neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty thereof But against that where it was said That the wils of all creatures are so guided by God that neither they are able to will what he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which God so ruleth as he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
come God neither willing them nor approving them nor causing but only permitting For to permit this kind of punishments which sinners by sinning inflict either upon themselves or others is nothing else then not to cause that evill men should do this which God would have done for punishment to the same end that they may obey this will of God So also we answer to that argument The privation or want of righteousnesse and divine wisdome God inflicteth as a punishment upon men but that privation is sin Therefore God is the causer of sin For this privation is not sin as by the just judgement of God it is inflicted but as it is of men themselves voluntarily brought upon them by their owne misdeeds and demerits and is admitted or received into the mind will and heart even as evill actions are not sins as they are governed by God but as they are done by man They say further Hee that mindeth the end mindeth also the meanes God mindeth the ends of sin that is punishment Punishment and the Manifestation of Gods glory justice are not the ends of sin because men are not by them moved to sin The proper ends of sin and the shewing of justice and wrath in punishment Wherefore hee mindeth sinne also by which those ends are come unto But the Minor is to be denied that Punishment and the Manifestation of the glory of God are the ends of sinne For the end is that which moveth the efficient cause to bring forth an effect but Punishment or the Manifestation of the glory of God do not move the sinners to sin These cannot therefore be said to be the ends of sin But those are the proper ends of sinne which the Divels and men respect in sinning that is the destruction of men the fulfilling of evill desires the oppression and reproach of God and his truth God respecteth those as ends not of mens sin but of his permission of their sin If they reply That men indeed have not those ends but that God respecteth them For that which God permitteth to shew his justice by punishing it the end which God proposeth thereof is the punishment of the sinners and his owne glory but he permitteth sin to punish it and to declare himselfe just by punishing it Therefore these are the ends of sin in respect of the purpose and intent of God We deny the Major for God suffering sinne to be committed respecteth as the end not of anothers work that is of the sinne of Divels or men but of his own work that is of his permission of sin the punishment of sin and the manifestation of his owne justice For sin is one thing and the permission of sin another Exod. 9.16 whereof is spoken For this cause have I appointed thee to shew my power in thee Prov. 16.4 and to declare my name throughout all the world The Lord hath made all things for his owne sake yea even the wicked man for the day of evill God being willing to shew his truth Rom. 9.22 and to make his power knowne hath suffered with long patience the vessels of wrath prepared to destruction Wherefore punishment is not the end but the consequent or proper effect of sin and an accidentary effect thereof is the manifestation of the glory of God Rom. 3.7 as Paul sheweth For if the verity of God hath more abounded through my lie to his glory c. How God is said to will punishment which is the Consequent of sin and not sin it selfe which is the Antecedent If here againe they reply He that will the Consequent will also the Antecedent but God will these things which are the Consequents of sins that is Punishment and Execution of his justice Therefore he will also the Antecedent that is Sin it selfe without which these should not follow or be Consequents We deny the whole consequence of this reason For nothing followeth or can be concluded in reason when both the former propositions are meere particular For the Major of this reason is not universally true but only then holdeth it when as the Antecedent together with the Consequent agreeth with the nature of him which will the Consequent and not when only the Consequent agreeth and not the Antecedent For when it falleth thus out then is the Consequent by his will but the Antecedent is not by his will but only by permission For God is said to will those things which he liketh as agreeing with his nature and rightnesse but to permit those things which yet he disliketh abhorreth and condemneth but neverthelesse for just causes hindereth them not from being done And therefore it is said in the Scripture that he will and causeth life everlasting which is the Consequent and the conversion of men which is the Antecedent and goeth before and that he will not but only permitteth punishment as it is sin which followeth and is the Consequent of sins as is delivered in holy Scripture If againe they urge Rom. 9. Ephes 1. He that forbiddeth not sin when he may forbid it to be committed in him is some cause and fault of sinne but God permitteth it when he might forbid it Therefore there is some cause and fault of sin in him We deny the Consequent because the Major is not universally true For it is onely true of him who doth not perfectly hate sinne The reasons why God not forbidding sin is yet no cause of sin and therefore forbiddeth it not when hee may and who is bound to hinder sin that it be not committed But it is not true of God who with unspeakable anger accurseth and condemneth sin neither yet hindereth is from being committed because he is neither bound to do so neither doth he permit it without most good and just causes God doth not evill when he permitteth evill Rom. 3.8 If they object farther He that doth evill that good may come of it doth not well God when he permitteth evill for good ends doth evill that good may come of it Wherefore he doth against his justice and law and by a Consequent is bound to hinder evill Wee deny the Minor for God when he permitteth evill doth not evill but good For the permission of sin is one thing which is the good and just work of God and sin is another thing which is the evill and unjust work of the Divell or man sinning and transgressing the Law Lastly they say What God permitteth willingly that he will to be done but he willingly permitteth sin wherefore hee will sin to be committed and by a Consequent is the cause of sin God permitting sin doth not will sin to be done But the Major is to be denied God will the permission that is the privation of his spirit and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approveth it They confirme their Major by this argument To permit is
temptation so neither could he persist in integrity when he was tempted except God had sustained and confirmed him even as he confirmed the blessed Angels that they should not defect and fall away together with the other Apostates Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sin neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternall counsell and will of God The causes of humane reason refuted which lay the fault of the first sin on God Humane reason fancying her owne wit deriving the blame of sin from her self when she heareth these things is troubled and keepeth a stirre and feigneth many absurdities to follow except such a liberty of doing well or evill be given to man that his perseverance or falling depend of his owne will alone First That God was the cause of that first sin and by consequent of all other sins as which came all of the first fall Likewise That he was the cause of the sin of the Divell seducing man especially seeing the first sinne is not to be accounted a punishment as other sins for no sinne had gone before which should be punished with that sinne and therefore seeing God would not will that as a punishment he may seem to have willed it as a sin Answ But although there be nothing to the contrary why sin may not be the punishment even of it selfe whereas in the same action both the creature How the first sin might be a punishment unto it selfe and to that end permitted of God depriving himselfe of that conformity which he had with God might sinne and God depriving him of that good which he of his owne accord casteth away might punish as it is said of covetousnesse There is nothing worse then when one envieth himselfe and this is a reward of his wickednesse Yet notwithstanding there are other ends besides punishment Syrac 14. for which it was convenient for God to will the action both of the Divell and of man God would the temptation of man which was done by the Divell Other ends and causes why God would the action though not the sin both of Sathan and Adam as a triall of man by which it might be made manifest whether he would persevere in true piety towards God even as God himselfe did tempt Abraham immediately when hee commanded him to doe that which hee yet would not have done God would that assent of man by which he did yeeld unto the Divell against the will of God as a manifestation of the weaknesse and feeblenesse of the creature which cannot keep the gifts wherewith he was adorned by God without Gods speciall instinct and aide Likewise he would have this done as an occasion or way to manifest his justice and severity in punishing and his mercy in saving sinners as Exodus 9. Romanes 9. Now God respecting and willing these things in that perswasion and enticement of Sathan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not will it neither cause it but justly permitted and suffered it to be done For first Whatsoever things God doth they are alwaies just 2. Hee was not bound unto man to preserve and confirme him in goodnesse 3. He would have man to be tempted and to fall that he might try mans perseverance in true piety towards God 4. That hee might manifest the weaknesse of the creature 5. That his fall might be an occasion and way to manifest Gods justice and mercy These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free-will except hee had equall power as well to persist in obedience as to fall the consequence is not of force because they reason from an ill definition of mans liberty which they imagine cannot stand if it be determined and ruled by God But the whole Scripture witnesseth that it sufficeth for the liberty of the creature if the Will be inclinable of it selfe to the contrary of that which it chuseth and doth of it owne accord chuse that which the mind either liketh or disliketh And hence also is that dissolved that they say That man is not justly punished of God if he could not avoid his fall For he that sinneth willingly or doth draw on himself the necessity of sinning is justly punished his owne conscience accusing him neither is it unjust that he is forsaken of God and deprived of the grace of the holy Ghost who wittingly and willingly casteth it away and that he suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As It must needs be that offences shall come Mat. 18.7 but woe be unto that man by whom the offence cometh Gods deniall of grace no cruelty but a way to greater mercy At length they say That God is made cruell envious and far from bounty and mercie if he did not bestow that grace upon man without which he knew man could not stand or consist in temptation and yet would have him tempted of the Divell But these and the like tauntings and reproachings of the workes and judgements of God out of doubt are joyned with great impiety because they over-turn the ground and principle which is the first degree and step to godlinesse and reverence towards God that is that whatsoever God doth it is good and just and not disagreeing from his nature and law whether the reason thereof be knowne unto us or unknowne Wherefore this answer should suffice that it disagreeth not from the mercy and goodnesse of God whatsoever he doth But there is not want also of other answers As that deniall of grace doth not disagree but very well agreeth with the mercy bounty of God when God will have this to be an occasion of bestowing a greater grace and benefit as it is apparent in the fall and restoring of man againe that that is not disagreeing from mercy or any other vertue which doth appertaine to the manifesting of the glory of the chiefe good which is God For although it be mercy not to rejoyce in the ruine or destruction of his creature yet mercy ought not to fight with justice now it is just that more regard should be had of the chiefe good that is God both by himselfe and by others then of all creatures Wherefore very well doe agree together in God his mercy which will not the death of a sinner and his justice which suffereth mankind to fall that by his fall the severity and goodnesse of God may appeare The second degree of liberty after the fall The second degree of free-will is in man fallen borne of corrupt parents and as yet not regenerate In this state
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
which he commanded 2. Except man who is commanded covet that impotency and unability and of his own accord hath purchased it unto himselfe 3. Except the commandement which is impossible be a spur unto him who is commanded of acknowledging and bewailing his insufficiency But God by creating man after his Image gave him possibility that is a power of performing that obedience which in right hee requireth of him Wherefore if man by his owne fault and folly lost and cast away this his good ability and procured unto himselfe this unability of obeying God God hath not therefore lost his right to require due obedience of him Nay rather because wee have rejected this good by transgressing Gods commandement and because God threatned punishment to the transgressors therefore he justly punisheth us Repl. But not wee but Adam drew on us this sin Answ Our first Parents being fallen lost this ability both unto themselves and to their posterity like as they received it for themselves and their posterity If a Prince give unto a noble man a Lordship and he traiterously rebell against him he loseth his Lordship not only from himself but also from his posterity neither doth the Prince any injury to his children if hee restore noâ— unto them the Lordship lost by their fathers fault and disobedience and if he doe restore it he doth it of free grace and mercy Repl. He that commandeth things impossible God commanding things impossible doth yet command them for good causes and to good ends both in the godly and ungodly In the godly doth in vaine command them but God commandeth things impossible to be performed by man now after his fall Therefore in vaine he commandeth them Answ 1. In this reason there is a fallacy from that which is spoken and verified but in part as God doth not in vain command though wee performe not that which hee commandeth because there are other ends besides of the commandement both in the godly and ungodly For the commandement requireth of the godly 1. That they acknowledge their owne weaknesse and impotency By the Law cometh the knowledge of sin Rom. 3.20 2. That they know what they were before the fall 3. That they know what they ought chiefly to ask of God to wit the renewing of their nature 4. That they understand and conceive what Christ hath performed on their behalf I mean that he hath satisfied for us and regenerateth us 5. That a new kind of obedience be begun in us because it teacheth us how wee ought to behave and carry our selves towards God in lieu of this benefit of freedome or what God requireth again on our part In the ungodly Again the ungodly are commanded obedience 1. That the justice of God in condemning them may be made manifest and conspicuous because they know what they ought to do Whereas then they doe it not they are justly condemned Luk. 12.47 That servant that knew his Masters will and did it not c. 2. That at least outward order and discipline might be observed amongst them 3. That such amongst them as are to be converted may be converted Ans 2. We answer to the Major of this syllogisme thus distinguishing In vaine he commandeth who commandeth things impossible if withall he give not the possibility But God commanding the elect the performance of these things giveth them also power of obeying beginning it now by the doctrine of the Gospel and in the end perfecting it Augustine Give De bona persever cap. 20. Lord what thou commandest and command what thou wilt and thou shalt not in vaine command it Therefore this impossible exigent is the greatest benefit because it is the high-way to attaine possibility Quest 10. Doth God leave this stubbornnesse and falling away of man unpunished Answ No but is angry in most dreadfull manner a Gen. 2.27 Rom. 5.12 as well for the sins wherein we are borne as also for those which our selves commit and in most just judgement punisheth them with temporall and eternall punishments b Psal 20. and 21. and 5.6 Nah. 1.2 Exod. 20.5 and 34.7 Rom. 1.18 Ephes 5.6 as himselfe pronounceth Cursed be he that confirmeth not all the words of this Law to doe them c Deut. 25.26 Gal. 3.10 The Explication IN this question is handled the other part of mans misery even the evill of paine and punishment and it is said that God doth most grievously most justly and most certainly punish sin Most grievously that is with present and eternall paines for the greatnesse of sin because the infinite good is offended thereby Most justly because every even the least sin violateth Gods Law and therefore by the order of Gods justice meriteth eternall punishment and abjection Most certainly because God is true and never changeth his sentence denounced in the Law Cursed is hee that continueth not in all c. Object But the wicked flourish here Galat. 3.10 and carry many things cleere without punishment Therefore all sins are not punished Ans Yea but they shall at length be paid home for them yea How the wicked are punished in this life and in this life they are punished 1. In conscience with whose gnawings the wicked are tortured 2. In those good things which they use with greatest pleasure and verily so much the more how much the lesse they know and acknowledge themselves to be punished For it is a most grievous punishment not to receive Gods gifts in respect of Gods promise not to know the right use of them neither with his gifts to receive a will and ability also to use them well For if these things concurre not in the fruition of good things mens sins and punishment must needs be the more increased and exasperated and thereby except there come conversion eternall destruction or death is certainly purchased 3. They are afflicted with other punishments also most grievous oftentimes yet with more grievous in the life to come where it shall be a continuall death not to be dead Object 2. God made not evill and death Therefore hee will not so grievously punish sin with them Answ He made them not in the beginning yet when sin was committed he in his just judgement inflicted death as a punishment on sinners according to his commination Thou shalt die the death Gen. 2.17 Amos 3.6 Whence it is also said Shall there be evill in a City and the Lord hath not done it Obj. 3. If God punish sin with present and everlasting punishments he punisheth the same twice and is unjust but he is not unjust neither punisheth he the same offence twice Therefore he will not punish sin with temporall and eternall paines Ans The Major is denied For the punishment which God inflicteth on the wicked in this life and in the life to come is but one punishment but hath severall parts For present punishments are but the beginningâ— of everlasting neither are they a distinct or entire
of torments The testimonies of Scripture which demonstrate that there are eternall paines are these Their worm shall not die Isa 66.24 and their fire shall not be put out It is better for thee to enter into life maimed Mar. 9.43 then having two hands to go into hell into the fire that never shall be quenched where their worme dieth not and the fire never goeth out Mat. 25.41 Depart into everlasting fire which is prepared for the Divell and his angels If the righteous scarcely be saved where shall the ungodly and sinner appeare 1 Pet. 4.18 The reason is evident because for sin committed against the infinite good an infinite punishment is justly exacted whereas by any temporall punishment of a meere creature there could not be made sufficient satisfaction unto Gods infinite eternall justice That eternall punishment is both of soul and body Christ testifieth Mat. 10 2â— Feare him who can cast both soule and body into hell fire The soule is the cause and fountain of sins The body as a thing without reason and brutish doth execute that which the soul sheweth and commandeth Wherefore both the author and instrument of sin shall be punished Object He that is exceeding mercifull cannot behold the eternall torments of his creatures much lesse inflict them Gods mercy is great and far exceedeth our sins Therefore he cannot behold the eternall torments of his creatures Answ We answer to the Major that it is true unlesse the same also be exceeding just But God is so exceeding mercifull that he is also exceeding just as before hath been declared Temporall afflictions belong both to the godly and ungodly Temporall afflictions are incident both to the godly and to the ungodly as diseases poverty contempt reproach oppression banishment wars and other miseries of this life and lastly temporall death it selfe These are either punishments or the Crosse The punishment is either destruction or torment Punishment inflicted by order of justice on the person guilty of sin And this is proper unto the reprobate In the wicked they are punishments in the godly the Crosse because it is inflicted on them to this end that Gods justice may be satisfied For the Law bindeth all men either to obedience or to punishment Object But the evils which the wicked suffer in this life are lighter then that they should satisfie Gods justice Answ They are a part of their punishment and a beginning of satisfaction which shall be exacted through all eternity Degrees of punishments of the ungodly though they be not their whole punishment Now as every part of the aire is called aire so every part of punishment is punishment Howbeit there are degrees of punishment The first degree is in this life For when the conscience of their mis-deeds doth gnaw vex and terrifie them then beginneth their hellish and infernall worm The second degree is in temporall death For then they begin to feele the wrath of God when the soul is separated from the body without all consolation and is plunged into the place of torment The third degree is at the day of the last judgement when both body and soule shall be cast into hell fire and the everlasting paines of hell shall fall in troups together on all the wicked The Crosse is the affliction of the godly The Crosse which properly is not a punishment because it is not inflicted that thereby Gods justice should be satisfied for their sins Now the Crosse is of foure sorts which are all distinguished by their ends Chastisements Chastisements which God layeth on the godly for their sins but according to his mercy as a father gently chastiseth his son with much toleration and therefore they are not properly punishments but fatherly corrections whereby they are admonished of their uncleannesse their private sins and peculiar falls and stirred to repentance and brought again into the way as David was expelled his Kingdome for his fall For even in the Saints singular and grievous corrections accompany singular and severall sins But they are not a recompence for sin but effects of Gods divine justice by which God ascertaineth us and others of his justice that he verily is angry with sin and will punish it not only in this life but in that other also with death unlesse we make a speedy returne unto him Trials Proofes and trials of faith hope invocation feare of God and patience in the Saints that they may goe forward in these vertues and oftentimes that their infirmity may be laid open to themselves and others Such was the affliction of Job Martyrdome Martyrdomes which are testifications of the Saints concerning their doctrine when they confirme and seale with their bloud the doctrine which they professe that it is true and that they in the middest of death thence feele and have experience of the comfort which they did promise in teaching it unto others and that there remaineth another life and another judgement after this life Ransome Ransome is the obedience of Christ alone which is a satisfaction for our sins consisting of his whole humiliation from the very first point of his conception in the womb to his last agony on the Crosse A briefe type or table of mans afflictions Afflictions are some 1. Temporall in the Wicked as punishments properly and in speciall so called Godly as the Crosse and that is 1. Chastisements 2. Trialls 3. Martyrdome 4. Ransome 2. Eternall as the hellish torments of the damned 2. What are the causes of affliction THe causes of punishment in the wicked are 1. Sinne the impellent cause that sin may be recompenced with punishment 2. The justice of God the principall efficient cause inflicting punishment for sinne 3. Instrumentall causes thereof are divers Angels and Men both good and bad and other creatures which are all armed against sin and fight under Gods Banner Eight causes of the afflictions of the godly The causes of the Crosse of the godly are The acknowledging and purging out of sin 1 Cor. 11.32 Psal 119.71 Sin but otherwise then in the wicked For the godly are afflicted for sin not to satisfie Gods justice but that sin may be acknowledged by them and purged out from among them by the Crosse They are fatherly chastised for the acknowledgement of their fals and these chastisements are unto them Sermons of repentance When we are judged we are chastised of the Lord. It is good for me O Lord that thou hast humbled me But God giveth the reins to the wicked that they may gallop to destruction he endoweth them with the commodities of this life suffereth them to enjoy a short joy thereby to shew his love towards them as being his creatures and to convince them of unthankfulnesse and to take away all excuse from them Now contrariwise by the Crosse he amendeth the godly The hatred of the Divell and evill men John 15.10 Ephes 16.12 1 John
or while they perceive not the causes of these evils and the secret government of God they fall to doubting whether there be any God who hath care over the world and humane affaires But that there is a God The reasons which doe prove there is a God is proved by many main arguments common to Philosophy with Divinity The arguments are these The beautifull order of nature The beautifull and goodly order of nature beheld in the world that is the disposing of every part of the world and the continuall succession of divers motions and operations therein with constant and strict observation of their stablished and perpetuall laws cannot be instituted and kept but of a wise understanding and omnipotent nature which is God This argument is enlarged Psal 8.19.104.135.147.148 Acts 1. 17. Rom. 1. The excellency of mans minde A reasonable nature having some cause cannot derive his originall but from an intelligent and understanding nature for that the cause is not worse or baser then the effect bringeth But the minde of man is a nature indued with reason and hath some cause Therefore it hath his being from an understanding cause which is God Job 32.8 Psal 94.97 Acts 17.28 Surely there is a spirit in man but the inspiration of the Almighty giveth understanding Yet they say The Lord shall not see c. We are also his generation The Minor of the precedent Syllogisme is thus proved likewise by reason Whatsoever hath a beginning is from another because it must needs be from something and of it selfe it cannot have being or beginning because nothing is cause of it selfe but mans minde hath a beginning Therefore from another which other must needs be God The general rules and principles naturally ingendered in the mind of man The notions of generall rules or principles born in us and with us such as are the difference between things honest and dishonest numbring understanding of consequences in discourse and reasoning c. cannot come by chance or from a sensible nature common to us with brute beasts but are necessarily in-bred in us by some intelligent cause which is God whereupon wee frame this Syllogisme Notions are not engendred nor have their being but from a cause intelligent for no man maketh another wise who himself is not wise But in men there are notions not coming by use nor received from men Therefore they are from God Rom. 2.15 The Gentiles shew the effect of the law written in their hearts Man is the image of God c. This principle of it selfe naturally in-bred in man That there is a God The naturall notion of this principle There is a God Principles are true because they are divine wisdome and because the contrary or opposite thereto being granted nature is thereby destroyed But That there is a God is a principle First Because every one hath private experience hereof in himself Secondly All wise men confesse it Thirdly All nations consent in it for no nation is so barbarous but that it maintaineth some religion and contendeth and striveth for the advancement thereof and supposeth that there is some God Rom. 1.19 That which may be known of God is manifest in them that is in the mindes of men for God hath shewed it unto them The terrours of conscience in the wicked The terrours of conscience which are stricken into the mindes of the wicked after they have sinned cannot be inflicted but by an intelligent Judge which discerneth honest and dishonest things detesteth those things which are dishonest beholdeth the mindes and hearts of men and exerciseth judgement upon the minds but in all the wicked is this torment Isa 66.24 57.21 Deut. 4.24 Rom. 2.15 Their worm shall not die neither shall their fire be quenched There is no peace saith God to the wicked God is a consuming fire They shew the effects of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing Against the beasts of the world who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order And hence is apparant the impudency of Epicures and Academicks who deem all religion to be devices of subtill men coyned to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceivablenesse other men beleeve that God is and dread him Why then are these men themselves who will seem by their sharp in-sight to espy the guile most of all tormented with the conscience and privie acknowledgement both of this their blasphemy as also of other misdeeds Moreover the sole and bare asseveration and word of a few could not have been sufficient neither to perswade all mankinde neither to maintain the perswasion once brought in to all succeeding ages neither doth that lighten the force of those arguments which are deducted from this notion That there is a God and from the conscience in that they say There are many found who neither beleeve there is a God neither are moved with the conscience of their sins for although they covet never so much to perswade themseves that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience for how much the more every one despiseth God and all religion and endeavoureth to represse the pricks of conscience so much the more is he tormented and at every mentioning and signifying of God he trembleth and shaketh with horrour and how much the slowlier with so much the more severe dolour and paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terrour of Gods judgement to perish in despaire Now that which is said The ungodly is so proud that he careth not for God Psal 10.4 14.1 53.2 neither is God in all his thoughts The fool hath said in his heart There is no God that this hath not this meaning as if the wicked were void of all knowledge and feare of God or doe not confesse that there is a God but that framing unto themselves another then he indeed is who hath manifested himselfe to wit one that careth not for mens affairs defendeth not nor delivereth the good and punisheth the wicked they place an idoll in room of the true God David himselfe doth sufficiently declare whenas he describeth the same profanenesse of the wicked in these words For he hath said in his heart Psalm 10.12 Tush God hath forgotten he hideth away his face and he will never see it The punishments of the wicked Which punishments are not to be imputed to the Magistrates severity and wisdome for two causes From
nature and a finite nature or the third reason which is only opened in the word of God whereby the divine essence is incomprehensible to wit by communication whereas the whole is in such sort common to the three persons of the Divinity as not only it is in them as it is in the creatures but also is their very substance and yet neverthelesse remaineth in number one and the same Now that it is proper to the Deity alone Infinity or immensity proper to God not imparted to any creature for 4. causes nor imparted or communicated to any creature to be infinite or immense or to be every where at the same time or to be the same in divers places is apparant by these reasons 1. Because it is impossible that any creature should be or be made equall to the Creatour as hath been often said Lord who is like unto thee 2. Because God himself by this mark distinguisheth and discerneth himselfe from the creatures for in saying Jerem. 23.14 that he is he who filleth heaven and earth he signifieth that there is no other such besides him 3. Because Christ sheweth his divinity by this argument in that when he was in body on earth John 3.13 yet he affirmeth himself to be in heaven 4. The godly Doctors of the ancient Church defended the divinity of the holy Ghost by this self same argument Lib. 1. cap. 1. as Dydimus in his Treatise of the holy Ghost The holy Ghost himselfe if hee were one of the creatures should have at least wise a substance limited as all things which were made for although invisible creatures are not limited and circumscribed by place yet are they limited by the property of their substance But the holy Ghost being in many hath not a limited and finite substance How God is most perfect in himself Most perfect in himselfe God is moreover most perfect in himself 1. Because hee only hath all things which may be desired unto perfect felicity and glory so that no way any thing may be added unto him to make him more glorious or happy and all the creatures have but only some parts and degrees of blessings distributed unto them convenient for their nature and place which the Creator assigneth and giveth to every one 2. Because he receiveth no part of this most absolute felicity from any other but hath all things in himself and of himself and is alone sufficient to himself for all things and therefore needeth no mans labour or aid or presence but was alike blessed from everlasting before any creature was as he is now after the creation of the world But contrariwise all the creatures stand so in need of the goodnesse and presence of God that without it they cannot only not any way be well and in good state but not so much as be at all the space of one moment 3. Because he is not for himself only but for the creating also preserving guiding and furnishing of all and every creature so sufficient that he alone doth give to all of them all good things necessary and meet for them as well eternall and heavenly as terrene and temporall neither yet for all that doth the least jot depart either from his power or from his happinesse Now all the creatures not only cannot at all profit one another more then God worketh by them as the instruments of his goodnesse but neither they themselves which are as it were conduits can have the least good in themselves but what they have drawn from God alone as the only fountain and wel-spring of goodnesse and felicity Now he alone is sufficient for all and bestoweth all things because there must needs be some one first cause in nature of all good things and he hath all things in his power because except he had them he could not give them to others and except he had them of himself he could not be the first head and fountain of all good things Prov. 16.4 Object 1. He is said to have made all things for himselfe Ans Not for the aiding or increasing of himself How God is said to have made all things for himselfe as if hee needed any thing but rather for to communicate and shew himself unto his creatures he made them because this is the nature of that which is good not only to preserve it self but also to communicate it self to others Object 2. He useth the creatures in accomplishing his works Answ This he doth not as constrained thereto by any necessity of impotency but of his most free will and goodnesse to shew that he is able both wayes both without them and with them to do whatsoever he will that he is Lord of all things both by right and by his power and can use all things at his pleasure and that he also doth vouchsafe his creatures this great and free honour as to make them the instruments of his bountifulnesse and fellowes and disposers as S. Paul speaketh of his divine works â— Cor. 4. â— Object 3. We are willed to performe exhibit and offer obedience worship honour sacrifices to God and to give him that which is his Answ Thereby is taught not what good cometh more to God but what good ought to be in us for as disobedience and despight against God maketh not God but the creature more miserable so obedience towards God which is a conformity and agreement with Gods law and mind is the good and blessednesse not of God but of the reasonable creature and this is said to be given or taken from God not that God needeth it or is profited thereby but because men ought by order of justice to perform and yeeld it unto God Psal 50.8 Luke 17.10 as I will take no bullock out of thy house nor hee-goats out of thy folds And when ye have done all those things which are commanded you say We are unprofitable servants And if any man reply That glory neverthelesse tendeth to his happinesse and perfection unto whom it is given we must know That the glory of God signifieth Two things signified by Gods glory 1. The foundation of glory to wit the attributes or vertues which are in God himselfe and his divine works and the beholding and approbation of them in God and in this sense can no man give him glory neither can it be diminished or augmented but it was and remaineth the same in him for ever John 17.5 according as it is said Glorifie mee O Father with the glory which I had with thee before the world was 2. The agnizing and magnifying of the goodnesse and works of God The glâ—ty which 〈…〉 God is 〈◊〉 lable â—â—r 〈◊〉 happinesse 〈◊〉 neither dâ—th â—or can make God more happy which is not in God but in creatures indued with reason and therefore may be made lesse or greater and being amplified or diminished it increaseth or diminisheth the goodnesse happinesse and perfection not of God but
of the creature But if any man will further reply That this very worship and obedience profiteth him unto whom it is done To grant this concerning the creatures as who may be furthered and enriched by the mutuall duties of each other yet will it by no means agree to God seeing no man can help or harm him and the true agnizing and magnifying of God as also the whole conformity and agreement with him is not his happinesse and perfection but the creatures Object 4. To whom is given that which is due unto him to him something cometh thereby more then bee had before Unto God is yeelded our obedience and worship which is due unto him Therefore somewhat cometh to him from us Answ The Major is true of that which is due of need or want or which he needeth Our obedience through◠due to God yet bringeth 〈◊〉 increate to him and is furthered thereby to whom it is given But our obedience is no such due but that which God by order of his justice requireth of us and that not for his but our perfection and felicity Lastly if any man urge That hee who rejoyceth doth receive some good of those things wherein hee rejoyceth And therefore some fruit certainly to redound unto God out of our obedience and salvation seeing he pronounceth that he rejoyceth therein We grant verily that in men rejoycing and the like affections are stirred up by outward objects But we must not deem that our vertues are the cause of that rejoycing which is in God For therefore is a thing thought right and honest because it is agreeing to the will and nature of God and because God from everlasting is delighted with his owne goodnesse and uprightnesse and with things agreeing therewith therefore doth hee create and work such in men and that everlasting approbation or liking which was the cause why God created good things is the cause also why hee now cherisheth and preserveth them being created Gods rejoicing in out obedience salvation is the cause thereof but not our obedience and salvation the cause of his rejoycing Wherefore the everlasting rejoycing in God for our obedience and salvation is the efficient cause of our obedience and salvation but not contrariwise our obedience the efficient cause of that rejoycing in God as it cometh to passe in men who are affected by outward objects Or thus God rejoyceth at our good as being an object but not a cause because objects are not the cause but effects of Gods approbation and rejoycing Unchangeable When God pronounceth himselfe to be unchangeable he sheweth that he will be alwayes such as he hath been from all eternity Three things meant by Gods unchangeablenes Five reasons of unchangeablenesse so that 1. Neither his essence nor whatsoever is proper thereto can be augmented or diminished 2. Neither his nature and will be changed 3. Neither himselfe hath need to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For 1. Whatsoever is changed that must needs have either some outward cause or some originall or beginning in it selfe of moving and changing or both But God cannot be moved or changed by any thing which is without him for so himselfe should not be the first mover and maker of all that is good in nature Neither can hee suffer change from any inward originall beginning of change For whatsoever is so moved or changed that must needs have parts whereof some must move and some be moved Now that God should be divided into parts neither doth his immensity suffer nor his great perfection for seeing every part is imperfecter then the whole and in God is nothing which is not most perfect it is impious to imagine any parts in him Wherefore neither by any outward nor inward cause is hee moved or changed 2. Whatsoever is changed that must needs be changed either to the worse or the better or into a state equall to the former It is impossible that God should be made worse for he should so become of perfect imperfect And to be made better is also impossible for so he should have been once imperfect But neither can hee be translated into an equall condition and state as thereby to leave some good which before he had and to receive some good which before he had not for thus should hee be neither before nor after his change most perfect as wanting some part of those good things which belonged unto him 3. That which is infinite neither can be made greater for so it should not have been infinite before nor lesser for so it should be made finite Seeing then both the essence and power and wisdome and all the vertues of God are incomprehensible and all things in God immense therefore cannot any of them be either diminished or increased 4. For the same cause God doth not transport and remove himselfe from place to place as creatures seeing by reason of his immensity whereby he filleth heaven and earth he can neither depart nor be absent from any place 5. Seeing he is most wise and therefore from everlasting hath most well purposed decreed and fore-seen all things change of purpose and will cannot fall into him And therefore God would have this in many places of holy Scripture inculcated unto us that his nature and will is subject to no mutations as being a thing most respecting his glory God is not as man that he should lie Numb 23.19 nor as the son of man that he should repent Hath he said it then and shall he not do it Hath hee spoken and shall he not accomplish it The counsell of the Lord shall endure for ever Psal 33.11 and the thoughts of his heart from generation to generation With whom is no variablenesse James 1.17 neither shadow of change Object 1. But God is said to repent Ans He is said to repent Two reasons why God is said to repent when yet he doth nothing which he decretd not from everlasting not that he changeth his will but 1. Because he earnestly detesteth sins and is not delighted with the destruction of men 2. Because by reason of this hatred against sin and this mercy toward repentant sinners hee maketh change of things and events which from everlasting hee decreed as men are wont to doe who repent them of their purpose for among men every change is an amending of that which disliketh them amending riseth from repentance wherefore the name of repentance as also the names of other humane affections are said to be attributed to God by an Anthropopathy because the Scripture speaketh of God after the manner of men for our infirmity that we understanding those things which are in us to be shadowes of those which are in God may in some sort conceive something of the nature of God and his will towards mankind Wherefore these forms of speaking do not signifie any perturbation in God or change or passion
working and effecting any thing is so in God onely that there is not the least ability or efficacy of any creature but what he continually imparteth and preserveth at his pleasure and therefore the power of God is to be considered of us not as being idle but as creating sustaining moving and ruling all things The reasons are 1. God is the first cause of all things therfore he hath all things in his power and their ability is so much as he giveth unto them 2. He doth such things as can be done by no created and finite power as are the creation and governing of all things the preservation of common-weals the deluge the delivery out of Egypt and all his miracles 3 Hee is unchangeable therefore in him to be able to do and to do is the same which to will and so of the contrary But although all men affirme God to be omnipotent yet there is a double difference between the sacred doctrine of the Church Two differences between the doctrine of the Church and Philosophy in conceiving of Gods omnipotency and Philosophy concerning Gods omnipotency For 1. Without the doctrine of the Church men only know the universall and generall power of God whereby hee createth preserveth and governeth the whole world but they know not that power whereby he saveth men and restoreth the world by his Son gathering and preserving an everlasting Church and delivering it from sin and death and endowing it with life and glory everlasting by which works God especially sheweth forth his power as it is said Yet a little while and I shall shake the heavens and the earth and the sea Hagg. 2.7 and the drie land 2. Neither do they professe of the generall power of God so much as is sufficient for albeit they are enforced to confesse that God is the author and preserver of the world yet are they not able to say that all things were created of nothing by the word of God alone and forasmuch as they are ignorant of the cause of sin and confusion they cannot affirm all things so to be administred and governed by Gods omnipotency as that all which is good is done by the powerfull working of Gods will but they attribute many things to chance fortune and humane wisdome or vertue and so imagine the power of God to be idle in these and doing nothing Furthermore That God cannot either sin or will and allow of sin or be changed or diminished or suffer any thing or make things done undone or will things flat repugnant and contradictory or create another God or some nature equall to himselfe or be perceived by bodily senses or do other things proper to a created or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment and strengthen his power For that is the greatest and most perfect power which can neither be destroyed nor weakened nor diminished and that none sustaining it but only by it selfe But contrariwise to be able to be corrupted and impaired is a token of imbecility and imperfection Gods exceeding wisdom whereby both he knoweth all things perfectly and is the fountain of all knowledge and understanding Of exceeding and immense wisdome That wee may rightly and with profit and commodity know the power of God it is necessary not to consider it but as it is joyned with his immense wisdome and goodnesse which moderateth it Further of his divine wisdome we learn 1. That God doth of himself in one act or view under stand and behold perpetually and most perfectly in marvellous manner and that unknown to us himselfe and the whole order of his minde declared in the nature of things and in his word and what agreeth therewith and disagreeth and all his works and all the works of all creatures past present and to come and all the causes and circumstances of all things 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes for among other things the most beautifull and sightly order which is in the nature of things the ends and uses of all things the signification of future events arts and sciences the everting and overturning of those devices which the divell and wicked men have most craftily contrived against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the Scripture it selfe willeth us to consider the wisdome of God shining in these his works Eccles 3.11 Isa 44.7 God hath made every thing beautifull in his time Who is like mee that shall call and shall declare it and set it in order before me since I appointed the ancient people He taketh the wise in their craftinesse Job 5.13 and of these it concludeth that the wisdome of God is immense and unconceivable Psalm 147.5 Rom. 11.33 as His wisdome is infinite O the deepnesse of the riches both of the wisdome and knowledge of God! But here again is to be observed a difference between Philosophy and the word of God 1. That even in the creation the known or legall wisdome was darkned and maimed in men through sin and therefore needeth a renewing by the word delivered to the Church 2. That men without this heavenly doctrine are altogether ignorant of the especiall wisdome of God revealed in the Gospel whereby hee saveth the Church gathered from amongst mankind by the Son as it is said I give thee thanks O Father because thou hast hid these things from the wise and men of understanding Matth. 21.25 and hast opened them unto babes Good Six significations of the goodnesse of God in Scripture Psalm 106.1 143.10.1 John 1.5 The goodnesse of God signifieth sometimes his bountifulnesse as Praise the Lord because he is good sometimes all the vertues and whatsoever is spoken of the nature of God as Let thy Spirit lead me through the right way That which also is meant by the name of holinesse or sanctity and light So in this place by the name of goodnesse are understood 1. All those things which are attributed to God in his word and are represented and resembled in his image as those things which are termed good in Angles and men as life power wisdom joy righteousnesse c. For such is the nature of God as it hath manifested it self in the Law and Gospel and the goodnesse of the reasonable creature is an image of the divine goodnesse and therefore here also differ Philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Law and yet neither that wholly but of his goodnesse revealed in the Gospel it is altogether ignorant 2. By reason of the great and huge difference between the Creator and the creature we understand those good things to be in God which are agreeing to his divine nature
and his will 8. And in this his Church towards his chosen Angels and men to whom by his Son he giveth life and glory everlasting And further whom he is angry with and on whom he inflicteth punishment he is not angry with their substance or nature which himself created but with that corruption which came by other means to his divine work Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse Object No creature visible is subject to so many evils as man Therefore he is not bountifull towards men Answ He is subject to these evils by an accident that is because of sin but withall he is enriched above other creatures with great blessings even when hee is out of the Church but is most happy and blessed if he repent For what cause God is said to be most free Most free God also alone is most free because he alone by nature is such 1. That no fault or misery can fall upon him 2. Neither can he be constrained of any 3. Neither is he bound to any 4. Neither is he subject or tyed to the rule or lore of another Wherefore whatsoever he willeth and doth that hee willeth and doth himselfe most freely when as much and in what manner he will and what he will that is most good and just But here chiefly is considered the freedome of will or liberty from constraint which is the power and ability whereby God without any necessity hath from everlasting decreed the whole order of creation preservation and rule of all things and doth accomplish the same not being constrained or tyed to other causes yet so that he never swerveth from his rightnesse To this bear witnesse his miracles and many examples of deliveries and punishments and many places of Scripture as Whatsoever pleased the Lord that did hee in the heaven and earth Psal 135.6 in the sea and in all the depth It is not hard to the Lord to save with many or with few 1 Sam 14.6 Object 1. That without which second causes which worke necessarily cannot worke doth it selfe also work necessarily Without the first cause which is God second causes which necessarily worke cannot work Therefore the first cause also which is God worketh together with them necessarily Answ The Major is true of such causes as work with absolute necessity but it is false of such as work only of a conditionall necessity that is because it so pleased God who notwithstanding could move them otherwise or else at all not move them or not so much as make them that they should work and should worke after that manner which they do work Therefore all second causes depend on the first but not the first any way on the second Object 2. God is unchangeably good Therefore not freely good Ans This unchangeablenesse doth not diminish but establish the liberty of Gods will for it is not the unchangeablenesse of a nature but constraint and coaction which is contrary to liberty and so much the more freely the will chuseth with how much the greater and surer force and motion it is carried unto her object Object 3. It is said also of particular events that God can only will those things which are best But only those things which he hath decreed are best Therefore he cannot will other things But answer is made to the Minor What things God hath decreed those are best not before but after his decree for Gods will being the rule and square of rightnesse therefore are all things good because hee willeth them Wherefore if hee would have from everlasting had any other thing that then should have been best As that Joseph should be sold and made lord of Egypt and give sustenance to his fathers family was best because God would so Now if God would have any other way exercised Joseph and taken vengeance on his brethren that should then have been the best It followeth therefore that God willeth no other thing after he hath once decreed what he will have done but that hee was able from everlasting to have decreed some other thing for whatsoever he would that from everlasting he would most freely Object 4. Some places of Scripture seem to intimate that the will of God may be sometimes hindered by his creatures as I desire not the death of the wicked Ezek. 33.11 Mat. 23.37 How often would I have gathered thee and thou wouldest not Answ These and the like places only shew with what God is delighted and to what he inviteth and calleth all but not what by his mercy and Spirit he hath purposed to work in every one Wherefore this doctrine of the liberty and free will of God let us diligently maintain that both the glory of God may be vindicated from Stoicall blasphemies and in us faith hope invocating on God and sedulity and earnestnesse in performing our duty may be established if acknowledging God most freely to govern all his creatures we be neither secure in prosperity nor in adversity doe cast away hope and good endeavours The anger of God against sin Angry and wroth with sin Lastly in the description of Gods nature is put That he is angry and wroth with offences and sins which horrible anger and wrath of God whereby hee detesteth and punisheth all sins although all the wicked at length too late perceive and have experience of when they rush into eternall despaire yet such his displeasure and indignation as God will have to be knowne they cannot so much as conceive who are without the Church seeing they neither judge all those evils to be sins which God in his law threatneth hee will punish with everlasting torments neither know the death and punishment of the Son of God then which God could not shew a greater token and argument of his anger against sin The elect and chosen alone are throughly moved by a right and saving knowledge thereof gathered out of Gods punishments and threatnings to conversion and the fear of God But the greatnesse of it no man can fully conceive according as it is said Psal 90.11 Who knoweth the power of thy wrath An Admonition to the Reader CHristian and courteous Reader whereas in the conference of the two copies I found in the former a large Paraphrase delivered by Uâ—sinus on the description of God and in the latter a brief Abstract thereof collected by David Pareus I judged it meet to retain the Paraphrase for help of weaker understandings and to adjoyn the Abridgement for help of weaker memories If on this advertisement thou advisedly peruse both the one and the other I hope the fruit of both will be neither to thee nor me lost labour A briefe Epitome or Abridgement of the former large Explication of the description of God GOd is an essence That is a thing which hath his being from none but himself and is preserved and sustained of none but subsisteth by himselfe and is the only cause unto
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
Creation of the world and the principall Questions of Creation are these 1. Whether the world was created of God 2. How it was created 3. For what cause it was created 1. Whether the world was created of God Five significations of the word world FIrst the words and terms are to be understood The name of the world is diversly used in the Scripture 1. It signifieth the universall frame of all things namely heaven and earth and all things which are in them visible and invisible besides God himself The world was made by him John 1.10 2. Worldly concupiscence 3. All mankind 4. The wicked or those that are not regenerate in the world 5. The elect That the world might beleeve John 17.9 21. John 3.16 So God loved the world Here we consider it in the first sense To create signifieth three things To create signifieth 1. To ordain or constitute as the Latines used it Creare Consulem to create a Consull 2. To make something of nothing without any motion with a beck or word only so it is taken in this place 3. The continuating of creation or creation continued which is the providence of God The creation of the world proved That the world hath not been from everlasting but had when it seemed best to the Creatour according to his eternall counsell and will a beginning once and was created of that only true God who hath manifested himself in the Church that he is the eternall Father and Son and holy Ghost wee know By testimonies of Scripture By testimonies of holy Scripture as by the whole history of the creation set down by Moses Likewise Psal 33.6 9. Psal 104. 113. 124. 136. 146. Isa 44. Acts 4.17 out of other testimonies of Scripture very many By the word of the Lord were the heavens made and all the hoste of them by the breath of his mouth Hee spake and it was done hee commanded and it stood or was created There are other places also in the Psalmes where more largely and amply the wonderfull works of God and the principall parts of the world created by God are proposed to be considered of us that through the consideration thereof wee may learn to put our trust and confidence in God For this purpose did the Lord himself propose unto Job his marvellous and incomprehensible works conspicuous in heaven and earth Job 38. 39. and other things also created by him to declare his justice power and providence 2. By reasons Furthermore besides testimonies of Scripture almost innumerable it is confirmed also by firm and true reasons that the world was created of God such as these following 1. The originals and beginnings of nations and people shew it which could not be fained of Moses when as some remembrance and memoriall of them was then extant amongst many which yet in processe of time perished 2. The novelty and latenesse of all other histories compared with the antiquity and ancientnesse of the sacred story 3. The age of man decreasing which sheweth that there mas greater strength in nature at the first and that not without some first cause it hath decreased hitherto 4. The certain course and race of times even from the beginning of the world unto the exhibiting of the Messias 5. The constitution and founding of common-weals 6. The order of things instituted in nature which must needs have been produced and framed by some intelligent mind far superiour to all things 7. The excellency of the minde of men and Angels These intelligent mindes have a beginning Therefore they have it from some intelligent cause 8. The principles or generall rules and naturall notions ingenerated in our minds 9. The trembling of conscience in the wicked 10. The ends of all things profitably and wisely ordained therefore by some cause understanding and ordaining them 11. Lastly Those other arguments and reasons also which prove that there is a God prove in like manner that the world was created of God 3 Naturall reasons Thirdly besides these reasons it may be enforced by philosophicall arguments drawn out of the bosome of nature That the world was created and that it was created of God although by them we are not able to demonstrate the time when it was created For 1. There is no infinite processe in nature of causes and effects for if so nature should never attain unto her end even the producing of effects Therefore this world had a beginning 2. The noblest and excellentest of all effects is the world Therefore it proceedeth from the noblest and excellentest cause which is God How the creation is unknown to Philosophers Other questions as Whether the world was created from everlasting or in time that is Whether it be an effect of equall perpetuity with his cause and so co-eternall or Whether it once so began to be that before it had no being Again Whether if sometimes it were not yet it was necessary that it should be created And Whether it shall endure for ever And if it endure Whether it shall remain the same or it is to be changed These and such like questions cannot be decided by Philosophy The reason is because all these things depend upon the meer will of God the first mover of all things who doth nothing of necessity but with most absolute freedome Now this his will is not known to any creature but to whomsoever God himselfe revealeth it Therefore it is not manifested to heathenish Philosophers but declared to the Church alone for they cannot possibly collect any thing hereof by proceeding from a continuing effect unto his cause It followeth indeed that there is some cause of those effects but it followeth not that those effects were produced of that cause either at this or that time or from all eternity because a free agent may either act or suspend his action at his pleasure The whole demonstration hereof is thus brought in form No effect depending onely of such a cause as worketh freely or contingently can be demonstrated by that cause But the creation of the world is such an effect Therefore the creation of the world cannot be demonstrated by the will of God the first mover of all things that it either was made from everlasting or in some beginning of time Arguments of Philosophers against the creation of the world Now whatsoever arguments are brought of Philosophers against the creation of the world it is easie to perceive that these were not framed out of true Philosophy but by the imaginations of men if the order of the generation and mutation of things instituted in nature which was created of God be discerned from creation Object 1. It is absurd say the Philosophers to imagine that God is idle Ans Nay rather it is absurd to term him idle who administreth and ruleth the world Repl. This I grant but he could not govern the world when as yet the world was not
Therefore the world not being created God not idle before the creating of the world but contemplating his owne wisdome Ephes 1.4 he was idle Ans The consequence of this argument is denied For God before the creation of the world did contemplate and behold from everlasting his owne wisdome hee begot the Son from him flowed the holy Ghost Hee chose us in Christ before the foundation of the world to everlasting life hee decreed to produce and create the world in time and provided and prepared hell for curious seekers and searchers into the hidden and secret counsels of God as Augustine prettily answered a certain African demanding of him what God did before the creating of the world He made hell saith he for curious men which rush and break into his secrets Object 2. They collect arguments also whereby to prove That the motion or mutation of things which now is hath been from everlasting Whatsoever can any way be moved or changed say they that either having been such from everlasting hath admitted no change or motion which were absurd and is also denyed of us or hath been made such by some generation and motion But there is no motion or change except there be something before which can be moved and changed Wherefore no motion of any thing can be brought which some other motion hath not gone before and so there shall be no beginning of changes and mutations Ans There is an untruth and an unsufficient enumeration in the Major for that they imagining that things could never be produced out of other but by generation take away from God the power of creating what he will even out of no matter pre-existent or being before Wherefore our answer is That motion goeth before a moveable thing which is generated Motion goeth before any movable thing which is generated but not before that which is created but not which is created Object 3. All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is removed the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnesse before the first motion that ever was in the nature of things Therefore there must be some motion or mutation whereby the cause of that quietnesse was taken away and so there shall be no mutation which may be said to be the first There went not any motion before the beginning of motion in nature but only the creting will of God Answ The Major is true of the mutation and entercourse of things now begun after the creation but not of the originall of those mutations and changes which wee now see in the world for the let and stay of them was in the will of God onely which is not taken away but being the same and standing immovable from everlasting to everlasting beginneth and effecteth the beginnings and ends and mutations or motions of things and also quietnesse or cessation and a continuance in the same state most freely and without any mutation or change of himselfe Seeing then this his divine will alone beginneth the motion and mutation of things without second causes as he did in the creation of the world it was not onely not necessary but not so much as possible by reason of the eternity and immutability of the divine will that there should be any other motion before the originall and beginning of the motions and mutations of nature For God will from everlasting to everlasting that all should then begin to have their moving mutation and being when this beginning was made There is therefore an ambiguity in the word quietnesse Two significations of the word quietnesse in Philosophy for wee grant the Major as concerning that quietnesse which signifieth a privation in the subject that is taken away by re-entry of motion but the Major is false if it mean such a quietnesse as is an absolute deniall of the being of motion this is taken away not by motion but by the will of God which alone without second causes and any motion beginneth motion Object 4. If time be eternall then motion is also eternall for time is the measure of motion whereby wee judge how long or short all motion is But time is eternall because every instant or point of time is the end of that time which went before and the beginning of that which followeth Therefore also motion is from everlasting Time as it is taken for the measure of motion is not eternall Answ The appellation of time here is ambiguous or doubtfull and therefore causeth a double answer For if time be taken onely for the measure of some motion the Major is true but if it be taken for the during of any thing the Major is false as it is manifest in the during of quietnesse which during also is time So also eternity is time without any mutation of the thing which is eternall So the Minor also is true as concerning duration but as concerning the measuring of motion it is false Neither is it furthered by the argument which is adjoyned concerning an instant For the first instant or moment wherein any motion beginneth may be also without any precedent motion for otherwise we should be fain to say that all even the shortest motions of all things were from everlasting And that instant is only the beginning or first point or indivisible moment wherein time by the will of God began to flow or multiply but it is not the end of any time fore-past So the first point in a line hath only line after it not also before it that is it is the beginning of the line not also the end Object 5. Whatsoever hath a beginning hath also an ending The celestiall bodies have no ending Therefore they had no beginning Answ The Major is to be distinguished Whatsoever hath a beginning naturally by motion or alteration of a pre-existen subject hath an ending also and is corrupted to wit naturally by motion Heaven is not corrupted naturally but by the power of God The celestiall bodies are not corrupted that is naturally for they have not a matter which is capable of another form Therefore they had no beginning that is by naturall motion For by order of nature corruption followeth the generation of one thing out of another Now although heaven is not corrupted naturally yet it is corruptible by the absolute power of God working without any motion for the omnipotency of the Creatour is able most freely either to preserve the same state or to change or to bring to nothing as well those things which he formeth out of other things as which he produceth out of nothing Object 6. God is eternall Lib. 1. de Coelo cap. 9. Heaven is the palace and seat of God Therefore heaven is eternall Ans It doth not follow for first there are four terms in this Syllogisme For God is one thing Two causes why
the Scripture by which both Gods universall and particular providence are established for there is almost no point of heavenly doctrine which is more diligently inculcated and urged in the old Testament then the doctrine of Gods providence So in Jeremy God reasoneth from the generall to the particular that is from the rule it self to the example The generall is Chap. 27.5 6. I have made the earth the man and the beast that are upon the ground and have given it unto whom it pleased mee And presently hee adjoyneth the particular Now have I given all these lands into the hands of Nebuchadnezzar the king of Babel my servant Reason The arguments whereby the Providence is avouched are of two sorts whereof one demonstrateth the thing that is in question à posteriori that is from the works or effects of God the other à priori that is from the attributes or properties or nature of God whereon as their proper cause those effects depend yet more known proofs and more common and obvious are those which are drawn from the works or effects of God For by these as being more known unto us we learn and know the cause it selfe even the nature and properties of God then after we know the cause we return back again from it to the effects and demonstrate them by this and have distinct and perfect knowledge thereof And both these proofes and reasons are demonstrative necessarily and irrefragably proving that which is in question and common to Philosophy with Divinity But the properties and works of God are better known of them which are in the Church then of them which are without And further the providence of God is proved almost by the same arguments whereby it is shewed that there is a God The reasons drawne from the works of God for proofe of his Providence 1. Order THe order which is in the nature of things that is the most apt disposing of all the parts and the succession of motions and actions continuing by certain and perpetuall lawes and courses and serving for the preservation of the whole and for those ends whereunto things were ordained for where there is order there is necessarily a cause ordaining and disposing the same Psal 89. 10. 135. 147. 148. Now this order proceedeth not from a meer sensible nature neither cometh it by chance or fortune but contrarily he must needs be most wise who appointed and setled this order in the nature of things and so he also who by his providence governeth and ruleth nature The minde The minde and understanding which is in Angles and men Man which as it were a little world is ruled by a mind and understanding much more then is the great world governed by divine providence as in the administring whereof more wisdome is required Whence it is said He that planted the ear shall he not hear Psal 94.9 Or hee that formed the eye shall he not see The naturall knowledge of the law The naturall notions or principles ingraffed in our minds or the law of nature or the difference between things honest and dishonest Hee that hath ingraved in the minds of men the rule of directing their life he will have men to live according to that rule and thereafter respecteth and governeth their life actions and events But God hath ingraved in the minds of men such a rule whereby to discern that which is honest from things dishonest Therefore hee is both the beholder and Judge of mans life As many as have sinned without the law shall perish also without the law Rom. 2.12 13 14 15. and as many as have sinned in the law shall be judged by the law For the hearers of the law are not righteous before God but the doers of the law shall be justified c. Plant. captiv Hom. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plautus saith There is verily a God who both heareth and seeth what we doe And Homer God hath an upright eye The terrours of conscience The terrours and torments of conscience in the wicked which generally ensue upon sin committed by them These feares cannot be stricken into any without some intelligent and understanding nature which beholdeth and respecteth all humane affairs especially seeing the wicked cannot escape Therefore there is some revenger of sins and wickednesse who is God and who inflicteth those horrours Rom 1.18 2.15 and also who knoweth and regardeth all things even the secrets of men The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men And Juvenal writing unto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousening and perjured Merchant Why saith hee dost thou think such fellowes to have escaped whose mind being conscious and guilty of the deed possesseth them with astonishment c. Rewards and punishments Rewards and punishments He that at all times and in all places adorneth vertue with rewards and draweth the wicked to punishment he must needs rule all mankind with his providence But God yeeldeth more pleasant successes and events to the good which live with moderation and soberly even to those that are without the Church and punisheth hainous offences with grievous punishments in this life yea when men wink at them Therefore God ruleth and governeth the whole world by his providence The righteous shall rejoyce when hee seeth the vengeance Psal 58.9 10. 94 10. hee shall wash his feet in the bloud of the wicked And men shall say Verily there is fruit for the righteous doubtlesse there is a God that judgeth in the earth He that nurtureth the heathen shall not he punish Like unto this is the heathen Poets Axiome Such things as a man doth such an end and fruit thereof surpriseth him The maintenance and preservation of Common-weals The order and preservation of Common-weals He that ordereth and setleth the Empires and States of the whole world preserveth and maintaineth them against the power hatred sleights furies of divels tyrants and wicked men which are far moe in number then the good and wish rather the suppression then the maintenance of lawes and at his pleasure altereth and translateth them it must needs be that he taketh care of and guideth the affairs counsels and actions of men But it is God who alone is able to perform and doth perform these things for none besides him is mightier then the divell and the order of Common-weales and Kingdoms doth alwaies continue Therefore God governeth all things by his providence By me Kings reign and Princes decree justice Prov. 8.15 Dan. 4.14 That living men may know that the most High hath power over the kingdome of men and giveth it to whomsoever hee will and appointeth over it the most abject among men And Tully saith in a certain Oration Pro Rabir. Common-weals are governed far more by the
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
commandement or they are not done to that end principally as thereby to doe and execute the known will of God The reason thereof is certain and expresse in the Scriptures because the will of God revealed in his word is the only and surest rule of goodnesse and rightnesse in the creatures Wherefore if those motions and actions accord to the will of God they are in themselves good and pleasing to God but those actions which disagree from his will are in themselves sins which God abhorreth and punisheth Whatseever is not of faith is sinne that is Rom. 14.23 whatsoever resteth not on the certain commandement of God neither is done to that end no action evill in it selfe in respect of God as thereby to obey the knowne will of God But the argument on the other side is false if we respect the will of God moving and working all the motions and actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is unjust whether he worke by the good or by the wicked Because seeing he is most good his will only is the rule of justice and seeing he oweth nothing to any man he cannot to any man be injurious Wherefore to spoyle another against the law and commandement of God is sinne in it selfe and theft But God commanding by an especiall commandement the Israelites to spoyle the Egyptians it was not theft but a worke good in it selfe both in respect of God â—xod 12. â— by this meanes punishing the unjustice of the Egyptians as also of the Israelites doing it to this end that they might obey therein the speciall will and commandement of God which if they had done without this commandement they had committed theft Repl. 2. He that willeth and worketh an action which is in it selfe sin willeth and worketh sins God willeth those things which are sins in themselves in respect of mans will but not in respect of his will God willeth those actions which in themselves are horrible sinnes as are the hainous offences of Absolon the lying of the Prophets the cruelty of the Assyrians making waste of Jury Therefore God willeth and worketh sin Answ The Major is true of one who worketh an action which is sin and disagreeth from the law of God in respect of his will 1 Kin. 22.23 Esav 10. who worketh it and is not true of others but the Assyrians actions and of others finning which God effectually would were sins not in respect of the will of God but of the will of the men themselves sinning For though God would the same thing yet he would it not in the same sort that they But that this answer as also the former may be the better understood may be with greater certainty opposed against the like sophisms which humane reason in great number frowardly wresteth against Gods providence this generall rule is to be observed the truth whereof is manifest and the use great in Philosophy both Naturall and Morall as also in Divinity One and the same worke or action A rale to be observed of good and evill causes of one and the same effect or effect in subject or matter is in consideration manner and forme made most diverse good and bad according to the diversity of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad and a good cause is in it self a cause of good by an accident a cause of an evill and bad effect or vice which is inherent and remaining in the effect by reason of a bad and vicious cause concurring in the producing of that effect and contrary a bad and evil cause is in it self a cause of evill but by an accident of good which good is in the effect by reason of a good cause concurring there-with to the producing of that effect Now then whatsoever God doth cannot be but most good and most just seeing both himselfe is most good and hath no scope or ends of his counsels and works but such as are most good alwaies agreeing with his nature and Law namely his glory and the safety and salvation of his chosen But the creatures action is then good when both themselves are good and have a good end proposed unto them of their action which end they have when as they execute the commandement of God either generall or specialls being moved by the cogitation of his commandement whether they have or have not any knowledge of the counsell and purpose of God why he commandeth this or that thing to be done And the action of creatures is evill when hoth themselves are evill as also when being forsaken and not corrected by God they doe a thing without his commandement or not to that end as thereby to obey him Wherefore that worke the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evill creature must needs be good in respect of God and evill in respect of the creature neither what is evill in that worke may be attributed to God neither what is good unto the corrupt creature but by an accident So the afflicting or wasting of the Jewes was in subject and matter one and the same worke which both God would ordayned and wrought and the Assyrians executed yet in consideration and respect it was not the same but most diverse For in respect of God purposing by this meanes to punish the sins of the Jewes it was the power and most holy worke of God in respect of the Assyrians who were both wicked cruell ravenous and bent not upon the will of God which they were ignorant of but on the fulfilling of their whole rapacity and hatred against the law of God it was wicked robbery the proper work of the Assyrians as it is expresly shewed Esay 10.7 which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper worke of the Assyrians can be attributed to God nor the proper worke of God unto the Assyrians but by an accident because namely in one and the same losse and waste which God brought upon the Jewes by the Assyrians the unjust worke of the Assyrians did by an accident concurre with the most just worke of God Even as a Judge is not therefore made a thiefe nor a thiefe made a Judge because a just Judge putteth to death a robber by an evill executioner and a thiefe but one and the same slaughter is a just punishment in respect of the Judge and murther in respect of the executioner being a thiefe So a Captaine lawfully waging warre and laying waste the country of his enemies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Job thereby to try him doth justly Sathaâ— and the Caldeans spoyling and vexing him for to fulfill their owne lusts and to destroy him doe wickedly
consequence or by supposition which is the immutability and unchangeablenesse of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselves might either not have been or might have been changed So are those things necessary which God hath decreed that they should be done in respect of the unchangeablenesse of his decree which decree yet God most freely made that is hee might from everlasting either not have decreed it at all or have decreed it otherwise according to those wordes Thinkest thou that I cannot now pray to my Father and hee will give mee moe than twelve legions of Angels Mat. 26.53 How then should the Scripture be fulfilled Likewise Those things are called necessary which are done indeed by such second causes as are so made of God that by their owne nature they cannot doe otherwise than they doe but yet may be by God himselfe either taken away or hindered or altered and changed As the Sun and the shadow going forward in consequence or order of nature with the Sun and yet consisting and standing still in that battell of Joshua and returning backwards in the daies of Ezechias the fire burning bodies within the reach thereof which are capable of burning and yet not burning the three Children in the furnace of Babylon or those things which are indeed in their own nature apt to produce a contrary or diverse thing or to forbeare producing of their effect and yet notwithstanding cannot doe otherwise because they are so moved by God or by other causes which although they be not changed yet might have been changed or when they worke so cannot withall not worke or worke otherwise because two contradictories cannot be both at one time true Fortune and Chance Fortune and Chance are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident by reason of such causes as are causes by and in themselves but not knowne to us as when we say good or evill fortune happy or unhappy chance Sometimes they signifie the causes of such events either the manifest causes which are causes but by an accident as when any thing is said to be done by fortune or by chance or the hidden and unknown causes which are causes by and in themselves As it is said in the Poet Omnipotent fortune and fate inevitable And they are wont to call that fortune which is a cause by an accident in voluntary agents whose actions have some event that seldome happeneth besides their appointment As he that digging with purpose to build findeth treasure Chance they call an accidentall cause in naturall agents whose motions have effects neither proper to them neither alwaies happening and that without any manifest cause directing it as if a tyle falling from an house kill one that passeth by Fate or destiny The difference between the Stoickes the Churches doctrine concerning Gods providence By the name of Fate or Destiny sometimes is understood the decree and provideâ—ce of God As that of the Poet Leave off to hope that the fates of the Gods are moved with entreaty But the Stoickes by this word understood the immutable connexion and knitting of all causes and effects depending of the nature of the causes themselves so that neither the second causes are able to work otherwise than they work neither the first causes can worke otherwise than doth the second and therefore all effects of all causes are absolutely necessary This opinion of the Stoickes because it spoyleth God of his liberty and omnipotency and abolisheth the order and manner of working in second causes disposed by Gods wisedome not only sounder Philosophy but the Church also rejecteth and condemneth and doth openly professe her dissenting from the Stoickes 1. Because the Stoickes tie God to second causes as if it should be necessary for him to work by them as their nature doth bear and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of God as being their chiefe and most free Governour and Lord and therefore are subject and tied to his will and pleasure 2. The Stoickes were of opinion that neither God nâ—r second causes can doe any thing of their own nature otherwise than they doe The Church affirmeth that not only second causes are made and ordained by God some to bring forth certain and definite effects some variable and contrary but God himself also could from everlasting either not have decreed or have decreed and wrought otherwise either by second causes or without them and by them either changeable in their own nature or unchangeable all things whose contrary are not repugnant to his nature and that he hath so decreed them and doth so work them not because he could not doe otherwise but because it so pleased him as it is said Our God is in heaven he doth whatsoever he will With God shall nothing be impossible that is which is not against his nature Psal 115.3 Luke 1.37 or whereby his nature is not overthrowne as it is said 2 Tim. 2. Out of this then which hath been spoken we answer unto the argument which was That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing therefore is done contingently neither by fortune or chance but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoickes is objected to the Church For albeit the Church confesseth all events in respect of Gods providence to be necessary yet this necessity is not a Stoicall fate and destiny because the Church detendeth against the Stoickes both liberty in God governing things at his pleasure and a changeablenes in second causes and sheweth out of Gods word that God could both now doe and from everlasting have decreed many things which neither he doth nor hath decreed And therefore the Church also hath abstained from the name of fate lest any should suspect her to maintaine with the Stoickes an absolute necessity of all things Secondly necessity of consequence or supposition doth not take away contingency If removing Stoicisme yet notwithstanding the necessity of all things and the abolishing of contingency fortune and chance be objected wee make answer to the Major by distinguishing the words For those things which are done by the providence and decree of God are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute wherefore it followeth that all things come to passe not by simple and absolute necessity but by that of supposition or consequence And necessity of consequence doth not at all take away contingency The reason of this is Because the same effect may have causes whereof some may produce
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
intercession Answ There is an ambiguity both in the word Prayer and in the word Intercession God will that one pray and make intercession for another but this they must doe not standing on the worthinesse of their own intercession and merits but on the worthinesse of the intercession and merits of the only Mediatour Christ Christ maketh intercession for us because he prayeth willeth and obtaineth and effectuateth it himself that for his own sacrifice and prayers we may be received of God the Father into favour and be reformed according to his Image Christ therefore maketh intercession for us by the vigour and vertue of his owne proper worthinesse and merits for his owne worthinesse hee is heard and obtaineth what hee desireth After this sort doe not the Saints make intercession one for another Wherefore seeing the Papists feigne that the Saints doe by their owne merits and prayers obtaine for others grace and certaine good things at Gods hands they manifestly derogate from the glory of Christ and deny him to be the only Saviour ON THE 12. SABBATH Quest 31. Why is he called Christ that is Annointed Answ Because he was ordained of the Father and annointed of the holy Ghost a Psal 45.8 Heb. 1.9 Esay 61.1 Luke 4.18 the chiefe Prophet and Doctor b Deut. 8.15 Acts 3.22 7.37 Esay 55.4 who hath opened unto us the secret counsell and all the will of his Father concerning our Redemption c John 1.18 15.15 and the high Priest d Psal 110.4 who with that one only sacrifice of his body hath redeemed us e Heb. 9.12 14 28. 10.12 14. and doth continually make intercession to his Father for us f Rom. 5.9 10. 8.34 Heb. 9.24 1 Joh. 2.1 and a King who ruleth us by his word and spirit and defendeth and maintaineth that salvation which he hath purchased for us g Psal 2.6 Zach. 9.9 Matth. 21.5 28.18 Luk. 1 33. Joh. 10.28 Revel 10. 12. 16. The Explication What is signified by the name of Christ THe name of Jesus doth rather summarily than expresly note the office of the Mediatour and is as it were a proper name designing rather a certain person But the word Messias or Christ or Annointed is properly an Epitheton of the office which being adjoyned to the former doth more significantly declare the proper and certaine office of the Mediatour For it expresseth metonymically the three parts thereof namely to be a Prophet a Priest and a King For these three were wont to be annointed and so to be designed to these functions Object But it may be that Christ was annointed but to one of these functions only Ans Hee is called in the Scripture a Prophet a King and a Priest And further Christ was signified by annointed persons whereof those three sorts were in the Old Testament And hence it cometh to passe that these two names Jesus Christ are often joyned For it is not enough to beleeve that there is a Saviour and that he is exhibited but wee must further also certainly be perswaded that this Jesus born of the Virgin Mary is that Saviour and Christ promised in the Old Testament Furthermore concerning the office of the Mediatour as it is designed by his name Christ which signifieth Annointed foure things especially offer themselves to be considered 1. What the Vnction or Annointing of Christ is or in what sense he is called Annointed 2. What is Christs Propheticall function 3. What his Priesthood 4. What his Kingdome 1. What Christs Vnction or Annointing is ANnointing in the Old Testament was a Ceremony whereby according to Gods ordinance Prophets Priests and Kings were annointed either with some speciall or common oyle that it might stand for a testimony to those who were rightly annointed that they were called of God to the administring of one of these functions and that they should be furnished from God with gifts necessary for the performing of that whereunto they were called For annointing signified 1. The calling and ordaining of any to the office either of a Prophet or of a Priest or of a King 2. It signified the promise and bestowing of gifts necessary thereto For to whom God committed any office and whom he caused to be annointed to these also he subministred the gifts of the holy Ghost necessary for the discharging of it as knowledge wisedome strength fortitude industry authority and such others 3. It signifieth the fragrantnesse or sweet savour of the labours imployed in that vocation that is it was a testimony that the labours were gratefull and acceptable to God and that hee would prosper such labours as the Annointed should with a true faith and cheerfully undergo in executing the function committed unto them of God We are unto God the sweet savour of Christ in them that are saved 2 Cor. 2.15 â— Cor. 15 5â— The analogie or proportion between the signe and the thing signified Your labour is not in vain in the Lord. Further the out ward annointing did as a signe represent the inward that is the gifts of the holy Ghost as the things signified by reason of a correspondent Analogy and proportion For as oyle maketh the dry parts being annointed therewith lively agill and able or fit to do their duty and besides to send forth a sweet savour So the holy Ghost furnishing them with necessary gifts which are ordained to a function giveth them strength and power whereby they being of themselves unfit to doe any good are made fit and able to work and accomplish things gratefull unto God that is the holy Ghost causeth them to dispatch readily and with dexterity the parts of that duty which is injoyned them and to doe things acceptable to God and availeable for the preservation of the Church Now the anncinting of Jesus Christ is 1. The ordaining of the Son of God to the office of the chiefe Propher Priest and King of the Church 2. The speciall communicating of the gifts of the holy Ghost necessary for his office 3. Gods approbation and prospering of this office The Lord would breake him Esay 53.10 and make him subject to infirmities when he shall make his soule an offering for sinne be shall see his seed and shall prolong his daies and the will of the Lord shall prosper in hid hand Hee shall see of the travell of his soule and shall be satisfied by his knowledge shall my righteous servant justifie many for hee shall beare their iniquities Therefore will I give him a portion with the great and he shall divide the spoyle Jesus then the Son of God and Mary Two causes why Jesus was also called Christ that is Annointed is called Messias or Christ or Annointed 1. Because hee was appointed of his Father from everlasting the Mediatour that is the chiefe Prophet Priest and King of the Church This is confirmed by this reason Hee that is to be a Prophet a Priest and a King
our sins and that he might loose the workes of the Divel 1 John 3.5 Therefore the Son of God and another nature from the flesh that is the man Jesus is the Son of God in respect not only of his humanity but also of his divinity which besides and before the flesh existed in him and by the assumption of the flesh was made as it were visible and conspicuous Wherefore it followeth also and that necessarily that that was a subsistent and a person For that which is by nature a son is also a person But Christs divinity or nature which was also before his flesh is the Son of God by nature Therefore it is a subsistent and a person in the flesh taken or assumed and before it 5. Classe The Word is a person before Jesus borne of the Virgin and he is the Son To the fifth Classe belong those places of Scripture which affirme Christ man to be the Word incarnate The argument is this The Word is a person which both existed before Jesus was born and now dwelleth personally in the flesh taken of the Virgin But that Word is the Son Therefore the Son is a person besides and before the assumption of flesh The Major is proved 1. Because those things are attributed unto the Word which only agree to a thing subsistent living intelligent working that is to a person For the Word was before all creatures with the Father God by him were all things made John 1. 1 John 1. 5. Rev. 19. he was authour of life and light in men he was in the world from the beginning and not known he hath his own country and nation he came unto it in his name men beleeve he giveth power to others to be the sons of God by his own authority and power he doth assume and take flesh and is therein manifested seen handled converseth and dwelleth amongst men The Minor is proved John 14.18 34. Rev. 2.18 1. Because the Word is called the only begotten Son of God 2. Because the same properties are attributed to the Word and the Son For the Son is in the bosome of the Father revealing God unto men By him the world was created In him is life he was sent and came from heaven into the world He took the seed of Abraham Likewise the life which is the Word was with the Father before the incarnation and manifestation of Christ Therefore God was even then the Father of the Word and the Word the Son of God But seeing the new Arrians do marvellously deprave by their new and crafty devised Sophismes this notable place of John concerning the Word subsisting before the flesh born of the Virgin and creating and preserving all things that thereby they might rob and dispoile the Son of God of his true and eternall Deity it seemed good here to adjoyne those things which Zacharias Ursinus some yeeres since noted and drew out as to be opposed against these corruptions and forgeries briefly indeed and barely after the manner of Logicians yet such as are learned and sound whereby also the like corruptions and wrestings of places of holy Scripture may easily be observed discerned and refuted JOhn purposing to write the Gospel of Christ in the first entrance proposeth the summe of that doctrine which he purposed to deliver and confirm out of the story and sermons of Christ The argument of Johns Gospel And seeing the knowledge of Christ consisteth in his person and office he describeth both and sheweth that Christ is the eternall Son and Word of God the Father who taking flesh was made man that hee might be made a sacrifice for our sins and might make us through faith in him the Sonnes of God and Heires of eternall life This Word then whom afterwards he calleth the onely begotten Son of the Father he saith now to have been in the beginning which sheweth his eternity In the beginning was These wordes of the holy Evangelist they corrupt and deprave who raise again Samosatenus his blasphemies from the pit of hell expounding this beginning of the beginning of the Gospels preaching done by Christ But contrary Saint John and the Church even from the Apostles and their Scholars time doe understand that beginning of the world wherein Moses recounteth all things to have bin first created by God Gen. 1. For John saith that the world was made by him and further that even then in the beginning he was God and that the true God Creatour which is onely one and was in the beginning of the world Repl. 1. Beginning doth not signifie eternity Therefore yee deprave it who so expound it Answ Wee doe not so expound it but that even then in the beginning of the world was the Word and therefore was before the Creation of the world and whatsoever was before this was from everlasting and so is the Scripture wont to speake as Eph. 1.4 1 Pet. 1.20 Pro. 8.22 23. c. where we may see a large place concerning wisdome whose eternity is there signified in this that it is said to have been before the creation of the world Repl. 2. Beginning often signifieth the beginning of the Gospels preaching Yee were with me from the beginning I said not to you from the beginning Ans This sheweth that sometimes it so signifieth but not alwaies And we are still to construe it of that beginning which the text sheweth As also in other places I am α and ω Rev. 1. ◠the begining and the end the first and the last The Word The corrupters say The man Christ is called the Word because he speaketh and teacheth the will of the Father Wee say that he is called indeed the Word for this cause because he declareth God and his will but yet in respect of his divinity not of his humanity The reasons hereof are 1. Because his humanity was not from the beginning of the world 2. Because this word was made flesh that is took on him humane nature 3. Because this Word did lighten all men from the beginning of the world whosoever had the knowledge of God and how much soever they had Hee was the life and the light of men lightning every man which cometh into the world No man hath knowne the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time the Son which is in the bosome of the Father he hath declared him Repl. 1. It is said Now God hath spoken unto us by his Sonne Heb. 1.1 Ans That is by his Son made man Repl. 2. Hee is not said any where in the old Testament to have spoken Ans Yes By the Angel of the Lord who also himselfe is Lord. Esay 6.9 Likewise The Lord appeared speaking whom Saint John affirmeth to have been Christ John 12.40 Repl. 3. The Word is said to have been palpable visible and so forth Answ That is 1 John 1. by reason of
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
concurre unto one person because they being united doe make one person or one subsistent incommunicable not sustained in another or of another The Father the Sonne and the holy Ghost are not united in person or personall properties because they have these not the same but distinct By this which hath been said it is manifest that the Union in nature and naturall perfections is an equality of properties and nature but the personall union is when two unlike natures are coupled so that each retaineth his naturall properties and operations whole and distinct but yet have both one and the same subsistence wholly or it is the joyning of two natures different in properties to constitute the substance of one individuall or person that is such a connexion or knitting of them together as they are one individuall subsisting by it selfe or the substance of one individuall But that in Christ the Vnion of the flesh with the Word is not essentiall Why the union of the flesh with the Word cannot be essentiall made in the nature or any essentiall property of the God head is shewed by these reasons 1. Of the God-head and flesh assumed there ariseth not any third Essence but each is and abideth an Essence so perfect and whole as neither especially the Divine as being in it selfe a person and simply void of all change cometh into the composition or compounding as we properly take this word of the other 2. If the Union of the flesh with the word were essentiall it would follow that the humanity once assumed and taken was equalled with the God-head in essentiall properties so by a consequent to be made of the same nature and essence with the Word So Vigilius sheweth Lib 4. The ancient heresies into which they fall who maintaine an Essentiall Union that the Eutychians held two substances to be in Christ of the same nature Wherefore they who will have the essentiall properties of the God-head to be really communicated and common with the flesh so that the flesh should truly and really be and be called omnipotent omniscient and whatsoever else the God-head is they indeed howsoever in words they mightily stand against it hold this Union to be made in essential properties and in nature and both with Eutyches and Swenckfield they confound both natures and take away the difference between the creature and the Creatour and also with Nestorius they frame and make two persons and so bring in a quaternity For albeit they say that they in their confusion or as themselves call it with their Master Swenckfield deifying and majesticall exaltation of the flesh doe retaine the substance of the flesh yet two substances having really the same and like perfections are two subsistents or persons of one nature as are two men and whatsoever other individuals of the same kind or nature Lastly with Sabellius and the Patripassians they incarnate the whole Trinity For there is one and the same essence in number of the divine person and the same essentiall properties Wherefore that which is united and equalled with one of these three according to essence must needs be also united and equalled with the rest Wherefore the Union of both natures in Christ is personall or according to the subsistence proper unto the Word both natures keeping and retaining in that Union their properties whole and unconfounded For the Word did not by uniting humane nature unto it make the same God-head or God and omnipotent immense and infinite but it took the manhood which retaineth still the properties belonging unto it and so did joyn and knit it unto it selfe as to be one person with it and the substance of one Christ Neither is it absurd that a thing which neither is made or is one with another in kind neither any Homogeneall part thereof should yet exist in the same subsistence with it or should subsist in it self wherwith it is united For a graffe hath his subsisting in a tree of another nature or kind The same is the subsistence both of the sprig ingraffed of the tree sustaining the sprig that is they are one and the same individuall tree yet have they and so doe reaine natures in properties most diverse The like reason is there in the two natures of Christ both subsisting in or of the same person of the Son Object The humane nature is united with the Word in person but not in nature Therefore the person is divorced and sundered from the nature Againe The person onely of the Sonne is united with the humane nature Therefore not the divine nature it selfe of the Word Answ In both these arguments is a fallacy from that which is no cause as if it were a cause and both offend in this for that they who so reason against the maintainers of true doctrine and men sound in faith either know not or are not willing to distinguish between these two phrases of speech To be united in nature and to be united to or with a nature when notwithstanding the difference is very great and most familiar and knowne unto the Schoolemen For To be united in nature is to be equalled that is to be made one essence or nature with another To be united to or with a nature is to be coupled and joyned therewith to one subsistence or personality Wherefore the flesh is united to or with the Word not in nature or in essentiall properties that is it is not made with the Word one essence neither made equall unto it in omnipotency wisdome and nature for so should the whole Trinity be incarnate Yet it is united to the omnipotencie wisdome nature and essence of God not simply but of God the Word Now this is nothing else than the flesh to be united to the person of the Sonne or to the Word in person which person is the very divine nature or essence omnipotent wise and whatsoever else is proper to the God-head But albeit the flesh taken or assumed is truly united both to the person and to the nature of the Word For the person is not any severall thing or really differing from the essence but is the essence it selfe yet is it well said that the flesh is united to the Word in person onely and likewise that the person onely of the Word is incarnate The reasons hereof are 1. Because not the Father nor the holy Ghost were incarnate but the Sonne onely 2. Because the first and neerest terme of this union is the person only of the Word assuming and taking the flesh but not the God-head For the person onely is proper unto the Word the essence of the God-head is common to him and the same with the Father and the holy Ghost This is plainly taught by the sixth Toletan Councell Concil Tolet. 6. cap. 1. in these words in these words The Sonne onely took the humanity in singularity of person not in the unity of divine nature that is in that which is proper unto the
contradiction as if thou shouldst say I am certain of my reward therefore I will not run for a reward is not given but to him that runneth These propositions do one mutually follow another To be certain of salvation and To have a desire of conversion and amendment of life 2. What predestination is The difference between predestination and providence PRedestination differeth from providence as a speciall from the generall For providence is the eternall counsell of God concerning all creatures but predestination is the eternall counsell of God concerning the saving of men and angels Wherefore predestination is the eternall most just and unchangeable counsell of God of creating men of permitting their fall into sin and eternall death of sending his Son into flesh that he might be a sacrifice and of converting some by the word and the holy Ghost for the Mediatours sake and saving them in true faith and conversion justifying them by and for him raising them up to glory and bestowing on them eternall life and of leaving the rest in sin and eternall death and raising them up to judgment and casting them into eternall pains Here is spoken of men which shall be saved and not saved therefore to them onely and not to angels doth this definition of predestination agree The parts of predestination are Election and Reprobation Election is the eternall Election unchangeable free and most just decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in faith and repentance and by him to give them eternall life Reprobation is such a decree of God as whereby he hath decreed to leave some Reprobation according to his most just judgement in their sins to punish them with blindnesse and damnation and condemn them being not made partakers of Christ everlastingly That election likewise as also reprobation are both the decree of God these and the like sayings do prove I know whom I have chosen His grace was given to us before the world was John 13.18 2 Tim. 1.9 Rom. 9.18 He hath mercy on whom he will But therefore election and reprobation were made by counsell and therefore both are a decree and that eternall because there is no new thing in God but all from everlasting and the Scripture doth manifestly say Ephes 1.4 that God hath chosen us before the foundation of the world Seeing then he hath chosen us hee hath therefore rejected the rest that which the very word of choosing doth shew For whatsoever is chosen the same is chosen other things being rejected 3. What are the causes of predestination or election and reprobation THe efficient and motive cause is the good pleasure of God It is so O Father The efficient cause of our election Gods good pleasure not any thing in us Ephes 2.3 because thy good pleasure was such God hath not foreseen any thing in us for which he should choose us for there can be no good in us as of our selves seeing we are by nature the children of wrath as well as others For if any good be found in us that he doth work wholly in us and he worketh nothing in us which he hath not decreed to work from everlasting Wherefore the alone gracious and free good pleasure of God or the alone free mercy of God is the efficient and motive cause of our election Our election I say is of grace and free that is not in respect of any good foreseen in us Rom. 9.18 John 15.16 He hath mercy on whom he will that is he freely giveth what he giveth Ye have not chosen me but I have chosen you God hath predestinate us to be adopted through Jesus Christ unto himselfe The cause of reprobation is in GOD. Ephes 1.5 according to the good pleasure of his will See further Rom. 9.11 Col. 1.12 2 Tim. 1.9 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God For we being all by nature the children of wrath had all perished if sinne were the cause of reprobation Wherefore the cause of reprobation is not in men themselves but that is in God his will of shewing forth his justice Therefore of particular men why this man is elected and the reprobated there can be no other reason given but the good pleasure of God only But the cause of damnation is altogether in men which is sin For God will declare his justice in the damnation of the reprobate He therefore condemneth no man not ordaineth unto condemnation unlesse it be for sin neither willeth he the damnation as it is damnation but as it is a just punishment Now punishment taketh not place but there where sin was before seated The cause of damnation is the free will of divels and men The principall cause therefore of damnation is the free will of Divels and men because of their owne accord they fell from God But the first cause of salvation is the eternall and free election of God whereof God foresaw no cause in us why he would convert us unto Christ rather than others why he would save and redeeme us out of the common and generall destruction wherein all were plunged rather than others The supreme finall cause of Predestination is Gods glory and the last and proper finall cause of election is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election is our justification when God doth in his Sonne freely account us for righteous Both which finall causes the Apostle compriseth in these words He hath predestinated us to the praise of the glory of his grace wherewith he hath made us freely accepted in his beloved Ephes 1.6 Likewise of the contrary The first finall cause of reprobation is the declaration of Gods justice severity and hatred against sinne in the reprobate Rom. 2.9 God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Object 1. God did foreknow our workes therefore he chose us for our works Ans He did foreknow those good things which he purposed to work in us as also he foreknew the persons otherwise he could not have foreknowne any good workes So could he not have foreseene any evill except he had purposed to permit the same Object 2. Whomsoever God chose in Christ them he found in Christ for he in Christ benefiteth none but those who are in Christ Ephes 1.3 God chose us in Christ Therefore he found us in Christ that is he foresaw that we should be accepted of Christ that we would beleeve rather than others and would become better than others and therefore he chose us Answ We deny the Major For the reason alledged holdeth not true in election but in the effects of election and in the consummation of Christs benefits which are imparted unto none but such as are in
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
respecteth and as an instrument apprehendeth Object 5. Evill workes condemne Therefore good workes justifie Ans 1. These contraries are not matches For our evill workes are perfectly evill our good workes are imperfectly good 2. Although our good workes were perfectly good yet should they not deserve eternall life because they are debts Unto evill workes a reward is due by order of justice unto good works not so because wee are obliged and bound to do them For the creature is obliged to his Creator neither may hee of the contrary binde God unto him by any workes or meanes to benefit him And evill workes in their very intent despight God but good works yield him no profit or delight Object 6. Hee that doth righteousnesse is righteous Therefore not hee that beleeveth Answ 1. Hee is righteous before men that is by doing righteousnesse 1 John 3.7 hee declareth himselfe righteous to others but before God wee are righteous not by doing righteousnesse but by beleeving as it is written Rom. 3.20 By the workes of the Law shall no flesh be justified in his sight 2. John sheweth there not how wee are righteous but what the righteous are as if he should say that he that is regenerated is also justified because by doing righteousnesse he testifieth to the world that he is justified So then in this reason the fallacy is a taking that which is no cause of justification instead of the true cause thereof Object 7. Christ saith Many sins are forgiven her because shee loved much Luke 7.47 Therefore good workes are the cause of justification Ans 1. Christ here reasoneth from the latter to the former from the effect which cometh after to the cause which goeth before In that the woman loved Christ much Christ thence gathereth that many sins were forgiven her and because there was a great feeling in that woman of the benefit it must needs therefore be that the benefit is great and many sins are forgiven her That this is the meaning of Christs words appeareth by the parable which he there useth 2. Not every thing that is the cause of Consequence in reason is also the cause of the Consequent or thing it selfe which followeth in that consequence of reason Wherefore it is a fallacy of the Consequent if it be concluded Therefore for her love many sins are forgiven her For the particle because which Christ useth doth noâ— alwaies signifie the cause of the thing following It followeth not The Sun is risen because it is day Therefore the day is the cause of the rising of the Sun The contrary rather is true Quest 64. But doth not this doctrine make men carelesse and profane Ans No For neither can it be but they which are incorporated into Christ through faith should bring forth the fruits of thankfulnesse a Mat. 7.18 John 15.5 The Explication THis Question of the Catechisme is a prevention of the Papists slander against the doctrine of Justification by faith Ob. 1. Doctrine which maketh men secure and profane is not true and therefore not to be delivered But this doctrine of free justification by faith maketh men secure and profane Therefore it is not true nor to be taught or delivered in the Church Ans Here is a fallacy of accident If the doctrine of free justification by faith make men secure this happeneth by accident The naturall effect of this doctrine is an earnest desire of shewing our thankfulnesse towards God But this accident objected by the adversaries of this truth falleth out not because men doe apply but because men doe not apply to themselves the doctrine of grace Repl. 1. Even those things which fall out to be evill by an accident are to be eschewed But this doctrine maketh men by an accident evill Therefore it is to be eschewed Ans Those things which fall out to be evils by an accident are to be eschewed if there remaine no greater and weightier cause for which they are not to be omitted which become evill to men through their owne default But wee have necessarie and weighty cause why this doctrine ought to be delivered and by no meanes to be omitted namely the commandement and glory of God and the salvation of the Elect. Repl. 2. That which cannot hart wee need not to eschew But according to the doctrine of justification by faith sinnes to come cannot hurt us because Christ hath satisfied for all both which are past and which are to come Therefore wee need not to beware of sinnes to come Now this is apparently absurd Therefore the doctrine whence this Consequent ariseth is likewise absurd Ans 1. We answer to the Major of this reason that we need not beware and take heed of that which cannot hurt namely whether it be taken heed of or no. But sins to come hurt not that is hurt not them which are heedfull and penitent yet they hurt them who are carelesse and unrepentant 2. Therefore we also deny the Minor for God is alwaies offended with sins and his displeasure is the greatest hurt that can befall man Further sins bereave us of conformity with God and purchase bodily pains unto the faithfull howsoever eternall paines be remitted unto them Hither belong other arguments of the Papists wherewith they oppugne this doctrine of Justification by faith such as are these following Object 2. That which is not in the Scripture is not to be taught or retained That wee are justified by faith only is not in the Scripture Therefore it is not to be retained Ans To the Major we say that which is not in the Scripture neither in words nor in sense is not to be retained But that we are justified by faith only is contained in Scripture as touching the sense thereof for we are said to be justified freely by grace without the works of the law Rom. 3 2â— 28. Gal. 2.15 Ephes 2.8 9. Titus 3.5 1 John 1.7 without the law not of works not of our selves not of any righteousnesse which wee have done by faith without merit Also the bloud of Christ is said to cleanse us from all sin And these are all one To be justified by faith alone and To be justified by the bloud and merit of Christ apprehended by faith only by receiving and beleeving deserving nothing by faith or other works Now the reasons why we are to retain against the Papists the exclusive particle only have been heretofore declared and inlarged Object 3. That which is not alone doth not justifie alone Faith is not alone Therefore faith doth not justifie alone Ans If the conclusion be so understood as it followeth out of the premisses on this wise Faith therefore doth not justifie alone that is being alone the argument is of force For justifying faith is never alone without works as her effects Faith justifieth alone but is not alone when it justifieth having works accompanying it as effects of it but not as joynt causes with it of justification But if
and through the doores is no where expressed in Scripture and therefore we deny it The rest of the prerogatives are there expressed indeed but they abrogate not the truth of humane nature For Peter also walked on the waters and we shall be transformed and lifted up but ubiquity and presence of Christs flesh in all or many places is no where extant in Scripture and it suffereth not Christs flesh to be any longer a creature much lesse a true body For to be every-where or in divers places at once in its owne substance is the property of the unmeasurable Deity alone but every creature is finite God only is every where because he is infinite and by his finitenesse is discerned from his Creatour Now that which is finite cannot be in moe places then one Hence it is that the Scripture and and Doctors of the ancient Church produce this property of presence in many places as a certain argument of true and sole Divinity as Christ himselfe speaking of himselfe saith The Son of man John 3.13 which is in heaven And Dydimus saith The holy Ghost himself if he were a creature Lib. 1. Cap. 1. de Spiritu sancto should at least have a circumscribed or limited substance as all things else which are made For although the invisible creatures be not circumscribed in place yet they are finite in the property of their substance But the holy Ghost being in many hath no circumscribed or limited substance Tertullian also saith If Christ be man only Lib. de Trin. how then is he present wheresoever he is called on sith this is not the nature of man but of God To be present in every place Our adversaries therefore thus reasoning that those prerogatives are the cause of his presence every-where or in many places which verily are no causes hereof commit the fallacy of alledging a false cause For indeed the reason of those prerogatives and the ubiquity are very diverse 3. From the Article of the communion of Saints 1. Such is the communion of Saints with Christ now as it was of old ever since the beginning and shall be ever hereafter as well of those who use the Sacraments as of them who are by necessity excluded from them 1 Cor. 10.3 4. Ephes 4.4 Rom. 8.9 1 Cor. 6.17 1 John 4.13 John 15.5 Ephes 1.22 Ephes 4.15 Ephes 5.30.31 Ephes 4. 1 Cor. 10. Rom. 8. For there is but one only communion of Saints with Christ because we are all one body with Christ But this communion of Saints with Christ was alwayes spirituall as the Apostle doth shew He that is joyned to the Lord is one spirit Hereby know we that we dwell in him and he in us because he hath given us of his spirit He is the Vine we are the branches He is the Head we are the members He is the Bridegroome and we with the whole Church are his Spouse Or the argument may be thus formed All the Saints have the same communion with Christ both in the Old and New Testament as well they who have power to approach and partake of the Supper as they who have not and we cannot eat Christ any otherwise then his Disciples did eat him in the first Supper But they did eat him spiritually Therefore we eat him also spiritually Out of the selfe same Article we thus argue 2. Such is our eating of Christ as is his abiding in us But this is spirituall Therefore our eating of him is spirituall The Major is out of question because he is therefore eaten that he may remaine in us and we in him not that being once eaten he should forthwith vanish away John 6.56 He which cateth my flesh and drinketh my bloud abideth in me and I in him The Minor namely that Christs abiding in us is spirituall is sufficiently proved and perceived by this in that such is his abiding in us as is his Fathers John 14.23 If any man love me he will keep my word and my Father will love him and we will come unto him and will dwell with him But how doth the Father dwell in us or abide with us Truly by his holy Spirit Therefore Christ also so abideth with us or dwelleth in us 1 John 4.13 Hereunto belong those sayings By this we know that he dwelleth in us and we in him because he hath given us of his Spirit That Christ may dwell in your hearts through faith I am the Vine ye are the branches he that abideth in me and I in him Ephes 3.17 the same bringeth forth much fruit 3. Christ abideth in us perpetually Therefore that abiding or presence is not corporall because as touching his humane nature John 15.5 he saith Me ye shall not have alwayes Therefore he is not eaten of us corporally nay he cannot be eaten of us corporally except he be in us corporally and that also perpetually 4. From the Article of remission of sinnes If Christ be corporally in the bread and be reached out and delivered unto us by the hand of the Minister then we are to crave remission of sinnes at Gods hands for his sake who is in the bread and whom the Minister handleth whether the bread still remaine together with him or no. For remission of sinnes is most especially to be craved then when we celebrate the Supper So then every communicant must thus pray I beseech thee O heavenly Father to be gracious and mercifull unto me for this thy Sonnes sake who is here present in this bread and whom the Minister handleth and whom I eat with my mouth But this is that horrible Idolatry which is practised in the Popish Masse which without doubt is so abominable in the sight of God that it were better for us to suffer a thousand deaths then once commit the same For the Gospel teacheth us to begge of God remission of sinnes not for that Christs sake who is in the bread and is carried about in the Ministers hands and eaten with mens mouths but for that Christs sake who suffered and died for us who is now in heaven at the right hand of his Father and maketh intercession for us So then thus we reason That which establisheth the horrible Idolatry of the Masse is to be avoided of the true professors of the Gospel But the corporall presence of Christ and the eating of him with our mouths in the bread establisheth the horrible Idolatry of the Masse Therefore it is to be avoided by all true professors of Christs Gospel 5. Unto the former may be adjoyned also arguments taken from the sacrifice and adoration of Christ. Wherefore Christ is present corporally whether it be after a visible or invisible manner there he is so to be adored to wit by our minds and the motions of our bodies converted and turned thither But he is not thus to be adored in the Supper Therefore he is not present in the Supper corporally either in the bread or
is proclaim and declare him to be no member of the Church Therefore To account one for a publican is not only to think in mind but also to pronounce him an aliant from the Church and to excommunicate him Objections against the example of the Apostles excommunicating alledged 1 Cor. 5. 2 Cor. 8.5 2 Thess 3. 1 Tim. 1. c. THey who at this day disallow the Discipline of the Church elude the example of S. Paul two wayes Some simply deny that the Apostle speaketh of Excommunication when he saith He that hath thus done let him be delivered unto Sathan For say they to deliver unto Sathan is not to excommunicate but by some miraculous punishment through Sathans means to cut off or at least curse and banne him and deliver him to Sathan to be tortured yet so that hee continue a member of the Church notwithstanding Others grant that Paul speaketh of Excommunication but they deny that the example pertaineth to us because now there are Christian Magistrates maintainers of discipline of which Magistrates the Church was destitute in the Apostles time Ans But against the former of these make the Apostles words To deliver up to Sathan To put from the Church is to excommunicate 1 Cor. 5.2 Put away from your selves that wicked man and With such a one eat not These cannot be understood of a miraculous punishment by death such as Ananias and Sapphira suffered but they signifie the ordinary authority and judgement of the Church 1. Because he saith Put ye away and reprehendeth them because they have not yet abandoned him And Yee are puffed up and have not rather sorrowed that he which hath done this deed might be put from among you Now all these had not the gift which Peter had Therefore hee should wrongfully reprove them for not shewing some miracle 2. Because he requireth the consent of the Church When ye are gathered together 1 Cor. 5.4 and my spirit But there was no need of such a concourse or an assembly for manifestation of a miracle 3. Because hee will that the incestuous person be delivered unto Sathan for the destruction of the flesh 1 Cor. 5.5 that the spirit may be saved in the day of the Lord Jesus that is he will have him so dealt withall that notwithstanding he might live and repent that his flesh might be tamed with true contrition that the old man might be mortified and the new man quickned Wherefore the Apostle would not that he should be slain 4. He speaketh of the separating and exiling him from the Church when he saith Purge out the old leaven Company not together with fornicators With such a one eat not All these speeches intimate a separation not any mortall punishment 5. The conference of places of Scripture teacheth that they who either in word or in life deny the Christian faith are not to be reputed Christians Ambrose saith that this incestuous person when his offence was once known was to be banished from the company of the brotherhood that is from the Church Now they who are cast out of the Church are worthily said to be delivered up to Sathan because they are conversant and resident in his kingdome as long as they repent not Three causes why Paul commanded the incestuous person to be excommunicated They who maintaine the later opinion alledge a false cause when they say that Paul therefore would have the incestuous person excommunicated because then there was no Christian Magistrate For Paul rendreth farre different reasons hereof which continue in force unto this day 1. The Commandement of Christ When yee are gathered together and my spirit in the name of our Lord Jesus Christ that is by that authority and warrant of Christ Tell it unto the Church Let him be unto thee as an Heathen or a Publican 2. That the excommunicated person might repent and be saved Let him be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of our Lord Jesus 3. Lest others should be tainted and infected with the same fore Know ye not that a little leaven leaveneth the whole lumpe For Christ our Passeover is sacrificed for us that we should live with the unleavened bread of sincerity and truth and become a new sprinkling and cast out the old leaven of maliciousnesse and wickednesse or at least if we cannot cast it all out yet that we professe not the toleration thereof These are the causes why Paul commanded that the incestuous person should be excommunicated out of the Church but we no where reade that the Church did therefore excommunicate wicked persons because it wanted a Christian Magistrate For the duties of the Church and of the Magistrate alwayes were and yet remaine distinct It is certaine then that the Apostle speaketh of Excommunication when he saith Deliver him unto Sathan Put away the wicked man from among you and that he treateth of the ordinary power of the Church against malefactors whether any miracle then betide or no. Object 1. Nathan excommunicated not David an adulterer Therefore Paul excommunicated not the incestuous person Answ David repented after the first warning therefore he ought not to be excommunicated Paul also speaketh with condition of repentance Put him away to wit if he repent not or hath not already repented on which repentance he commandeth that he be received againe This condition we must necessarily understand because that Christ would that certaine degrees of admonition should first be practised and God at any time receiveth the penitent into favour The Theefe on the Crosse is not excommunicated but upon his repentance received of Christ Mat. 18.28 If thy brother shall sin against thee untill seventy times seven times thou shalt forgive him Wherefore not offenders but obstinate persons of which sort David was none are to be excommunicated Object 2. Christ excommunicated none Therefore Paul did it not neither ought the Church to excommunicate any Ans The consequence is not good to argue from the deniall of the fact to the deniall of the right and lawfulnesse of the fact The argument is no better than this Christ baptised none Therefore Paul might not and the Church may not baptise any For Christ indeed baptised none but he commanded his Apostles to baptise all Nations So likewise he excommunicated none but he commanded the Church to excommunicate the rebellious and obstinate Mat. 18.17 5.24 Acts 8.36 Let him be unto thee as an Heathen Leave thy gift at the Altar c. Philip said to the Eunuch Thou maist be baptised if thou beleevest with all thine heart Therefore he had not baptised him if he had not beleeved Object 3 Paul saith Ye have not * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowed that he which hath done this deed 1 Cor. 5.25 might be put from among you Therefore they should have prayed that God would miraculously take him away by the Devill Answ Yee
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
this warfare there is no end but in death You may to this purpose reade the Sections immediatly following as farte as to the fifteenth in which the whole disputation touching the remnâ—nts of sin in the Saints is learnedly maintained against the Cathari and Anabaptists 7. In what the conversion of the godly differeth from the repentance of the wicked THe name of Repentance is attributed as well to the wicked as to the godly because they both agree in some things to wit in the knowledge of sinne and the griefe for sinne but in the rest there is great difference Their griefe is divers In the impulsive cause of repentance which is Grief The wicked are grieved onely for the punishment and torment ensuing not for that they offend and displease God So was Cain grieved onely in respect of his punishment Gen. 4.13 My iniquity that is the punishment of mine iniquity is greater than I can beare Behold thou hast cast mee out this day from the earth Now the godly hate indeed the punishment but they are grieved especially for that God is offended and for their sin So David Psal 51.4 Against thee against thee onely have I sinnned my sin is ever before mee The good hate to sin for the love they beare to vertue the wicked for the feare they stand in of punishment So in Peter was a sorrow and griefe for that he had offended God in Judas for his torment ensuing not for the Sin it self This difference hath the Heathen Poet Horace described in this his Poem Horat. lib. 1. Epist 16. The good avoide offence for vertues sake The wicked to abstaine base feare doth make The cause of their griefe is divers In the cause which breedeth repentance in both The wicked repent by reason of a despaire distrust and diffidency so that they run more and more into desperation murmuring and hatred against God But the Godly repent by reason of faith and a confidence which they have of the grace of God and reconciliation through Christ The manner of their repentance is diverse In the forme and manner of their repentance For the repentance of the godly is a returning unto God from the Divell from their sins and from their old nature because they doe not only grieve but also comfort and erect themselves againe by confidence in the Mediatour they trust in God and rejoyce in him and relye on him with David Purge mee with Hysope and I shall be cleane The repentance of the wicked is a back-sliding from God unto the Divell a hatred of God a flight from him and a murmuring or repining against him and a beginning of desperation The effect of their griefe is diverse In the effect which their repentance worketh in them In the wicked new obedience doth not follow repentance but they goe forward in their sins and returne to their vomit though they counterfeit repentance for a time as Achab did They are mortified in feed themselves and quite destroyed but the old corruption of their nature that is sin is not crucified in them and how much the more they give them selves to repentance so much the more is in them a hatred of God murmuring flying and turning away from God and an approaching unto the Divell But in the godly new obedience followeth and accompanieth repentance and how much the more they repent so much the more dieth the old man in them and the study and desire of righteousnesse and living well is in them so much the more increased Quest 91. What are good workes Answ Those onely which are done by a true faith a Rom. 14 23. according to Gods law b Levit. 18.4 1 Sam. 5.22 Ephes 2.10 and are referred only to his glory c 1 Cor. 10.31 and not those which are imagined by us as seeming to us to be right and good or which are delivered and commanded by men d Ezek. 20.18 19. Esay 29.13 Mâ—tthew 15.7 8 The Explication UNder this Question is contained the Doctrine of good works the chief questions whereof are 1. What good workes are 2. How they may be done 3. Whether the workes of Saints be pure and perfectly good 4. How our workes though not perfectly good please God 5. Why wee are to doe good workes 6. Whether good works merit any thing in the sight of God 1. What good works are GOod workes are such as are done according to the prescript rule of Gods law with a true faith to the glory of God only Three things are here to be considered 1. The conditions and circumstances required for the making a good work 2. The difference between the works of the regenerate and the unregenerate 3. In what sort the morall works of the wicked are sins 1. That a work which we doe Three things required to a good work may be good and acceptable to God these conditions are required necessarily unto it Gods commandement Mat. 15.9 How morall and naturall good differ That it be commanded of God In vaine they worship me teaching for doctrine mens precepts No creature hath the right or wisdome and understanding to institute and ordaine the worship of God But good workes we speak of morall good and the worship of God are all one Now morall good is far different from naturall good inasmuch as all actions as they are actions even those of the wicked are good naturally that is they are some-thing framed by God in nature but all actions are not good morally that is agreeing with the justice of God And thus is excluded by this condition all will-worship and that coyned device of good intentions when as namely men doe evill things that good things may come thereof Likewise when they devise and imagine workes which they thrust upon God instead of worship Neither doth it suffice if a work be not evill or not forbidden 1 Sam. 15.22 Fizek 20.19 Mat. 15.9 Esay 29.12 but it must also be commanded if it shall serve for Gods worship according to the Scripture Obedience is better than sacrifice Ye shall walk in my statutes Object But you will say Things of indifferency that is things in themselves neither good nor evill and such as may be done or left undone by men at their pleasure are not commanded of God and yet many of them please God Answ They please him not of their owne nature but by accident inasmuch as they are contained under the generall of love that is they are done in respect and regard of charity and to avoid offence and to further the salvation of the weaker brethren For in this regard they are in generall though not in speciall commanded by God True faith That the worke have his originall from a true faith which faith must be grounded and depending on the merit and intercession of the Mediatour and by which thou mayest know both thy person and thy work to be accepted of God for the Mediatours sake For
why the ceremoniall law belongeth not unto us are especially these 1. One part of this law of sanctifying the Sabbath is ceremoniall Col. 2.16 2. Paul saith Let no man condemne you in respect of an holy day 3. The Apostles themselves did change the Sabbath of the seventh day 4. From the end or purpose of the law It was a type of things that were to be fulfilled by Christ namely of sanctification and every type must give place to the thing thereby signified Likewise it was a severing or distinguishing the Jewes from other Nations but this severing and distinction was taken away by Christ Object 3. The Lord saith of the Sabbath day Exod. 31.27 It is a signe between me and the children of Israel for ever and an everlasting covenant Therefore the Sabbath of the seventh day is never to be abolished Ans 1. The ceremoniall Sabbath was perpetuall untill Christs coming who is the end of ceremonies 2. The Sabbath is eternall as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old Testament eternall even the kingdome of David also which yet was overthrown before the coming of the Messias Object 4. Wee grant the Mosaicall ceremonies to be changeable yet it followeth not thereof Look the question concerning the abrogating of the Law Ob. 1. Pag. 2. that the lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabbath day Answ The ceremonies which were ordained of God before Moses are also changeable because they were types of the benefits of the Messias to come and therefore are by his coming abolished as circumcision which was given unto Abraham as also the sacrifices which were prescribed unto our first Parents Object 5. The lawes which were given of God before the fall are not types of the benefits of the Messias and binde all mankinde for ever for then was not given as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabbath of the seventh day was ordained by God as soon as the creation of the world was finished before the fall of mankinde Therefore it is universall and perpetuall Ans The Major proposition is true concerning the morall law the notions whereof were imprinted in mans mind at the first creation but it is not true as touching the ceremony or observing of the seventh day as which after the fall was made a type of the benefits of the Messias in the Mosaicall law and therefore in like manner as other ceremonies which were either then or before instituted it became subject to mutation and change by the coming of the Messias For God would not have the shadowes of things to continue or remain the things themselves being once come and exhibited Wherefore albeit wee grant that the exercises of divine worship were to have been kept on the seventh day according to the commandement and prescript of the Decalogue as well if men had never sinned as now after they sinned yet notwithstanding seeing God hath enrolled this ceremony amongst the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies Object 6. The cause of the law being perpetuall doth make the law it selfe also perpetuall The memory and celebration of the creation and the meditation on the workes of God is a perpetuall cause of the Sabbath Therefore the Sabbath is perpetuall yea even after Christs coming Ans A law is made perpetuall or unchangeable by reason of an unchangeable cause that is if that cause it and doe necessarily or perpetually require this law as an effect or meane but not if at other times that end may be better come unto by other meanes or if the Law-giver may as well obtaine the same end by another law In like manner seeing also this law of sanctifying the Sabbath of the seventh day being repealed and abolished we may neverthelesse godlily and holily by other meanes meditate on Gods workes it followeth not that this law of the ceremoniall Sabbath is perpetuall although the memory and celebration of Gods creation and works ought to be perpetuall and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ and hath substituted in the place of the seventh day the first day of the week yet so that there is observed no difference of daies which is utterly forbidden in the Church seeing one day is not holier than another The Anabaptists also against the observation of the first day of the week Objecti against the observing of Sunday or the Lords day Col. 2.16 Galat. 4.10 Rom. 14.6 or the Lords day oppose those sayings of Scripture which forbid the putting of difference between daies and daies in the new Testament Let no man condemne you in respect of an holy day Yee observe daies and months and times and yeares Hee that observeth the day observeth it to the Lord and he that observeth not the day observeth it not to the Lord. Therefore say they the observation of the first day of the week or the Lords day is no lesse in these places reproved than the solemnizing of the Sabbath Ans We answer to the Antecedent that a putting difference between dayes and dayes is indeed forbidden amongst Christians but not simply or wholly but on this wise namely if it be done with an opinion of ceremonious worship or necessity Now the first day of the week or the Lords day is not so observed by the Church For there is a double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath or seventh day A double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath For 1. It was not lawfull for the Jewes to change the Sabbath or to omit it as being a part of ceremoniall worship and this they might not doe by reason of the expresse commandement of God to the contrary But the Christian Church retaining still her liberty allotteth the first day unto the Ministery without adjoyning any opinion of necessity or worship 2. The old ceremoniall Sabbath was in the old Testament a type of things to be fulfilled by Christ but in the new Testament that signification ceaseth and there is had regard only of order and comelinesse without which there could be either no Ministery or at least wise no well ordered Ministery in the Church 3. The causes for which the Sabbath day was instituted THe finall causes or ends for which the Sabbath day was instituted are these For publike service and worship of God in the Church The publike service and worship of God in the Church exercise of prayers confession and obedience in which consisteth the study of the knowledge of
and violence or cruelty against the people or a just punishment for grievous injuries which is undertaken by ordinary authority with force of armes 1 Sam. 25.28 My Lord fighteth the battels of the Lord. Hither also belongeth the defence of their owne life and their neighbours which private men use against unjust force and violence when necessitie suffereth not the Magistrates aide to be required for when the Laws and the Magistrate arme a private man against a robber or adulterer he useth then the sword not unadvisedly taken but justly delivered into his hand by the Magistrate as being the Magistrates deputy and minister So Moses slew the Egyptian in defence of the Israelites Unto Indignation are repugnant 1. Vnjust anger 2. Remissnesse or slownesse when there is no sharpnesse or earnestnesse shewed in being justly offended with injuries and in revenging them VIII Humanity Humanity or the love of man is a true and sincere good will both in minde and will and heart towards others and a declaration thereof in words behaviour and duties convenient and possible This selfe-same vertue in the Scriptures is called the love of our neighbour which in Philosophy is termed Humanity for by this vertue all men performe that to others which they would have to be done unto themselves Rom. 12.10 Gal 6.10 The contrary vices Be affectioned to love one another with brotherly love Let us doe good unto all men but especially unto them which are of the houshold of faith Unto Humanity are opposed 1. Inhumanity or waywardnesse which either omitteth the proper duties of humanity or committeth the contrary thereunto 2. Spightfulnesse or envy which is a repining at anothers good and a desire either to winne that good unto himselfe or avert it at least from another 3. Self-love with a neglect of others 4. Vnjust pleasurings or gratifyings IX Mercy Mercy is a vertue which hath a fellow-feeling and taketh compassion of the calamities of good men or of those who sin through ignorance or infirmity and indeavoureth to take them away or to asswage them as much as equity and Gods glory permitteth neither rejoyceth at the calamities of the very enemies themselves Or it is sorrow for calamities of innocent men or such as fall through ignorance or infirmity and a desire to asswage or take away their calamities by honest meanes Blessed are the mercifull Mat. 5.7 The contrary vices for they shall obtaine mercy Unto mercy are contrary 1. In the defect unmercifulnesse cruelty hard-heartednesse not to have compassion of those of whom we are to have compassion Likewise rejoycing at another mans harme and uncompassionatenesse void of all griefe 2. In the excesse Remissenesse when they are spared whom God will not have spared which is cruell pity whereby the whole society of men is hurt yea and he himselfe also who is spared X Amitie Amity is a vertue comprehended under Humanity as a speciall under his generall and it is a mutuall and sincere good-will betweene good men kindled by the mutuall knowledge of vertue each in other by a communication and other honest duties in both parties performing mutuall duties such as are just and lawfull and possible Prov. 18.24 A man that hath friends ought to shew himselfe friendly for a friend is neerer then a brother It is different from love in that love stretcheth both to the knowne and unknowne but amity or friendship extendeth onely to those that are knowne one to another The contrary vices and that for some vertues appearing in them Unto amity or friendship are opposed 1. Enmitie 2. Neglect of friends 3. Lightnesse in joyning and loosing friendship 4. Counterfeiting and dissembling of friendship 5. Flattery 6. Vnjust gratifying A summary Table of the sixth Commandement In the sixth Commandement Thou shalt doe no murder is 1. Forbidden all unjust harming of our owne or our neighbours life and safety and our neighbour is hurt by 1. Forsaking him and not helping him to our power which is a neglect of the duties which are required for the preservation of life 2. Wronging him which is done by 1. Externall force or violence as by 1. Murder 2. Back-bitings 3. Injuries whatsoever 2. Internall affection as 1. Anger 2. Hatred 3. Desire of revenge 2. Commanded the preservation of our own and other mens life or safety And this is preserved by 1. Not hurting them for they ought not to hurt others who are 1. Not provoked which is the part of Justice 2. Provoked which is the point of Gentlenesse and equity 3. Either provoked or unprovoked which is the point of Peaceablenesse 2. Helping them and our neighbour is holpen by 1. Repelling injuries from him which is done by 1. Commutative Justice in punishments 2. Fortitude 3. Indignation 2. Benefiting him through 1. Humanity or kindnesse and good will 2. Mercy 3. Amity or friendship ON THE 41. SABBATH Quest 108. What is the meaning of the seventh Commandement Ans That God hath in execration all turpitude and filthinesse a Levit. 10.28 and therefore we also must utterly hate and detest it b Jude 22. and contrariwise live temperately modestly and chastly c 1 Thes 4.3 4 5. whether we live in holy wedlocke or in single life d Heb. 13.4 1 Cor. 7.7 Quest 109. Forbiddeth God nothing else in this Commandement but adultery and such kinds of uncleannesse Ans Seeing both our body and soul are the Temples of the holy Ghost God will have us to possesse both in purity and holinesse And therefore deeds gestures words e Eph 5.3 4. 1 Cor. 16.18 19 20. thoughts filthy lusts f Mat. 5.27 28 and whatsoever enticeth a man unto these all that he wholly forbiddeth g Ephes 5.18 1 Cor. 15.33 The Explication GOD in this Commandement ratifieth or establisheth the preservation of chastity and marriage and farther authoriseth marriage it self For whatsoever he forbiddeth the contrary thereof he commandeth and willeth to be kept Now he forbiddeth Adultery What is meant when adultery is named which is a breach of wedlocke Now when God nameth adultery he doth not forbid that onely as being the most grosse vice of all those which are repugnant to chastity but also condemneth all wanton and wandring lusts in persons married or unmarried all vices that are contrary to chastity and such as are of neere affinity unto them likewise their causes occasion effects antecedents consequents and of the contrary he commandeth all things which make for the preservation of chastity The reasons are these 1. By one speciall the rest that are of affinity with that are understood Therefore when adultery is forbidden other speciall vices or lusts are condemned 2. Where the cause is condemned there also the effect is condemned and so of the contrary So here are condemned or forbidden as well the antecedents as the consequents of adultery 3. The end and scope of this Commandement is the preserving of chastity and
estimation of others h 1 Pet. 4.8 The Explication THe drift or end of this Commandement is the ordinance and maintenance of the truth among men Neither is in this Commandement onely bearing false witnesse forbidden but all things which are of neere affinity therewith the generall whereof is lying Thou shalt not beare false witnesse of thy neighbour or against thy neighbour In this negative Commandement is comprehended an affirmative which is Beare therefore true witnesse of or for thy neighbour that is be true and desirous of learning and knowing the truth Wherefore the originall and generall head of those vertues which are here commanded is truth or truenesse in our speech opinion judgement covenants and in our doctrine For the name of Truth here is taken for the agreement or correspondence of our knowledge or speech with the thing whereof our speech is True wee terme the speech it selfe agreeing with the thing Contrariwise the generall head of such vices as are here condemned is false-hood in any of the fore-alledged premisses The vertues of this ninth Commandement together with their vices THe chiefe and principall vertue which is here commanded is Truth 1. Truth or truenesse is a vertue 1. Vertue Truth whereby wee love true opinions or speeches and seek after them and receive them and gladly professe and defend them according as both our dutie and persons places times and other circumstances require unto the glorie of God and the safety of our neighbour This end maketh that the divell cannot be said to be true although hee sometimes speake that which is true For he is true who speaketh and loveth the truth and doth affection it for the glory of God and the safety of his neighbour Of this vertue Aristotle briefly but learnedly disputeth in his Moralls and referreth truth in bargaines to justice Hee calleth him properly a true man who when it steedeth him nought at all yet is true in his speech and whole life and is habitually such an one Truth may also be defined on this wise What truth is Truth is a firme election in the Will whereby we constantly imbrace true sentences and opinions speake that which is true keep covenants and promises and avoid all deceitfull dissemblings both in speech and outward gesture True confâ—ssion is commanded both in this and in the third Commandement How confession of truth here differeth from that which is required in the third Commandement as oftentimes the same vertue is required to the obedience of diverse commandements But in the third Commandement true confession is required as it is the honour and worship of God immediately respecting God and here it is commanded as there is a will in us not to deceive our neighbour but to wish his safety and wel-fare Under the name of truth wee comprise liberty of speech which is a vertue whereby as much as the time place and necessity requireth wee professe the truth freely and boldly and are not with-drawne through the feare of dangers Unto Truth The contrary vices in the defect are repugnant Lying Lying unto which appertaine all guiles dissembling lies of courtesie slanders back-bitings evill speakings which kindes of lying are repugnant also unto fairenesse of manners and conditions Likewise Negligence in understanding the truth of things and searching true opinions and wilfull Ignorance which is a lâ—ing in the minde Vanity A Vaine man A Lyer Lying To lye Mentiri est adversus mentem ire Vanity or Levity which is a readinesse to lying Hee is vaine who lyeth much often and easily and that without any shame A Lyer is he who hath a desire to lye Lying is to speake otherwise or to signifie otherwise by outward gestures than thou thinkest and than the thing it selfe is For to lye is as much as to goe against thine owne knowledge All lying which doth expresly and plainely dissemble the truth is here condemned neither are officious lyes or lyes of courtesie excused Lyes of courtesie because evill is not to be done that good may come of it And well saith Lactantius In Epit. Wee must never lye because a lye either alwaies hurteth or deceiveth some man But a truth which is uttered by a figure is no lie Truâ—h uttered in a figure whether hee understand it or no with whom wee deale This is to be observed that wee be not rigorous in examining the actions of the Saints and also that wee excuse not those things which have no need to be excused Exod. 1.15 20 21. Officious lyes are commonly defended by the example of the Egyptian Mid-wives which lyed unto the King and were blessed of God But God blessed them not therefore because they lyed but because they feared God and slew not the Infants of the Israelites Object That which profiteth another and hurteth no man See August lib. de mend ad Consen is not sinne and therefore may be done A dutifull lye is of such qualitie Therefore it is no sin but may be made Answ The Minor is false because that which God forbiddeth alwaies harmeth and if it profit at all this is but by accident through the goodnesse of God Unto Truth in the excesse is repugnant The contrary vices 1. Untimely professing of the truth which is to cast pearles to swine and to give that which is holy unto dogs as Christ saith who by these words doth wholly forbid unnecessary and untimely professing of the truth For as the verse hath it in the Poet Hee that warneth out of time doth harme 2. Curiosity which is to search after things unnecessary or unpossible These things may suffice for this chiefe and principall vertue of the ninth Commandement The vertues which follow wait upon truth and they all are as it were of truths retinue II Vertue Fairnesse of mind Fairnesse of mind is a vertue which taketh well things well or doubtfully spoken or done and interpreteth them in the better part to wit as farre as there are any reasonable causes to induce thereto and doth not easily conceive suspicions neither sticketh upon suspicions though they be such as are just and have reasonable causes hee doth not ground thereon neither directeth his actions accordingly neither decreeth or determineth ought by them Or Fairnesse of minde is a neighbour-vertue unto truth allowing of others wils upon probable reason and hating all evil-mindednesse and drawing also some things that are doubtfull to the better part and hoping indeed that which is good but yet as touching mutable things thinking that the wils of men may change and that a man may erre concerning anothers will seeing the infoldings and secret places of mans minde are not beheld The extremes of this vertue in the defect are Slandering and Suspiciousnesse The contrary vices Slandering is not onely falsely to criminate and attach the innocent but also to interpret things indifferently spoken in the worser part What slandering is or also to enterlace and
coyne some false-hood Suspiciousnesse is to take things well or ambiguously spoken in the worser part to suspect evill things of those that are good or to suspect without cause or also to make too much of true suspicions What suspiciousnesse is It is lawful for us sometimes to suspect Mat. 10.16 17. except wee will be fooles Beware of men be yee wise as serpents and innocent as doves But it is one thing to conceive a suspicion and another to dwell on it and continually nourish it What suspicion is Foure sorts of evill and good suspicion Now suspicion is an opinion of evill of some man for some probable cause whether true or apparent Suspicion is two-fold Good and Evill 1. Evill suspicion is when it proceedeth from a cause either altogether false or unsufficient as when a cause is feigned where no cause is or when our neighbour is innocent Good suspicion is when wee suspect on good ground or cause sufficient 2. Evill suspicion is when on bare suspicion wee determine something Good suspicion when the matter is left in suspence as long as there are probable reasons on both parts 3. Evill suspicion is when on suspicion wee take counsell how to harme some man Good suspicion doth the contrary 4. Evill suspicion is when on suspicion we conceive hatred Good suspicion doth the contrary In the excesse foolish credulity and foolish Flattery What Credulity is Credulity is hastily or unadvisedly to interpret any thing or to assent to one without just and probable cause or to beleeve a thing of another when there are manifest and probable reasons to the contrary What Flattery is Flattery or assentation is to praise or like things not to be praised thereby to get either the goods or favour of another man Fairnesse of mind is an assistant or speciall kind of truth Therefore it is also here together with truth commanded III Vertue Simplicity Simplicity which is open truth without wrinckles or fetches and compassings or it is a vertue which doth properly and plainly speak and doe such things as are true right and declared in arts and common life Truth is tempered with simplicity and fairnesse of mind or conditions The contrary vices The extremes of simplicity are Feigned simplicity and doublenesse in manners and conversation IV Vertue Constancy Constancy which is a vertue not departing from the knowne truth neither altering his purpose without good and necessary causes but constantly speaking and doing such things as are true just and necessary Or it is a vertue persisting in the truth once found knowne and approved and in the like manner professing and defending the same Constancy is necessary for the preservation and maintenance of the truth The contrary vices therefore it is here also commanded The extremes hereof in the defect are Vnconstancy or Lightnesse which is to alter true purposes and opinions without reason In the excesse the extremes are Pertinacy or Stoicall Stiffenesse and rigour which is a vice arising from a confidence in his owne wit or from pride and ostentation refusing to yield or depart from his opinion albeit it be such as hee seeth by strong reasons to be false but persisting in false opinions or unjust or unprofitable actions V Vertue Docility Docility or a readinesse to learne which is a vertue searching after the reasons of true opinions easily beleeving and yielding to those that teach or shew better things and that upon certain reason and framing his will ready to assent unto true or probable reasons and to leave those things which before hee held and imbraced The same are the extremes of Docility which are of Constancy whereunto also this Docility is necessary The contrary vices for Constancy without Docility degenerateth into Pertinacie and Docility without Constancy degenerateth into Levity Now all these vertues which have been numbred agree and are linked very well one with another For Truth must be tempered with Fairnesse of mind and Simplicity perceived and knowne by Docility preserved and maintained by Constancy And so these former vertues are required to the being of Truth the three vertues following are required to the profitable being of Truth in the world VI Vertue Taciturnity Taciturnity or silentnesse which is a vertue with-holding in silence things secret and unnecessary to be spoken where when and as far as is needfull and avoiding over-much babling and talkativenesse Or it is such a manner of professing the truth whereby secret things whether true or false are kept close and speeches unnecessary and unprofitable are avoided especially untimely and pernicious speeches and such as give offence The contrary vices 1. Pratling 2 Foolish-prating 3. Treachery The extremes hereof in the defect are Pratling Foolish prating and Treachery Pratling is not to be able to keep close any thing but revealeth all things even mens very secrets Foolish prating or futility and folly of speech is to speake unseasonably immoderately and foolishly Treachery is to betray honest attempts and enterprises to the hurt of them whose friend the tale-carrier seemeth or ought to be or not to defend one nor respect his danger when a man ought and may so do likewise to relate and detect things unworthy the mentioning and whose mentioning is harmfull to him to whom it is disclosed or discovered or to informe one of things which must needs be revealed upon no good mind and to no good end Lastly to give information with perjury or a lie In the excesse Haughtinesse Peevishnesse and dissembling of the truth where are necessary or probable causes Peevishnesse or morosity is an overmuch silentnesse In excesse 1. Peevishnesse or morosity 2. Silentnesse and a burying of the truth where Gods glory and the safety of our neighbour or our own or others cause or the love of our friend requireth us to speake VII Vertue Affability Affability or readinesse of speaking which is a vertue gladly and with signification of good will hearing answering speaking where need is upon a necessary and probable cause or it is a vertue easie entertaining the mutuall talks of others and giving signification of good will in conferences speech and gestures Or gentlenesse facility affability consist in giving eare and making answer to others Vide Arist Eth. 4. cap. 4. The contrary vices with some signification of good will The same are the extremes of affability which are of taciturnity or silentnesse likewise levity assentation or affected and laboured affability Silentnesse without affability becometh morosity or peevishnesse and affability without silentnesse becometh pratling and foolish prating babling out things hurtfull unnecessary vaine or secret Therefore Taciturnity and affability are vertues of neere affinity VIII Vertue Urbanity Vrbanity or pleasantnesse which is a vertue of speaking the truth with a certain grace and elegancy to teach comfort exhilarate and nip or touch or it is a certain sauce of truth and speech to wit the
the law condemned us and the Spirit of regeneration bending and inclining our hearts not to an hatred of the law wherewith they first did burn but to the study and desire of obedience and righteousnesse Therefore he addeth Rom. 7.4 That â—ee should be unto another who is raised up from the dead that yee should bring forth fruit unto God Againe Wee are delivered from the law being dead unto it Rom. 7.6 wherein wee were holden that wee should serve in newnesse of spirit and not in the oldnesse of the letter In the other place this is the Apostles meaning I through the law to wit which accuseth us of sin and terrifieth the consciences of men am dead to the law that is cease to seek for righteousnesse in the law and begin to seek for it in Christ For this is it which he addeth I am crucified with Christ namely by the participation of Christs merit and the mortification of sin that I might live to God according to the will of God expressed in the law For hee liveth to God who obeyeth God and honoureth him through his obedience But this the doctrine of the law doth not work in nature now corrupted except we passe from the law to Christ by faith that he may live in us and we in him that is that he may be effectuall in us through the working of his holy Spirit 1. By suggesting and speaking comfort in our hearts of the remission of our sins then by making us like unto himselfe by regeneration that the law may no longer condemne us and cause wrath but we may delight in the law of God concerning the inner man Rom. 7. So then we are delivered from the law and die to the law so Christ liveth in us that we begin to delight in the law and to order our life according to the prescript thereof For Christ doth not restore any other righteousnesse or any other image of God in us by his Spirit than which was created in our nature darkned and eclipsed by sin and described in the law neither is there another spirit authour of Gods law and worker of our conformity with God in our nature uncorrupted and restored Object 11. I will make a new covenant with the house of Israel not according to the covenant that I made with their Fathers Jerem. 31.31 Here they say That God promiseth not to renew ehe old covenant which is the law but to make a new which is the Gospel Wherefore not the law but the Gospel only is to be taught in the Church of Christ But it is manifest that the new covenant is not diverse from the old as touching the substantiall but only as touching the accidentall parts or conditions and circumstances thereof For although the old shadowes and dark types are taken away and a most cleere doctrine of the prophecies and figures fulfilled by Christ hath succeeded and the grace of the holy Ghost is shed more plentifully on men in the New Testament than in the Old yet notwithstanding there was one and the same manner and way both of obtaining salvation and of Gods spirituall worship in times past that now is Unto this beare witnesse the words themselves of the Prophet Jeremy Jerem. 31.33 I will write in their hearts my law hee saith not another law but the same which in times past I gave them Jerem. 31.34 I will be their God and they shall be my people I will forgive their iniquity and will remember their sins no more For these conditions of the covenant are found as well in the Old as in the New The difference only is that these are not the proper benefits of the law but of the Gospel which two parts of the Old and New Testament the Prophet here opposeth one to the other calling the law the old covenant and the Gospel the new covenant as being the principall part of the covenant and therefore he ascribeth these blessings to the new covenant because thereon dependeth whatsoever grace of Christ befell unto the old Church and therein are those blessings more fully manifested and exhibited by Christ which were also promised and granted in the old for Christ If then God will write the law which was first written in tables of stone in the hearts of men in his new covenant he doth not abolish but establish the law by the preaching of the Gospel whereby the hearts of men are regenerated that they may begin to obey the law and therefore he delivering here a difference between the law and the Gospel doth so substitute the new covenant to the old as that he saith that that part of the covenant which is the Morall law must be retained and written in our hearts Now if they urge these words which the Prophet addeth They shall teach no more every man his neighbour for they shall all know me That hereby they may conclude Jerem. 31.34 That men are not in the New testament to be willed to know God for that they shall of themselves know and obey him they erre too grosly going about to remove the instrumentall cause by reason that the effect in the N. Testament is greater and more plentifull for that men may know God and of their own accord obey him the holy Ghost worketh by the doctrine of the law and the Gospel Neither doth it follow that they are not bound neither are to be urged by incitements of exhortation because they doe their duty of themselves For binding and exhorting is a far other thing than constraining Wherefore in two respects hath the law place in instructing the regenerate namely that they may learne of the law the will of God and may also by the law be more and more incited willingly to obey God Object 12. The law is not necessary unto salvation Therefore it is not to be taught in the Church Ans This reason is a fallacy reasoning that not to be simply so which is not in some respect so For albeit the law is not necessary to this that wee should through our obedience to it be saved yet it is necessary unto other things as hath been taught already in the doctrine concerning the use of the law Object 13. In Christ are hid all the treasures of wisedome and knowledge Againe Col. 2.3.10 John 1.16 Yee are complete in him Of his fulnesse have all wee received Therefore wee must not goe back from Christ to Moses and there is no need of the law in the Church of Christ. Answ This reason deceiveth by inferring a false consequent because it proceedeth from the putting of the whole to the deniall of a part The whole wisedome and knowledge that is the doctrine of Christ delivered by him unto us is sufficient and necessary for the Church but a part of that doctrine is the Morall law also because Christ commandeth not Faith onely but Repentance also and amendment of life to be preached in his Name and hee himselfe delivered
that either we sin or wholly revolt from thee Ob. Temptations which are good in respect of God are evill in respect of the Divell and yet notwithstanding into them doth God leade us Therefore God is the cause of sin Ans This reason containeth a fallacy of the accident They are sins in respect of the Devill because he will thereby allure us to sinnes in respect of God they are not sinnes because they are a triall and a reclaiming of us from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisements martyrdomes they are sent of God but as they are evill and sinnes God will them not to wit as To will them is to approve and worke them but onely permitteth them 3. What is To deliver us from evill BY the name of Evill some understand here the Divell some sinne some death but the best is to comprehend in it all evils both of crime and paine whether they be present or to come yea and the Divell himselfe the author and Grandcomplotter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.14 Mat. 5.37 or Arch-contriver of all mischiefes who is called that wicked one by a significant propriety of speech I write unto you young men because yee have overcome the wicked Whatsoever is more then these commeth of Evill Cyprian understandeth this petition of evils that is of all adversities and afflictions which the enemie attempteth against us from which we can have no sure guard except God protect and deliver us When as then we desire that God will deliver us from evill we desire 1. That he will send no evill on us What here we pray for but deliver us from all evils present and to come both of crime and paine 2. That if he send on us any evils that he would mitigate them in this life and turne them unto our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fulfill and perfectly deliver us and wipe away every teare from our eyes 4 Why this petition is necessary THis petition is necessary 1. In respect of the multitude and power of our enemies and the greatnesse of evils and our owne weakenesse and infirmity 2. In respect of the former petition for the obtaining thereof because our sinnes are not remitted except we persist in faith and repentance If then we will that God remit and pardon us our sinnes we must stand stedfast in faith and repentance but stedfast we shall not stand if we be tempted above our strength if we fall into sinnes if lastly we revolt from God himselfe Object We are not to pray against such things as are good and profitable for us The temptations of God as trials diseases poverty sending false Prophets are good things and profitable unto us We are not therefore to pray against the temptations of God Ans The Minor containeth a fallacy of the accident We are not to pray against such things as are good and profitable that is which are by themselves profitable or good But afflictions trials crosses and other temptations are by themselves evill and unprofitable and not good But yet they are good and profit us only by an accident which accident is the mercy of God accompanying them without which they are not only not profitable but also a part of death and a most present way to death both temporall and eternall Wherefore as afflictions and crosses are evill by themselves and destroy nature so far forth we pray against them but as they are good and profitable unto us that beleeve so we pray not against them or we pray not against that good which concurreth with afflictions and the crosse but against the crosse it selfe and afflictions which are by themselves evill because they destroy nature So also we pray against death as being evill by it selfe and Christ himselfe also prayed against it Mat. 26.39 Let this cup passe from me As then death was a destruction a torment and evill so Christ prayed against it and would it not yea neither would the Father himselfe it as it is so considered But as Christs death on the Crosse was a ransome for the sins of the elect so both Christ and the Father would the same Neverthelesse not as I will but as thou wilt Object 2. What things God will those things ought we not to refuse But God will our temptations Therefore we may not refuse them Answ What things God will those we ought not to refuse that is in such respect as he will that we suffer them with a submitting of our will unto his divine will or such things as he simply will But God willeth not simply temptations neither in this respect as they are a destruction but as they are exercises of faith and prayer or martyrdomes or a tryall of our constancy and in this respect and so far we ought also to wish them but not simply And that we are not simply to will or wish temptations or afflictions it hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wish them neither might we pray against them God will not therefore that we wish for evils as evils but as evils are good so will he have us to beare them patiently Object 3. What thou shalt not obtaine that thou desirest in vaine But we shall not obtaine never to fall into temptation Wherefore in vaine do we desire it 2 Tim. 3.12 For all that will live godly in Christ Jesus must suffer persecution Ans This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not led into temptation not because we are wholly to be delivered but 1. Because we are delivered from many things in which we should perish if we should not request deliverance This is a cause sufficient 2. That those evils also into which we fall may be good and profitable unto us And to those which desire in generall deliverance will God grant these two so great blessings But yet notwithstanding by reason of the remaines of sin in us he will have this benefit to be imperfect which neverthelesse we are to aske wholly with submitting of our will unto the will of God and with full perswasion that in the life to come we shall wholly attaine unto it The use of this petition is The uses of this petition Confession of our infirmity Mat. 25.41 A confession of our infirmity in sustaining or bearing the very least temptations that no man insolently and proudly lift up himself as Peter did when he professed that he would die with Christ nor account the glory of his confession and sufferings for his own seeing the Lord himselfe teacheth us humility saying Watch and pray that yee enter not into temptation 1 Cor. 10.12 He that thinketh he standeth let him take
heed lest he fall A declaration of the miseries of this life A declaration of the miseries of this life lest we should wexe secure and love and cleave to the world A confession of Gods providence A confession of Gods providence whereby as Cyprian testifieth is shewed that the Divell can effect nothing against us except God first permit him that so our whole feare and reverence might bend to God-wards seeing in our temptations that wicked one can doe nothing except power be given him of God Now the Divell hath power over us according as our sinnes reigne in us as it is said Who gave Jacob for a spoile Esay 42.24 and Israel to the robbers did not the Lord because we have sinned against him For they would not walke in his wayes neither be obedient unto his Law And this power indeed is given him to a double end either to our punishment when we offend or to our glory when we are tried c. Thus far Cyprian The order and coherence of the petitions Now we are to observe the order and coherence of these petitions 1. The Lord commandeth us to desire the true knowledge of God and his promise which is the cause of all other his blessings 2. He willeth us to desire that God would governe us by his Spirit and so continually preserve and confirme us in this knowledge 3. That every of us may doe and fulfill thereby his duty in his vocation and calling 4. That he would give us those things whereby every one may doe his duty namely corporall blessings The fourth petition then agreeth with the former because if we must at all be in our own vocation and calling we must live and have things necessary for the maintenance of our life 5. He adjoyneth next after the petition of spirituall and corporall blessings a very fit objection of our unworthinesse That thou mayest give us spirituall and corporall blessings forgive us our debts Wherefore the fifth petition is the ground and foundation of the rest which being overthrowne the rest fall to ground For if thou resolve not that thou hast God gracious and favourable unto thee how shalt thou have him to be mercifull How shalt thou continue in that knowledge which thou hast not How shalt thou doe thy duty and the will of God seeing thou art his enemy and endeavourest the contrary How shalt thou ascribe all things to God How shall they turne to thy salvation 6. After the petition of spirituall and corporall blessings there followeth lastly the petition of our deliverance from evils both present and to come And from this last petition we returne againe to the first Deliver us from all evils both of crime and paine both present and to come that we may know thee to be our perfect Saviour and so thy name may be hallowed and sanctified of us Quest 128. How concludest thou this Prayer Answ For thine is the kingdome the power and the glory for ever that is we aske and crave all things of thee because seeing both thou art our King and almighty thou art both willing and able to give them all unto us a Rom. 10.11 12. 2 Pâ—t 2.9 And these things we therefore aske that out of them not to us but unto thy holy Name all glory may redound b John 14.15 Jâ—â—â—m 33.8 9. Psalme 115.1 The Explication THis last part of prayer serveth to confirme our faith and beliefe or confidence of being heard and obtaining our desire to wit that God will and is able to give us those things which we desire Thine is the kingdome Thine is the kingdome This first reason is drawne from the duty of a King which is to heare his subjects to defend and preserve them Therefore thou O God seeing thou art our King mightier then all our enemies having all things in thy power good and evill evill so that thou art able to represse them good so that there is no good so great which thou canst not give as is agreeing and standing with thy nature and seeing we are thy subjects be present and assist us with thy power and save us as who art loving unto thy subjects and thy protection and safe-guard is alone saving and preserving He is called a King 1. Because he hath power over all creatures 2. Because he is the peculiar King of the Church The power And the power The second reason is drawne from the power of God Heare us O God and give us what we desire because thou art mightier then all our enemies thou art able to give us all things and thou only art able in thee alone resteth this power joyned with exceeding goodnesse The glory And the glory The third reason is taken from the end or finall cause We desire these things for thy glory From thee alone the true God and soveraigne King we desire and expect all good things and professe thee to be the Author and fountaine of all good things And verily because this glory is due unto thee therefore also do we desire them of thee Heare us therefore for thy glory For this petition and expectation of all good things from thee is nothing else but the attributing and yeelding unto thee thy due glory and honour and especially because thou wilt also for thy glory sake give us those things which we desire For what things serve for thy glory the same wilt thou performe and do but those things which we desire serve for thy glory therefore thou wilt give them us Give us therefore these things that we desire and the glory shall returne and redound unto thee if thou deliver us For so shall thy kingdome and power and glory be manifested Object We seeme to bring perswasive and moving arguments unto God whereby we may move him to doe what we desire But in vaine are reasons used to him who is unchangeable God is unchangeable Therefore in vaine use we these reasons unto him Ans This is a fallacy putting that for a cause which is no cause For we grant this argument in respect of God but not in respect of us For we do not when we thus speak use reasons to move God or perswade him to do it but to perswade our selves that God will do this and to confirm and assure us that we shall be heard and to acknowledge our necessity and the goodnesse and truth of God Wherefore these reasons are not adjoyned to our prayers as thereby to move God but only to confirme and assure us that God will doe what we desire because these are the causes why he doth it Thou art a most good King therefore thou wilt give these things to thy subjects Thou art most powerfull and mighty therefore thou wilt shew thy power in giving these gifts which are most great and which can be given of none other but of thee alone It shall be to thy glory therefore thou wilt doe it because thou hast care of
Churches consent therein 22. What wee beleeve concerning the holy Catholike Church 346. 347. What the Church is 347. how many waies taken 348. The difference between the visible and invisible Church ibid. Her markes 349. Why shee is called One Holy Catholike Church 350. Seven differences between Church and Common-wealth 351. Whence ariseth the difference between the Church and the rest of mankind ib. Whether any can be saved out of the Church 352. Of Church-discipline Vid. Discipline or Ordinances 542. c. Circumcision What and why instituted 422. Why abolished 423. Baptisme succeedeth it ibid. How Baptisme and Circumcision agree and how they disagree ibidem Why Christ was circumcised 424. Comfort What. 31. The true comfort proper to the Church 32. How many parts there are of this comfort ibidem Why spirituall comfort is the onely good and sound comfort 33. How many things are required for the attaining of this comfort 34. Communion What is meant by the Communion of Saints Vide Saints 360. Conception Three things to be observed in Christs conception 271. The full meaning of the Article of Christs conception page 272. Concupiscence What. 614. How it differs from Originall sin ibid. How it is naturall unto us ibid. Conscience How it frameth a practicall Syllogisme pag. 39. How the Elect may sinne against conscience but not unto death pag. 55. Of sinning against conscience and not against conscience pag. 59. Consubstantiation What it is 450. It s Age and Parentage ibidem The Schisme of the Consubstantials 451. 452. Two principall grounds thereof pag. 452. The refutation of the opinion pag. 452. 453. c. 473. 474. 476. c. Contentednesse What. 608. Contracts Ten sorts of them 607. Conversion What worketh our conversion pag. 90. The parts of it pag. 500. 502. What it is and why necessary pag. 501. Why the latter part of our conversion is called quickning pag. 504. The manifold causes of it 504. 505. The effects pag. 505. Whether our conversion be perfect in this life ibidem In what a godly mans conversion differs from an ungodly mans 506. Covenant Of the Covenant of GOD and what a Covenant is 124. Diverse sorts of it ibidem Why a Covenant is called a Testament ibidem How a Covenant can be made betwixt God and Man pag. 125. Whether there be one or moe Covenants ibidem How the Sacrament is called a new Covenant 435. Creation The end of our creation pag. 40. 41. To create signifieth three things pag. 181. How the creation is unknowne to Philosophers pag. 182. Their Arguments against it ibidem Why God would have the doctrine of the creation held in the Church 188. Credulity What it is 612. Creed The Creed expounded pag. 142. 143. c. Two reasons why it is called Apostolike pag. 143. Foure reasons why other Creeds were received into the Church ibidem Why that is to be received before other Creeds ibid. The parts of that Creed pag. 144. The great wisedome and order of the Spirit and Church in disposing the Articles of the Creed 220. Crosse Foure causes for which God would have Christ to suffer the death of the crosse pag. 295. Ancient types of that death ibidem Curse What cursing is and what kindes of it are lawfull 558. D DEath How Christ is said to be dead pag. 296. Whether it were requisite that Christ should die pag. 297. For whom hee died and whether hee died for all pag. 298. Whether Christs death hath taken away our death 301. The benefits 301. Debts What Christ in the Lords Prayer calleth debts 647. Decalogue It s division pag. 527. Rules for the understanding of it pag. 528. The differences between the first and second Table in the Decalogue 529. Deceive How God is said to deceive a deceived Prophet 163. Deliver Deliverance Why the knowledge of our delivery is necessary pag. 34. 35. What mans delivery is and wherein it consists 108. Three causes of the possiblenesse of mans delivery 108.109 Arguments against it answered 110.111 Whether it be necessary certaine and absolute 111.112 two meanes for it ibidem Descension Of Christs descending into hell Vide Hell 303. c. Devils Their sundry appellations with the reasons 191. They are unchangeably evill 192. Discipline Reasons why civill discipline is necessary among the Vnregenerate 63. Of mens authority in the Church-discipline 542.543 A difference betweene Civill and Ecclesiasticall laws 544. E ELect Election That the Elect may sinne against conscience yet not unto death page 55. How farre knowne unto us 358. Whether the Elect are alwaies certaine of their election ibidem Whether they be alwaies members of the Church ibid. Whether they may finally fall 359. Equity What. 595. Erre Errour The Papists boast of their Church not erring pag. 16. Essence Vide Person Excommunication What. 482.494 Two sorts of it ibidem Persons that are to be excommunicated and the order 486. The ends and uses of excommunication 487. The abuses of it ibidem Objections against the word alledged for excommunication 492.494 F FAith Faith what it is with its nature and divers names kinds and differences 133.134 What Justifying Faith is with the causes 136.137 Faith and Hope how differing 137. The properties of justifying faith ibid. The principall cause of faith 138. Its effects 139. To whom justifying faith is given ibid. Faith with its profession necessary for five causes 140. Three waies to know that we have faith ibid. Faith may faint but not fall finally ibidem How we may be made righteous by faith onely 385.386 Three causes of it and foure reasons why it ought to be maintained against the Papists 386. Faith commeth of the holy Ghost 393. differently wrought by the Word and Spirit and Sacraments ibid. Vices contrary to faith 535. Fall Whether God doth leave the fall of man unpunished 101. The faith of Gods children shall not fall away finally 140. Fathers The use of the Fathers testimonies in points of doctrine 18. Father God called Father in divers respects 179.629 Five sorts of Superiors understood by the name of Father and Mother 590. Vide Parents Father in the Lords Prayer how taken 630. Eight causes why we are to call God Our Father in heaven ibid. Feare The feare and love of God how they differ 337. Three differences betweene son-like and slavish feare ibidem The feare of God taken for his whole worship 538. Fidelity What. 608. Flattery What. 612. Flesh The Word made flesh expounded 242.243.254 Of the resurrection of the flesh 364.365 c. What it is to eate the flesh of Christ in the Lords Supper 430.431 Forgive Forgivenesse What forgivenesse of sinne is 362.647 Who giveth it ibid. By whom 363. Whether it agreeth with Gods justice ibid. To whom and how it is given 364. Why we are to desire forgivenesse 648. How they are forgiven ibid. Fortitude What. 599. Fortune Fate or chance how accepted 214. the difference betweene Stoicks and Christians herein 215. What fortune is denied 216. Free Freedome In what God is
said to be free 164.165 Free-will The state of the maine question about free-will 75. What it is 76. The difference of it in God Angels and Men. ibid. 77.78.79 Whether there be any free-will in us and what it is 82.83 The manner and degrees of mans free-will 83.84.86.87 The beginning of mans will to good whence it is 91. Reasons why the Regenerate use liberty not onely to good but to evill also 92.93 G GOds Whence sprang the multitude of gods 163. But there is but one proved by eight arguments 168.169 Glory Two things signified by Gods glory 156. God How he is the cause of sinne not as sinne but as punishments 67. Vide plura 68.69.70 Sin is not made of God because it is no creature but the corruption of a creature 71. God though the mover of wicked wils yet not the mover of the wickednesse of the will 80. God is said to wish any thing two waies 87. Meerly GOD could satisfie for man 114. Three causes of mens doubting whether there be a God 146. Reasons proving that there is a God ibidem c. Who and what God is 149.150 Why Nature cannot throughly shew what GOD is 150. The Theologicall and Philosophicall descriptions of GOD. 151. A threefold difference of God and Idols ibidem How the parts of mans body are attributed to GOD. 152. More concerning the explication of Gods attributes 152.153.154.155 c. Three things meant by Gods unchangeablenesse and five reasons of it 157. How he is said to repent ibidem Of his goodnesse and righteousnesse 160. Proofes that there is but one God 168.169 Two significations of the word GOD. 169. God a Father in divers respects 179. Gods providence what and why to be knowne 193.197 Arguments against the Divinity of the Sonne and holy Ghost 262.263 How GOD is said to be Our God 532. What it is to have other gods 533. Errours touching God ibid. God Foure significations of Gods Name 556. Goodnesse Six significations of Gods goodnesse in Scripture 160. All good is done by the will of God 199. what things are said to be good ibid. Gospel The differences betweene the Law and Gospel are two pag. 2.126 yea foure 130. The Gospel what and its threefold signification 127. What order is to be observed in teaching the Law and the Gospel 128. It s perpetuity in the Church ibid. c. How the Gospel was promised to our Fathers 129. It s proper effects 131. It s certainty how it appeareth ibid. Grace Gods deniall of grace no cruelty but oft a way to greater mercy 85. Readinesse of minde to receive grace is not before conversion but after 89. Gravity What. 594. H HAllow What it signifieth 632. How wee pray for the hallowing of Gods name 633. Hand What the right hand of God signifieth 322. Foure things wherein Christs sitting at Gods right hand consisteth 322. A full description of it 323. How he may be said to sit alwaies there 324. With other circumstances 325.326 Head Christ is our head in three respects 235. Heaven Two Arguments why GOD is said to be specially in heaven 184. Heaven is the seate of the Elects blessednesse ibid. What heaven signifieth 313. How Christ ascended thither 314. Vide Ascension Hell Of Christs descending into hell 303. The significations of the word hell in Scripture ibid. c. The use of Christs descending into hell 306. Heresies Divers sorts of them confuted 296. Holy What it signifieth 632. Vide Hallow Holy Ghost Of the sinne against the holy Ghost 59. Why called Vnpardonable ibidem c. Why so called 60. Rules touching this sinne ibid. The differences betweene other sinnes pardoned and this of the holy Ghost 60.61 It is not incident to the Elect. ibid. c. We may not judge any man to sin against the holy Ghost untill we see him dead in apostasie and blasphemy 61. How the Sonne was conceived by the holy Ghost 270.271 What we beleeve concerning the holy Ghost 335. With many necessary circumstances concerning that person in Trinity à pag. 335. and 346. It s proceeding from the Sonne proved three waies 338. It s divers titles 341. Its gifts of two sorts 342. What is meant by giving the holy Ghost 343.344 The sending of it is no locall motion 344. How retained and how lost 345. A distinction between blasphemy against God and against the holy Ghost 558. vide Spirit Hope Faith and Hope how they differ 137. Vices contrary to Hope 536. Humanity What. 600. Humility What. 538. Hypocrisie What. 541. I JEhovah No English word will retaine it but the word Lord. 261. Jesus Why the Son of God was called Jesus 220. What the name signifieth and the differences between his name and others so named 121. How the whole three persons may be said to be Saviours ibid. From what evils and how Jesus saveth us 222.223 Whom he saveth 224. Why Jesus is called Christ 226. Two causes for which Jesus was called Christ 227. Idols Idolatry A three-fold difference of God and Idols 151. Idolatry what it is 527. Two sorts of Idols 334. A twofold Idolatry 540. Image What the image of God is in man 42. How far lost 43. How repaired 44. Christ called the image of God in two respects 43. So Angels and Men. ibid. The ends for which God preserveth a remnant of his image in man 44. Whether any images may be made 546.547 The divers names of an image 547. Images not simply forbidden 547. Two sorts of unlawfull images 548. Foure reasons of the unlawfulnesse of making an image of God 548. A Table for the distinction of images 549.550 Whether all worship at images be forbidden 590. Why images are to be abolished 551. Eight causes why images are to be abolished in Churches ibid. How and by whom they are to be abolished 552. Three differences between the images in Solomons time and ours 553. Impossibilities Whether God were unjust in imposing impossibilities pag. 99. The causes and ends of his commanding them 100. Incarnation A confession of the incarnation of the Word by the father of Antioch 289. c. Inclinations Proofes that corrupt inclinations are sin 51. Indifferent Things indifferent are diligently to be discerned from Gods worship 541. Indignation What. 599. Infants Whether they sin wanting will 54. Their baptisme proved to be meet and lawfull by foure arguments 417. Anabaptists objections against it answered 418.419 How infants beleeve 420. Two reasons why infants may not be admitted to the Lords Supper though they are to Baptisme 421. Intercession How Christ maketh intercession for us 318. Judge Judgment Of the last Judgement with 13. circumstances thereof See à pag. 327. ad 334. Just Justice Christ perfectly just foure waies 115. How we are just before God 379.382 What our justice is and how manifold 380.381 In what Justice differeth from Justification 381. How Christs satisfaction is made our justice 383. Vide Righteous or Righteousnesse Communicative Justice what 606. What originall justice towards God and our
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
its power personally united and alwaies most present And in that fulnesse of the united Deity the assumed nature as Damascen saith hath an individable inseparable undis-jointed or in respect of place an indistant immanencie XXXVIII The same opinion is at large handled in both the Confessions of Master Luther and by the alledging of Luthers words in the breviate or forme of that agreement publickly received in those countries 't is plaine that it is approved by it The Animadversion Who will not cry out here With what knot shall I hold Proteus so often changing his countenance Who can here catch the Sophister I warrant you unskilfull men will grow amazed at such stupendious teratologies Hee saith that the masse of mankind is not assumed hither or thither to this or that place Monstrous speeches that not any place but the illocall hypostasis of the Son of God is the But or Terminus ad quem of the assumption That the flesh of our Saviour was transferred to be the Terminus of the assumption That it hath in a most high manner transcended all localitie That in the Word it hath obtained an illocall way of subsisting That the Word hath the assumed nature within the embracement of the whole fulnesse of the divine nature with it selfe within it selfe by it selfe in its power That the humane nature in the fulnesse of the united Deitie hath its immanencie undisjoynted Who ever spoke thus in the Church This is the black stuffe of the fish Sepia and the empty smoak of jugling tricks by which the simple doctrine of the Son of God is obscured and the foolish world is bewitched that living and seeing they see not nor feele such grosse lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a new and a treacherous way of speaking quite different from these briefe delineations of wholsome words in Scripture and in pious antiquitie concerning this mysterie by which the Sophister sufficiently if I am not deceived hath testified that this which he utters is a new and monstrous kind of doctrine For they that broach new doctrines do for the most part devise new phrases Now to the matter The Sophister in these Positions deviseth another false supposition by which hee may keep up the ubiquitie of the flesh That the flesh of our Saviour in the union of the Word is made illocall This hee endeavours to beat out of the Apostolicall terme of Assumption besprinkling some Schoole-termes But he maliciously depraves the words of Scripture and phrases of the Schoole-men For the assuming of Abrahams seed doth not signifie in Paul an exalting or transferring of mans nature into the illocalitie of the Son of God by which it is also made illocall but an individuall hypostaticall union with the Son of God the nature remaining entire and the true properties thereof because the flesh assumed is the flesh of the Son of God not out of the union but in the union not without the Word but in the Word both before and in his glory And the Son of God is our brother flesh of our flesh and bone of our bones in which communion of our flesh with the Son of God all Christian comfort and salvation consisteth So the Apostle himselfe in the precedent words explaines this assuming The Son of God is made partaker of flesh and bloud as the children are after the same manner He corrupteth also the Schoole-termes For they tell us that the Terminus ad quem of the assumption is not the nature but the person because as they say the union was made in the person not in the nature that is because by the union the two natures did not unite into one nature but into one person of the Son of God subsisting first in one now in two natures the divine and humane inconfused and entire But in no case doe they speak or agree with this Sophister that the flesh of our Saviour was transferred into the terme of the assumption that is into the illocall hypostasis of God that therein it might be illocall These are pestilent snares for so the Sophister may readily inferre that by the same way the flesh in the Word is God is immense is every-where But let us wipe away the painting and reduce this prodigious sophistry to a few points Thus then in briefe hee argues What is assumed into the illocall hypostasis of the Word that doth obtaine by this assumption an illocall manner of existence in the Word that is to be illocall The flesh of our Saviour was assumed into the illocall hypostasis of the Word Ergo the flesh of our Saviour hath obtained in the Word an illocall manner of existence that is to be illocall Hee proves the Major Thes 36. Because in God and in the hypostasis of God all thought of place and localitie ceaseth The Minor Thes 34. Because the illocall hypostasis of the Word is the terme of the assumption into which by the union the flesh is tranferred Also by the authority of Athanasius defining the hypostaticall union by the assuming of the humanitie into God Answ That here is sophistry is plaine by the manifest falshood of the Conclusion fighting against the whole Evangelicall history which testifieth that the humane nature of Christ assumed by the Word was alwaies locall The Major then is onely true of that which is assumed either by conversion into that locall hypostasis of the Word or by coequation with it but not of that which is assumed by such an hypostaticall union which leaveth and preserveth entire and inconfused the nature and properties of that which assumeth and of that which is assumed Now that in this sense and manner the flesh of our Saviour was assumed into the illocall hypostasis of the Son of God none but a Nestorian or Eutychian Heretick will deny So then here are foure termes in this Argument If the Sophister will not admit of a distinction and also will contend the Major to be true of that which is assumed by the hypostaticall union the proprieties being preserved wee deny it all as being most false For the hypostasis of the Word as it is illocall so also it is infinite eternall incorporeall begot of the Father incarnate by nature God neither for this is it true that whatsoever is assumed by such an hypostasis of the Word that must be also infinite eternall incorporeall begot of the Father incarnate and by nature God Secondly we deny also the consequence because it is a manifest fallacy of that which is not the cause as if it were the cause For the cause of the illocalitie of the flesh is feigned to be the assumption of the flesh into the illocall Word which cause is no cause For the Word assumed not the flesh by which or because it is illocall but by which or because it is the second person distinguished from the Father and holy Ghost The reason of this is firme and manifest which the Sophister by no inke of the Sepia
two or three parts of our justice are either three perfect justices of Christ every one of which apart satisfieth the Law or they are so many imperfect justices concurring to make up one perfect righteousnesse If they are imperfect do they not manifestly derogate from the death of Christ If perfect how is not God unjust who for one fault demands two or three perfect satisfactions whereas his justice requires but one 8. If a part of our justice must be sought for here a part there a part in the death a part in the actuall Antecedent obedience and a part in the naturall holinesse of Christ is not our faith dangerously distracted and our comfort undermined 9. Lastly that which chiefly with-holds me is that I reade no-where in Scripture such a tripartite or bipartite division of our justice I reade no-where that Christs humane holinesse is imputed to us that either it or any part of it is our righteousnesse If any man hath read it I intreat him to shew it that I may also reade and beleeve it Neither do I reade this any-where of actuall obedience nor do the five testimonies which they bring prove any such thing which I briefly shew thus Out of that saying Rom. 5. they conclude more then followes for the consequence will not hold We are justified by Christs obedience ergo by his active obedience The Apostle sets in opposition Christs obedience and Adams disobedience not as action against action but as satisfaction against the fault as the remedy against the disease otherwise the sinnes of omission were not transgressions but Adams sin was not onely a perpetration of evill but the omission of good also Now the obedience which he understands here in another place he doth more expresly declare saying He was made obedient to death even the death of the Crosse But this was the obedience of his exinanition and of death and of the same obedience Theophylact interprets both places Therefore we deny that in this other place which they object the second time any mention is made of two obediences for the text sheweth that the Apostle speakes of his continuated obedience Even to the death of the Crosse Phil. 2. which began when he assumed a servile condition and ended with his death Gal. 4. Neither doth that place Gal. 4. availe any whit to the active obedience for how Christ for us was made subject to the Law the Apostle himselfe explaines cleerely chap. 3. He redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham may be extended upon the Gentiles in Christ Jesus But this is understood of Christs voluntary humiliation even to the death appointed by the Law for our sins How notwithstanding this place may be understood of the servitude to the whole Law I will speake hereafter In that saying to the Corinthians 1 Cor. 1. the Apostle joyneth foure things but not as parts of imputed justice for who will reckon among these wisdome or redemption it selfe but as the chiefe heads of Christs benefits of which some do helpe us onely by imputation as justice others by reall participation also in this life inchoatively in the other life perfectly as all the rest Hence then no partition can be proved In that place to the Romans is the fallacy of Figura dictionis Rom. 8. for there The Law of the Spirit of life doth not signifie life or Christs active obedience much lesse his formall holinesse but it signifieth the doctrine or quickning grace of the Gospell The place is somewhat obscure but by the scope the simple meaning may be knowne that the remainders of the flesh condemne not godly men if so be they make resistance against them by the helpe of the Spirit What the Apostle said in the first verse he proves in the second by supposing his owne person from the effect of the Gospell The Law saith he of the spirit of life that is the doctrine or grace of the Gospell which is the ministery of the Spirit of life or of that which makes us live in Christ Jesus hath made me free that is hath absolved me and all the faithfull and pronounceth us free from the law of sin and of death that is from condemnation with which the Law threatneth sinners therefore the Apostle opposeth here the law of the Spirit and the law of death as he opposeth the ministery of the Spirit and the Ministery of condemnation 2 Cor. 3.8 as if he would say Although that killing law endeavoureth to condemne those that are justified in Christ Jesus because of the remainders of sin in them with which as yet they wrestle yet the Law of the Spirit of life that is the living doctrine and grace of the Gospell doth absolve them from damnation notwithstanding these remainders of sin seeing these also are pardoned them through Christ for The bloud of Jesus Christ purgeth us from all sin and from all remainders of sin This without prejudice to other mens judgements seems to me to be the genuine meaning of the Apostle But this by the way I hasten to the other Arguments To the sixth wee have already answered Christ wholly quickneth us but one way as he is the efficient another way as he is the matter of righteousnesse And neverthelesse he all justifieth although his passion or death is onely said to be imputed for he all suffered and dyed Neither is his active obedience excluded from merit or justification though it is not said to be imputed which is that the seventh Reason would have For how can the efficient cause or that which is called sine qua non be excluded from its effect Truly both the obediences as well the active as the passive were required in the Mediatiour for our justification but after a divers way that as the cause sine qua non or without which the effect cannot be produced as also his naturall holinesse this as the matter In the eighth Reason we deny the Antecedent For it was never heard that the Law did oblige both to obedience and punishment at the same time but every law obligeth dis-junctively not copulatively either to obedience or to punishment For so long as obedience is performed the Law obligeth no man to punishment that is it pronounceth no man guilty of punishment but promiseth life but when obedience is violated then the Law obligeth the sinner to punishment This is generally true both of divine and humane lawes Therefore their suppositions which they here assume are untrue and repugnant to Gods justice 1. That Adam before his fall at once was tyed to obedience and punishment 2. That man after his fall and so the Mediatour for man was obliged both to fulfill the Law and to suffer punishment When obedience indeed is violated the sinner is bound to make satisfaction by punishment this being performed he is no more a sinner and he is tyed to obedience not to that for the violation
worketh inwardly in the minds wills and hearts of the unregenerate these things which belong to mans conversion This grace or motion is Gods peculiar work and this is questioned but not all for Scripture and experience witnesse that there are three distinct degrees of this grace For some God pities so much that he bestowes the gift of illumination and historicall faith on them on others the gift of temporarie faith and some measure of joy Lastly on some the gift of saving faith and regeneration This first degree the Remonstrants themselves denie not to be irresistible Col. p. 273. For when say they God reveales his will wee acknowledge the irresistible vertue of the holy Spirit in our mind because our mind cannot avoid ipsum scire or the knowledge it selfe and in our soule when he knocketh because nill we will we we are forced to feel it Concerning the resistibilitie of the second degree we will not trouble our selves for they denie not the illumination of them to be irresistible also But for the motion to assent and some measure of joy they may for us think what they please If they say it is resistible because the motion doth not so effectually work upon the will this is nothing to the question But for a finall resistance both Scripture and example prove They receive the word with joy Luk. 8.17 John 6.66 1 Tim. 1.19 and 4.1 2 Pet. 2.1 21. but have no root who beleeve for a while and in time of tentation faile After that many of his disciples departed from him Some have made shipwrack of their faith Some depart from the faith denying the Lord that bought them they forsake the holy doctrine delivered to them The whole question is concerning the operation of the third degree which is called inward vocation that this is the irresistible motion of God the orthodox Doctors have firmly proved 1. Because as God doth irresistibly illuminate those whom he doth effectually intend to convert so likewise he doth irresistibly bestow on them not onely the power but the act also of beleeving Phil. 1.29 and 2.13 therefore by his effectuall moving he doth not onely take away resistance but resistibilitie also from them Whereas they object To you it is given to suffer for Christ Col. p. 218. this belongs not to the operating but to the co-operating grace Of which wrestling we said already Col. p. 229. therefore 't is nothing to the purpose 2. Because God by converting us gives us a new heart and a new spirit he removes the heart of stone and gives flesh Col. p. 218. p. 281. and makes us walk in his waies But it is absurd to imagine a new heart a new spirit and the act of walking in Gods lawes with resistance or resistibilitie Jer. 31.18 Deut. 29.4 Ezek 36.26 against which no solid thing is alledged though much is said 3. Because the quickning regeneration conversion new creation of the naturall man Col. p. 219. dead in sin with resistibilitie is no lesse an absurditie Col. d pag. 295. ad 309. then to feign or imagine such a resistance in mans first creation or daily generation or last resuscitation John 3.3 and 5.25 Ephes 2.5 c. which reason will never be refuted with verbositie Col. p. 220. 4. Because grace working conversion with resistibilitie Col. p. 309. differs not from Rhetoricall perswasion or a morall enticing to faith such an one as is impossible for man to be quickned who is dead in sin What are alledged to the contrarie are nothing to the purpose 5. Because grace working faith and conversion by its efficacie overcomes all the strength of men or other creatures and therefore cannot be mastered by mans corrupted will Ephes 1.18 19. Col. 2.12 13. 2 Thes 1.11 2 Pet. 1.3 The Major of which reason is not weak as they say for that power Col. p. 312. which is insuperable by mans depraved will is also irresistible to the same 6. Because if the grace of regeneration were resistible Col. p. 220. it were common to many unregenerate men but the Scripture makes it peculiar to Gods sons only Rom. 8.14 30. 1 Cor. 1.23 24. Joh. 14.17 and 6.36 45. 1 John 4.17 which reason doth not conclude only for irresistance Col. p. 317. as is pretended but also for irresistibilitie 7. Because the Fathers drawing without which none can come to Christ Col p. 221. Joh. 6.44 supposeth an irresistibilitie of grace otherwise no man would come being drawn Col. p. 322. and yet for all this we are not drawn against our will by the Father which is objected no more then against our will we are illuminated 8. Because the gift of faith and repentance is said to be given by Gods Spirit not onely Col. p. 222. because it is offered to the will irresistibly but because it is put into the heart or infused irresistibly Col. p. 327. Joh. 6.63 Eph. 2.8 Phil. 1.19 2 Tim. 2.25 Rom. 5.5 The contrarie cavills are altogether Atheologicall or inconsistent with Divinitie 9. Because the resistibilitie of grace if there ought to be a conversion supposeth in the unregenerate will Col. p. 331. a power of 〈◊〉 resisting but this the Scripture generally denieth The Remonstrants will at length consider whether this reason concludeth not against them 10. Because if we yeeld a resistibilitie of grace the work chiefly necessary for our salvation to wit faith and repentance should be placed in mans arbitrement as in the proximate cause And the reason of this difference why of two unregenerate the one in hearing the Gospel beleeveth the other beleeveth not should proceed from man because one would resist grace the other would not against that place Who separated thee 1 Cor. 4.7 What hast thou that thou hast not received Which is spoken not only in respect of Infidels as they think but likewise in respect of grace For if in two Infidels we put grace equally resistible surely he that resisteth not grace but receives it and beleeves he may answer not only to him that resisteth and beleeveth not but even to grace Col. p. 336. and God himself I separated my self which lye is approved by the Remonstrants blasphemously 11. To these adde another reason out of Joh. 15.5 Without me you can do nothing For if converting grace be resistible he that doth not resist grace may refute Christ and say Behold without thee I have not resisted grace Neither can he say It 's by thee that I have not resisted But whereas by supposition the same grace is placed in the resistent he ought also to say It is by thee that he hath resisted which is blasphemy 12. Let Austins reason be added De correp grat c. 14. He that hath a most omnipotent power over mens hearts to encline them which way he will and he doth with the very wills of men what he pleaseth and he hath a greater power
delivered but shall sustain punishment eternall which is without end 4. Christ also himself hath fore-told that it was necessary that he should die Except I go away John 9.7 the Comforter will not come unto you John 13.8 If I wash thee not thou shalt have no part with me In this question therefore three memorable circumstances concurre 1. That it was necessary that Gods justice should be satisfied 2. That this satisfaction was to be made by death 3. That it was to be accomplished by the death of the Son of God alone Out of this which hath bin said we may draw these doctrines 1. That sin is most of all to be eschewed of us which could not be expiated but by the death of the Son of God 2. That we ought to be thankfull to the Son of God for this his so great a benefit of unspeakable grace and favour bestowed upon us 3. That all our sins how many how great and how grievous soever they be are expiated and done away by the death alone of Christ 3. For whom Christ died Or whether he died for all WE must answer this question by distinguishing the termes thereof that so we may reconcile such Scriptures as carry a shew of contrariety For in some places Christ is said to have died for all Testimonies of Scripture alledged on both sides and for the whole world as Who is a reconciliation for our sins and not for our sins only but for the sins of the whole world That by Gods grace he might taste of death for all men 1. That Christ died for all 1 John 2.2 Heb. 2.9 2 Cor. 5.1415 1 Tim. 2.6 We thus judge that if one be dead for all then were all dead And he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again Who gave himself a ransom for all men Contrariwise in as many places Christ is said to have died prayed offered up himselfe 2 That Christ died not for all but for many John 17.9 Mat. 20.28 Mat. 15.24 Mat. 1.21 Mat. 26.28 Heb. 9.28 Esay 53.11 Ephes 5.25 c. only for many only for the elect for his peculiar people for his Church for his sheep c. Not for the world not for the unfaithfull I pray for them I pray not for the world but for them which thou hast given me for they are thine that is for the elect alone The Son of man came not to be served but to serve and to give his life for the ransome of many I am not sent but unto the lost sheep of the house of Israel He shall save his people from their sins This is my bloud of the New Testament that is shed for many for the remission of sins Christ was once offered to take away the sins of many By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Christ loved the Church and gave himself for it A two-fold reconciliation of such Scriptures as plead for All 1. B restraining All to all that beleeve What shall we say then Is Scripture disagreeable with Scripture No verily Howbeit it seemeth so unlesse these generall and particular Aphorismes be reconciled by some pithy and plausible distinction The distinction and reconcilement of these places is two-fold either of which is true and sound 1. Some interpret these generall allegations of the whole number of the faithfull or of all the beleeving because the promises of the Gospel do properly appertain to all the faithfull and because the whole course of Scripture restraineth those promises to the beleeving Whosoever beleeveth in him John 3.16 Rom. 3.22 Acts 10.43 shall not perish The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Through his name all that beleeve in him shall receive remission of sins S. Ambrose expoundeth the generall texts of Scripture on this wise Lib. 1. cap. 3. de vocat Gent. The people of God saith he have their fulnesse and although a great number of men neglect or cast from them the grace of their Saviour yet there is a certain speciall university of the elect and fore-knowne of God severed and discerned from the generality of all to this intent that a whole world might seem to be saved out of a whole world and all men might seem to be redeemed from out of all men Thus is there no repugnancy no contrariety between these Scriptures For all true beleevers are those many that peculiar people that Church those sheep those chosen which were given unto Christ and for whom Christ gave himself By the distinguishing between the sufficiency efficacy of Christs death Others reconcile these Scriptures by a distinction of the sufficiency and efficacy of Christs death For certain wrangling Sophists there are who admit not this restriction of these generall promises to the faithfull alone that is they deny that the letter of Scripture enforceth any such restriction and for proof of their conceit they quote and alledge certain places which seem to impart redemption and salvation not only to the faithfull but to Hypocrites also and Apostates as that of Peter Denying the Lord which hath bought them And Hath forgotten that hee was purged from his old sinnes 2 Pet. 2.12 2 Pet. 1.9 all which Scriptures it is manifest are to be understood and interpreted either of the vaine glorying of Hypocrites of their redemption and sanctification or of the extent and sufficiency of Christs satisfaction Wherefore that wee be not forced to maintaine frivolous contention with such crabbed perverse disputers touching the restriction of these generall promises before specified and for more sound and ample answer unto those places concerning the redemption of Hypocrites some chuse rather and not unfitly as I suppose to interpret those Scriptures in shew contrary one to the other partly of the sufficiency and partly of the application and efficacy of Christs death They answer therefore that Christ died for all And againe died not for all in a diverse respect How Christ is said to have died for all men and again not to have died for all men 1. Christ died for all men absolutely and without exception as touching the sufficiency of the price which hee pay'd 2. Christ died not for all men but for the elect alone and the faithfull as touching the application participation and efficacy of his merit and Passion The reason of the former is because Christs ransome is of such weight and worth that it may serve and be sufficient to purge and cleanse all the sins of all men if at least all men would apprehend by faith this salve of sin For it can no way be said that it is insufficient lest this blasphemous inconvenience which God forbid should follow That some cause of the destruction of the wicked resteth in the defect of the merit of the Mediatour The
reason of the latter is because all the elect and faithfull and they alone doe by faith apply unto themselves the merit of Christs death and by his application obtaine the efficacy thereof even their justification and salvation according to that saying of Scripture He which beleeveth in the Son hath life everlasting The rest are excluded from this efficacy of Christs death by their own infidelity according as it followeth in the same place He which beleeveth not shall not see life but the wrath of God abideth on him Wherefore John 3.36 whom the Scripture cancelleth from the participation of the efficacy of Christs death for them Christ cannot be said to have died with respect of the efficacy of his death but in respect only of the sufficiency of his sacrifice because the death of Christ is sufficient to save them if they beleeved but it saveth them not because they beleeve not If any demand what the will of Christ herein was whether he had a will to die for all hee is answered by the same distinction For as hee died so would hee die Whether Christ would die for all men As therefore he died for all in respect of the sufficiency of his ransome but for the faithfull alone in regard of the efficacy of the same so would hee also die for all in generall as concerning the sufficiency of his merit that is hee would in most sufficient maner demerit for all by his death grace righteousnesse and life everlasting seeing he would that nothing should be wanting on his part that there should be no defect in his merit that so all the wicked and reprobate might perish without excuse But for the elect alone hee would die as touching the efficacy of his merit that is hee would not only sufficiently merit grace and salvation but also effectually impart them on the elect alone namely hee would give unto them faith and the holy Ghost and accomplish or effect in them that they should apply unto themselves by faith the benefits of his death and so obtain the fruits thereof In this sense Christ is well said to have died in a different maner for the faithfull and unfaithfull Neither hath this interpretation any inconvenience consequent thereon but accordeth not only with Scripture but even with very experience also both which testifie unto us that the salve of sin and death is most sufficiently and plentifully offered in the Gospel unto all but it is applyed and it cureth the faithfull alone The whole current of Scripture restraineth the efficacy of redemption to some particulars only as to Christs sheep to the elect and to the beleeving whereas on the other side it apparently abandoneth and sequestreth from the grace of Christ the reprobate and unfaithfull as long as they remain such What concord hath Christ with Belial or what part hath the beleever with the infidell Again 2 Cor. 6.15 Christ prayed for the Elect only and beleeving and such as hereafter should beleeve on him I pray not for the world but for those whom thou hast given mee If Christ would not pray for the world to wit for the unfaithfull much lesse would he so die for them John 27.9 as by his death to effect their salvation For it is a lesse thing to pray for a man than to die for him and intercession and suffering of death are the two individuall or inseparable parts of Christs sacrifice of which if Christ deny the ungodly the one who is he that dareth reach out unto them the other Lastly the sounder Fathers and Schoole-men doe thus restraine these texts of Scriptures The opinion of Fathers herein Aug ad cap. ob cap. 1 in Ioh. tract 52. serm 137. de temp Cyr. in Ioh. lib. 11 cap. 19. Prospâ—r ad cap. Gallorum Lumb lib. 3. dist 22 Sum. de veâ—it Mat. 26. Quaft 7. and distinguish on them as we doe especially Augustine Cyril and Prosper Lombard thus writeth Christ offered up himself to God the Trinity for all men as touching the sufficiency of the price pay'd but for the elect alone as touching the efficacy because he wrought salvation only for the Predestinate Thomas saith The merit of Christ as concerning the sufficiency thereof equally belongeth unto all but not concerning the efficacy which hapneth partly by reason of free-will and partly by reason of Gods election whereby the effects and fruits of Christs merits are mercifully bestowed on some and by the just judgement of God are with-held from others This is the language of other School-men also Whence it is evident that Christ so died for all that notwithstanding the benefits of his death properly concern the faithfull alone to whom only they are availeable Object 1. The promise of the Gospel is universall as appeareth in that Christ saith Come unto mee all And againe That every man might be saved Also That hee might have mercy on all Therefore it concerneth not the faithfull alone Ans The promise indeed is universall but in regard of the faithfull and penitent For to extend it unto filthy dogs and hogs that is to the reprobate were open blasphemy There is saith Ambrose a certain speciall university of the elect and fore-knowne of God severed and discerned from the generality of all This manner of restraint is deduced out of the very letter of the promise John 3.16 Rom. 322. That every one which beleeveth should not perish but have everlasting life The righteousnesse of God by the faith of Christ Jesus unto all and upon all that beleeve Come unto mee all yee which labour and travell and I will refresh you Hee is rich unto all that call upon him Whosoever shall call on the name of the Lord shall be saved Mat. 11.28 Acts 2.21 Heb. 5.9 Mat. 7.6 Hee is made the authour of salvation unto all that obey him And out of the words of Christ Give not that which is holy unto dogs and cast not pearles before swine Obj. 2. Christ died for all Therefore his death appertaineth not to the faithfull only Answ Christ died for all as touching the merit and sufficiency of his ransom for the faithfull only as touching the application and efficacy thereof For inasmuch as the death of Christ is imparted unto them and profiteth them only it is rightly said to appertain properly unto them alone as before hath bin proved at large Quest 41. To what end was he buried also Ans That thereby he might make manifest that he was dead indeed a Act. 13.29 Mat. 27.59 60 Luk. 23.52 The Explication THE causes of Christs buriall are many For 1. He would be buried in testimony of his true death that we might know that hee was dead indeed For the living are not buried but the dead only As then after his resurrection hee offered himselfe to be seen handled c. for evident proof of the truth of his body raised from death so after his death he offered his body to be