or sin as it is a motion or triall or exercise or chastisement of the godly or a punishmeÌ„t of the evil so it is from Gods prouideÌ„ce effectiuely that is so that God is the author of it but as it is sin not effectiuely but permissiuely 8. Now this permission is not a ceasinge of Gods prouidence and working in the actions of evill men wherby it may come to passe that those actions may seeme not to depend of any other cause then of the creatures which aâ—â—â—gents but a withdrawing of his heauenly grace wherby God executinge the decree of his will by reasonable creatures eyther doth not reveale vnto the creature his will which will haue that action done or ells boweth not the will of the creature to obey this diuine will in that action Which so standing the creature sinneth necessarilie in deed but with all voluntarilie and freely by Gods most iust iudgment whiles God by it bringeth to passe the iust good worke of his will prouidence 9. God therfore will haue those actions motions which the Divells men by sinning doe effect to come to passe as they are motions and executions of Gods iust iudgment but as they are sins he neither willeth nor appoueth nor effecteth them though he forbid hate horiblie punnish them yet notwithstanding in Divels men â—e suffereth them to concur with his iust actions whilest for verie good reasons most iust causes he doth not effect in them by his spirit the performance of these actioÌ„s iustely that is according to the prescript of Gods will 10 Neither is God therfore the author of confusion which is in the actions of the evill for what they will do inordinatlie that is against the coÌ„maundemeÌ„t of God that God will haue done in excellent most wise order Lastly euen sinnes themselues as they are sins be done by Gods providence though not effecting yet permitting prescribing them boundes directing theÌ„ whither it pleaseth him 11 Neither is God by this doctrine made the author of sin because the sin of the sinfull creature doth by accident concur with the good and iust worke of God which he in his owne couÌ„sel determineth by the sinfull creature executeth And therefore in respect of Gods will those actioÌ„s are iust and right which in respect of the wicked by whom they be done are sinnes 12. And these things are manifest first by the vniversall nature causes effects being such of theÌ„selues naturally or by accideÌ„t For wheÌ„ the same effect hath many causes some good some badde that same effect in respect of good causes is good in regard of bad causes is bad good causes of theÌ„selues naturally are the causes of good effects but by accideÌ„t of euil effects or sins which is fouÌ„d in the effect by some other euill or sinful cause coÌ„trarywise euil causes are of theÌ„selues the causes of evil but by accideÌ„t they may be causes of that good whith is fouÌ„d in the effect 13. Secondly the truth of these matters appeareth by the immutable nature of God the fouÌ„taine and author of all good For Gods wokes are equaly good whether he effect theÌ„ by evil or good instruments neither are they battered by good or made worse by evill instruments seeing their iustice and goodnes dependeth not on the nature of the instruments but of God which maketh vse of the instruments but on the other side the creatures can neither be nor continue good nor do anie thing that is good except God make them good vphold theÌ„ in goodnes so governing theÌ„ that they may work that which is good with God who by theÌ„ worketh that good which he will 14 Yet hereby we do not attribute vnto God coÌ„trary wils For God wil wil not the same actioÌ„s in divers respectes Hee will as they are conformable to his most iust iudgement and order and he will not but rather hateth and detesteth yet permitteth them to be done as they are contrary to his order and law against which they are committed by the wicked 15 Neither doth the necessity of consequence which happeneth to the events by the immutable decree of Gods providence take away that contingeÌ„ce or casuality which they haue froÌ„ the mutable nature of second causes or from the power liberty of God whereby he so decreed from al eternity if we distinguish rightly betweene both as that there is a respect betweene causes working immutablie or mutablie For thereby euerie man may see that the same effect proceeding froÌ„â—auses partly mutable partly immutable may wel be called coÌ„tingeÌ„t in respect of mutable causes and necessary in respect of causes immutable 16 Neither doth this immutable providence of God derogate ought from the vse of teaching our desire of wel-doing as if these things were in vaine or to no purpose for admitting a first cause it is not necessarie to denie the second causes nor the first admitting the secoÌ„d And God hath promised to saue vs not without but by these means and hath for this reason coÌ„manded vs to vse theÌ„ expecting the good successe of them from him 17 But when God in scripture is denied to will the actions of Divels or sinful men that is to bee vnderstood as they are sins or to that end wherevnto they are done by divels meÌ„ not as they are actions or done vnto that end which God in the order of providence respecteth For actions are distinguished by their endes 18 The church thus perswaded her selfe and teaching others of Gods provideÌ„ce doth vtterly coÌ„demne detest the furies madnes of Epicures and Academiques with the devises of all others which wil haue gods provideÌ„ce either to be none at al or not to exteÌ„d vnto all things in the world or els to be only a certain kinde of fore-knowledg in God not any decree and execution 19 As much it condemneth the blasphemies and errours of the Manichees Stoickes Libertines and others which make GOD the authour of sinne or take from him his libertye whereby from all eternitie hee made his decrees or else abolish the operations and vse or differences of second causes working either necessarily or contingently or voluntarily freely 20 This doctrine is to be retained in the Church for Gods glory that so it may appeare that God is the governour of all things yet not the author of sinne but the most free and excellent effector giver of all good things It is also so necessarie for our instruction and comfort that we may become thankefull vnto God as being the well spring of all goodnes and patiently suffer evils as happening vnto vs by his will perswading our selues that all things shal serue for our salvation that acknowledging God to bee the author of punishments we might amende not despaire of Gods helpe though we be left destitute by second causes that we trust not in our selues but in feare of
other whersoever they can because God hath so commaunded all and themselues may deserue it one of an other And being converted thy selfe remember to coÌ„firme thy brethren God is bound to none as not to create them of nothing so neither to preserâ—e them either in their being or in that good innocent and happie being wherin they were created Because whatsoeuer good wee all enioy we haue it from him neyther can he receaue any good fellcitie and commoditie of any man because of his infinite and most absolute all-sufficiencie in himselfe Who hath giuen vnto him first that he should be recompensed Is it not lawfull for me to do with mine owne as pleaseth me Secondlie Gods iustice requireth that being himselfe the cheifest good and author and end of all thinges he should referre all to his owne glory and if need were rather suffer all the creatures of the worlde to perish then any part of his glory should be left vnsatisfied As for the creatures they owe both themselues and all they haue not to themselues nor to others but to God Therefore Paule desired euen to be accursed from Christ if by the saluation and conversion of his brethren he might aduance the glorie of Christ Thirdely God may therefore most iustly permit tolerate the sinnes of his creatures that is not hinder them because by his infiâ—â—te wisdome power iustice and goodnesse he knoweth how to vse this toleration and permission to his owne glory and the saluation of his elect This the creatures can not do and therefore they are subiect to the law of hindering offences as much as in them lieth Fourthly God is the first cause and author of all good in the worlde the creatures are onely instruments of such good thinges as are by them performed whome God in the absolute freedom of his excellent will pleasure vseth by his prouidence preserueth in that nature and manner of doing which he hath prescribed Fiftely God alone is simply immutable I am God and am not changed All creatures are mutable some of their owne nature which worke onely by vncertaintie 〈◊〉 the vnstable action of elements matter and motion of creatures or by vncertaintie or contingency and yet freely to as the wils of angelles an◠〈…〉 are in deede of their owne immutable and therfore necessarie agents in that which they doe yet are as easie to be altered by God as the rest so the motion of the sonne is naturally such as we see yet God at his pleasure can either stop or interrupt the course therof Sixtly God alone is simply absolutely free that is of himselfe moving all things in himselfe moved and depending of none hauing in himselfe the reason cause of al his purposes with greatest power and authority of disposing al things otherwise from eternity if so he had beene pleased imposing necessity or contingence vncertainety vpon al things himselfe not tied to such conditions by any thing Eph. 1. 9. According to his good pleasure which he had purposed in himselfe But the liberty of reasonable creatures is not absolute that is depending of no other for although they moue themselues by some internal cause vnderstandinge offering some obiect and will of his owne accorde without constraint chosing or refusing it yet are they over-ruled by an other agent namely God who both offereth obiects of what nature quality howsoever to whoÌ„soeuer it pleaseth him and also to them and by them affecteth moveth inclineth and boweth the wils of whomsoeuer whensoeuer and how far soever he will himselfe That mans conceipt of God is too contumelious which putteth no difference betweene the liberty which is in God and his creatures Wherefore Gods providence and working in all things doth not destroy but vphold and encrease the libertie of our wils For the more God mooveth or forsaketh them the more violently consequently with more freedome and fervencie of desire they are carried eithâ—r to good or evill Wherefore theÌ„ indeed we shall with greatest freedome will that which is good when God shall so be all in al that wee can will or wish nothing but what is good which shal be with the favor and grace of God in the life to come Fourthly we must distinguish the manner of effects or things done For the same effect proceeding from divers causes may in respect of theÌ„ bee diversly taken For as it proceedeth from a good cause so it is good as from an evil so evill as from a cause contingent and mutable or necessary immutable so may it be accounted contingent mutable or necessary and immutable Wherfore in respect of God in whoÌ„ we haue our being life motion all things which were made are good as well bad as good considering that God is absolutely immutably good and therefore can neither will or do any thing but what is good and agreeable to his nature and the law wherein hee hath revealed vnto vs his nature and iusâ—ice In respect of creatures all good thinges as they are good are by God vpheld in their goodnesse al evill things as they are evil degeneraâ—e from that goodnes wherein they were creâ—ted God suffering and forsaking them and are not therevnto restored by God So in respect of the liberty and freedome of God al things are done contâ—â—gently and by vncertainety yea even those thinges which seeme to depende most necessarily on second causes as the motion of the heavens but in respect of Gods immutable decree all events are necessary as when the souldiers crucifying Christ did not breake his bones but pierced his side with a speare which in respect of second causes were meerely contingent Fiftly we make distinction of sinnes whereof some in themselues and in their owne nature are sins namely such things as are forbiddeÌ„ by God not are by special law or exception commanded as the robbing of the Aegyptians the offering of Isaac others by occasioÌ„ or accident namely such thinges as are either commaunded or allowed by God but perverted by the creature and not perfourmed in such sort as they were commaunded as are the sacrifices praiers and almes-deeds of wicked men and hypocrites Whether of these two sorts of sinne a maÌ„ commit either that which is sin in it selfe or the other which is sin by accideÌ„t and occasion certaine it is that through his owne fault imperfection he committeth it But that which God intendeth in these actions of men is ever good and iust Lastly we must distinguish the necessity of coÌ„straint and immutability for it were too grosse to confounde them For the former moveth violently and by externall cause the latter naturally some internall cause in the agent moving and being moved as by nature it is apt These thinges when I perceiued GOD opening my eies I did not reckon one â—ote of those foolish fables that GOD was made the cause of sinne that contingence or casualitie and libertie were taken awaie
2. Our salvation God converteth saveth such as are of age vnderstaÌ„ding by knowledge of this doctrine as the chiefe instrument of his word Of the efficacy and power of the holie spirit by the ministry against the Swencke-feldians Causes why the ministry was ordeined Three trials of a Christian man The preseruation and propagatioÌ„ of pure sincere religion to prosterity 4 The capacity of youth and â—uder sort Heb. 5. 13. 14. 1. Cor. 3. 2. 3. The continuall custome of the church 6. The heresies and dangers of the last times Mat. 24. 23. Mat. 24. 4. 7 The reward of the embracing of the Gospel and the punishment of the contempt therof Es 5. 24. 26. Amos. 8. 11. 12. Ioh. 5. 43. The persecution in England in Q. Maries daies Luc. 13. 3. 8 Church-doctrine especiâ—â—â—y oughâ—t to be known vnto scholers Ioh. 5. â—â— 1. Tim. 4. â—3 Col. 3. 16. Philip Melancthons examen Therefore contrariwise if the flesh bee found every where how comes it that the nature of the flesh worde which is every where is not one The doctrine of Predestination is not difficult I Difference betweene provideÌ„ce predestination II Distinction betweene good evil offence What it is to 〈◊〉 or suffer III The difference betâ—â—â—ne the 〈◊〉 and 〈…〉 second 〈◊〉 〈…〉 11. 〈◊〉 20. 15. Rom. 9. 3. IV. The difference of effectes in respect of V Difference of sinnes VI Two sortes of necessity Testimoniâ—s out of the New Testament Out of the New testament ArgumeÌ„ts 〈…〉 Aâ—ioms of eternal immutable Election Answere to obiections Election doth not lead vs froÌ„ the revealed to the hidden will of God Answere to the instaunce of Paule Rom. 11. 33. Dotage of the Stoickes Manichees falsly obiected Eph. 1. 4. 2. Tim. â— 9. Act. 15. 18. Enthusiasmes or Revelations falsly obiected The will of man is not â—â—le Phil. 22. God is not the cause of sinne 〈◊〉 no docâ—â—â—ne of râ—â—son but of the gospell The promises are vâ—iuersall vnto those that beleiue Ioh 10. 28. 6. 39. Maâ— 24. 24 Rom. 8. 30. 1. Tim 2. 4. God will haue all men saued In God are not contradictorieâ— willes God is no respecter of persons Rom. 10. 12. Two nay three sorts of election in scripture Three sortes of vocation Voluntas signi beâ—â— placiâ—i The doctrins of persâ—uerance doth not mâ—ke vâ—presumptuous but beleeue eternall life Col 3. 3. 1. Pet. 1. 5. The elect may loose the spirit of God out not wholy noâ— finally Ioh. 10. You may referre this discourse 〈◊〉 to the fifte question on that Article of the Creede He died The fruites of Christs Resurrection belong to all the faithfull to them alone Ioh. 3. 36. 5. 24. Rom. 5. 1. 1. Pet. 1. 3. Act. 15. 9. 1. Thess 4. 14. 1. Cor. 10. 5 Heb. 11. 6. Ioh. 3. 18. 36 Rom. 8. 9. Chriist died for all men All that beleeue Ioh. 17. 9. Mat. 7. 23. Ioh. 3. 36. Mat. 7. 6. For the vnbeleevers only in respect of the sufficiency of the price which he paied Why we must distinguish betweene sufficiencâ— and the efficacie of Christs satisfactioÌ„ Heb. 29. 1. Tim. 2. 6. 1. Ioh. 2. 2. Ioh. 17 9. Ioh. 10. 15. Mat 20. 28. Isai 53. 11. Mat. 26. 28. Rom. 8. 9. 2. Pet. 2. 1. 2. Pet. 1. 9. Heb. 10. 29. 2 Tim. 2. 26. The Authority of Fathers and Schoolemen Cyrill in Ioh li. 11. cap. 19. Looke August Tom. 7. Cap. 9. Ioh. 11. 51. 52. On Ezech. lib. 1. hom cap 2. Inn. li. 2. ca. 21. Myst mys Serm. 10. de 9. vers in Psal 91. Serm. de verit maie 26 Quaest 7. Isai 53. 11. De Brâ—anis Catholicâ— verit li. 8. cap. 14. The Vbiquitarie Pelagian opinioÌ„ touching the restoring of all into favor and grace with God by the death of Christ bee they reprobates or dogs and swine The falshood and impiety of the foresaid opinion The absurdity therof 1. Cor. 6. 10 Mat. 11. 28. Ioh. 3. 16. Rom. 3. 22. Gal. 3. 22. Ioh. 3. 36. Act. 10. 43. Lib. 1. ca. 3. A speciall vniversity of the faithful elect Against the sâ—â—under of pure particulars 1. Cor. 15. â—2 Ibid. 23. Luc. 22. 19. 20. The chaÌ„ge of the things in the Sacraments â—â—s the cause of the change of the naÌ„es Obiect Auns The Consubstantials retaine the errors of the Transubstantials The true catholique opinion keeping a iust meane betweene the 〈◊〉 of the 〈◊〉 Consubstantials offending in the excesse the 〈◊〉 offending in the defect Augustine ad Dardan epist 57. Read the place Three persons of one God What is meant by essence What a person is The Sonne 〈◊〉 person of the 〈◊〉 or a subsistence The holy Ghost a person That these persons are distinguished That the persons be equall That the persons are consubstaÌ„tiall Two sortes of differences in the persons Internall Externall That all things are done by thâ—â—â—â—â—table providence of God Evill of punishment offence Contrarie wils are not in God ProvideÌ„ce taketh noâ— away the vse of meanes The vse of this doctrin of providence Dist Distinct 2. Distinct 3. Distinct 4. Distinct 5. The difference betweene sinners regenerate and not regenerate Distinct 6. The cause of sinne The effects â—f sinne 4. States of men Fredericke the third RepentaÌ„ce necessarie What repentaÌ„ce is Come vnto me all yee c. Heare yee him c. Renuing of infantes Imperfect renewing ConuersioÌ„ must be all our life ConuersioÌ„ truely begon is not exâ—inguished THE certaintie of perseueriÌ„g breedeth not carnal securitie Causes of coÌ„uersion Diverse meâ—nes of conversioÌ„ Effectes of repentaÌ„ce The reprobate never truely repent SacrameÌ„ts confirme our faith Mar. 16. 16. Leuit. 1. 4. Psal 51. 9. Deut. 3. 6. Rom. 6. 3. 1. Cor 10. 16. The ends of sacraments in respect of vs. Exo. 12. 45. Rom. 3. 1. Eph. 2. 11. Gen. 17. 1. Cor. 11. 26. Exod. 12. 14. Exod. 13. 9. Luc. 22. 19. Epe 4. 5. 1. Cor. 10. 12. Eze. 16. 59. NOTE Abraham had a more excellent faith then any in the new testament not for plaines but for stedfastnes The defnition or nature The endes How the Lords supper confirmeth our faith The signes of the Lords supper The maÌ„ner of Christs presence in the Lordes supper Sacramental speech 1. Cor. 10. 16. 1. Cor. 12. 18. Sacramentall vnion A twofolde feeding on the body of Christ Ioh. 6. The lawful vse How the wicked ear The coâ—â—â—â—mation DiffereÌ„ces of baptisme and of the Lords supper Who may not come to the Lords supper Who may be admitted
not good Eze. 29. Nebuchadnezer my servant caused his armie to serue a great servitude against Cyrus Ezech. 36. And I will giue you a new hearte put a new spirite in the middest of you and I will take awaie this stonie heart from your flesh Compare the 17 of Sirach Ier. 13. Ezech. 58 I will lead thee about put a bridle in thy mouth bring thee forth At that day shall many thinges come to thy minde thou shalt thinke evill thoughtes shalt say I will goe vp to the land c. Compare this with Esai 10. Dan. 4 Hee worketh according to his will both in the armies of heauen also in the habitations of the earth and there is none can staine his hande or say vnto him whiâ—â— hast thou done this Amos 3. There is no evill in the citie which the Lord hath not done which is spoken of the evill of punishment though often times it fall out by accident that there be also an evill of offence which God suffereth to concur Micah 4. Manie nations are gathered togeather but they know not the thoughtes of the Lord. Mat. 7. A good tree cannot bringe forth evill fruit in the same chapter they which are built vpon a rocke shall not fal Read Melancthons commentarie vpon that place Luc. 10. One sparrow falleth not to the ground Math. 11. I thanke thee father for that thou haste hidden these thinges from the wise Mat. 13. To you it is given to know but vnto others it is not given Mat. 16. every where in the Evangelists That Christ ought to goe to Hierusalem and suffer many things Mat. 18. It is necessary that offences should come Mat 20. Is it not lawfull for me to doe with mine owne what I will Many are called but few bee chosen Mat. 24. All thinges must come to passe And in the same place It is not possible that the elect should â—rre finally Ioh. 6. Whatsoever my father hath given mee shall come vnto me and him that commeth to me I vvil not cast forth And No man can come vnto me except the father draw him And This is the will of my father that of al whatsoever he hath given me I should loose nothing Ioh. 10. Other sheepe also I haue which I must bring vnto my flocke And My sheepe no man taketh out of my hand Ioh. 11. Caiphas wheÌ„ he was high Priest did prophecy Ioh. 12. Therefore they coulde not beleeue because he had blinded their eies Ioh. 13. I knowe them whoÌ„ I haue chosen Ioh. 14. Which spirit the world cannot receiue Ioh. 15. You haue not chosen me but I you Act. 1. The prophecies concerning Iudas ought to haue beene fulfilled Act. 2. Him haue yee taken by the hands of the wicked being delivered by the determinate counsell and foreknowledge of God and haue crucified slaine Act. 3. Through ignorance yee did it but God so fulfilled the things which he had foretolde Act. 4. They came togither to doe whatsoever thy hand and counsell had before decreed to be done Act. 13. They beleeved as manie as were ordained to eternal life Act. 17. He giveth life motion vnto all things And In him we liue mooue and haue our being Rom. 1. God delivered them over to a reprobrate minde Rom 8 All thinges worke for the good of those that loue God Rom. He hath mercie on whom he will and hardeneth whom he will Reade Paâ—â—s whole disputation Rom. 11. Election prevailed the rest are hardned And The graces of God are without repentance 1. Cor. 4. What hast thou that thou hast not received Eph. 1. He hath chosen vs in himselfe before the creatioÌ„ of the world that we mâ—y be 〈◊〉 And Predestinated according to his purpose who doth 〈◊〉 the counsell of his owne will Read the chapter it selfe Phil. 1. It is God which worketh in vs both to will and to perfourme of his meere good will 2. Thes 2. Hâ—e câ—t strong errors amongst them Pervse the plac 2. Tim 2 The foundation of the Lorde standeth sure 1 Ioh. 2. They went out from amongest vs but were not of vs. 1. Ioh. 4. Herein appeareth his loue in that he loved vs first Revel 17. God wil put into their heartes to do his will But I haue alâ—eadged too many places purposing to touch onely a fâ—w for you may of your selfe finde out infinit such lâ—ke places of scriptuâ—e Herevnto may be added certaine arguments which no man shall ever be able to refâ—â—â— Gods omnipotencie suffereth nothing to bâ—e done which he doth not either simply or â—â—son sort will For looke what simplie he will not â—hat by no meanes can be done His infinite wisedome doth not sufferâ—◠〈◊〉 thinge in the world to be done without his advice and counsâ—ll Whilest he willeth the end which is 〈◊〉 his purpose most excellent he also willeth 〈◊〉 meanes leading to these ends at the least in some respect but not as they are sinnes All thinges in the worlde which are good and positiue haue their being from him and are ruled by his prouidence And therfore al motiues or motions tending to any end as they are motins be ruled and directed by God The counsels of God depend not on the works of creatures but contrarywise the actions motions of creatures depende vpon the counsell of God His foreknowledge even of thinges most mutable is immutable Wherefore it dependeth vpon a cause immutable that is vpon his owne eternal decree All this confirmes a providence vniversall over all things particular As much may be said for Gods eternal and immutable Election There can be no good at al in any thing which God from all eternity hath not decreed to effect or bring to passe Those whom once he loveth he loveth from al eternity and for all eternity we cannot therefore be assured of the present grace of God towarde vs excepte wee bee also assured of his eternall grace and loue vnlesse we wil imagine God to be mutable We must beleeue eternal life Our hope must be certaine Wee must pray for eternall salvation without condition or doubt Christs intercession for the elect is ever sure These amongst a great many others contente me perhaps you Now therfore after al this let vs heare what it is that you obiect First say you this doctrine carrieth men away from Gods revealed will vnto his secret will from the word to impressions or perswasions wroughte by faith before credit or beliefe be given to the word heard What is this If you haue at any time seene this wrighten in our doctrine why doe you not produce or note the places If you thinke it a consequent therevpon why doe you not frame your argumente and drawe your consequence what kind of Logique is this or of whom did you learne it to raile deadly and damnably against innocentes without any shew of proofe but if you caÌ„ neither shew where we haue wrighten it
church Sitting at the right hand of his father iudge of quick and dead c. Also that the holy ghost is called a sanctifier that is a person immediately lightning vs regenerating vniting vs to God comforting and confirming vs. OF THE CREATION OF THE WORLD 1 THe order in nature the minde of man the knowledge of principles civill discipline final causes the finite orderly chaine of causes do shew that it was created by some principall creating spirite 2 Yet because of the knowledge of God now obsâ—ured in men by sin for the continuall change of corruption and generation for the absurditie of imagining the creator to bee idle and for losse of the historie of the creation and originall of the world there is no truth certainety to be found concerning the creation of the worlde but in the doctrine of the church 3 Therefore the sacred scripture teacheth vs that al things begaÌ„ to be to haue bin created by the only true God the eternall father sonne and holy Ghost according to the eternall purpose and pleasure of this true and eternall God 4 But this eternall father created all thinges of nothing by his sonne and the holy Ghost most freely without any alteration or chaunge of himselfe or any labour so that all was verye good 5 The ende of the creation of the worlde vvas chiefly the glorie of God other ends subordinate vnto this are the manifestation and contemplation of Gods wisedome power and goodnesse in his workes his providence or preservation and perpetuall governing of all things especiallie the goodnesse bountie of God toward his church and to conclude that al other things might seruâ— for the life and safety of man 6. OF THE SAME 1 VVHatsoeuer is is either the creatour or his creature 2 All other things which haue begun to be besides this one onely eternall and trew God manifested in his church were created by the one trew God 3. In that beginning of time wherein it pleased God to haue it so 4. And that of the eternall father by the sonne and holy Ghost 5. By the most free purpose decree of Gods will 6. With out anie motion change or laboure of the creator 7. And that of nothinge 8. And so that al things were most excellent in their kind 9. Not that the creator might thereby be made better or more perfect 10. But that in the creation he might impart his goodnesse and ioy to reasonable creatures 11. And afterwardes preseruinge ruling and sustaining by his providence al thinges which he had created he might for ever be beneficiall vnto them especially to his church 12. And that being willing that other creatures should serue especially for mans vse and saftie 13. He might declare vnto them his wisedome goodnesse power and ioy 14. And being knowne by his workes â—ee might for euer be praised by reasoÌ„able creatures for his wisedome bountie power and ioy 7. OF THE ANGELS 1 IT is certaine that there are angells both good and bad 2. But both good and bad angelles are spirites that is incorporall substances not subiect to sense liuing intelligent excellent in strength and wisedome 3. Finite in nature and proprieties 4. Created by God of nothinge then when other things were created 5. In trew holinesse iustice and blessednesse 6. Wherin the good Angells are by the singular grace of the creator confirmed 7. That they may agnize and praise him for ever 8. And be Gods ministers to finish the saluatioÌ„ of the elect and represse and punish the euill 9. But the evill angells by their proper and free will aâ—d by their owne fault fell from God and are made enemies of God and the good angels and mankind 10. And therefore through hatred against God they force men to sinne practize their destruction 11. And these are immutable evill cast of from God into eternall punishment 12. But God suffered them to fall and saueth them being fallen that he may shewe his anger and iustice in their punishments and by them may punishe chastize and exercise the elect 9 OF GODS PROVIDENCE 1. Not onely the doctrine of the prophets and apostles but also the testimonies of God shininge in nature doe proue that the world is preserued gouerned by Gods prouidence As the order which is seene in the principall partes of nature the minde or soule governing the actions of men with her prouidence the lawe of nature giuen to men that it might be vnto them a rule of their life rewardes and punishments conscience the ordering of politique affaires heroick motions vertues the fore-tellinges of future eventes the ends whereunto things are ordained and lastely the verie nature of the most omnipoteÌ„t wise iust and excellent God 2. Gods prouideÌ„ce is the eternall counsell of God most free and immutable most wise iust according to which God bringeth to passe all good in all his creatures suffereth sin to be committed and directeth all both good and evill to his glory and the saluarion of the elect 3. This purpose or counsell in God is not onlie a knowledge or science in God but also the forcible decree and will of God wherby he hath determined from all eternitie both what he himselfe will doe what he will haue become of his workes whatsoeuer he hath decreed he also effecteth in fit time order 4. Good thinges are the substaunces of al things the properties faculties giuen vnto theÌ„ by God al motions mutatioÌ„s actioÌ„s events of al things as they are naturall motioÌ„s or obedience to Gods wil or benefites and blessinges of God or punnishments of the evill 5. That all these thinges are done by the powerfull will of God as manie most euident testimonies of scripture so also these reasons do confirme 1 Because of Gods omnipotencie nothing can be done in the worlde which God simplie wil not haue done And therfore what soever is done God must needes either simplie or in some sorte be willing that it should be done 2 Because a most wise governour such as God is suffereth nothing of al that is in his power to come to passe besides his will and purpose 3 Because he which is willing the ends of thinges should come to passe is also willing either simplie or in sorte that all thinges and events by which we compasse those ends should come to passe 4 Because Gods purposes decrees depend not on the actions of secoÌ„d causes 5 Because the immutable fore knowledge of God cannot be grouÌ„ded but on an immutable cause that is gods wil decree 6 Because God is the first cause of al naturall good things amongst which also are reckned the motioÌ„s of each thing 6 Wheras evill is of two sorts one of offence the other of punishment and that which is a punishment is an execution of iustice therfore good it ought likewise to be referred vnto Gods will as the principall cause thereof 7 But the evil of offence
God aske all good things of him that wee may know that God taketh especial care of his church that we iudge not rashly of the works counsels of God that we contemne not others because God of his free boūty hath bestowed better giftes vpon vs that in all things wee follow the will and order prescribed vnto vs by God 10 OF SINNE 1 ONly the doctrine of the church sheweth entirely the nature causes and effects of sinne 2 Sinne is whatsoeuer disagreeth with the lawe of God that is any defect or inclination or actiō against the law of God offending God and making the offender guiltie of temporall punishmēt and eternal except remission be granted for our meadiator the sonne of God 3 Every sinne is either actuall or originall 4 Originall sinne is the guilt of all mankinde for the fall of our first parentes and a privation of the knowledge and will of God in our minds and of our inclination to obey God in will and hart with an inclinatiō in both to resist the law of God following the fall of our first parents and derived from them to al posterity so corrupting our whole nature that for this corruption we are all guilty of Gods everlasting wrath and can doe nothing acceptable to God except remission be granted for the sonne of God our mediator renuing of nature by the holy spirit 5 Actuall sinne is every action in minde will or heart or in externall partes and members erring from God or a leaving of those things vndone which the law of God commandeth to be done 6 Every sinne is either raigning or not raigning in vs which some call mortall or veniall 7 Sinne raigning is that against which the sinner doth not resist by the grace of the holy spirit renuing him to eternall life therefore he is endaungered to eternall death except he repent and obteine remission by Christ 8 Sinne not raigning is that against which the sinner doth resist by grace of the holy spirit renuing him vnto eternall life and therefore he is not eudangered to eternal death because he repenteth and obteineth remission by Christ 9 Everie sinne in its own nature is mortal that is deserueth eternal death but it is made venial that is it doth not bring eternall death in the regenerate by reason of grace for Christes sake 10. Everie sinne is either against conscience or not against conscience 11. Sinne against conscience is when hee which knoweth the will of God of set purpose doth against it 12. Sinne not against conscience is that which is cōmitted by one ether not knowing the wil of god or else is acknowledged by the sinner to be a sin and is bewailled yet cānot perfectly be avoided in this life as originall sinne and manie sinnes of ignorance and infirmitie 13. Every sin is either vnpardonable against the holy Ghost or pardonable not against the holy Ghost 14 Sin vnpardonable or against the holy Ghost is an oppugning or casting away of Gods truth of set purpose after the mind by testimony of the holy Ghost is instructed confirmed in the truth which sin they that cōmit are punished by God with blindnes so that they neuer repēt consequently neuer obtaine pardon 15. Sins pardōable or not against the holy Ghost are al other sins wherof some repēt and some doe not 16. Al that are elected by God vnto eternall life are so vpheald by him that they neuer sin against the holy Ghost 17. There doe abide some reliques of sinne in all the regenerate as long as they are in this life first original sinne secondlie manie actual sinnes of ignorance omission and infirmitie which notwithstanding they acknowledge and bewaile resist them and therfore they retaine a good conscience remission of sinnes thirdly some runne oftē times into errors crossing the verie groūds or into sins against conscience for which they loose their good conscience and consolation and gifts of the holy Ghost and should be damned if they did perseuere therein to their liues end they perish not in them because they repent in this life 18. There is a threefold difference wherby sinners regenerate differ from the wicked first a perpetual purpose which God hath to saue them secondely certaine and sure repentance at the last thirdely some beginning of faith cōversiō ever in their sinnes which at some times is greater of more force and so wrastleth against sin that they slip not into errors against the groundes nor into sins against conscience at other times lesser more feeble is for a time ouercome by temptations yet preuaileth so far that they never quite revol◠frō God which were once truely conuerted And therfore sin in the regenerat is either to be termed only not raining or els if errors against the foūdatiō or sins against cōscience may be called raining sins as some tearme thē this raigne of sin must needes be diligently distinguished in those that be regenerated and those that be not as that God is in deed grievously angry even with the regenerate when they sinne yet ever with a purpose of amēding and saving them and that in them all waies remaineth some sparkle of faith and conversion some hatred of sinne which is an enemy there vnto so that they do not simply without any resistance giue over themselues vnto sin delight therein as do the wicked which sinne without any resistance and with all their hearts 19 Every sinne is either a sinne of it selfe and in its owne nature or els by accident 20 Sinnes of themselues or in their owne kinde and nature are all such as are forbidden by the law of God 21 Sinnes by accident are such actions of men not regenerate as are indeede commanded by God yet displease him for many defects and sins cōcurring in the wicked or actions indifferēt which are done with scandal 22 God is the cause of no sinne but the wil of divels and men of their own accord turning themselues from God is the efficient cause of al sinnes the efficient cause of originall sinne in men is the fall of our first parents but originall sin is the precedent cause of all actuall sinnes which followed vpon the first fall 23 The effectes of sinne are punishments temporal and eternal and because God punisheth sins with sinnes therefore sinnes following are effectes of sinnes precedent 24 But although all sinnes deserue eternal damnation yet all sinnes are not equall but as there are degrees of punishments so also there are degrees of sinnes in Gods iudgement 11 OF FREE WILL. 1 FReedome of wil in God reasonable creatures is a faculty of chusing or refusing that which reason perswadeth to be chosen or refused of their owne proper motion without any constraint 2 And that is called free which is indued with that facultie the word arbitrium signifieth the wil it selfe but such a will as followeth or refuseth the iudgement of
good and evill naturally knowne and bread in reasonable creatures in the creation many times after repeated and declared by the mouth of God teaching vs that there is a God and what manner of God he is binding all reasonable creatures to perfect obedience conformity externall internal to that rule promising the favour of God and life eternal to all that performe perfect obedience and denouncing the anger of God eternal punishment to all that are not perfectlie conformable therevnto vnlesse there be granted remission of sins reconciliation through the son of God our mediatour 3 The law of nature before the fal was altogether the same with the moral law of god but the knowlege of God being after the fall obscured in mans minde the lawe of nature is now become only a part of the decalogue or ten commandements being obscure and maimed especially in the knowledge and worship of God for which cause also God repeated and declared againe in his church the whole body of his law 4 Ceremonial lawes are certaine precepts of ceremonies that is of actions and externall solemne gestures or such as must be performed in the publique service of God with observation of the self-same circumstances ordained either to signifie future things or for orders sake 5 Iudiciall lawes concerne the externall defence of discipline according to both tables of the decalâ—gue or concerning civil governmeÌ„t amongst the Iewes that is touching the order duties of magistrates iudgments punishments contracts and differences of being Lord or owner of ought 6 This distinction of divine lawes must be obserued both because of the difference of these laws which being neglected their right force and meaning cannot wel be vnderstood also that we may well iudge and instruct others in the abrogation and vse of the law 7 These are the differences betweene the lawe moral and ceremonial and iudicial lawes First moral commandements or precepts are naturally knowne ceremonial and iudicial are not 8 Secondly moral lawes binde al reasonable creatures ceremonial and iudicial were only prescribed to the Iewes 9 Thirdly moral lawes are ever in force ceremoniall and iudiciall are not 10 Fourthly moral lawes commaund external internall obedience ceremonial and iudicial coÌ„maund only obedience external which notwithstanding must be ioined with internal moral obedience 11 Fiftly moral lawes are general not limited with certaine circumstaunces ceremonial and iudiciall are special that is determined by certaine circumstances 12 Sixtly ceremonial and iudicial laws are types foreshewing some thing moral laws are not types but signified by types 13 Seventhly moral lawes are a principall vvorship of God or the ende of other lawes ceremonial and iudicial owe service to the moral that by them these may the better be obserued 14 Eighthlie lawes ceremonial yeeld to the morall but morall lawes yeelde not to the ceremoniall XVII OF THE VSE AND ABROGATING OF GODS LAW 1 THe ceremoniall and iudiciall lawes of Moses in respect of obedience due to them are abrogated by the comming of the Messias 2 The moral law is abrogated in respect of the curse not in respect of obedience due to it 3 Vses of the ceremoniall and iudicial lawes of Moses partly were partly are these First a schooling or leading vs vnto Christ that is a signifying or shadowing of spirituall and heavenly things in the kingdome of Christ 4 Secondly a distinction of Gods people from other nations 5 Thirdly an execution or putting in practise the law moral which requireth a limitatioÌ„ of many circumstances both in church coÌ„moÌ„weale 6 Fourthly â— testifiâ—ng of our obedience towardâ— God 7 Fiftly the sealing of Gods covenant by ceremonies which were sacramental signes 8 Sixtly a preservation of the Mosaicall policie til Christs comming by iudicial lawes which were the sinewes and forme of the common weale 9 Lastly a confirmation of the new testament by comparing the fulfilling of all things with the types 10 The morall law in time of our innocencie had other vses then now it hath as a perfect conforming of the life of man to GODS will a good conscience and sure confidence in Gods loue favour 11 In this our corrupt nature these vses it hath first a maintaining of discipline within and without the church 12 Secondly an acknowledgement of our sinnes which two vses pertaine vnto all men and are that pâ—dagogie or schooling of the law wherby we are led vnto Christ 13 Thirdly an information to the true worship of God which vse is peculiar to the renued or regetate 14 And these are the principal vses besides which there are also some others as namely a testimony that there is a God what maner of God he is 15 A note of the church which is distinguished by integrity purity of the law from all other sects 16 A testimonie of that excellency of mans nature which was before the fall which is restored vnto vs by Christ 17 A testimony of eternal life wherin the law shall be fulfilled seeing in this life it is not fulfilled and God made it not that it shoulde never attaine its proper and principall end OF THE EXPOSITION AND DIVIsion of the Decalogue 1 THe Decalogue or ten commandements coÌ„taining a summe of the whole law of God are to be vnderstood according to that exposition which hath beene delivered by Moses the Prophets Christ and his Apostles 2 The law of god requireth perfect obedieÌ„ce both inward outward in the mind wil hart actioÌ„s that is in our words deeds and external gestures 3 Our obedience to al the other commandemeÌ„ts must be referred vnto the first because the loue glory of God must be the impulsiue final cause of al our obedience 4 The interpretation of every law must be gathered from the end for vvhich it was made 5 For divers ends one the same vvorke may be coÌ„manded or contained in divers coÌ„mandemeÌ„ts 6 Precepts affirmatiue coÌ„manding do include also the negatiue and prohibition contrarily 7 Some principal kind of thing being coÌ„manded or prohibited other kinds also which are neere like vnto that are vniversally commanded or prohibited 8 Where the effect is commanded or forbidden there likewise we must vnderstand that the cause is also commanded or prohibited 9 With the relatiues their correlatiues also are coÌ„maÌ„ded becaus the on caÌ„not be without the other 10 There are two tables of the decalogue the first coÌ„priseth in 4. coÌ„maÌ„dements certaine duties to bee performed immediatly tovvards God the second teacheth in 6 coÌ„mandemeÌ„ts what duties must be performed towards our neighbour immediatlie but towards God mediatly that is towardes our neighbor for the coÌ„mandement glory of God 11 The precepts of the second table yeeld place vnto the precepts of the first 12 That is the truer divisioÌ„ of the decalogue which reckneth the second commandement of images the tenth of concupiscence OF THE FIRST COMMANDEMENT 1 The first table giueth precepts of duties toward God the