providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be God if he did not order things to their end but this is Providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the world 3. He were not God if he were not prudent but Providence is the chief part of prudence * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce Frogs in Egypt and do the other wonders that Moses did onely they could not produce the Lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the Lice was not more difficult than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce yet as they naturally know God so they naturally love him as an Entity but not morally as he is the Fountain of all happiness of which they know themselves to be eternally deprived * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the chief of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifâ—s for he did not utterly lose the knowledg of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen 3. that when be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
antecedent will And 't is a conditional will because Gods precepts prohibâ—tions con mi. nations and promises have the condition of obedience and disobedience annexed Lastly his revealed will because it 's daily set forth in God's word This distinction of the will is duely to observed left we shâ—uld imagine that there are in God either really different or contrary wils III. What things are done against the will of God are not done besides his will For many things may be done against his revealed will which notwithstanding are consistent with his secâ—et will or will of his good pleasure God by his revealed will desired not mans fall but most severely forbad it yet he did will and decree the same by the will of his good pleasure as it was a meanes for maniâ—estation of his glory IV. Therefore by the decree and will of God good and evil comes to passe good by efficiency Evil by permission V. Yet the decree or will of God is not the cause of evil or sin although what God hath decreed necessarily comes to passe For when evil is decreed by Gods will not effecting but permitting it this decree of God is not the cause of evil neither again is the will of God the cause of evil because his decrees are without repentance and unavoidable for they come not to passe by the necessity of coaction bâ—t by the necessity of immutability VI. The necessity of Gods decrees takes not away the liberty of the rational creature The reason iâ— because there is no necessity of coâ—ctions but of immuâ—ability The fall of Adam if we look upon Gods decree came to passe necessarily In the mean while Adam sinned freely being neither coâ—manded nor constrained nor foâ—ced or moved by God but rather most severely admonâ—shed that he should not sin VII Nor doth this Necessity take away Contingencie in the second causes For many things are not contingent in respect of the second causes which in regard of Gods decree come to passe necessarily VIâ—I No moving or impulsive cause can be given of Gods decree except Gods most free will and good pleasure XI The chief end of Gods decree is his own glory X. Gods decree in it self is one and most simple neither is there priority or posteriority in it XI But in respect of the things which are decreed is so distinguished that in what manner or order they come to passe God is said to decree them that they should thus come to passe These are idle questions whether God decreed this or that first VVhether he first ordained the end or the means For whereas the decree of God in it self is one a most simple action there is neither priority nor posteriority in it but it is distinguâ—shed only in regard of the things which are decreed in which respect we say that God 1. Decreed to create man 2. To bestow his Image upon him but so that it might be lost 3. To permit his fall 4. Of those who were to fal some he decreed to leave to themselves and others he appointed to raise and to save them eternally CHAP. IV. Of Predestination GOD's Decree in respect of the Creatures is either general or special The general Decree is that by which he appointed to declare the glory of his power wisdome and goodness in the creation and conservation of all things The special Decree called Predestination is that by which he appointed to manifest the glory of his grace mercy and justice in the Election and Reprobation of the reasonable Creatures The RULE I. Although Predestination in the mind of God be one and a most simple act yet by reason of the weakness of our understanding it is distinguished into that Predestination which decrees the end and that which decrees the means II. He that is predestinate to the end is predestinate also to the means Predestination is either of Angels or of men The Predestination of Angels is that by which God appointed to save etenally some of them in their first happiness that in Christ their head but to leave others to themselves and to punish them eternally for deserting their station voluntarily and this for the manifestation of the glory of his grace and justice The Predestination of men is that by which God appointed out of the race of mankinde created to his Image but falling into sin voluntarily to save some through Christ eternally but others being left to themselves in their own misery to damn eternally and that for the manifestation of the glory of his mercy and Justice The parts then of this decree are two Election and Reprobation The RULES I. Predestination is a decree partly absolute partly not II. It is absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free-will Fore-seen Faith or Holinesse is not the cause of Election for man was not elected becaus he was to believe but therefore he believeth because he was elected Act. 13.28 And they believed so many as were ordained to life eternal Neither are we elected because we were to be holy but that we might be holy and unblamable bâ—fore him through love Eph. 1.4 Neither is foreseen smâ—the cause of Reprobation for so we should be al reprobates but that God according to his most free good pleasure hath done what he did is manifest by that Luk. 12.23 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he wils he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution VI. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decrees of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice oâ— just indignation but towards him that is a sinner 2. But because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but aâ— necessary condition of the matter or object for though it be not the cause of reprobation yet it is the cause of reprobability or why man should be reprobated Foâ— Reprobation and repâ—obability diffeâ— as the act and possibâ—lity All men are reprobable or 〈◊〉 liable to Râ—probation for sin but all are not therefore actual Reprobates VI Reprobation then presupposeth 1 The decree of mans Creation Of the donation of Gods Image upon him which Image was to be lost 3. Of the permission of mans
how great evil and misery he brought upon himself VI. The happiness of man being yet in his integrity consisted chiefly in the Image of God VII The soul is the principal subject of this Divine Image the body is the secondary so far forth as the operations of the soul do manifest themselves in it VIII The gifts of Gods Image were partly natural partly supernatural IX The natural gifts were the simple and invisible substance of the soul with its faculties the intellect and will X. The supernatural gifts were the clearness of the understanding the liberty and rectitude of the will the conformitie of the appetites and affections the immortality of the whole man and dominion over the inferior creatures XI Such was the clearness of Adam's understanding that he knew all natural things which had a possible existence in the first principles which are of themselves known An excellent proof of this was shewed by Adam when he gave every creature its name according to its nature Gen. 2.20 XII The will was free indifferent to good or evil so that man might have persevered in uprightness if he had pleased he received power if he would but not wiâ—â— and power There is a fourfold liberty of will according to the fourfold state of man In the first man the will was free to good or evil In man lapsed the will is only free to evil In man regenerated or in the state of grace it is free from evil to good by the grace of God but imperfectly In the state of glory iâ— shall be free from eviâ— to good perfectly In thâ— state of innocency he could not sin In the state of misery he cannot but sin In the state of grace sin cannot reign in man In the state of glory he cannot sin at all XIII The inferiour appetites and affections agreed with reason XIV Man even in respect of his body was immortal but not simply as though his body being composed of the elements could not be resolved into its principles but by Divine Covenant not as though it could not die but because it had a possibility not to die XV. Mans dominion over the inferiour creatures was not onely intire in respect of possession but milde also and gentle in respect of use and execution XVI That labour which was injoyned to Adam to keep and dresse Paradise was not toylsome but most pleasant CHAP. IX Of the fall of our first parents the beginning of Mans misery SO much concerning the government of Man in the state of innocency· The government of Man in the state of misery is whereby God in his just Judgement hath subjected Man to divers miseries who of his own accord fell into sin This state of Man consisteth in sin and in the miseries which follow upon sin Sin is a transgression of the Law or whatsoever is repugnant to Gods Law 1 Joh. 3.4 Under the name of Law in this place are understood both things commanded and things prohibited in the beginning proposed to man as also the Law of nature printed in his heart But concerning the restoring and enlarging of the Law after the fall we are to speak in its own place The RULES I. By sin is meant either the subject of transgression with the transgression it selfe in the concrete or the transgression alone in the abstract II. The definition of sin by thought word and deed is too narrow For so it is defined by the Pontificians but as it shall appear afterward this definition belongs nothing to original sin III. God cannot be called the author of sin without blasphemy IV. One and the same thing in a divers consideration may be both sin and the punishment of sin Sin is either primitive or derivative Primitive is the disobedience of our first Parents whereby they transgressed Gods Commandement concerning the Tree of Knowledge of good and evâ—l The RULES I. Neither God nor Gods Decree nor the denial of special Grace nor the permission of sin nor the stirring up of natural motion nor finally the government of that sinne were the causes of Adam and Eves transgression Not God because he most severely prohibited the eating of that fruit Not his Decree because that infers a necessity only of immutability not of coaction neither doth it force any man to sin Not the denyal of speciall Grace by which man should continue in his integrity for God was not bound to give that grace to man which he gave him for he received possibility if he would although not a Will to that possibility Not the permission of sin for he was not bound to hinder it as before pag 58 Not the stirring up of naturall motion because motion of it self is not sin Not the government of his fall because to turn evil into good is rather to be the author of good than of evil II. God did both will and nill the first Sin He nilled it so far forth as it was sin he willed decreed it as it was a means of manifesting his glory mercy and justice III. The Procatertical or external cause was the instinct and perswasion of Satan that subtile Serpent IV. The Proegumene or internal cause was the will of man of it self indifferent to good or evil but by Satans perswasion bent to evil V. There be certain degrees of that sin by which Adam fell from God not at once but by little little viz. 1. Incogitancy and curiosity of Evahs talking with the Serpent her husband being absent 2. Incredulity by which she began by degrees to distrust God and to give assent to Satans lies who called in question Gods good will towards man 3. An inordinate desire to the forbidden fruit and an affectation of divine glory 4. The fact it self 5. The seducing of Adam and an inordinate affectation raised in him also VI. If you consider the parts of this sin you may justly call it the transgression of the whole Law of Nature For man sinned by incredulity diffidence ingratitude idolatry whereby he fell from God and of himself indeavoured to make an idol of himself by contemning Gods Word by Rebellion Homicide Intemperance Theft by laying hand on that which was anothers without the owners consent by assenting to false witnesse Lastly by an ambitious affectation of too high an honour yea of that glory which belongs onely to God whence the definition of this sinne by Intemperance Ambition or Pride is too narrow VII Therefore with the blessed Apostle we rightly call this sin a transgression an offence and disobedience Rom 5.14 18 19. VIII Adam in this business is to be considered not as a private but as a publique person and consequently as the Parent head and root of all mankind IX VVhatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it self and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity so Adam lost that felicity for himself
and his posterity As out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams prosterity is held guilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by naturall generation but by the vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Persons XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedom to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellency Sin and the Body of sin Sinful-sin Inhabiting-sin The law of our members The Old-man Flesh II. It is called also Concupiscence Rom 7.7 I had not known lust or concupiscence unlesse the Law had said thou shalt not covet or lust or Jam. 1 14 15. III. Therefore the Papists doe erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in it in the first act and as it inclines man onely to evill IV. The proximate cause of Original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatened to man V. Although the soul is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with Original contagion VI. Neither for this cause doth Original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this Original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the Embryo scarce as yet conceived and before the birth and it appears still more and more as the rapacity of Wolves shews it self in their whelps Psal. 51.7 Behold I was borne in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 For he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and inaptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of Original good but also the immission of the contrary evill IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkened the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can do no good without special grace XII Without this special grace no excellent thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their chief vertues were in Gods sight but glorious enormities XIV For those are not good works which are good in themseâ—ves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde that they aimed more at their own than at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII Hence there is no principle of knowledge or performance of spirituall things in us either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-will or other faculties by which he may do well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semi-pelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evill onely and therefore deserves rather to be called servile than free As for the understanding the natural man comprehends not the things that are of Gods Spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evill Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Ephes. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified Parents notwithstanding by generation it is tansmitted to posterity The reason is because the corruption dwelling in us is not altogether taken away by pardon although the guilt be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks do spring up again with the same CHAP. XI Of actual Sin SO much of Original sin Actual sin is whereby Gods Law is broken by thoughts desires words or deeds The RULES I. According to the diversity of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or less dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice than of infirmity or contrarily rather of infirmity than malice VI. From the subject it is of the soul chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kind of unwillingness or with a full desire this later sin the Scripture cals the sin against the holy Ghost and to death Matth 12.32 1 John 5.16 IX The sin against the Holy Ghost or to death is when one is convicted in his conscience by the testimony of the Holy Spirit resisteth notwithstanding the same
Reas. I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace and v. 28. Therefore we conclude that a man is justified by faith without the works of the Law chap. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merits and by works Gal. 2.21 If righteouâ—ness is of the Law then Christ died in vain 3. By faith and by works Rom 3.28 We conclude then that we are justified by faith without works 4 To be justified by imputed justice and by works Rom. 4.4 5 To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is couÌ„ted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God ver 23. They have all sinned and come short of the glory of God and v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that Catologue of works rehearsed cap. 1 2.3 to the Romans shall finde that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration Buâ— with neither of these arâ— we justified For beâ—fore regeneration 〈◊〉 works are meerly eviâ— and after imperfectâ— good XIX The effects of justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedom from sin not onely in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa. 53.4 c. Neither do divine chastisements come upon the Elect that they might by them satisfie God but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Voâ—ation are without repenâ—aâ—â—â— Rom. 11. â—9 XXII It is also one Therefore when the Saints who are justified pray for forgiveness of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Iustification before God is by faith Iustification before men is by works Of this see Iam 2.24 you see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 we conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faâ—th which worketh not by charity but here that faith which is true and lively Others say that man is justified by workâ— not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification followes Justification as the light followes the sun This is that free action of God which sets at liberty the faithful ingrafted into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovatino and conversion is either equivalent to vocation and the gift of faith or it signifieth newnesse of life when in the very act man dieth to sin and liveth to righteousness in the first sens it goeth before justification and is the cause thereof in the latter follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much dâ—ffer as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ. Hence he is called the Spirit of Sanctification Rom. 1.4 IV. The internal impulsive cause is Gods free bounty Tit. 3.4.5 But after the kindnesse and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes. 5.25 Christ loved his Church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation mâ—n is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes. 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse until the comming of our Lord Iesus Christ. X. The form is expressed in two acts in the aversion from evil and conversion to good that is called the mortification of the old man this the vivification of the new man that a crucifying and burying this a resurrection XI The end of this is Gods Glory our salvation and certainty thereof for there is no signe of election more evident 2. Tim 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified 1. Joh. 3 3. And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in
Son is from the Father the Holy Ghost is from the Father the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The Trinity of the Persons takes not away the unity of the essence for there are three persons but one God Deut. 6.4 Hearken Israel the Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h purchased the Church by his own blood Here the Name of God is hypostatically spoken of the Son VIII The unity of the three persons in the Trinity consisteth 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the identity of substance 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In equality 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In coherence or cohabitation IX The identity of substance is by which the three persons being co-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in general THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal those are essentials which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God As understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity Such are Predestination Creation and the like which have relation to Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Son and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of Redemption But the Holy Ghost is called the Sanctâ—fier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the persons This axiome follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the effect it self which is produced Gods operations which have reference to outward objects are either immanent internal or transient external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the decrees of God are such kind of operations so far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin Gods very essence II Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Diâ—vine essence and as in God essence and actual being are not different so in him wil and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is â—alled the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine Will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
with natures work IV. Mans soul is immortal not simply as though God could not annhilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are realâ—y different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organical as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former appears not when the body is corrupted but these without the help of the body can exercise themselves and appear when the body is destroyed VII Liberty from coaction is an essential property of the will Otherways the will were no will CHAP. VI. of Gods actual Providence GOd's actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I To deny this Providence is to deny God himself II. Actual Providence differs from eternal as the execution from the Decrees III. As in God's eternal â—rovidence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods providence takes not away but establisheth the second causes VI. What things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondaâ—y causes but the Christian fate makes a subordination of the second cause to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which belong the preventing concomitant and subsequent assistance of Divine power X. Evil things are ruled by an actual permission and so they are permitted directed and determined XI Gods Providence remaineth ordered and undefiled even in those actions that are disordered and sinfull For in evil actions two things are observable the action it self and the irregularity thereof The action it self as all naturall motions is performed by Gods effectuall operation but the irregularity or vitiosity comes to passe by Gods actual permission For sin is ordered 1. By permitting it 2. By determining and containing it within its bounds 3. By directing it to a good issue Now God cannot be said to be author of sin by any of these wayes Not by producing the matter of it or the natural action for as there is one cause of the horses motion another of his halting even so it is one thing to be the cause of the action and another thing to be the cause of the adhering vitiosity Not by permitting the evil action because God is not forced by any law to hinder sin Not by determining it for as he who quenches a fâ—â—e that it may not spread further is not the cause of the fire so he that setteth bounds to sin is not the cause of sin Not by directing it to a good end for as it is a main skill to prepare wholsom Medicines out of venomous creatures so it is the glory of God to create light out of darkness good out of evil Hence it is apparent how frivolous their device is who that they might vindicate God from any contagion of sin they flie to a bare and idle permiâ—sion of sin XII Though the Scripture ascribes many times the same action and the same work to God to the devil and to wicked men yet sin cannot be in any wise imputed to God In this case we must not have recâ—uâ—se to a bare permission but we must give an estimate of these actions according to their scope and end for in one and the same action God hath one purpose Satan another and wicked men another Iob's affliction is imputed to God God gave saith Job and God hath taken the same is ascribed to Satan to the Sabaeans also and Chaldeans but according to the end we must judge of each of them â—t was Satans purpose to make Iob despair It was the Chaldeans intent and Sabeans to enrich themselves by plundring that holy man but God determined to try and make manifest the faith of his servant So in the crucifying of Christ it was Pilates purpose to continue in the favour of Caesar and of the Jews the Jews drift was to satisfie their desire with hatred and revenge but Gods end was to redeem mankind Hence they are said to do nothing but what the hand and counsel of God had determined Act 4.28 XIII The hardening of the wicked is ascribed to God as a most just Iudgment so as God can neither be blamed as faulty nor can the wicked be axcused The wicked are in this inexcusable because God onely hardeneth those who harden themselves neither doth he harden the soft hearted but in his just Judgment he increaseth the hardnesse of them who were hardened before Now they hardened themselves by abusing those graces which should have softned them I. Gods long suffering Rom. 2.4 5. Or dâ—spiâ—est thou the riches of his bounty patience and long suffering not knowing that the bountifulnesse of God leadeth thee to repentance But thou after thy hardnesse and heart that cannot repent heapest unto thy self wrath II. Gods Word 2. Cor. 2 15. For we are unto God the sweet savour of Christ in them that are saved and in them which perish to the one we are the savour of death unto death to the other the savour of life unto life III. Gods correction rod by which as an Anvil they are made harder Ier. 5.3 Thou hast stricken them but they have not sorrowed thou hast consumed them but they have refused to receive correction they have made their faces harder then a stone and have refused to return For this reason then are they most justly hardned by God who harden themselves who so often said of Pharaoh I will hold I will make obstinate I will harden his heart For not only doâ—h he harden by permission but also 1. By letting loose the bridle with which he held in their exorbitant lusts Rom. 1.24 He dilivered them up to their own lust and v. 28. God gave them up to a reprobate mind II. By delivering them to Satan as to a Hangman 1 King 22.21.22 And there came forth a Spirit who stood before the Lord and said I will perswade him to wit Achab and the Lord said to him where with And he said I will go forth and I will be a lying spirit in the mouth of all his prophets
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
hope as it is a verâ—ue we have spokâ—n before 1 Cor. â—3 7 Love suffereth all things believeth all things hopeth all things c. Phil. 1 7. To this is opposite disordered hope when we place more trust in our selves and neighbours than is fit Jeâ— 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves or others Prov. 14 8. The wisdome of the 〈◊〉 to understand his way To this is opposite disordered fear whereby man fears himself and others too much Mat 10.28 Fear not them that can kill 〈◊〉 body c. Ordered anger is whereby we are offended or displeased with our selves or others upon â—ust cause yet moderately and with hope of amending Ephes. 4.26 Be angry but sin not To this is opposite inordinate anger whereby we are incensed upon light causes or more than is fit or when we intend private revenge Jam 1.20 For the wrath of man worketh nâ—t the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devill and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires lusts Prov. 6.25 1 Cor. 10.6 Gal. 5.16 â—6 Col. 3.5 1 Thes 4 â— 2 Because he that is given to lustâ— loves nor God 1 Ioh 2 15 16. 3 Bâ—cause lusts in regenerate men aâ—e hatefull 2 Gal. 5.16 17. 4. Because they stir up the wrath of God Col. 3. v. 5 6. 5. Because the Apostle furnâ—sheth us with the whole armour of God against them Eph 6 Invisible lusts are oveâ—come by us saith Austin 6. Because the fiâ—e of lusts is most huâ—tfull and breaks out into most sad events Scâ—ipture is full of examples there was never yet any sin committed which did not spring â—â—om evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idleness and sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soul with intemperance covetousness and such like vices There are three deâ—rees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of Iames helps c. 1.14 c. Every man is tempted when he is drawn away of his own lust and enâ—iced then when lust hath conceived it bringeth forth sin and sin when it is finâ—shed bâ—ingeth forth dâ—ath We must then first resist suggestions thoughts which are either ascending from the fewel of concupâ—scence or descending beâ—ng suggested elswhere the fiâ—st are not without sin the latter are not sins being cast in by Satan if so â—e we let them passe and entertain them not But if we cannot avoid the first degree let uâ— shun the second lest we come to cherish evil thoughts with delight But we must chiefly beware of the third degree that we give not our assent For the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid wâ— beseech God the Father in his Sonne through the holy Ghost to which one God in Trinity he praise honour and glory for ever and ever Amen FINIS * A. R. Divinity is more speculative than practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciâ—nces because the end of it is beatitude to which the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the chiefest of all Causes not only as He is known by his effâ—cts but as He is known in himself also * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come to know the end and media of Divinity and out of which all the precepts of Divinitâ— are concluded But there is another principle of Divinity which is called principium effendi that is God * A. R. The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of nâ—gation we know what he is not rather than what he is 5. By way of eminenciâ— we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gaâ—her there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnessâ— c 〈◊〉 From the possibilities and contingencies that are in all things we inferre there must be one cheif necesssary entity * A. R. There is no composition in God neither Physical nor Logical nor Metaphysical because in him there is no priority nor posteriority as in composition where the compositum is posterior to the parts compounding 2. In composition there is act and possibility but God is all act 3. In composition the parts differ from the compositum but in God there is no difference 4. There is no composition in the form but God is a most simple form 5. Whatsoever is compounded hath a cause of that composition but in God there is no cause * A. R. Whereas to understand is to comprehend the thing understood God doth not properly understand that is comprehend himself for so he should be less than himself but he understands himself negatively that is he is not ignorant of himself * A. R. There is in God a twofold power the one absolute the other ordinary by that he can do all that may be done by this he can do onely those things which his justice and will commands to be done * A. R. Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numeâ—ically much lesse essentially as they must of which genus and species are predicated * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or number numbring may be taken accidentally for those discreet quantities which we call numbers as two three four and in this sense the Trinity is not the number 〈◊〉 because this is an accident * A. R. The Son is from the Father not as an effâ—ct from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the River from the spring or the thing proceeding from its original a Act. 2.23 b Act. 4.28 c Eph. 1.9 Nâ—w this is called his Eternal
than a furtherer of Religion for the more men are persecuted for their conscience the more eager they are to hold it The stronger the winde blows so much the faster doth the Traveller hold his Cloak The blood of Martyrs had evermore been the seed of the Church 10. The forcing of religion hath been the cause of much mischief murthers disorders changes in states therefore the wise Romans permitted the Jews after they were subdued to use freely their own Religion neither did they force any of their conquered Nations to accept the Roman Religion 11. Where violence is used there can be no justice 12. Nor God for he is neither to be found in earth-quakes whirl-winds and fire but in the soft and still voice 13. The forcing of religion is the maintaining of hypocrisie for all such are hypocrites who are forced to professe outwardly what inwardly they hate 14. The forcing of religion is the undoing of Religion for its most dangerous Enemies are the secret Enemies that lurk in the bosome of the Church they 'l kisse Religion with the mouth and in the interim stab it with their hidden knife 15. Faith in the gift of God being a theological vertue infused not acquired if it be not then in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they force as to take that which is not given to professe that which we have not received a Psal. 27.8 and .50.15 Isa. 55 6. Joh. 16.24 b Mat. 7.7 1 Tim. 2.1 Jam. 5.13 Isa. 65.24 and other places now alledged c 2 King 19.15 d Ps 86.4.5 e Ps. 34.5 and 103.2 c. * A. R. An Idol differs from an image or similitude as the species from the genus tho the Chuâ—ch hath appropriated the word Idol to the Heathen superstitious images so that every idol is an imâ—ge but not every image an idol yet in truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and â—mago are the same for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the species or form and shape of a thing and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to see whence comes the word idea which is the species of a thing in the mind or sense so imago is as much as imitago or eum ago aâ— imitation representation or acting of any thing whence comes the word imaginatio which is all one with idea herefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer is expâ—essed by imago in Virgil as Aen. 2. nota major imago Aen. 4. Magna mei sub terras ibit iâ—agâ— and indeed these words imago simulachrum â—mbâ—a effigies are taken indifferently one for another in Latine Authors yet in scripture we find a great difference for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or imago stands in opposition to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or umbra Heb. 10 1. the Law hath the shaddow of good things to come and not the very image of the things where image is taken for the reality and truth of the thingâ— but shaddow for the appeaâ—ance onely and shew Hence Christ is câ—lled the image of the Father not his shaddow pâ—cture or idol Rupertus makes some dâ—fference between image and similitude or likenesse in saying that Christ is the image of the Father and the Holy Ghost his similitude because God saith Let us make man in our image after our likenesse Rupert l. 2. de Trinit c 2. But this is a nicity For indeed the word image and likenesse there signâ— fieth the same thing the one word being used to explain the other a 1 Sam. 2 29. Thou hast honoured thy sons more then me and cap. 3.13 His sons made themselves vile and he restrained them not b Rom 10.2 For I bear them record that they have zeal but not according to knowledg c Jonah 4.1 And Jonah was displeased exceedingly and was very angry and he prayed unto the Lord and said I pray thee ó Lord was not thiâ— my saying c. Luk. 9 54. And when his disciples James and John saw this they said Lord will thou that we speak for fire to come down from heaven and consume thâ—m c. d Esa. 7 12â— Ahaz said I will not ask a signe nor will I tempt the Lord. * A. R. Divorce is caused by either of these Divorce is eithâ—r in â—â—spect of the bed oâ— in respâ—ct of Cohabitation 〈◊〉 Aâ—ultry is either publiquely known or else but suspected and hid known Adulâ—ery is to be punished by the Magistrate with divorce from bed and â—oâ—abitation for suspected and close Adultâ—â—â— the parties married may divoâ—ce each other from the bed not frâ—m cohabitation bâ—cause thiâ— is a publique punâ—shment and iâ— is to be inflicted by a 〈◊〉 Magistâ—ate But in eâ—ery case of Adultery Dâ—vorce is not râ—quâ—siâ—e or lawful For 1 If the party offâ—nding repent the party offâ—nded ought to fâ—rgivâ—â—nd be recâ—nciâ—ed 2. If â—here be dâ—ngâ—r leâ—t thâ— offâ—nding party fall in a some dâ—sperate course upon divorcement 3 If the Husband prostitute his wâ—fe to anoâ—her he being the cause ratheâ— of the adultery â—hanâ—shâ— 4. If the woman is ravâ—shed by anoâ—heâ— man against her will 5. If the man after the woman hath committed Adultery and he knows it admits her again unto his bed in this case he is not to divorce her for the former fact 6 If both the Husband wife be guilty of adultery the one is not to divorce the other 7. If the Husbands long absence and silence hath occasioned the Wife to conceive he is dead and she marry another in this case if he return he is bound to receive his Wife again In all those cases then Divorce is not to be used for Christ commands it not but permits it Again if a man intending to marry one sister unwillingly marries the other being deceived as Jacob was by Laban in marrying Leah in stead of Rachel he is not bound to divorce her a An example of private theft is in Micha the Ephraimite who without his mothers knowledge took away eleven hundred shekels of silver Iudg. 17. â— b They that commit theft with open violence are called robbers whether they be souldiers or others Luk 3.14 But the souldiers asked Iohn saying And what shall we do hâ— said strike no man neither oppresse any man but be content with your wages c Deut. 22.1 Thou shalt not see thy brothers Oxe or his Sheep go astray and hide thy self from them thou shalt in any case bring them again to thy brother d Prov. 29.24 Whosoever is partaker wiâ—h a Thief hateth his own soul e â—sa 1 23. Thy Princes are rebellious and companions of thâ—eves every one loveth gifts followeth after rewards they jugde not the fatherless neither doth the cause of the widdow c. a Such kind of theft is called Plagium in Latine See 1 Tim. 1.10 b 1 Cor. 4 2. It is required of a Steward that he be