13 and 33.4 Eph. 4.8.11 1 Cor. 12.11 Mat. 12.28 John 6.54 Rom 8.11 Divine operations and the d H b 1.6 1 Cor 6.19 Psal 2.12 Eph. 4.30 Mat 28.19 Holy worship of God § 6. In this Trinity the Godhead is not divided How the Persons are distinguished but the Persons are distinguished the Godhead is not divided in it's essence but the a Isa 61.1 John 8.16 17 18. John 14.26 and 15.26 Persons distinguished by their properties The b Psal 2.7 Heb. 1.5 Father begetting the c John 1.14 Heb. 1.6 Son begotten and the d John 15.26 Gal. 4.6 Holy Ghost proceeding which properties do not make them different Beeings but one and the same Being in a diverse manner of subsisting God begetting is the Father God begotten is the Son and God proceeding is the Holy Ghost Again the Father is God begetting the Son the Son is God begotten of the Father and the Holy Ghost is God proceeding from both the Father and the Son § 7. Though the Word Trinity and Person are not found literally exprest How Trinity and Person are found in Scripture yet are they found plainly implyed in Text of a Mat. 28.19 John 14.16 Ephes 2.18 sacred Scripture Yea seeing St. John doth tell us of God that he b 1 John 5.7 is Three the Father the Word and the Holy Ghost who shall question the word Trinity numerus numeratus in the abstract who reads the word Three numerus numerans in the concrete Which Three bearing record most firm it is by a Trinity of testimonies which doth plainly intimate a Trinity of subsistences What a Subsistence is and what a subsistence is St. Paul resolves us when he saith of the Son that he is c Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the express Image of his Fathers Subsistence where the word Subsistence doth truly and fully
and clearly signifie the Divine Essence with it's personal property § 8. a Mat. 28.19 John 5.26 The Father is the first Person How the Father is the first Person not in priority of Dignity or of time but of Order as being the fountain of the Trinity b Joh. 10 30 38. Mat. 11.27 Joh. 16.14 15. Communicating not alienating from himself the whole Nature and Essential Attributes of the Godhead to the Son and with the Son to the Holy Ghost So that the Father hath the whole Essence and Attributes of the Godhead in himself nd from none other the c John 5.26 and 6.63 Rom. 8.12 Son hath the whole Essence and Attributes of the Godhead in himself but from the Father and the Holy Ghost hath the whole Essence and Attributes of the Godhead in himself but from the Father and the Son Thus the Person of the Son is in the Unity of Essence begotten of the d Heb. 1.3 Person of the Father and the Person of the Holy Ghost is in the unity of the same essence proceeding from the Person of the Father and of the Son This divine Essence and Godhead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither begetteth nor is begotten How each Person is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither proceedeth nor is proceeding so that each Person of the Godhead is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God subsisting in himself which subsisting doth imply with the unity of the Essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of existence How the Essence and Attributes of the Godhead are communicated § 9. As the Father is God a Deut. 33.27 eternal so the Son is God b Isa 9.6 eternal and the Holy Ghost is God c Heb. 9.14 eternal And as the Father is God d Psal 91.1 Almighty so the Son is God e Rev. 1.8 Almighty and the Holy Ghost is God f Rom. 8.11 Luke 1 35. Almighty and thus also in the other Attributes of the Deity they are all equally and fully g John 16.15 Isa 53.8 communicated in an eternal Generation from the Father to the Son and in an h Psal 33.6 Luke 1.35 eternal Spiration from the Father and the Son to the Holy Ghost The properties of the Persons incommunicable § 10. But though the essential Attributes of the Godhead are communicable to all the Persons yet the several properties of the Persons are incommunicable to each other of themselves so that the Son cannot be said to beget nor the Father to be begotten nor the Holy Ghost to be begotten or begetting but proceeding CHAP. IV. Concerning God's Knowledg How God knoweth all things § 1. GOD being a simple and absolute Essence simple without any composition absolute without any dependance a Psa 33.13.14 knoweth all things not by any faculty or habit but by b Psal 147.5 One eternal indivisible and unchangeable act in himself without any succession of priority or posteriority past or to come to whose eye all things are c Heb 4 13. naked and d 2 Pet. 3.8 present according to the e Acts 15 18. omniscience of his nature and the f Acts 15 18. eternity of his being Here we must not expect to give or receive any g Rom. 11.33 1 Cor. 8.2 ful or clear knowledg of God but such as is incumbred with many imperfect notions whilst we endeavour to h Isa 40.18.28 apprehend or represent so lofty a Majesty in our low conceptions § 2. God's fore-knowledg how and what it is The Scriptures speaking according to our capacity of conceiving do tell us of God's fore-knowledg whereby it is that he a Psa 139 2 14. Acts 2.23 Isa 45.21 beholdeth afar off already determined in the councel of his will what is future in the existence of its being And things are not therefore future because God fore-knows them but he therfore fore-knows them because they are future For if God's fore-knowledg had an effective power all things must needs have been from eternity in their existence being b Pro 8.22 23. Acts. 15.18 eternally fore-known of God in his decree yea Not the cause of things and why if God's fore-knowledg were the cause of things then were he the cause of all he fore-knows and if the cause of all he fore-knows then were he the cause of sin which is as opposite to God as c Psal 5.4 2 Cor. 6.14 hell to heaven or darkness to light § 3 God's knowledg and will being equally absolute and eternal How all things depend upon God's Will pre-ordaining not his Knowledg fo e-seeing he must needs know in himself from before all time what he a Ephes 1.11 wills in himself to be in time and hereby the creatures depend upon his will pre-ordaining them to be not upon his knowledg fore-seeing them in their being Yet God's fore-knowledg depends not upon the creatures future existence yet as the creatures future existence doth not depend upon God's fore-knowledg so nor doth God's fore-knowledg depend upon the creatures future existence Before and after past to come relate not to God he fore-knowing them as they are b Ephes 1.9 in him their proper cause not as they are c Rom. 11.36 from him in their own nature § 4. It is by one and the same Act that God doth know all things before and after they have their beeing which before and after doth not relate unto God But in the creature but unto the Creatures and the change of a Exod. 3.14 Psal 102.24 c. Acts 1.7 past and to come is not at all in him but altogether in them which is thus very aptly though not enough fully illustrated This aptly illustrated A man standing upon an high mountain doth behold in the valley beneath several persons passing and repassing some before and some after another all which are present to the single view of his eye Thus God seated on the high mountain of his b Isa 57.15 eternity looking c Psa 33.13.14 113.6 down upon the low valley of time he doth behold his several creatures one before and after another but all d Isa 44.6 present to the intuition of his knowledge so that there is no future in respect of eternity but e Eccles 3.1 Jer. 6.16 Psal 77.5 1 John 2.18 Eccles 1.4 past and to come are the parts and properties of time in the relation of one creature to another in the succession of their beings God knowing things to come and past doth it in one and the same act of Knowledge § 5. That God did know the world should be created and since doth know that the world hath been created is by one and the same knowledge in God though it be not one and the same truth in the propositions that being altered according to the change in the creatures existing without any a Jam
e Isa 10.6 7. act their own wicked designes whil'st God orders them to the effecting his sacred decrees § 11. Indeed How the Executioners of Gods Justice the wicked are so the instruments of God's Power as that they are withal the a Psa 17.13 14. executioners of his Justice and we know that when the Judge gives up a Malefector into the hands of the executioner for the punishment of death and in that Execution how guilty of sin if then the executioner have no respect to the justice of the Judge but pursue the rage of his own malice satisfying his furious revenge in executing the Malefactor punishment the death of the Malefactor though justice in the Judge will be found murder in the executionor before the Judgment Seat of Christ And what Shall this stand good with those that are said to be Gods and not with him b Psal 82.6 who hath said they are Gods The wonder of God's Providence in respect of wicked mindes This is then the wonder of Gods working in his Providence that he doth make an c Isa 13.3 5. holy use of wicked mindes d Acts 2.23 4.28 effecting his just and holy will even by their wills which are unjust and unholy and yet is this no e Acts 3.15 extenuation of their sin nor shall be any f Jer. 51.25 26. mitigation of their punishment § 12. Futher as not the decree of God's will Gods Providence imposeth no compelling force so nor doth the concourse of God's Providence impose any compelling force upon the creatures so that though there is not any event a Numb 35.22 23. contingent in respect of God yet are there b Exod. 21.13 many contingents in respect of secondary causes but establisheth the nature of all causes contingent free and necessary And indeed God the primary cause doth work in all things according to the nature of the secondary causes c Prov. 16.33 with contingents according to the nature of their contingency with free d Mat. 17.12 Agents according to the nature of their liberty and with e Psa 104.14 necessary causes according to the nature of their necessity so far is God from compelling and enforcing by his Providence in causes contingent and free No compelling force of Providence in necessary causes that he doth not do it in causes f Job 38.35 natural and necessary for in them both he implanted by nature such an obediential power that they g Psa 105.28 Psa 147.15 148.8 Joel 2.25 fulfil his word by a natural propension not a violent compulsion they perform his command by a ready observance not a forc'd obedience Contingency in secondary causes illustrated § 13. That in the Dispensations of God's Providence some things are fortuitously contingent in respect of their secondary causes which yet are infallibly necessary in respect of God the Primary and Supreme Cause we illustrate by this Allusion When a Master sends two servants to one and the same place by different and divers waies each being ignorant of the other's mission Their meeting as it relates to the servants who intended it not is casual and contingent but as it relates to the Master who pre-ordain'd their meeting it is intended and necessary Thus are there many things contingent in respect of the created Agents who are a Psa 119.91 all as servants which yet are necessary in respect of their first cause God as b Pro. 22.2 Lord and Master of all How God's Providence is equal and how unequal § 14. Though the several dispensations of God's Providence are all equal as to the act of his will yet are they very much unequal as to the effects in the creatures for that by how much any thing hath its nearer access to God in the degrees of its excellency The Providence of God general special and peculiar by so much it hath an higher place with God in the order of his Providence Hence it is that as the Providence of God is general a Psal 103 19. Job 34.13 over all the world so is it special b Psal 103.19 Heb. 12.9 over Angels and c Psal 22 28. Job 7.20 men and peculiar d Psal 45.6 Isa 50. 2 7. Rev. 15 3. 1 Tim. 4 10. Mat. 16.18 over the Church of his Elect. The law of natu e and how â—xâ—cuted in God's general Providence For the order and government of the world by his general Providence God hath establish'd in the creatures a e Psal 148.6 Isa 55 10. Jer. 33.20 law of nature to the execution whereof he hath given them f Psal 19.5 Hos 2 22. natural inclinations g Prov. 6.6 30. â—4 Jer. 8.7 secret instincts and an h Job 37.12 13 Psal 44.4 Psal 105.16 19 31 34. Psal 103.21 Psal 148.8 Isa 7.18 19. obediential power whereby they are still ready at his Summons and command § 15. What a miracle is What is done in the world according to the a Jer. 31.35.36 33.20 Hâ—s 2.22 law of nature is by God's ordinary Providence but what is done above the law of nature is by his Providence extraordinary and it is called a d Psal 136.4 Psal 77 14. Miracle so that e Dan. 4.3 miraculous effects do declare an omnipotent cause f John 10.25 Acts 2.22 Exod. 8.19 manifesting the efficient to be Almighty and How one greater then another And that one g John 14.12 miracle is greater then another is not in respect of God's power which being infinite admits no degrees but is h Isa 40.15 17 equal and the same in all but in comparing one miracle with another they will appear one greater then another in respect of those different degrees they exceed the strength of nature in their production § 16. Wherein miraculous effects exceed the strength of nature Miraculous effects exceed the strength of nature either in relation to the substance of the thing done or to the subject in which it is done or the manner how it is done 1. In relation to the substance of the thing done as when the a 2 Kin. 20 1â— Sun went backward at he Prayer of Hezekiah or aâ— when the b 1 Cor. 15.53 Pail 3 21 body shall be glorified in the resurrection of the justâ— which for the substance of the thing Nature at no time and by no means can effect 2. In relation to the subject in which it is done as to c Joh. 11.33.34 to give life to a dead Lazarus and d Mark 10.46 sight to a blind Bartimaeus nature indeed can give life but not to a dead body it can give sight but not to a blinde man 3. In relation to the manner how it is done as the e Mark 1.31 present and perfect curing of a Fever with a touch the f 1 Kin. 18.38 speedy
evils which they commit in their executing this punishment are all from their own corrupt and vile affections It is no excuse to the wicked that they fulfill Gods secret will when they disobey his will revealed and why § 5. And though true it is the wicked do perform a Rom. 9.19 Gods secrets will his will of purpose even when they disobey b Acts 2.23 his revealed will his will of precept yet because Gods revealed will is the Rule of our obedience to disobey that though we perform the other it c 1 Iohn 3.4 is sin So that it can be no excuse of sin in man or imputation of unrighteousnesse in God that the wicked whil'st they sin yet not in their sin actually do what he by his secret counsel eternal decree hath appointed to be done d Acts 4.27 Isai 10.5 c. because they do it not in obedience to Gods just will but in pursuance of their own unjust wilfulnes God wills the permission not the commission of sin and why § 6. Besides Gods purpose and foreknowledge is not the cause of what he hath decreed to permit but of what he hath decreed to effect seeing God then doth not wil the commission but the permission of sin he cannot be the cause of it And that God should wil the permission of sin is most just for that otherwise he should lose the glory of his Justice yea and of his mercy too of this we may be confident God is so infinitely good that he would not permit evill were he not withall so infinitely powerfull as to a Rom. 8.28 5.20 order that evill unto good How God is said to harden in sin § 7. Further yet when God is said to a Exod. 9.12 Deut. 2.30 Isai 6.10 29.10 63.17 Rom 9.18 harden malicious sinners he doth it not by adding more sin or infusing more malice but by further withholding or quite withdrawing his Grace and so in just judgement b 1 Sam. 16.14 Psal 109.6 1 Tim. 1.20 giving them up unto Satan and their own c Rom. 1.24.26.28 vile affections they truly and really d Exod. 9.34 Mat. 13.14 15. Heb. 3.13.15 Acts 28.26 27 harden themselves Sin then is not prompted or caused by God but suggested by Satan or raised by lust and through consent of the will committed by man § 8. And as sin hath no efficient What sin is in its privative Being but a Rom. 3.23 1 Cor. 6 7. deficient cause so hath it no positive but a privative Being and so cannot properly be an action which is a naturall good but the obliquity and error of the action which is a morall evill it is not the work but the evill of the work What in its proper nature in a deviation from the rule of righteousnesse the b Rom. 4 5. Law of God which is the sin And sin being in its proper nature the c Rom 5.15.17.18 Job 34.31 Jam. 3. ◠offence of Gods Justice in the d Isa 48.8 Job 31 33. Isa 35 5. 1 John 3.4 transgression of his Law doth bring upon man a guilt a pollution and a punishment § 9. In The severall adjuncts of sin that 1. It is Guilt The guilt of sin is that whereby a Mat. 6.12 23 16. Rom. 1 32. 3.19 4.15 man becomes debtor unto God bound over unto the penalty of that law which he hath transgress'd From this guilt doth proceed an b Gen 3 10. Heb. 10.31 horror From whence proceeds horror attended with despair The c Rom. 1.32 2.15 Conscience terrifying the Soul with a selfe-accusing and condemning sentence d Gen. 4.13 Heb. 2.15 Heb. 10 31. made more dreadfull by despair 2. It s Pollution § 10. Besides this guilt of sin which relateth unto the punishment there is a a Mat 15.11 Rev. 22.11 pollution Whereby God abhors man which cleaveth unto the soul Which pollution doth make God to b Prov. 3.32 6.16 Isai 1.15 Jer. 16.18 b Isa 59.2 Hab. 1.13 abominate and abhorre man and Man himselfe with a confuon of face c hiding his face from him and doth make man d Ier. 3 25 Dan. 9.7 8. with confusion of face to loath and e Ezek. 6.9 Iob. 42.6 abhorre himself and to f Gen 3.8 Ier. 32.33 flie the divine presence 3. It s Punishment Gods vindicative Justice diversly exprest § 11. The punishment of sin that is an a Prov. 13.21 Ier. 18.8 Amos 3.2 6. evill of misery inflicted by God in the execution of his vindictive Justice Which Justice as it is provoked by sin is call'd b Ier. 7.19 Mich. 7.18 anger and wrath as it is more hotly incens'd to severity it is call'd c Deut. 29.20 Ierem. 7.20 fury and jealousie as it denounceth sentence and executeth punishment upon sin it is call'd d Deut. 32.35 Ierem. 51.6 Rom. 2.5 judgement and vengeance Why the guilt punishment of sin is infinite § 12. The weight of the offence committed is to be measured according to the greatnesse of the person offended The a Gal. 3.10 Matth. 5.22 12.36 least violation then of an infinite Majesty must incurre the guilt of an infinite punishment How all punishment is equall and how unequall which is b Rom. 6.23 Eternall Death And thus all punishment becomes equall extensively in duration of time though not Matth. 5.22 11.22 24. intensively in degrees of torment yea as is our obligation to the duty such is our transgression of the command and as is our transgression of the command such is the punishment of our sin all of equall extent the transgression infinite because the breach of an infinite obligation and so the punishment infinite because the penalty of an infinite transgression The duration of punishment is correspondent to the duration of sin and how § 13. Thus the duration of punishment doth become correspondent to the duration of sin of the sin not in respect of its Act which is transient but of its pollution and of its guilt which are permanent and so a John 8.24 permanent as that they are eternall Wherefore seeing the least sin without the grace of the Spirit to sanctifie and the mercy of God to pardon is eternall in its pollution and guilt it must needs be so too in its b John 3.36 punishment c Rev. 21.27 certainly excluding the sinner from life and glory and d Ezek. 18.20 eternally subjecting him to death and misery How Gods Justice doth punish and his mercy pardon sin § 14. When Gods justice executeth the punishment of wrath a Lam. 3.39 Jerem. 9.9 it is with respect to the guilt of sin And therefore when Gods mercy doth pardon the sin he b Heb. 8.12 remits the punishment by acquitting from the guilt So that if God should
e Rom. 7.25 Ephes 4.23 weakned by grace shall be perfectly f 1 Cor. 15.53 Rev. 7.14 abolish'd in glory What concupiscence is as spoken of in sacred Scripture § 16. This propagated corruption inherent in our natures is called sometimes in Scripture a Rom. 7.7 Jam. 1.14 15. concupiscence which concupiscence is nothing else but that depraved disposition or habitual propension of our corrupt nature b 1 Thes 4 5. Jam. 1.14 inordinately and actually inclining unto evil and this not onely in the unbridled desires of the sensitive appetite Why seated in the superior as well as in the inferior faculties but even in the inordinate lustings of the will and so is seated not c Gal. 5.19 20 21. only in the inferior but also in the superior faculties of the soul as appears in those sins of envy hatred heresie idolatry and the like From whence concupiscence in its inordinacy is § 17. Concupiscence then in its inordinacy as sin is not from the natural condition of our primitâ—ve being but from the corrupt condition of our lapsed estate For though it is true that upon the union of the soul with the body a spiritual substance with a sensible matter there did necessarily follow in man whilst stated in integrity an a 1 Cor. 15.47 48. inclination and propensity to what was sensible and material yet that this inclination doth now become inordinate and rebellious this propension precipitate and vitious is from the b Eccles 7.29 Rom 7.17 20. corruption of mans nature lapsed into sin Why the sensitive appetite cannot be this concupiscencâ— Wherefore the sensitive appetite and natural affection they may be the c Rom. 7.18 23 sâ—â—t or subject of concupiscence but not formally d 1 Iohn 2.16 concupiscence it self which doth consist in an inordinacy and enormity e Deut. 10.16 Rom. 8.7 repugnant to Gods Law which law saith f Rom. 7.7 Thou shalt not covet What the sensitive appetite in m n is § 18. Further we must know that the sensitive appetite in man it is the faculty not of a brutish but of a rational soul and therefore in pure nature though the Spiritual part did desire carnal things And in pure nature how subordinate unto reason yet did not those carnal things return upon the spiritual part an inordinacy of its desires the sensitive appetite being an inferiour faculty of the rational soul and so subject to the dictate and command of the superiour faculties the Understanding and Will And thus in the state of integrity the rational Soul in its natural desires acting by its sensitive appetite Thereby specifically distinguish'd from that in the beasts it was not in a sensuality the same with the beasts but specifically distinguish'd from them as being seated in such a soul as was endued with the light and rule of reason and as being constituted in such an harmonious subjection as was without the least breach or jar of inordinacy and immoderation § 19. Concupiscence in its inordinacy is the issue of mas fall and why Concupiscence then as an inordinate inclination transgressing the bounds of reason is altogether repugnant to the natural constitution of man in his primitive purity and therefore must necessarily be the issue of mans fall as the sin of corrupt nature Indeed we cannot but with Saint Paul call a Rom. 7.7 8 9 11 13 c. concupiscence sin which exposeth to b Rom. 7.24 Ephes 2.13 death Wherefore call'd Sin and makes subject unto wrath yea certainly it must be sin in its self if made c Rom. 7.8 13. exceeding sinful by the law And how shall concupiscence d Jam. 1.15 conceive and bring forth sin if it be not it self sinful The e Mat. 7.17 20. fruit being evil doth sufficiently declare the tree to be corrupt CHAP. XIV Concerning Actual Sin § 1. AS the body which hath lost its health The privation of original righteousness is inseparably accompanied with the corruption of original uncleanness must needs be sick the member which hath lost its strength must needs be lame so man having a Eccles 7.29 lost his integrity must needs be wicked having lost b Eph. 4.23 24 his purity must needs be corrupt Which Original corruption doth break forth into c Rom. 7.5 23. Gal. 5.17 19 c. inordinate desires and actual lustings contrary to the rule of life the law of God so that Original corruption is to Actual Sin as d Gen. 6.5 fuel to the fire What original corruption is to actual sins or as the e Mat. 15.19 fountain to the stream or as the f Gal. 5 19. Mat. 13.17 tree to the fruit or as the g Jam. 1.15 womb to the child or as the h Col. 3.5 body to the members or as the i Rom. 7.5 habit to the act What actual sin is § 2. Actual Sin as it is formally a de-ordination a 1 John 3 4. in the transgression of Gods law cannot properly have any efficient cause but is rather the b 1 Cor. 6.7 deficiency of those causes which are the efficients of those acts wherein the sin is seated What the immeâ—iate internal causes of it and how The immediate internal causes of actual sin are the c Isa 27.11 Ephes 4.18 understanding and d Prov. 12.8 Isa 1.19 will as defective in their proper offices the former to give the later to observe the rule and direction of Right Reason The remote internal causes are the e Psal 94.8 Prov. 30.2 Jer. 10.21 Jam. 1.26 imagination and sensitive appetite moving and inclining the understanding and wil to what is evil f Rom. 7.5 Ephes 2.3 prompted on by the inordinate propension of Original Concupisence No inducement whatsoever can cause sin without a conspiracy in the inward man § 3. Evil Spirits wicked men and sensible objects may outwardly perswade but they cannot sufficiently induce to any sin a Psal 51.4 Jam. 4 7. Psal 1.1 Jude 16. without a conspiracy in the inward man b Jer. 4.22 Ephes 4.17 even of the judgement and will The external object by means of the imagination may provoke the sensitive appetite and the sensitive appetite by the judgment may tempt the will but neither truly necessitate nor effectually induce a man to sin without some c Gen 6.12 Prov. 1.16 2 Pet. 2 15 22. previous disposition in the inordinacy of the will No actual sin prevailing without the will consenting The Will not necessitated in its volition by any power but that of Gods whereby it consenteth unto evil So that the fort is not gained d Deut. 5.29 Prov. 4.23 23.26 Mat. 15 8. till the will by consent be surrendred the soul by temptation is not overcome till the will in its consent be surprised and God alone it is who in his wisdom and
the sin is the sin of ignorance When a sin of ignorance and when the will becomes inordinate through its own perversness c Mat. 13.15 John 15.22.23 24. Matth. 3.56 Acts 7.5.7 opposing and repulsing the right judgement of the understanding When a sin of malice the sin is the sin of malice and against conscience § 15. When the sensitive appetite doth beget an inordinacy in the will How the sensitâ—ve appetite do h begâ—t an inordinacy in the will it is by way of distraction with-drawing it from its proper function in the exercise of its free choice and chief command for seeing all the faculties are radicated in the essence of the Soul by how much the operations of the inferior faculties are the more intended by so much the functions of the superior whether understanding or will are the more remitted The sensitive appetite then being vehemently intent upon its object the rationall faculty becomes but weakly imploy'd if not altogether hindred in its duty Besides the a 2 Sam. 11.2 3 4. Matth. 26.70 c. imagination being disturbed by the affections the understanding becomes darkened by the imagination and the understanding being darkened misguides the will Which are the sins of infirmity whereby it becomes inordinate to a sin of infirmity by sudden passion And as sudden passion so b Mat. 6.12 Prov. 24.16 1 John 1.8 Jam. 3.2 Rom. 7.19 20. likewise all inordinate motions vain thoughts sins of fly surreption and of daily incursion and are all sins of infirmity § 16. What sins of suddun and inordinate passion are said to be sins of infirmity Inordinate a Matth. 8.17 Isai 1.5 passions are the sicknesses of the soul and therefore as the members of the body disabled by distemper so the powers of the soul disturbed by passion not performing their proper functions are said to be b Rom. 15.1 Heb. 12.12 13. 1 Cor. 8.11 12. infirm and weak And thus when the sensitive appetite by its vehement and sudden passions doth invade the rational faculties to the disturbing the understanding and disabling the will in their operations we truly though figuratively say The soul is sick and the sins which issue from this impotency of reason through distemper of passion are properly call'd sins of weaknesse and infirmity § 17. What passions do excuse wholly from sin and what do not Those passions which totally abolish the use of reason totally excuse from the guilt of sin committed in those passions as in the cases of frenzie and madness unless those passions were a 1 Sam. 19.9 10. voluntary in their beginnings or in their causes for then they become imputed as sins themselves and so the evils committed in those passions must needs be sins too but those b Prov. 14.16 29.22 passions which doe not wholly intercept the use of reason cannot wholly excuse from the guilt of sin because reason remaining How Reason ought to moderate passion ought to moderate and order passion either by diverting it self to other thoughts or by hindering the effectuating of those obtruded upon it The more of passion there is in the sin the lesse there is in the sin the less there is of reason and so the less is the sin and the more of reason there is in the sin the more there is of will and the more voluntary the more sinful What is the office of the understanding § 18. The office of the understanding in respect of its own proper object being this to enquire and find out truth and in respect of the inferior powers to direct and conduct them aright according to truth if the understanding doe not know all the truth When guilty of that Ignorance which is sin it is both able and ought to know it becomes defective in its duty and thereby guilty of a Acts 17.30 Rom. 1.21 22. that ignorance which is sin and if the understanding dictate amisse to the wil and when guilty of those sins which are of Ignorance bringing inordinate commands upon the subordinate powers or after deliberation had doth not check their exorbitancies it becomes thus also defective in its duty and thereby guilty of those b Num. 15.28 Lev. 4.13 27. Acts 3.17 sinnes which are of ignorance What ignorance doth not and what ignorance doth make the sin § 19. In the sins of ignorance then it is not every ignorance that makes the sinne It is not the ignorance of a pure negation but that of a a Eph 4.18.19 1 Pet. 1.4 depraved disposition It is not the negative ignorance being a meer nescience a not knowing what is needless or not possible to be known but the privative ignorance a not knowing what we are able and ought to know There are many things which a man is capable of knowing What things a man is capable of knowing but not bound to know What things a man is neither bound to know nor capable of knowing In all these ignorance rather a nescieâ—â—e is not sinfull which yet by no divine law he is bound to know as many Mathematicall theorems in Philosophy many particular contingencies in Nature yea there are many things which as a man is not bound to know so he is not capable of knowing as b Mat. 24.36 John 16.12 many Mysteries not yet revealed many secret truths not yet communicated by Christ unto his Church Ignorance of these is not sinfull and so whatsoever consequent effect proceeds from this ignorance cannot be a sin but an ignorance of those truths which we are capable of and concern'd in which is vincible by the use of means this ignorance is it selfe sin and the consequent evils thereof are said to be sins of ignorance § 20. In any inordinate act What ignorance doth excuse from sin it is not that ignorance which is concomitant with it or consequent of it but antecedent to it which doth excuse from sin Which ignorance being antecedent to it becomes accidentally a Lev. 5.15 1 Cor. 2.8 1 Tim. 1.13 the cause of it as excluding that knowledge which would have restrained from the sinne And though this ignorance doth always somwhat excuse b Gen. 38 15 16 c. yet not always wholly acquit Somewhat excuse not wholly acquit Illustrated by Instance For should a man going forth with an intent to kill a man unwittingly kill his Father though such an ignorance may excuse from patricide yet not from homicide For had he known the man to be his Father though haply he might have been restrained by that knowledge from killing him yet not altogether from killing from that kind not from all kinds of sin or of murder § 21. Yea When sin cannot be excused by any ignorance that sin cannot be excused by any ignorance where there is an inclination or resolution in the will to commit it notwithstanding all knowledge as for instance should a man
any thing evill in its selfe should be made good by what is evill in another that sin in the act should be justified by error in the conscience It is not the Conscience then b Rom. 3.8 no nor any thing else whatsoever What is the entanglement of an erroneous conscience that can oblige to what is unlawfull in it self and as it cannot oblige so nor c Rom. 3.7 can it acquit Here then is the entanglement of an erroneous conscience that if we do what it dictates we sin and if we doe not what it dictates we sin too so that there is no avoiding the sin but by reforming the error CHAP. XV. Concerning the State of Man fallen § 8. SEeing Originall Sin in its guilt The original of all mans misery is in originall sin and how pollution and punishment is a Psal 51 5. Job 14.5 Isa 48.8 John 3.6 effectually connveyed and really communicated by naturall propagation and carnal generation in a lineal descent and hereditary right from Adam the b Acts 17.26 Rom. 5.12 1 Cor. 15.21 22. Ephes 2.3 root of humane Stock to all the posterity of mankind his natural branches Therefore by Adams c Rom. 5.18,19 c Rom. 3.9 Gal. 3.22 disobedience is judgement come upon all men to condemnation Jew and Gentile being d shut up under sin and thereby become e Rom. 3.19 Ephes 2.3 subject to the just wrath and vengeance of God § 2. Adams disobedience imputed makes liable to the punishment inflicted Though that single act then of Adams disobedience did passe away yet it continued to be his and remaineth ours by a Rom. 5.12 13. just imputation And the sin imputed must needs make us liable to the b Rom. 5 17.18 punishment inflicted Which punishment is death which punishment of Adams sin is c Gen. 2.17 Rom 5.12 death In what this death doth formally consist § 3. Which death doth formally consist in a being a Deut. 30.20 Psal 30.5 36.9 Isai 59.2 separated from the blessed communion and banish'd from the gracious presence of God A Figure and Type whereof God gave Adam in b Gen. 3.24 driving him out of Paradise that visible Testimony of Gods favour and presence In what it doth materially consist And again this death doth materially consist in a miserable privation of that life and happinesse accompanied with a sinfull privation of that Holiness and Righteousness which man did either actually possess by Creation or might assuredly have obtained in a more eminent manner and a more abundant measure upon Condition even upon the c Gen. 2.16 17 Ezek. 20.11 Gal. 3.12 condition of obedience to Gods law This death is spirituall corporall and eternall What the spirituall death is § 4. This death is either spirituall or corporall both which are consummated and swallowed up in that death which is Eternall a Ephes 2.1 5.14 Spirituall death that especially seizeth the soul b Rom. 3.23 Ephes 4 18. whereby sin defaceth the lively Image of God in the c Eph. 4.23 24 Col. 3.10 totall deprivation of primitive integrity and originall righteousnesse despoyling man of all those sanctifying and saving graces wherewith he was endued in his creation even to the d Luk. 10.30 wounding and weakning the very faculties and powers of his naturall Being What are the Reliques of mans primitive estate in the estate of man fallen In respect of his understanding § 5. So that though there be in man fallen some a Jam. 3.9 Reliques of his primitive estate yet such only as are found with a corrupt being of nature not a spirituall well-being of grace The understanding both in the b Rom. 1.20 21. theoretick and c Rom. 1.32 2.15 practick part hath some glimpses of morall righteousness but not d 1 Cor. 2.13 14. the least light of Evangelical truth The will that as a free faculty retaineth its liberty In respect of his will which it exerciseth in e Gen 13.9 1 Cor. 7.37 John 21.18 naturall and morall actions but through the servitude of sin is wholly disabled as of its self for f Rom. 8.7 Ephes 2.1 2 Cor. 3.5 supernaturall and divine So that though the will is of its selfe g Eph. 4.19 Rom 3.15 freely carried unto the willing what is evil yet being h Rom. 6.16 17 enslav'd unto sin In respect of his conscience doth not of i John 15.5 Phil. 2.13 its selfe move to the willing what is good good k Rom. 8.8 Heb. 11.6 in order to eternall life Yea the conscience though sometimes l Rom. 2.15 awakened yet is it m Tit. 1.15 polluted and the affections and In respect of his affections though n 1 Cor. 5.1 2 Tim. 3.5 restrained from some evils yet are they inordinatly o Rom. 1.28 29 30. carried into other impieties § 6. In man fallen then the soul The soul in mans fall is whole in its naturall essence but spoyld of its spirituall habits Thereby disabled for any spiritual good with its rationall faculties doth remain whole in its naturall essence though it be spoyled of its spirituall habits and being dispoyled of all divinely spirituall habits it becomes disabled for the a Rom. 3.11 Phil. 2.13 Jam. 1.14 apprehending willing and desiring any divinely spirituall good And as the soul hath not lost its faculties so nor have those faculties lost their acts in what is natural moral or artificial but seeing b 1 Cor. 2.14 ignorance hath seized the understanding c Rom. 3.11 12 8.7 perversness the will and d Num. 7.5.23 inordinacy the inferior appetite the understanding will and affections become averse undisposed and altogether e Gen. 6.5 2 Cor. 3.5 Ephes 2.1 2 3. insufficient for what is divine and spirituall § 7. What fredome the will hath lost by the fall and what it retains after the fall Though the will then hath lost its freedome in respect of its a John 8.34 36. Rom. 6.6 7 20. 8.2 2 Pet. 2.19 Jer. 13 23. voluntary servitude unto sin whereby it becomes necessitated so b as to will nothing in spirituals but what is evil yet hath it not lost its freedom in respect of the naturall liberty of its acting so as to be compell'd or necessitated to will this or that evill Indeed seeing to will is an immanent and elicite act for man to lose his liberty were to lose his will to lose his liberty in the exercise of its act What liberty of wil remains in the vilest reprobate or Divell were to lose his will in the faculty of its being This liberty then remains in the will of the vilest reprobate and Divel who can be no longer said to will then they will freely though they doe not thereby will any thing that is good yet have they the faculty