grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
When lust hath conceived it bringeth forth sin Jam. 1.15 and sin when it is finiâ—â—ed bringeth forth death Here say they James saith that there is one sin finished when as the will upon deliberation consenteth to evill lust another not finished when a man sinneth without deliberation and to sin finished he ascribeth that it bringeth forth death We answer that the consequence of this is not oâ— force because that a property which belongeth to divers kinds when it is ascribed to one kind it followeth not thereof that it is to be removed from the other Actuall sin is an effect of Originall sin and a cause of death which though purchased by Originall yet is aggravated by Actuall For S. James distinguisheth the kinds or degrees of sins Originall and Actuall and saith that death followeth after Actuall not as if death did not follow after Originall but because that actuall is a middle between Originall sin and death as a cause of this and an effect of that and doth aggravate death or punishment which already was purchased by Originall sin Neither doth he chiefly speak of the degrees of punishments but of the cause and originall of them to be sought in the corruption of our owne nature Object 8. It is said Jam. 3.2 In many things we sin all Hence our adversaries will prove That the sins of the just are Veniall because they fall either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the just who by faith retain or receive righteousnesse are Veniall not of their owne nature but by grace Gods justice is not at variance with his mercy though it judge the least sin worthy of eternall death Object 9. God is not cruell but mercifull nâ—â—â—her light in his love but constant Wherefore he doth not for every light sin judge a man worthy of eternall punishments Answ But they imagine that the judgement of God concerning sinne is at variance with his mercy which two are not at variance but do very well agree For God is in such wise mercifull as he is also just Now the justice of God requireth that hee judge all even the least offence and contempt of his majesty worthy of eternall damnation This judgement against every sin the mercy and constancy of Gods love doth not take away but for the shewing and declaring thereof it is sufficient that hee rejoyceth not at the destruction of them that perish and that for testimony thereof he inviteth all to repentance and forgiveth them who repent their sins which by themselves were worthy of everlasting death that is hee punisheth them and causeth satisfaction for them not in the sinners but in his owne Son sent to take flesh by punishment answering and satisfying his justice Object 10. It is said Mat. 5.19 Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven This they interpret after this sort That he who both by sin and teaching doth against the Law is fallen from the Kingdome of God and not he who in teaching subscribeth to the Law although sometimes he doth a little contrary to that he teacheth But the opposition or contrariety which Christ addeth But whosoever shall observe and teach them the same shall be called great in the Kingdome of God doth shew that Christ in the former part of the speech doth understand those who breake that is violate the Law which they teach so that the meaning is Although one teach well and yet violate one of these commandements which the Pharisees terme the least that is of the commandements of the Decalogue hee shall find these commandements so not to be the least but the greatest as himselfe thereby shall become the least that is in no place in the Kingdome of God Albeit it be granted unto them that in the words of Christ to teach so is the same that to teach contrary to the Law yet can it not at all be gathered thence that they alone shall be the least in the Kingdome of God who by teaching and sinning break the Law and not they also who by sinning only and not teaching Christ calleth them the least not as in his owne judgement but as in the judgement of the Pharisees and so he imitateth them in thus speaking transgresse it The first reason is in the very words of Christ because he calleth those commandements the least by a figure of speech called Imitation which are the greatest and the breach whereof whether it be committed in deed or in doctrine or in both God judgeth worthy the shutting out of his Kingdome even by our adversaries confession that is the whole Decalogue which the Pharisees did set behind their traditions The second reason is in the words which Christ addeth For I say unto you Except your righteousnes exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven In these words Christ sheweth that a far other righteousnesse is required by the Law of God then the Pharisees thought of and that those sins also are so great that they shut men out of the Kingdome of heaven which the Pharisees accounted either for light or no sins as to be angry with thy brother unadvisedly to say unto him Racha or foole to be troubled with an evill affection or desire of revenge for even these things also he saith are to be avoided if we will avoid hell fire and be the children of our heavenly Father Therefore he saith Whosoever looketh on a woman to lust after her Mat. 5.28 hath committed adultery with her already in his heart And Whosoever hateth his brother is a man-slayer and yee know that no man-slayer hath eternall life abiding in him 1 John 3.15 And therefore not they only which commit the greater sins but they also who commit the lesser cannot escape everlasting death but by the satisfaction of Christ imputed to them But as our adversaries accuse this sentence of too much rigour Sin made veniall unto the repentant by grace for the intercession and satisfaction of Christ That all sinnes are by themselves of their owne nature Mortall that is deserve eternall death so also the other sentence That sins are made Veniall to those that repent which of their owne nature are Mortall they reprehend as too gentle and repugnant to Gods justice because to call that Veniall which is Mortall is contrary to truth and justice But the answer is ready That God if we respect the nature of sin adjudgeth all sin worthy of everlasting death and giveth pardon to none but of free grace for the intercession and satisfaction of his Son our Mediatour The third division of sin THere is sin against the conscience and sin not against the conscience Sin against the conscience Sin against the conscience is when a man knowing
omitted but those which are sins by accident ought not to be omitted but to be reformed and performed after the manner and the end which God hath prescribed Externall discipline therefore is necessary even in the unregenerate 1. In respect of the commandement of God 2. For avoiding the grievousnesse of punishments which ensue upon the breach of discipline 3. For the preservation of the peace and society of mankind 4. For a way and entrance of conversion which is stopped by persevering and persisting in manifest offences If instance be given Hypocrisie is sin of it selfe and is to be avoided as Mat. 6. it is said Be not as Hypocrites but the discipline or outward behaviour of the wicked is hypocrisie Therefore it is sin of it selfe and they should omit it We answer to the Major The good actions of hypocrites are not to be omitted but their hypocrisie therein only to be eschewed by distinguishing the diversity of Hypocrisie There is a double Hypocrisie one is in workes not commanded of God done for ostentation sake or to deceive as those which Christ mentioneth Matth. 6. to make a Trumpet to be blowne before him when he giveth almes to pray standing in the Synagogues and in the corners of the streets to look sowerly and disfigure his face in fasting and all other superstitious and humane traditions which appertaine not to the edifying of the Church That these things are to be omitted and left undone there is no doubt as it is said In vain do they worship me teaching for doctrines the commandements of men And therefore they are here expresly condemned and forbidden of Christ There is another hypocrisie in workes commanded of God but not done after that manner which God requireth These are not to be left undone but to be corrected and to be done without hypocrisie that is with true faith and godlinesse as in the same place Christ teacheth of almes prayer fasting not to be omitted of the godly but to be otherwise performed then they were of Hypocrites So also is there a great difference between the sins of regenerate men and unregenerate for as it hath been heretofore especially in the second distinction of sin said In all the regenerate there remain as yet many reliques of sin as 1. Originall sin 2. Many actuall sins as of ignorance omission and infirmity which neverthelesse they acknowledge and bewaile and strive and struggle with them and therefore lose not a good conscience nor endanger the remission of their sinnes 3. Some also sometimes fall into errours which fight with the foundation it selfe or into sins against their conscience for which they lose a good conscience and many gifts of the holy Ghost and should be condemned if they persevered in them unto the end but they perish not in them because they repent in this life In the mean time there resteth a three-fold difference The difference of the sins of the regenerate and the unregenerate Rom. 7.16 Luke 21.22 1 John 3.9 1 Pet. 1.23 Jos 4.2 3. Psal 37.24 whereby the regenerate differ in sinning from the wicked 1. Because the purpose of God is to keep the Elect for ever 2. In the regenerate when they offend there is assured and certaine repentance in the end 3. In these when they slip there remaineth some spark of true faith and repentance which is sometimes greater and mightier and so wrestleth against sin that they fall not into Reigning sin or errours repugnant to the foundation sometimes lesse and weaker and is for a time overcome of temptation but yet it prevaileth so far that they who are once truly turned unto God make not a finall Apostasie from him as appeareth in David Peter c. In the unregenerate when they sin none of these is found but the contrary altogether By this which hath been spoken it is manifest for what cause this difference of sinnes which are of themselves sins Two uses of the difference between sins which are of themselves sins and those which are made so by an accident and by an accident sins is necessary 1. Lest that a false perswasion of their own righteousness or merits should rest in mens minds 2. Lest with sinnes which are of themselves sinnes should be cast away also good things which come to be sins but by an accident and so should be increased and heaped up the sins and punishments of mankind 4. What are the causes of sin GOD is the cause of no sinne as is proved 1. By testimonies of Scipture God saw those things which he had made Gen. 1.31 Psal 5.4 and they were very good Thou art the God that hast no pleasure in wickednesse c. 2. Because God is exactly and perfectly good and holy so that no effect of his is evill 3. Because he forbiddeth all sinne in his Law 4. He punisheth all sin most severely which he could not rightly do if he wrought or caused it 5. He himselfe destroyeth not his owne Image in man therefore he causeth not sinne which is the destruction of this Image The proper and onely efficient cause of sinne is the will of Divels and men The cause of sin is the will of Divels and men Wisd 2.24 John 8.44 whereby they freely fell from God and robbed and spoiled themselves of the Image of God Through envie of the Divell came death into the world But death is the punishment of sinne Ye are of your father the Divell and the lusts of your father ye will do hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When hee speaketh a lye 1 John 3.8 then speaketh he of his owne for he is a lyar and the father thereof He that committeth sinne is of the Divell for the Divell sinneth from the beginning For this purpose appeared the Sonne of God Rom. 5.12 that he might loose the worke of the Divell By one man sin entred into the world An order in the causes of sin The Divell The Divell then was the cause of the first sinne or of the fall of our first Parents in Paradise provoking man to sinne Mans will and with the Divell mans will freely declining from God and yeelding obedience to the Divell The first sin That first fall of Adam is the efficient cause of Originall sin both in Adam and in his posterity By one mans disobedience many were made sinners and the precedent and as it were preparative cause of all actuall sins in posterity is originall sinne The sin that dwelleth in mee doth evill When lust hath conceived it bringeth forth sinne The accidentary or casuall motives to sinne are those objects which solicite men to sinne Sinne tooke an occasion by the commandement Originall sin Rom. 7.17 James 1.5 Rom. 7.8 and wrought in me all manner of concupiscence Actuall sins precedent are the causes of other actuall sins which follow whereas the Scripture lessoneth us
felt and buried that men might know it to be a dead crops Hither belong some parts of the story penned by the Evangelists as that Christ was pierced with a lance that he was taken down from the Crosse that he was annointed and wrapt in linnen cloathes c. For these are good evidences of the truth of his death We therefore by his buriall are ascertained of his true death and by his death assured of our redemption For our salvation consisteth in his death the testimony whereof is his buriall 2. That the last part of his humiliation whereby hee did debase himselfe for our sakes might be accomplished For buriall was a part of the punishment curse â—â—n 3.19 and ignominy which we had deserved as it is said To dust shalt thou returne A dead body is indeed void of sense and feeling but yet notwithstanding ignominious it was for the body to be committed to the earth as any other dead corps As then Christs resurrection from the dead and death is a part of his glory so his buriall that is the debasing of his body to be in the same state with other dead carkases is a part of that humiliation which he sustained for our sakes 3. Hee would be buried that we might not be affraid of the grave but might know that our head Christ had sanctified our graves by his buriall that now they are no longer graves unto us but chambers of quiet repose untill we be raised againe unto life 4. That it might be apparent or manifest as concerning his resurrection that hee had truely overcome death in his body that by his own power and vigour he had shaken off death from himselfe and that his resurrection was not imaginary but a resurrection of a reviving corps 5. That he might confirme in us an hope of the resurrection to wit that the time shall once come when we after his example shall be buried and by his power shall rise again knowing that Christ our head hath laid open the way unto us by the grave and death to celestiall glory and therefore shall wee be raised out of the grave though we die and give up the Ghost 6. That we being spiritually dead that is to sin might rest from sin We are buried with Christ by baptisme into his death Rom. 6.4 that like as Christ was raised up from the dead by the glory of the Father so we also should walke in newnesse of life 7. That the truth might be answerable to the type of Jonas and the prophecies might be fulfilled concerning the buriall of the Messias Thou Psal 16.10 Esay 53.9 shalt not leave my soule in hell He made his grave with the wicked Quest 42. But since that Christ died for us why must we also die Answ Our death is not a satisfaction for our sins a Mar. 8.37 but the abolishing of sin and our passage into life everlasting b Phil. 1.32 John 8.24 Rom. 7.14 The Explication HEre is answer made unto that objection If Christ died for us why then die wee too For hee should not die for whom another hath already died otherwise the satisfaction would seem double Answ Hee for whom another died should not die as thereby to satisfie that is so that his death should be any merit or satisfaction but there are other causes why we must die For wee die not to satisfie the justice of God but by death as a meane to receive those gifts which Christ by his death hath merited for us For this our temporall death What our temporall death is is 1. An admonition of the remnants of sin in us 2. An admonition of the greatnesse of sin 3. A purging and cleansing of us For by death are purged out the reliques and remaines of sin in us 4 A translating into eternall life For by corporall death is the passage of the faithfull made into eternall life Repl. If the cause be taken away the effect is taken away but the cause of death in us which is sin is taken away by Christ therefore the effect also which is death it selfe ought to be taken away Ans Where all cause is taken away the effect also is taken away but in us all cause of death is not taken away As concerning the purging out of sin albeit it be taken away as touching the remission of sin Or we may answer unto the Minor proposition that sin is indeed taken away as touching the guilt but it is not taken away as touching the matter of sin which as yet remaineth to be purged by little and little that we might be exercised in prayer and repentance in this life untill in another life we be perfectly discharged from the reliques of sin Quest 43. What other commodities receive we by the sacrifice and death of Christ Answ That by the vertue of his death our old man is crucified slain and buried together with him a Rom. 6.6 that henceforth evill lusts and desires may not reigne in us b Rom. 6.6 12. but we may offer our selves unto him a sacrifice of thanksgiving c Rom. 12.1 The Explication THis Question concerneth the fruits and commodities of Christs death Here also the end of Christs death and the fruits of the same are all one thing as we have before shewed in his Passion considered with diverse respects For those ends which Christ proposed unto himselfe in dying they become fruits unto us in receiving and apprehending them The fruit therefore and commodity of Christs death is the whole work of our Redemption Justification or remission of sins Justification or remission of sins because the justice of God requireth that God should not punish a sinner twice but he hath punished our sins in Christ Therefore he will not punish again the same in us The bloud of Jesus Christ purgeth us from all sin 1 John 1.7 as well originall as actuall as well of fact or doing what we should not as of omission or not doing what we should So then we are justified that is we are freed from the guilt as well of punishment as of crime by the death of Christ The cause of this effect is the death of Christ The gift of the holy Ghost and regeneration The gift of the holy Ghost and through his working regeneration and a new life because Christ by his death hath not onely obtained for us pardon of our sin and reconciliation with God but also the gift of the holy Ghost that by his working and vertue the old man might be crucified with Christ that is that by the holy Ghost through the efficacy of Christs merit and our engraffing into him our corrupt and as yet not regenerated nature might be abolished in us and that of the contrary righteousnesse might be begun in us the image of God destroyed by the Divell in us might be restored and we by the same spirit moved to shew and yeeld all thankfulnesse for so great
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
so much the more vehemently is his wrath kindled and the punishment is more aggravated whereupon are those sayings The wickednesse of the Amorites is not yet full Gen. 15.16 Mat. 23.35 That upon you may come all the righteous bloud c. Answ 2. We deny also the Minor For although God suffer originall sin that is the corruption and guilt of nature to passe unto all posterity yet together with this he of his meer mercy doth set bounds and limits for sinne that the posterity may not alwaies pay for the actuall sins of their ancestors or imitate them and that it may not be of necessity that the children of evill Parents should be evill or worse or more miserable then their Parents Object 7. The sonne shall not beare the iniquity of the father Ezek. 18 20. Therefore it is injustice that Adams posterity should beare the punishment of the sin of Adam Ans True it is the son shall not beare the iniquity of the father or shall not satisfie for his fathers mis-doing but with this condition If himselfe approve not or fall not into the same but disliketh and avoideth it But wee justly beare the sinne of Adam Foure causes for which Adams posterity abideth the punishment of his sin 1. Because wee all approve of the offence and imitate the same 2. Because the fault is so Adams that it also becometh ours for wee were all in Adam when hee sinned and therefore as the Apostle witnesseth We all sinned in him 3. Whereas Adams whole nature was guilty and wee as a part of him proceed out of his substance and masse Rom 5.19 we cannot but be guilty also our selves 4. Because Adam received the gifts of God to be imparted unto us on that condition if himselfe did retaine them or lose them unto us if himselfe lost them Whereas then Adam lost them he lost them not only in himself but in all his posterity also Object 8. All sin is committed with the will but Infants want will Therefore they commit no sin Answ 1. We grant this argument if it proceed on actuall sin not on originall which is the corruption of nature Ans 2. We deny the Minor because Infants want not the faculty and power of will and though in act they will not sin yet they will it by inclination Repli on the first answer The corruption and defects of nature rather deserve pardon and commiseration then punishment and reprehension as Aristotle testifieth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. 3. cap. 5. No man reprehendeth the defects of nature but originall sin is a defect of nature Therefore it deserveth not punishment Answ The Major is currant in such defects of nature as are gotten not by negligence or misdemeanour as if a man become blind either by nature or by some disease or stroke he is rather to be pitied for it then upbraided But such defects as are procured by some misdemeanour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as originall sinne was these all men worthily reprove as Aristotle himselfe there addeth But every man checks such a one as becometh blinde through wine-bibbing or any other mis-behaviour And thus much touching originall sinne Of actuall sin and the rest of the distinctions of sin and of the causes and effects of sin What actuall sin is ACtuall sin is every inward and outward action which was repugnant to the Law of God as well in the understanding will and heart as in outward actions and the omitting of those things which the Law commandeth as to thinke to will to follow and to doe evill or not to know not to will to flye to omit that which is good Hitherto belongeth that division into sins of commission or fact and sins of omission The second division of sin THe second division of sin is thus Reigning sin There is reigning sin and sin not reigning Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit and is therefore subject to everlasting death unlesse he repent and purchase pardon by the death of Christ Or sin reigning is all sin which is repented of and which is not resisted by the grace of the holy Spirit and for which not onely according to the order of Gods justice but also for the thing it selfe he is guilty of eternall punishment who hath it Of this it is said Rom. 6.12 1 John 3.8 Let not sin reigne in your mortall bodies Also He that committeth sin that is to say he which of purpose sinneth and delighteth therein is of the Divell where John speaketh of Reigning sin It is called Reigning 1. Because we pamper it and become slaves unto it Two causes why reigning sin is so called 2. Because it hath rule over man and maketh him guilty of eternall damnation Such are all sins in the unregenerate and some also in the regenerate as errours in the foundation of faith and slidings and fallings against their conscience wherewith a sure confidence of remission of sins and true and lively comfort cannot consist unlesse they repent for that they very regenerate may run head long into reigning sin the dolefull falls of those most holy men Aaron and David doe sufficiently declare Sin not reigning Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit and is therefore exempt from eternall death because he repenteth and obtaineth remission by Christ Such kind of sins are all the defects inclinations wicked desires and many sins of ignorance omission and infirmity which remaine in the faithfull as long as they are in this life which notwithstanding they acknowledge bewaile and hate in themselves yea they resist them and pray daily that they may be forgiven them through Christ their Mediatour saying Forgive us our debts and therefore in these they hold fast and imbrace faith and consolation in their Saviour and Redeemer If we say wee have no sin we deceive our selves 1 John 1.8 Rom. 7.17 Rom. 8.1 Psal 19.12 and there is no truth in us It is no more I that doe it but the sin that dwelleth in me There is no condemnation to them that are in Christ Jesus which walk after the Spirit Who can tell how oft hee offendeth Lord cleanse thou me from my secret faults That vulgar distinction of sinne into Mortall and Veniall sin may be reduced unto this distinction of Reigning Mortall and Viniall sin and not reigning sin For although all sin in his proper nature be Mortall that is deserveth everlasting death yet Reigning sin may most fitly so be called wherein whosoever persevereth finally perisheth Now it becometh Veniall that is to say it effecteth not everlasting death when in the regenerate resisting it by the grace of Christ it waxeth not reigning not that of it selfe it deserveth remission or that it is not worthy of punishment but because it is by grace through Christs satisfaction pardoned unto them that
doth that necessity follow upon the fore-knowledge of God that Adam must needs have sinned because God did fore-know that he would sin Some wise father did fore-know by some signes and tokens that his son should hereafter at some time be slain with a sword Neither doth this his fore-knowledge deceive him for he was thrust thorow for fornication But hee is not therefore thought to be slain because his father did fore-know that he should be slain but because he was a fornicator Lib. 2. De voâ—â—â— gent. c. 4. Lib. 3. dâ— libero arbit cap. 4. So saith Ambrose speaking of the murther which Cain committed Verily God did fore-know to what the fury of him being in a rage would come neither yet was the attempt of his will forced of necessity to sin because the knowledge of God could not be deceived And Austine God is a just revenger of those things of which yet he is not an evill authour Wherefore those sinnes which ensue and follow are in respect of God considered as most just punishments which as they are punishments have their being from him as their authour and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting only seeing hee doth not cause men to do that which he would have done for a punishment to this end as for to obey therein his will For one and the same work is good and holy in respect of God Two differences in the working of God and man and sin in respect of men by reason of the diversity both of the efficients and of the ends For 1. Man by reason of his great both ignorance and corruption wills and worketh evill only but God because he is exceeding good and the very rule of goodnesse and righteousnesse doing in all things what hee will wills and worketh alwaies only that which is good 2. Men have such an end of their actions as is disagreeing from the Law of God that is what they doe they doe not to that end to obey God but to fulfill their bad and corrupt desires but God hath the end of all his works agreeing with his Nature and Law even that hee may declare and execute his justice goodnesse and mercy By these two things it cometh to passe that the reasonable creature working together with God God working uprightly and holily doth neverthelesse it selfe work unholily and corruptly 5. What are the effects of sin NOw that it is defined what sinne is and from whence it came we are to consider also what be the evils which follow sin For except this be also known we know not yet how great evill there is in sin and with how great hatred God pursueth it It hath been said before that evill was of two sorts one of crime or offence which is sin the other of paine or punishment The evill of punishment is the effect of the evill of offence That this may be the better understood we must here againe remember that of punishments some are Onely punishments as are the destruction of nature or torments others Both punishments and sin as all sins which have followed since the first fall Sins ensuing effects of sins which goe before Rom. 5.19 The sins which follow are the effects of those which goe before So Originall sin is the effect of the sin or fall of our first Parents By one mans disobedience many were made sinners Actuall sins effects of originall Rom. 7.11 All Actuall sins are effects of Originall sin Sin took an occasion by the commandement and deceived me Increase of sins the effect of actuall sins Rom. 1.24 2 Thes 2.11 Mat. 25.29 The effect of actuall sin is the increase of them that is greater guiltinesse by reason of the most just judgement of God because God punisheth sins with sins Wherefore God also gave them up to their hearts lusts And therefore God shall send them strong delusions that they should beleeve lies From him that hath not shall be taken away also that which he hath Other mens sins oftentimes effects of actuall sin The effect of all actuall sins are also oftentimes other mens sins by reason of scandall or example whereby some are made worse of others and are intised or moved to sin So the perswasion of the Divell caused man to decline from God and now it worketh in stubborn-minded men The Divell put it into the heart of Judas to betray Christ John 13.27 1 Cor. 15.33 Evill speeches corrupt good manners So evill teachers do withdraw men from God to errours idolatry and other sins So a use of liberty out of season offendeth and draweth men to sin An evill conscience an effect of sin There followeth sin in the immoveable and perpetuall order of Gods judgement an evill conscience which is the knowledge and dislike which wee have in our mind of our own sin and the knowledge of the judgement of God against sin and that proceeding out of the knowledge of Gods Law upon which ensueth the feare of the wrath of God and punishment according to the order of Gods justice and a flying and hatred of God who destroyeth sin which is the beginning of despairaâ—ion and eternall torments except it be cured by the comfort of the Gospel The Gentiles shew the effect of the Law written in their hearts Rom. 2.15 their conscience also bearing witnesse Isa 57.21 and their thoughts accusing one another or excusing And There is no peace to the wicked Temporall and spirituall evils effects of sin Temporall and Spirituall evils as temporall death and in a word all the calamities of this life These evils are only punishments that is torments and dissolution of nature If any man object That they also are subject to temporall death and other calamities who have all their sinnes remitted and therefore all temporall evils are not the punishments or effects of sinne but some have other causes Wee answer Temporall evils in the regenerate are effect of sin not as punishments but as chastisements that the consequence holdeth not from the deniall of one particular to the deniall of the generall For albeit the calamities of the regenerate are not effects of sinne as a punishment which is inflicted on men sinning that so the justice of God might be satisfied yet are they effects of sin as chastisements and exercises whereby sin is repressed and more and more purged out untill at length by corporall death the whole be abolished Now that of the blind man Neither this man hath sinned John 9.3 nor his Parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sins were not the principall cause why he was borne blind but that the workes of God should be shewed on him Christ by a miracle opening his eyes Eternall death the effect of sin Eternall death which is the effect of all sins as
which follow also the lore of nature in working but not without some proper appetite or desire of their owne though the rule of reason be wanting But neverthelesse their action and working is so ordered that sometimes it is forced from them against their will Of this sort are the operations and actions of brute beasts But these also are subject to the rule and direction of God Angels and men yet so that no violence is offered unto them but what they doe moved by these superiour agents that they doe of their own accord according to their own nature and force given them of God The third is of men and divels who also work according to the quality of their nature namely by reason and by deliberation and freely but corruptly The fourth is of good spirits which we call Angels who likewise as men work by reason and will but not corruptly yet notwithstanding both of them both men and Angels though they work according to their nature freely are not exempted from the decree and direction of God The fifth is the highest and supreme kinde of working which according to the nature of the first agent floweth from an understanding and will and that most pure most perfect and most right neither is it subject to the pleasure and disposing of any higher cause Therefore this agent which is God himself is most wise most good most free and immense which hath no need of any deliberation to goe before and doth without motion at his beck and commandement only work and guide all things which hee will and as hee will Wherefore all things depend of his will but he of none He spake and it was done hee commanded Psal 33.69 and it was created Who quickeneth the dead and calleth those things which be not Rom. 4.17 as though they were The world was created of nothing God created all things of nothing not of a pre-existent or fore-being matter nor of the essence of God nor any matter co-eternall with God for if God created all things nothing then is excepted besides the Creatour himself no not the matter whereof all the rest were framed Object That which is produced out of some pre-existent thing is not created Man was produced out of a pre-existent thing the earth and the ribbe Therefore hee was not created But this is false for the Scripture saith that God created man All things created of nothâ—ng either immediately or mediately Therefore creation is not a production of a thing out of nothing Ans The Major is not simply true because those things also are said to be created whose matter whereof they came is of nothing Man therefore was made of nothing not immediatly but mediatly by reason of his matter not the last but the first matter for this at the beginning had a beginning from nothing and out of it afterwards diverse kinds of things were formed To this reason also that may be added namely that that production also is called creation whereby a thing which was not before is made suddenly without any motion by the commandement of God onely out of a matter indeed but yet such as hath no definite power in it selfe of producing any thing Such a production being no naturall generation and being after a sort not out of any matter is rightly called in the Scripture Creation Wherefore it followeth not Some creation is not of nothing immediatly neither of that which is simply no matter Therefore no creation is of nothing for creation properly called is a production of a thing out of nothing Object 2. Of nothing is made nothing Ans This principle and rule is true as concerning that order which was appointed by God in nature now created Further by such an agent as is created it self nothing is made of nothing but that which is impossible to a creature is possible to God the Creator Therefore that principle of the Philosophers Of nothing is made nothing is to be understood not of God but of men nor of the first creation or extraordinary working of God but of that order which is instituted in nature now created And it appertaineth to our comfort that God hath created all things of nothing for if he hath created all things of nothing he is able also to preserve us and to hinder the attempts of the wicked yea to bring them to nothing All things of the world created most wisely and very good Gen 1 31. Amos 3.6 God created all things most wisely very good that is every thing in their kind and degree perfect All things were very good Wherefore God was not the cause of sin or deformity but sin came into the world by man Object Death is evill Likewise it is said There is an evill which the Lord hath not done Answ 1. God at the first creation made all things good the evill both of crime or offence and of pain and punishment ensued upon mans disobedience 2. Death and calamities are evill in respect of the creature which suffereth them and in the judgement of flesh but they are good in respect of God who justly inflicteth them for sin and doth purge out that sin in the godly by chastisements Wherefore after the fall of man God was the authour of pains and punishments because hee is the Judge of the world and because they are in a respect good but sin hee doth not cause but only permit The world created in a certain time Syrac 18.1 God created not the world in one moment but in the space of six dayes In the seventh day God ended all his works Object He that liveth for ever saith the son of Syrach made all things together Therefore he made all in one moment Ans Hee speaketh not of a moment of time but of the whole number of things as if hee should say Whatsoever are they are all from God by creation But the cause why God created not all in one moment Foure causes why God created not all things in a moment are these 1. Because he would have the creation of the matter it selfe distinct and manifest from the forming and fashioning of the bodies of the world which consist of it 2. Because he would shew his power and liberty in producing and bringing forth whatsoever effects he would and that without naturall causes while hee yeeldeth light to the world maketh the earth fruitfull bringeth plants out of it even before the Sun and Moon were made 3. He would this way shew his goodnesse and providence whereby he cherisheth his creatures and provideth for them not yet born bringing beasts into the earth full of plants and food and men into the world most stored and fraught with all things appertaining to the necessity and delight of life 4. He would by order and course of creation hold us not in an idle but diligent consideration of his works which also by the consecration of a Sabbath he hath consecrated to all mankind 7.
the God-head signifieth not the person which hath both names but only the divine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the man-hood also may be affirmed because God signifieth not the divine nature but the person which hath both the divine nature and the humane Object 3. There is no proportion between temporall punishment and eternall Christ suffered onely temporall paines and punishments therefore he could not satisfie for eternall punishment Answ There is no proportion between temporall and eternall punishment if they be considered as being both in the same subject but in diverse subjects there may be The temporall punishment of the Son of God is of more value and worth than the eternall punishment of the whole world for divers causes heretofore alledged Object 4. If Christ satisfied perfectly for all then all must be saved But all are not saved Therefore he satisfied not perfectly for all Answ Christ satisfied for all men as concerning the application of his merit and satisfaction True it is that Christ fulfilled the Law two wayes 1. By his owne righteousnesse 2. By satisfying for our unrighteousnesse and both these he performed most perfectly But the satisfaction is made outs by our private application which is two-fold the former is wrought by God when he justifieth us for his Sons merit and causeth us to cease from sin the latter is effected by us through faith For we then apply unto our selves the merit of Christ when by a true faith we are perswaded that God remitteth our sins for his Sons sacrifice and satisfaction and without this application Christs satisfaction availeth us nothing Object 5. There were also propitiatory sacrifices in Moses Law Answ There were no sacrifices which might properly be termed expiatory but those that were were shadowes onely of Christs sacrifice which onely is propitiatory Hebr 10.4 1 John 1.7 1 John 2.2 For it is impossible that the bloud of Buls and Goates should take away sinnes The bloud of Jesus Christ cleanseth us from all sinne He is the propitiation for the sinnes of the whole world 2. Whether Christ suffered according to both natures CHrist suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his divine nature is immutable impassible immortall and very life it selfe which cannot die Now he so suffered according to his humanity that by his death and passion he made satisfaction for infinite sinnes of men And the divinity sustained and upheld the humanity in the griefes and paines thereof and raised it againe to life when it had been dead Christ was put to death concerning the flesh but was quickned in the spirit 1 Pet. 3.18 4.2 John 2.19 Rev. 1.18 John 10.18 For Christ also hath once suffered for sinnes the just for the unjust that he might bring us unto God Destroy this Temple and I will raise it up againe in three dayes I was dead and loe I am alive I have power to lay downe my life and to take it up againe These testimonies prove that there was another nature in Christ besides his flesh which other nature neither suffered nor died Irenaeus saith As Christ was man that so he might be tempted Lib. 3. cont hares so he was the Word that so he might be glorified The Word indeed and Deity so resting in him that he might be tempted crucified and suffer death and yet united to his humanity that so he might overcome temptation death c. Object God purchased the Church with his owne bloud therefore the God-head suffered Ans It doth not follow Acts 20.28 because an argument from the concrete which is God to the abstract which is the God head is of no consequence Againe the kind of affirmation is altered God is said to have dyed by a figurative speech which is Synecdoche use when we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The God head died this affirmation admitteth no figure seeing the subject in it is a meer abstract The concrete signifieth the subject or person having the nature or forme but the abstract signifieth the bare nature and forme onely Wherefore as the argument doth not follow A man is compounded of the clements and is corporeall Therefore his soule also is corporeall this cannot follow because all things agree not to the forme which agree to the subject the soule is the forme of man man is the essentiall subject of the soule So neither doth it follow Christ-God died therefore Christs God-head died For from the concrete to the abstract the reason doth not follow 3. The causes impellent or motives of Christs Passion John 3.16 1. THE love of God towards mankind So God loved the world that he gave his only begotten Son 2. The mercy of God towards man fallen into sin Of his mercy he saved us Titus 3.5 3. The will of God to revenge the injury of the Devill who in reproach and despight of God averted us from him and maimed the image of God in us in despight of the Creatour 4. The finall causes or ends of the Passion THE finall causes and fruits of Christs Passion are all one save that they differ in divers respects For in respect of Christ who suffered they are termed finall causes in respect of us they are called fruits The finall causes or ends of his Passion are 1. The manifesting of the love goodnesse mercy righteousnesse of God while he punisheth his Sonne for us 2. That his Passion might be a sufficient ransome of our sins or the redeeming of us The chiefe finall causes then are The glory of God and our salvation To the former finall cause belongeth the knowledge of the greatnesse of sinne that we may know how great an evill sinne is and what it deserveth To the latter belongeth our justification wherein all the benefits are comprehended which Christ merited by dying and by his freeing himselfe from death Hence know we that death is not now pernicious and hurtfull to the godly and therefore not to be feared Quest 38. For what cause should he suffer under Pilate as being his Judge Answ That he being innocent and condemned before a civill Judge a John 18.38 Mat. 27.24 Luk. 23.14 15. John 19.4 might deliver us from the severe judgement of God which remained for all men b Psal 69 5. Esay 53.45 2 Cor. 5.21 Gal. 3.13 The Explication MEntion is made of Pilate in Christs Passion 1. Because Christ did receive from him a testimony of his innocency that thereby we might know that he was pronounced innocent by the voyce of the Judge himself 2. That we might know that he though innocent was notwithstanding solemnely condemned 3. That we might be advertised of the fulfilling of the prophecy Eâ—ck â—1 27 I will over-turne
over-turne over-turne it and it shall be no more untill he come Cor 49.10 whose right it is and I will give it him The Scepter shall not depart from Judah nor a Law-giver from between his feet untill Shilo come For then was the Scepter taken from Judah when Christ was a little after condemned of Pilate a Roman governour of whom before he was absolved This circumstance therefore is diligently to be considered in Christs passion that we may know him to be the Messias because al conditions are fulfilled in him which are required in the Messias Whereof this Prophecie Why Christ was to be solemnely condemned of the taking away of the Scepter from Judah was one Quest But why was it requisite that Christ should suffer under a Judge and be condemned by order of law 1. That we might know that Christ was condemned of God himselfe also and therefore that he satisfied God for us that we might not be condemned in Gods severe judgement even as he also suffered death for us that we might be delivered from the power of death For the head and governour of ordinary judgement is God himselfe 2. That Christ might obtaine a testimony of his innocency from that Judge by whom he was condemned Wherefore Christ was not to have been privily taken away by the Jewes neither to be drawne to death by tumult and disorderly but by lawfull order and judgement and by inquisition made concerning all the accusations of Christ God would have him 1. To be examined that his innocency might appeare 2. To be condemned that it might appeare that he being before pronounced innocent was now condemned not for his own fault but for ours and so his unjust condemnation might be in stead of our most just condemnation 3. To be put to death both that the Prophecies might be fulfilled and also that it might appeare that both Jewes and Gentiles did put Christ to death What it is to beleeve in Christ which suffered under Pontius Pilate Quest Now what is it to beleeve in Jesus Christ which suffered under Pontius Pilate Ans To beleeve that Christ suffered is so to beleeve as to have an historicall faith onely of Christs passion and not to repose any confidence in him To beleeve in Christ which suffered is to beleeve not onely that Christ suffered but also to repose and place our trust and confidence in Christs suffering and passion Thus to beleeve is 1. To beleeve that Christ from the very moment of his conception sustained calamities and miseries of all sorts but especially that at his last time of life he suffered all the most bitter torments both of body and soule and felt the horrible and dreadfull wrath of God to this end to satisfie for the sins of the whole world and to appease Gods wrath against sin 2. To beleeve that he suffered all these for my sake that is that by his passion he hath satisfied for my sins hath merited for me remission of sins the holy Ghost and life everlasting Quest 39. But is there any thing more in it that he was fastned to the Crosse than if he had suffered any other kind of death Ans There is more For by this I am assured that he took upon himselfe the curse which did lie on me a Gal. 3.13 For the death of the Crosse was accursed of God b Deut. 21.23 The Explication THe death of the Crosse is an exaggeration or aggravation of Christs punishment and a confirmation of our faith For if Christ be crucified Foure causes why God would that Christ should die the death of the Crosse then 1. He took the curse for this death was a type of the curse 2. He bare it for us seeing in himselfe he was just Now for these causes would God have his Son to suffer the punishment of so ignominious a death 1. That we might know the curse due for our sins to have layen upon him For the death of the Crosse was cursed of God Cursed is every one that hangeth on a tree 2. That it might be an exasperating of the punishment and so we much the more confirmed in a true faith when we consider Christ by this kind of punishment to have taken upon him our guilt and even our punishment also and curse to free us from it This Paul teacheth Christ hath redeemed us from the curse of the Law when he was made a curse for us for it is written Gal. 3.13 Cursed is every one that hangeth on a tree 3. To stir us up to greater thankfulnesse considering how detestable a thing sinne is to wit so great that it could not be expiated and satisfied for but with the most bitter and most opprobrious and shamefull death of the onely begotten Sonne of God 4. That the truth might answer according to the types and figures and so we might know the types to be fulfilled in Christ Ancient types of this death of Christ on the Crosse For the old sacrifices which shadowed the sacrifice of Christ were laid on the wood and before their burning were lifted up on high by the Priest thereby to signifie that Christ should be exalted and lifted up on the Altar of the Crosse there to offer himselfe an holy sacrifice unto his Father for us The same was shadowed in Isaac who being laid on the wood was to have been sacrificed of his Father Lastly the brasen serpent which Moses set up upon a pole in the wildernesse depainteth this kind of punishment John 3.14 and 12.32 Christ himselfe interpreteth of himselfe this type of the brasen serpent As Moses lift up the serpent in the wildernesse so must the Son of man be lift up And I if I were lift up from the earth will draw all men unto me The meaning of the Article I beleeve in Christ crucified What is it then To beleeve in Christ crucified Ans It is to beleeve that Christ was made obnoxious for my sake to Gods curse to redeeme me from the same ON THE 16. SABBATH Quest 40. Why was it necessary for Christ to humble himselfe unto death Ans Because the justice and truth of God a Gen. 2.17 could by no other means be satisfied for our sins but by the very death of the Son of God b Rom. 8.3 4. Heb. 2.14 15. Here we are to consider 1. How Christ is said to have been dead 2. Whether it was requisite and necessary that Christ should dye 3. For whom he died 1. How Christ is said to have been dead Marcions heresies IT is needfull to move this question because of the Heretiks who have depraved the sense of this Article Marcion denied that he dyed indeed as also he affirmed the whole ordinary dispensation and ministery of the humane nature in Christ and all those things which he did undergo for us to have been but imaginary and that he onely seemed to be as a man but was not a
a benefit Christ is made unto us righteousnesse wisdome sanctification and redemption Ye are compleat in him 1 Cor. 1.30 Col. 2.9 which is the head of all principality c. The death of Christ is the impellent or motive cause in effectuating as well our justification as our regeneration in two respects 1. In respect of God because for the death of Christ God pardoneth us our sins and giveth us the holy Ghost and restoreth in us his image Being justified in his bloud Rom. 5.9 10 Gal. 4.6 Being reconciled to God through the death of his Son Because ye are sonnes God hath sent forth the spirit of his Sonne into your hearts which cryeth Abba Father 2. In respect of us also it is an impellent cause because they who apprehend Christs merit by a true faith and apply his death unto themselves for them it is impossible to be unthankfull or not indeavour to live to the praise and honour of his name which is to begin newnesse of life The application of Christs death and the consideration thereof will not suffer us to be ungratefull but forceth us to love Christ again and prove therein our thankfulnesse for so inestimable a benefit No man therfore may imagine any remission of sins without regeneration and he lieth unto himselfe and the world who boasteth of Christs death applied to himself yet hath no desire to live godly and holily to the honor of Christ For all after they are once justified prepare and addresse themselves to doe those things which are gratefull unto God For regeneration or the desire and endeavouring of obeying God cannot be separated from the applying of his death unto us nor the benefit of regeneration from the benefit of justification All who are justified are also regenerated and sanctified and all who are regenerate are also justified Object The Apostle attributeth our regeneration to Christs resurrection why then is regeneration here attributed to his death 1 Pet. 1.3 Answ It is attributed unto Christs death as touching his merit for he merited regeneration for us by dying And it is attributed to Christs resurrection in respect of the applying of it for by rising from the dead hee applyeth unto us regeneration and giveth us the holy Ghost Eternall life Eternall life is also the fruit of Christs death God so loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have everlasting life John 3.16 1 John 5.12 God hath given unto us eternall life and this life is in his Son The meaning of the Article I beleeve in Christ dead Now what is it To beleeve in Christ dead Ans It is to beleeve that Christ hath not only suffered extreme torments for my sake but also death it selfe and hath by his death obtained for mee remission of sins and reconciliation with God and consequently also the holy Ghost who beginneth in me a new life that I may again be made the Temple of God and at length attain unto everlasting life wherein I shall worship and magnifie God for ever Quest 44. Why is there added He descended into hell Ans That in my greatest paines and most grievous tentations I may support my selfe with the comfort that my Lord Jesus Christ hath delivered me by the unspeakable distresses torments and terrours of his soule into which hee was plunged both before a Psal 18.5 6. 116.3 Mat. 26.36 27.46 Heb. 5.7 and then especially when he hanged on the Crosse from the straits and torments of hell b Esay 53.5 The Explication Two things are here to be handled 1. The true sense and meaning of this Article 2. The use 1. What the true sense of this Article is or what the descent of Christ into Hell signifieth HEll in Scripture is taken three waies For it signifieth 1. The Grave Three significations of hell in Scripture Then yee shall bring my gray-head with sorrow unto hell Thou wile not leave my soule in hell neither wilt thou suffer thine holy One to see corruption 2. The place of the damned as in the story of the rich man and Lazarus The Glutton being in hell in torments Gen. 42.38 Psal 16.10 lift up his eyes and saw Abraham a farre off and Lazarus in his bosome If I lye downe in hell thou art there 3. The paines of hell that is the terrours and torments of the soule and conscience The paines of hell gate hold upon mee Luke 16.23 Psal 139.8 The Lord bringeth downe to hell and raiseth up that is into exceeding paines and torments out of which afterwards he againe delivereth Psal 116.3 In this third sense it is taken in this Article For it cannot be understood in the first sense of the Grave 1. Because it is said before Hee was buried If any say Why he I is not here taken for the grave that this latter Article is an exposition of the former he saith nothing For as often as two speeches expressing the same thing are joyned together so that the one is an exposition of the other it is meet that the latter be more cleere and open than the former which here is cleane contrary For. To descend into hell is more obscure than to be buried 2. It is not likely in this so brief and succinct a Confession that the same things should be twice spoken in other words Neither can this place be understood of the place of the damned Why hell is not here taken for the place of the damned as is proved by this division 1. If Christ did locally descend into Hell he descended either as touching his God-head or as touching his soule or as touching his body Not as touching his God-head For this is every-where Nor as touching his body For that rested in the grave three dayes as was prefigured by Jonas the type of Christ Because no part of Christ could be in hell neither rose it from any other place but from the grave Nor us touching his soule 1. Because Scripture no where expresseth and mentioneth it 2. Because Christ dying on the Crosse Luke 23.46 23 4â— Christs soule descended not locally said of his soule Father into thy hands I commend my spirit And to the Theefe This day shalt thou be with mee in Paradise Therefore the soule of Christ after his death was in the hand of his Father in Paradise not in Hell And that cavill little steadeth the Adversaries of this doctrine that hee might be also in the hand of his Fatheâ— that is in his Fathers protection even in Hell according to that Psal 139.8 If I lye downe in Hell thou art there that is there also will God have care of me and there also will he keep me that I perish not for one place interpreteth another And he had said before unto the Thief This day shalt thou be with me in Paradise Luke 23.43 that is in
bloud is no remission Heb. 9.22 7. The Masse is repugnant unto the Articles of our faith concerning the true humanity of Christ concerning his true ascension into heaven and his returning from thence at the day of judgement For it fastneth on Christ a body made of bread it feigneth that Christ lieth hid corporally under the formes of bread and wine 8. The Masse is contrary to the communion of Saints with Christ For it imagineth an execrable invention which is that Christs body doth descend into our bodies and remaineth as long within our bodies as the formes remaine of bread and wine But the Supper teacheth that we are made members of Christ by the holy Ghost and ingraffed into him 9. The Masse is repugnant to the true worship of God because it maketh Christ to be there corporally present and so by consequent there to be worshipped Even as of old before his ascension it was not only lawfull but in duty required that Christ should be worshipped in whatsoever place he was and so also did his Disciples alwayes worship him when he was present as also when he ascended from them but after his ascension they did not from that time adore and worship him turning unto any one particular place more then other Wherefore seeing the Papists in their Masse tie the worship and adoration of Christ to a thing whereunto Christ himselfe by expresse word hath not tyed it They professe themselvs to be idolaters and doe no lesse absurdly and impiously in this then if they should worship Christ at a wall or if they should worship a pillar falling downe before it Hence it is evident that the Masse is an Idoll made by Antichrist out of divers and those horrible errours and blasphemies and substituted in place of the Lords Supper and for this cause is justly and rightly supprest Object 1. The Masse is an application of Christs sacrifice Therefore it is not to be taken away Ans I deny the Antecedent because we apply Christs merit by faith only as it is said Ephes 3.17 That Christ may dwell in your hearts by faith Object 2. There must be a perpetuall sacrifice in the Church Esay 66.23 Mal. 1.11 because Esay foretold that it should be from Sabbath to Sabbath and Mal. They shall offer a pure offering Ans The sacrifices of the new Church of the Gentiles is the Sacrifice of thanksgiving and the Prophets insinuate unto us such a Sacrifice perpetuall and pure Such a Sacrifice of thanksgiving the Fathers termed the Eucharist 1. Because it is a remembrance of Christs Sacrifice 2. Because almes were given in the Primitive Church after the Supper was ended which were a Sacrifice But that the Supper should be a propitiatory Sacrifice the Fathers never so much as once dreamed Quest 81. Who are to come unto the Table of the Lord Ans They only who are truly sorrowfull that they have offended God by their sins and yet trust that those sins are pardoned them for Christs sake and what other infirmities they have that those are covered by his passion and death who also desire more and more to go forward in faith and integrity of life But hypocrites and they who doe not truly repent doe eat and drink damnation to themselves a 1 Cor. 11.28 10.19 20 21 22. The Explication Here are three things to be handled and declared 1. Who ought to approach unto the Lords Supper 2. What the wicked receive if they come 3. What is the right and lawfull use of the Supper 1. Who ought to approach unto the Lords Supper THese are distinct questions Who ought to approach unto the Supper and Who ought to be admitted to the Supper The former concerneth the duty of the Communicants the latter the duty of the Church and Ministers The former is stricter the latter larger and more generall for touching the former the godly alone ought to come touching the latter not the godly onely but Hypocrites also who are not known to be such are to be admitted by the Church unto the Supper Wherefore all that ought to come ought to be admitted but on the other side not all that ought to be admitted Who ought to come unto the Lords Supper ought to come but they only ought to approach unto the Supper 1. Who acknowledge their sinnes and are truly sorry for them 2. Who have a confidence that they are pardoned and forgiven them by Christ and for his sake 3. Who have an earnest purpose and desire of profiting and going forward more and more in faith and purenesse of life that is they only ought to approach and draw neer unto the Lords Supper and are worthy guests of Christ who live in true faith and repentance Herein a mans true proof and examination consisteth whereof Saint Paul speaketh 1 Cor. 11.28 What it is to prove himselfe Let a man examine himselfe and soâ—let him eat of this bread To prove thy self is 2 Cor. 13.5 How we may be assured that we have true faith and repentance Rom. 1.1.5 To examine whether thou have faith and repentance according as it is said Prove your selves whether yee are in the faith whether Christ dwell in you But how shall a man know that he hath these things 1. By a confidence and tranquillity of conscience because Being justified by faith we have peace towards God Hope maketh not ashamed because the love of God is shed in our hearts by the holy Ghost which is given unto us 2. By effects that is by the beginnings of true outward and inward obedience and by an earnest purpose to obey God according to all his commandements They who have and perceive this in themselves ought to draw neere and partake of Christs Supper namely whoso have faith and repentance not in possibility only but also actually Therefore infants are not capable of the Supper because they save faith only potentially and in possibility not actually they have an inclination to faith or they have faith only by inclination but they have not an actuall faith But here is required an actuall faith which is both a knowledge and confidence or assurance on Christs merit a beginning of new obedience and a purpose of living godly also an examination of himselfe and commemoration or remembrance of the Lords death Foure causes why wicked men and hypocrites ought not to approach unto the Supper It is not lawfull for the wicked to approach unto the Supper 1. Because Sacraments are instituted only for the faithfull and those which are converted to seale to them the promise of the Gospel and confirm their faith The word notwithstanding is common to the converted and unconverted that the converted may heare it be confirmed by it and that the unconverted also may hear it and therby be converted But the Sacraments pertaine to the faithfull alone and Christ instituted his Supper for his Disciples alone Luke 22.15 as he said I have earnestly
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
conversion For repentance doth not comprehend both that from which we reclaime our selves and that whereunto we are changed But conversion comprehendeth the whole because it addeth that mutation and change on which ensueth a beginning of new life in a true faith Now repentance signifieth onely the griefe which is conceived after the fact or sin Moreover the name of repentance is of a larger compasse than the name of conversion For conversion is spoken only of the godly who alone are converted unto God and in like manner is the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Latine Resipiscentia spoken of the godly only because by these three names is signified the new life of the godly But repentance is spoken of the wicked also as of Judas who indeed repented of his wickednesse but was not converted because the wicked when they sorrow or are grieved are not afterwards converted or corrected Thus farre have we discoursed of the names and appellations of conversion now let us examine what the thing it self is A definition hereof proposed by his parts may be deduced out of the 88. question of Catechisme to wit that it is a mortification of the old man and a quickning of the new man It is more fully defined on this wise Mans conversion to God is a mutation or change of a corrupt mind and will into a good stirred up by the Holy Ghost in the chosen through the preaching of the Law and the Gospel on which ensue good works or a life directed according to all the commandements of God This definition is confirmed by these places of Scripture Jerem. 4.1 Esay 1.16 1 Cor. 6.11 Psal 34.14 Acts 26.17 18 20. If tâ—â—ou returne returne unto me Wash you make you cleane But yee are washed but yee are sanctified but yee are justified in the name of our Lord Jesus and by the Spirit of our God Eschew evill and doe good The whole definition is set down in the Acts of the Apostles I send thee to open their eyes that they may turne from darknesse to light and from the power of Sathan unto God that they receive forgivenesse of sins and inheritance among them which are sanctified by faith in mee I shewed that they should repent and turne to God and doe works worthy amendment of life 3. What are the parts of Conversion The two parts of Conversion 1. Mortification 2. Quickning THe parts of Conversion are in number two as the Apostle sheweth The mortifying of the old man and the quickning of the new man So speak we better with the Apostle than if we should follow them who make Contrition and Faith the parts of Conversion Now by Contrition they understand also Mortification by Faith they understand the joy which followeth the study of righteousnesse and new obedience which are indeed effects of faith but not faith it self and Contrition goeth before Conversion neither is it Conversion it self nor any part thereof but only a preparing of men unto conversion and that in the Elect onely not in others And this is the reason why they begin the preaching of repentance from the law and then come unto the Gospel and so come back againe unto the Law The old man which is mortified is a meer sinner only namely our corrupt nature The new man which is quickned as hee who beginneth to cease from fins namely as our nature is regenerated The mortification of the old man Mortification or of the flesh is an annihilation and abolishment of the corruption of nature in us and containeth 1. A knowledge of sinne and of Gods wrath for sin 2. A griefe for sin and for the offending of God 3. The flying and shunning of sin Of this Mortification the Scripture testifieth thus If yee mortifie the deeds of the body by the spirit yee shall live Rent your hearts c. Come let us returne to the Lord c. Rom. 8 13. Joel 2.13 Hosea 6.1 By this appeareth that Conversion or Mortification is very unproperly attributed unto the wicked because in them is not any hatred or shunning of sin neither any griefe for sin all which Mortification doth comprehend Furthermore the knowledge of sin goeth before grief because the affections of the heart follow knowledge Griefe followeth the knowledge of sin in the wicked on a sense of some present and a feare of some future evill to wit of temporall and eternall punishments and this griefe in the wicked properly is neither a part of Conversion nor a preparation thereunto but rather a flight and backsliding from God and an entrance to desperation as appeareth in Cain Saul Judas c. It is called a grief not unto salvation and a griefe of the world Contrition not unto salvation causing death or a griefe not according unto God But in the godly griefe springeth from a sense of Gods displeasure which they seriously acknowledge and bewail and it is joyned with an hatred and detestation of the sin past and committed already and with an eschewing and avoiding all present and future sin This grief is a part of Conversion or at least a preparation to the same Contrition unto salvation 2 Cor. 7.10 and it is called Contrition unto salvation and a sorrow according unto God working repentance to salvation Now these three knowledge of sin griefe for sin and flying from sin differ in their subjects or places in man wherein they are seated The knowledge of sin is in the minde or understanding The griefe is in the heart The flying is in the will in that hee will not hereafter commit sin The averting is in the heart and will and it is an averting unto somewhat to wit an averting from evill unto good according to that of the Psalmist Psal 34.14 Eschew evill and doe good This former part of Conversion is called Mortification 1. Because as dead men cannot shew forth the actions of one that is living so our nature the corruption thereof being abolished doth no more shew forth nor exercise her actions that is doth no longer bring forth actuall sin originall sin being repressed For the dead bite not 2. Because Mortification is not wrought without griefe and lamenting The flesh rebelleth against the spirit and for this cause Mortification is also called a crucifying of the flesh Rom. 6.7 Gal. â— 17 Gal. 5.24 They that are Christs have crucified the flesh with the affections and the lusts thereof 3. Because it is a flight or ceasing from sin Neither is it simply called mortification but the mortification of the old man because by it not mans substance but sin in man is destroyed The words Old man are also added for distinctions sake between the repentance of the godly and ungodly For in them not the man but the old man and in these not the old man but the man is destroyed The quickning of the new man is a true joy in God through Christ and an earnest and ready desire of orderning our
of the bloud death and passive obedience c. be understood of Christs whole humiliation according to the fourth and fifth Positions 4. For a better reconciliation let this also be added That under the humiliation is comprehended his voluntary subjection to the Law and consequently his active obedience as they call it so that this also in some respect comes under the notion of merit to wit so far as it is considered to be a voluntary servitude undertaken and performed for us by the Son of God For this obedience may be considered two waies 1. As it is a conformity with the Law and so it is the personall justice of the Mediatour 2. As the servitude of the Law to which for our sakes Christ made himselfe obnoxious and so it belongs to merit For although Christ as man was bound to obey the Law yet as just holy and the Son of God yea even according to his humanity hee was not obliged to many duties of the first and second Table to which neverthelesse he did spontaneously subject himselfe and so he was made a servant to the whole Law for us that hee might redeem us from the servitude coaction and damnation of the Law So it was a voluntary servitude that he would be circumcised that hee would observe the Sabbaths and Feasts that he was subject to his parents and payed tribute to Cesar and served his neighbour c. being Lord of the circumcision of the Sabbath of patents of Cesar of his neighbour c. Of this servitude of the Law that of the Apostle is to be understood Galat. 4. God sent his Son made of a woman made under the Law c. and so the complaint of excluding active obedience from merit will be of lesse force This way of reconciliation perhaps will not satisfie the scrupulous yet it will not be displeasing to them who desire these differences of opinions may be buried or else surely they will think more of some meanes of peace and will shew better In the interim I am satisfied with these By what we have said Chap. 3. it will now appear which was our third Quere how this doctrine is to be handled in popular Sermons whether positively and refutatively it will be fit to dispute of it before the people For my part I think it is not fitting for what else can be expected of such a disceptation but that the more ignorant sort will stagger in their faith and will presently think that the doctrine of faith hitherto taught in our Churches hath been very slippery and uncertain which notwithstanding caused us first of all to renounce Popery And the Church can be edified in faith and consolation without such opposition by which not our Adversaries but our brethren should be touched and wrung their minds distracted into dangerous divisions and contentions and scandals should be encreased by our fault Surely the Romanists willingly with both hands would lay hold upon this opportunity to traduce us to wit that we cannot agree in that which we make the maine point of the Gospel When Luther began with others to reforme the doctrine of Justification Popery received a deadly wound What shall we goe about to heale againe this wound of the Beast And doe wee not think what an account we are to make unto God for the delight wee take in strife and altercation But you 'l say There is danger lest errour in stead of truth should prevaile in the Church Truly there is none if so be these things be retained and diligently taught which are in our Confession In other points let moderation and candor be used Let our brethren be heard with calmnesse and let their opinions be compared one with another and with Gods word Lastly seek not a knot in a bulrush The fourth head remaines concerning the Catechisme Chap. 4. and Palatinate Directorie Whether it be sit to omit or put out any thing in them Here I know not whether I should rather admire or grieve at the precipitate temerity of some who think they may lawfully judge and censure sacred and profane things as they list choose and reject what they please this humour is not to be endured If their wisdome be greater then other mens they should doe well to new-mould their own Catechisme and Directorie Or if they have perceived any errour in that of the Palatinate they should in a brotherly way admonish those who have the care of this and who will be ready to give them an account Sure this pretended zeale seems neither to have much conscience nor knowledge in it For with what conscience can they passe by their owne Catechismes and make changings in ours Shall private men put out that which publickly belongs to many Churches If they have knowledge sufficient that is if they understand well the meaning of the Catechisme in every passage and will be ingenuous as they ought to be in ambiguous matters they will find they have no reason to doe thus because all things agree sufficiently if so be that which is doubtfull be explained by that which is cleerer and what is briefly set downe be enlarged as if fitting But you will say that in the Catechisme nothing should be ambiguous or doubtfull I confesse indeed neither had any such thing crept into our Catechisme if it were now to be written since the moving of these scruples But the passages of our Catechisme which be more manifest and at large are these Quest 12. and 14. there is taught That no other way of deliverance and of reconciliation with God could be found then that either the sinner himself or else a Mediatour for the sinner should by condigne punishment satisfie divine justice therefore the punishment of the Mediatour for us is our satisfaction and that thing by and for which we are justified and reconciled to God for in the Apostle these two are all one Rom. 5.9 10. Quest 15.16 there is taught That it was needfull for the Mediatour to be true God and true man and perfectly just that hee might be able to pay the ransome for us which we sinners could not pay therefore the justice of the person is distinguished from the ransome as the cause from the effect so that the actuall and formall justice of the Mediatour belongs to the justice of the person as the cause sine qua non Quest 21. is taught That for this ransome of Christs remission of sins eternall justice and life are bestowed upon all beleevers therefore the Catechisme doth not so divide remission of sins and justice as if that were given because of the ransome and this because of Christ active justice Quest 37. it is taught That Christ by his Passion as by the onely propitiatory Sacrifice hath obtained for us the favour of God justice and life and that this his suffering extends through the whole course of his life that he lived here on earth albeit the chiefe act of his suffering was in the
for it doth not say That he might obtaine the grace of God justice and life eternall but that he might acquire it Then if it should use the same word obtained this would helpe nothing the cothurne for it doth not say for all but that to us to wit beleevers of whom the question is What beleevest thou when thou sayest he suffered Grace c. he might acquire But the Catechisme evidently tieth them with a contradiction For it speakes of the reall acquisition of grace or restitution into the state of grace Acts 20.28 with which Christ is said to have purchased the Church of God with his owne bloud that is to have restored her into the state of grace If then he purchased be all one with he obtained it follows that to obtaine is all one with to restore into the state of grace which they deny and to obtaine reconciliation for all is the same that to restore into the state of grace by denying of which in the Conference they tye themselves againe with the knot of contradiction Coll. p. 497. Nor can they free themselves of this knot by objecting that in the same Answer Christ is said to have sustained the wrath of God against the sins of all mankinde for these words will not suffer themselves to be thus glossed upon and wrested That Christ by his death hath reconciled all mankinde or hath impetrated reconciliation and remission of sins to all mankinde for to whom he purchased this or as they speake hath impetrated the subsequent words teach that by his passion c. But they declare and amplifie the cause and matter of his passion to have beene this to wit The sense and induring of Gods wrath kindled against the sins not of some men but of all mankinde from whence is made an universality of sin and of Gods wrath suffered by Christ against sin but no wayes an universality of reconciliation obtained or restored to all for the impetration or restitution of reconciliation declares the end and fruit of the passion but these words speake not of the end and fruit but of the efficiency and matter of the passion The knot then remaines and in vaine do they seeke a pretext for their buskin in the Catechisme Lastly Coll. p. 171. I finde in the Conference one cunning trick devised to elude the contradiction where they write That the passion and death of Christ doth in order precede both faith and infidelity and therefore the Remonstrants thinke it an absurdity that Christ died for the faithfull and Infidels as Infidels and that they assented he did die for all men of whom afterward some became Infidels some beleevers for they discerned betweene the state of a sinner before his infidelity and in it and so they thinke they have sufficiently salved this contradiction Christ died for all and singular and Christ died not for Infidels whereof there be many but indeed they loose not the knot with these subtleties and new tragicall phrases but they lay open the hidden ulcer of their mindes and the mystery of the new prophesies Therefore let us examine the particulars 1. Though we grant that Christs death and passion do in order precede faith yet 't is false that it goeth before infidelity in order for infidelity in order goeth before mans sin and his enmity against God as in order the cause precedes the effect but sin and mans enmity against God in order precede the passion and death of Christ as the Apostle witnesseth For Christ when as yet we were without strength in his owne time he died for the wicked Rom. 5.6 8 9. also When as yet we were sinners and enemies we were reconciled by the death of his Son therefore infidelity in order precedes the passion and death of Christ Againe there is no consequence Christs death in order precedes faith and infidelity therefore it is absurd to say that Christ died for the faithfull and unfaithfull as they were such for they delude us under the fallacy of non causa for whatsoever becomes of the order of faith and infidelity to Christs death it is most true that Christ died for beleevers and unbeleevers as they were such removing the hidden equivocations Of unbeleevers we have shewed out of the Apostle testimonie for if it be most true that Christ died for sinners and enemies as they were such to wit antecedently that is who in order were sinners and enemies before Christs death then it is most true that Christ died for Infidels as they were such to wit antecedently that is who in order before Christs death were Infidels after ceased to be wicked unbeleevers enemies by reason of their faith The same is also most true of beleevers and that whether Christs death be absolutely considered in it selfe or in relation to Christs intention and the Fathers counsell If we absolutely consider Christs death as in order it goeth before faith we conclude that it is absurd to say that Christ died for the faithfull as such antecedently that is whose faith in order went before Christs death for so beliefe must goe before the thing beleeved which is absurd whereas in such relatives beliefe is posterior to the thing beleeved as knowledge to the thing knowne the sensitive act to the sensible object according to Aristotle But it is no absurdity if we say In Categ c. 8. that Christ died for the faithfull as such consequently that is whose faith looking on Christs death and applying it to themselves might attaine the fruit and efficacy thereof for in this sense our Saviour Christ plainly saith Joh. 17.19 20. John 15.13 John 10.51 that he prayeth and sanctifieth himselfe for those that should beleeve in him that he layeth downe his life for his friends and sheepe to wit consequently who in order after the beliefe of Christs death should be beleevers friends and sheepe But relatively to our Saviours intention and his Fathers counsell if we speake of Christs death as in this Question we ought to speake and understand the phrase to die for another is the most proper signification as was said above it is most true that Christ died and that he would and should die onely for the faithfull as they are such that is for such as should make his death by faith their owne not for Infidels as they are such that is for such as by infidelity should neglect and contemne his death On the contrary it is absurd to say that Christ in that most proper sense did not die nor would nor should die onely for the faithfull but also that he died and that he should and would have died for Infidels as they are such For that this is not onely repugnant to holy Writ and to the event by which we ought to judge what our Saviours will and his Fathers counsell was but that it implies also a manifest contradiction the Remonstrants owne conscience will tell them 3. In that they assent that Christ died for
fall and his originall misery since the same for these causes 1. That the cause and fountain of our misery being discovered it might not be imputed unto God 2. That the greatnesse of our misery might the more appeare For look how much more open and eminent our originall excellency is unto us so much more obvious and evident is our misery as also the benefit of our delivery is so much the more precious and honourable in our eyes by how much the greatnesse of the evils whence we are freed is more apparent OF THE CREATION OF MAN The speciall points touching mans Creation are 1 What manner of creature man was made by GOD. 2 To what end man was made by GOD. 1 What manner of creature man was made by God THis question is proposed even for the same causes for which the whole place it selfe is namely 1. That it may appear how man was created by God without sin and that therefore God is not the author of our sin corruption and misery 2. That we may perceive from what a heighth of dignity and honour into how deep a gulfe of wretchednesse and misery we are plunged through sin and thence may acknowledge the tender mercy and compassion of God who vouchsafeth to hale and pull us out of the same 3. That we further acknowledge our thankefulnesse for benefits heretofore received and our unworthinesse of receiving any heretofore 4. That wee may the more earnestly thirst after the recovery of the dignity and happinesse wee have lost and seeke it in Christ 5. That we may be thankefull unto God for the restoring of it Now what manner of creature man was fashioned by God in the beginning is shewed in the Answer of this sixth Question where it is said He made him good and to his own Image c. Which words require a more ample declaration Man therefore was created by God on the sixth day of the Creation of the world consisting of body and soule 1. His body was fashioned of a masse or lump of earth immortall if he stood still in righteousnesse mortall if he fell for mortality ensued on sin as a punishment thereof 2. His soule was made of nothing but immediatly inspired by God into his body and was an incorporeall substance understanding and imortall God breathed in his face breath of life Gen. 2.7 and man was made a living soule This was by God infused and united to an instrumentall body to inform or quicken it and together with it to make one person or Subsistent namely man to worke certain motions and actions proper unto man both externall and internall in the body and without the body by the ministry of the body and without the ministry of the body just holy and pleasing unto God 3. After the Image of God that is perfectly good wise just holy blessed and sole soveraigne of the creatures Of this Image of God in man more shall hereafter be spoken 2 To what end man was created THE Catechisme maketh answer That he might rightly know God his Creator and heartily love him and live with him blessed for ever and that to laud and magnifie his name Wherefore the last and principall end of mans creation is The glory and praise of God The glory and praise of God For God therefore created reasonable creatures Angels and men that being knowne of them he might be magnified for ever Man therefore was principally created to the knowledge and worship of God that is to the profession and invocation of his Name to praise and thankesgiving to love and obedience which consisteth in the performance of those duties which concern God and man For the worship of God comprehendeth in it all these Obj. Heaven earth and other creatures void of reason Psal 19. 146. are said to worship and magnifie God therefore the worship and praise of God is not the proper end why man was created Ans This reason hath a fallacy of equivocation or ambiguity Creatures void of reason are said to worship and praise God not that they understand ought of God or know and worship him but because they bearing certain prints and stamps of Divinity in them are the matter of Gods praise and worship which is properly performed by reasonable creatures For Angels and men by the beholding and contemplation of these Gods works disery in them the infinite goodnesse wisdome power justice bounty and majesty of God Rom. 1. 20. and are raised and stirred up to magnifie God by these his creatures And if God had not formed creatures of reason and understanding who might behold consider and with thankfull mind acknowledge his works and the order and disposing of things in whole nature other things which are void of reason might no more be said to praise and worship God that is to be the matter and occasion of praising him then if they never had bin at all Therefore that which David saith is spoken by the figure Prosopoeia or counterfeiting of some other person under that which is presented as Praise the Lord ye heavens sea and earth c. That is let Angels and men at the sight and view of these Gods creatures take occasion of lauding and magnifying his Name Many other ends are subordinated to this principall end For unto Gods worship is substituted The knowledge of God The true knowledge of him For God not being known cannot be worshipped And it is the proper work of man wherein eternall life consisteth to know and worship God aright This is everlasting life that they may know thee alone to be the true God John 17.3 To the knowledge of God is subordinate or next in order Mans felicity The felicity and blessednesse of man which is the fruition and everlasting participation of God and heavently blessings For out of these appeareth the goodnesse mercy and power of God Obj. The felicity and blessedness of man his knowledge and worship of God are qualities and properties in which or with which man was created that is they are a part of the Image of God and the forme or proper nature of man Therefore they belong unto the first Question which was What man was created and not to this Of the end of mans creation Answ They are a part of mans form and nature and they are mans end in a diverse respect in which there is no contrariety For God made man such a creature as being blessed and happy should know and worship him aright and again he made him to this end that thenceforth for ever he might be acknowledged and magnified by him and might continually communicate himself with all his graces blessings unto him Wherefore man was created happy holy and religious and â—â—us was his form which he received in the Creation and moreover he was so created that he should so continue for ever and this was his end Therefore both these are fitly spoken to wit that man both is created holy
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
instrument of the holy Ghost to worship God 4. Seeing that God would have mankind to consist of two sexes each is to have his due place and honour neither is the weaker to be contemned or oppressed by tyranny or lust or to be entertained with injuries and contumelies but justly to be governed and protected 5. But especially seeing man was created to the image and likenesse of God this great glory is to be acknowledged and celebrated with thankfull minde neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan neither to be destroyed either in our selves or others 6. And seeing it is destroyed by sinne through our own fault wee must acknowledge and bewaile the greatnesse of this unthankfulnesse and the evils which followed by comparing therewith those good things which we have lost 7. We must earnestly desire the restoring of this felicity and glory 8. And because the glory and blessednesse which is restored unto us by the Son of God is greater then that which wee lost in Adam so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us 9. And seeing we heare that all things were created for the use of man and that the dominion over the creatures lost in Adam is restored unto us in Christ we must magnifie the bountifulnesse of God toward us we must aske all things of him as being our Creatour and soveraigne Lord who hath the right and power of giving all good things to whom and how far he will himselfe and use those things which are granted to our use with a good conscience and to the glory of God who gave them 10. And that this may be done we must not by infidelity cast our selves out of that right which we receive in Christ and if God of his owne power and authority either give us lesse then wee would or take away from us that which he hath given wee must submit our selves patiently to his just purpose as most profitable for our salvation 11. And seeing the soule is the better part of man and the happiness of the body dependeth on the happinesse of the soule and seeing also we are created to immortall life we ought to have a greater care of those things which belong to the soule and eternall life then of those things which belong unto the body and this temporall life 12. And at length seeing the end and blessednesse of man is the participation and communicating of God his knowledge and worship let us ever tend unto it and referre thither all our life and actions 13. And seeing we see one part of mankind to be vessels of wrath to shew the justice and severity of God against sin let us be thankfull to God sith of his meere and infinite goodnesse he would have us to be vessels of mercy to declare through all eternity the riches of his glory 14. Last of all that we may learne consider and begin these things in this life let us to our power tender and help forward the common society and salvation of others for which we are borne OF SIN IN GENERALL The speciall questions of sin in generall are these 1 Whether sin be or whence it appeareth to be in the world and in us 2 What sin is 3 How many kinds of sins there are 4 Whence sin is what be the causes therof 5 What be the effects of sin 1 Whether sin be in us THat sin is not only in the world but in us also we are divers waies convinced We know that sin is in us By Gods owne testimony Gen. 6.5 18.21 Jer. 17.9 Rom. 1.21 3.10 7.18 Psal 14. 53. Isa 59. By Gods divine testimony which pronounceth us all guilty of sin and we are to give credence unto Gods assertion sith he is the searcher of hearts and truest eye-witness of our actions By Gods Law Rom. 3.20 4.15 5.20 7.7 By the Law of God sin is fully knowne as before in the third and fifth Questions of the Catechism hath been at large declared according to those texts of Scripture By the Law cometh the knowledge of sin The Law causeth wrath for where no Law is there is no transgression The Law entred thereupon that the offence should abound I knew not sin but by the Law By conscience and the law of nature Rom. 1.19 1.14 By conscience which convinceth us of sin for God besides the written Law reserved unto us certain generall notions and principles of the law of Nature imprinted in our understanding sufficient to accuse and condemn us Forasmuch as that which may be known of God is manifest in them The Gentiles doe by nature the things contained in the Law and shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing 4. The punishment and death whereunto all men are subject and enthralled Nay our Church-yards places of buriall and of execution are as so many Sermons of sin because God being just inflicteth not punishment on any but for sin Rom. 5.12 Rom. 6.23 Deut. 27.26 as saith the Scripture Death went over all men forasmuch as all men have sinned Again The wages of sin is death Also Cursed is every one that confirmeth not all the words of this law to doe them The use of this question is The use of the doctrine of sinne is 1 To worke in us Humility and Repentance That we may thence exercise our selves continually in humiliation and repentance 2 To withstand Anabaptists That we detest and withstand the outrages of Anabaptists and Libertines who deny that there is any sin in them contrary to the express word of God If we say we have no sinne we deceive our selves and contrary to all experience For they both commit many things which God in his law pronounceth to be sins 1 John 1.8 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit and live also in misery no lesse subject to death and diseases then other men which truly were they no sinners were flat against that precise rule Where there is no sin there is no death But it is demanded Object whether wee have not a knowledge of our sinne by the Gospel also For The Gospel charging us to seek for righteousnesse not in our selves but without our selves even in Christ pronounceth us sinners Therefore by the Gospel also wee have knowledge of our sinne and not by the law alone Answ The Gospel pronounceth us sinners but not in speciall as doth the Law How the knowledge of sin cometh by the Gospel neither doth it purposely teach what or how manifold sinne is what sinne deserveth c. which is the property of the Law but it executeth this function onely in generall and lesse principally and presupposing the whole
corruption are become guilty of the everlasting anger of God neither can they doe any thing pleasing and acceptable to God Rom. 5.14 Psal 51.5 Originall sin containeth two things except remission be granted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost Of this sinne it is said Death reigned even over them also that sinned not after the like manner of the transgression of Adam In sin hath my mother conceived mee Originall sinne then containeth two things Guilt of eternall damnation The guilt of eternall damnation for the sinne of our first Parents Corruptâ—on of mans whole nature The corruption of mans whole nature after the fall Of both these Paul saith By one man sinne entred into the world Rom. 5.12 and death by sinne and so death went over all men forasmuch as all men have sinned The vulgar definition passing under Anselmus his name containeth the same in effect with this our definition save that it more obscurely thus propoundeth it Originall sinne is a want of originall righteousnesse which should be in us Anselm's definition of originall sin For originall righteousnesse was not onely a conformity of our nature with the Law of God but also it comprehendeth in it Gods acceptation and approbation of this righteousnesse Now by the fall of man in stead of conformity there succeeded in mans nature deformity and corruption and guiltinesse in stead of approbation Such is that definition also of Hugo Cardinall Originall sin as that which we draw from our birth Hugo Cardinall his definition through ignorance in our understanding and concupiscence in our flesh The errour of the Pelagians and Anabaptists in the doctrine of originall sin Against this doctrine of Originall sin in times past did the Pelagians strive as at this day the Anabaptists doe denying that there is any Originall sin because that neither the posterity are guilty by reason of the first Parents fall neither is sin derived into them from their ancestors by propagation but every one sinneth and becometh faulty by imitation onely of the first Parents These Pelagians Saint Augustine hath confuted in many bookes Others grant that all became faulty by reason of the fall of our first Parents but they deny that such corruption was bred in us as might deserve condemnation for the defects as they think with which we are borne are no sin But against these Sectaries and Schismaticks wee are to hold these foure Theoremes or Positions 1. That all mankind is held guilty of Gods everlasting wrath Foure Theses of the doctrine of originall sin Foure proofes shewing that originall sin is derived by nature unto posterity for the disobedience of our first Parents 2. That there are in us besides this guilt defects and inclinations repugnant to the Law of God even from the houre of our birth 3. That these defects and inclinations are sins and deserve the eternall wrath of God 4. That these evils are derived not by imitation but by the propagation of a corrupt nature from our first Parents unto all their posterity except Christ only The first second and third are sufficiently confirmed in that which hath already been spoken The fourth is thus proved Testimony of Scripture Ephâ—s 2.3 Rom. 5.18 19. Job 14.4 Psal 51.5 John 3.5 By testimonies of Scripture Wee are by nature the children of wrath as well as others By the offence of one the fault came upon all men to condemnation By one mans disobedience many were made sinners Who can bring a cleane thing out of filthinesse I was borne in wickednesse Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Death of Infants Isa 48.8 Gen. 8.21 De bono mortis cap. 11. Infants dye and are to be baptised therefore they have sin But they cannot as yet sin by imitation It must needs be then that sin is bred in them Whence it is said I called thee a transgressour from the womb The heart of man is evill from his youth And Ambrose saith Who is just in the sight of God whereas an infant of a day old cannot be cleere from sinne Every thing which is borne carrieth with it the nature of that which bare it 3 Community or participation of nature between parents and children as touching the substance and accidents proper to that speciall kind But wee are all born of corrupt and guilty Parents We therefore all draw by nature in our birth their corruption and guilt From the double grace of Christs death Justification and Regeneration By the death of Christ who is the second Adam we receive a double grace Justification and Regeneration therefore it followeth that out of the first Adam there issued and flowed a double evill the guilt I meane and corruption of our nature otherwise wee had not stood in need of a double grace and remedy The Pelagians objection 1. Object If sinne be propagated from the Parents unto their posterity it passeth to the off-spring either by their body or by their soule Not by the body because that is bestiall and unreasonable nor by the soule because that is not derived by deduction out of the soule of the Parents whereas it is a spirituall substance which may not be severed into parts neither is it created corrupt by God whereas God is not the authour of sin Wherefore certainly originall sinne passeth not by nature from the Parents unto the children 1. Answ We deny the Major because the soule being created by God pure and undefiled may draw naughtinesse and corruption from the body though it be brutish into which it is infused Neither is it absurd to say that the evill disposed temperature of the body is an unfit instrument for the good actions of the soule and corrupteth the soule not being established in her righteousnesse so that it presently falleth from her integrity as soone as it is infused and united unto the body 2. Answ We likewise deny the consequence and coherence of the Major because in it there is not made a sufficient account and reckoning of the parts by which Originall sin passeth For it passeth neither by the body nor by the soule but by the offence of our Parents in regard whereof God even whilest hee createth mans soule bereaveth it of Originall righteousnesse and other such like gifts which hee gave on that condition to our first Parents that they should continue or lose them to posterity according as they themselves either kept or lost them Neither is God in so doing either unjust or the cause of sin for this privation or want of righteousnesse is in respect of God which inflicteth it for the offence of our first Parents no sinne but a most just punishment although in respect of the Parents which draw it unto themselves and their posterity it be a sinne Wherefore if the whole Major be laid downe thus Originall sinne
it which hatred of truth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth God sparing Cains life doth not thereby shew his pardoning of his sin but a further revenging of it Object 2. The sinne of Cain was not unpardonable because God would not have him killed therefore he pardoned him his sinne but Cains sinne was committed against the holy Ghost Therefore some sinne against the holy Ghost is not unpardonable Answ In the proofe of the Major is a fallacy putting that which is no cause as if it were a cause For the cause why God would not have him killed was not for that hee had pardoned Cain his sinne not repenting him of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might be made inexcusable and further also that murders might not wax rife among men Every sin of the unregenerate unpardonable because not repented of which to others through repentance are pardoned Object 3. They who are altogether ignorant of Christ sin not against the holy Ghost but all that know not Christ have unpardonable sinne because it is never pardoned them Therefore some unpardonable sinne is not against the holy Ghost Answ We grant the whole reason if in the Minor and Conclusion thereof be understood by unpardonable sinne those sinnes of the unregenerate which are not indeed remitted unto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not all who commit them persist in them But if that kind of sinne be understood it is never remitted to any man because all they who commit it persist in it to the end of their life without repentance then is the Minor false And so is there no consequence in this reason What pardonable sin is Pardonable sinne or sinne not against the holy Ghost is any sinne whereof some repent and obtaine pardon The fifth division of sinne THere is some sinne which is of it selfe sinne and some which cometh to be sinne by an accident Sinnes of themselves and in their owne nature are all those things which are forbidden in the Law of God What is sin of it selfe as are inclinations motions and actions disagreeing from the Law of God yet they are not sinnes as they are motions nor in respect of God moving all things For motions as they are meere motions are good in themselves and proceed from God in whom we live move and have our being but they are sins in regard of us as they are committed by us against the Law of God For in this sense of themselves and in their owne nature they are sins Sins by an accident are the actions of the unregenerate and hypocrites which are indeed prescribed and commanded by God What is sin by an accident but yet are displeasing unto him because they are done without Faith and Repentance Of this kind are all actions also of indifferency which are effected with scandall Whatsoever is not of faith is sinne To them that are deâ—iled and unbeleeving is nothing pure Rom. 14.23 Tit. 1.15 Heb. 11.6 The vertues of the unregenerate are sins by accident Without faith it is impossible to please God Wherefore all the vertues of the unregenerate as the chastity of Scipio the valour of Julius Cesar the fidelity of Regulus the justice of Aristides c. howsoever in themselves they are good actions and enjoyned by God yet by occasion and accident they are sin and displease God both because the person from whom those actions proceed pleaseth not God neither is reconciled unto God and also because the actions themselves are not done after the same manner neither to the same end which God would have them to be done that is they are not grounded on faith nor wrought to the glory of God which conditions and circumstances are so necessarily required to a good work that without them our best actions are defects and sins as it is sin when a wicked man or an hypocrite prayeth giveth almes offereth sacrifice c. because hee doth it not of faith nor referreth it unto Gods glory Hypocrites give Mat. 6.2 Isa 60.3 c. He that killeth a bullocke c. There is then a main difference betweene the vertues of the regenerate and the unregenerate For 1. The good workes of the regenerate are wrought The differences between the vertues of the regenerate and the unregenerate having Faith for their harbenger and are accepted of God But it fareth not so with the unregenerate 2. The regenerate do all things to the glory of God the unregenerate and hypocrites to their owne praise and glory 3. The workes of the regenerate are linked with inward obedience and a true desire of pleasing God the unregenerate and hypocrites onely performe an outward discipline and homage without the inward obedience therefore their vertues are meer maskes of hypocrisie and no true vertues 4. The imperfection of the workes of the regenerate is covered by the satisfaction and intercession of Christ and the spots of sinne wherewith they are stained are not imputed unto them neither is it objected unto them that they defile the gifts of God with their sinnes The vertues of the unregenerate being in themselves good notwithstanding become and continue sinnes by accident and are polluted with many other sinnes 5. The good workes of the unregenerate are adorned by God with temporall rewards onely and that not as if they pleased God but that by this meanes hee might invite both them and others to honesty and outward discipline of civility necessary for mankind But the good works of the godly God accepteth for Christs sake and crowneth them with temporall and eternall rewards as it is said 1 Tit. 4.8 Godlinesse hath the promise of the life present and that that is to come 6. The unregenerate by practising good workes enacted by God obtaine indeed mitigation of their punishment lest they should with other wicked Impes suffer more exquisite tortures in this life but the good workes of the godly serve not onely for this that they may suffer lighter and easier punishments but also that they may be quite freed from all evill Object We may not do that which is sinne The morall actions of the unregenerate are not therefore to be omitted of us because in themselves they are sin but we must avoid the sin and performe the action Why civill discipline is necessary amongst the unregenerate The workes of the unregenetate though civilly good are sinnes therefore we may not do them Answ Here is a fallacy of accident The Major is true of sinnes which are in themselves sinnes The Minor of sins which are sins by accident Now those things which are in themselves sinne ought simply to be
that God plagueth and scourgeth sin with sin and the sins which follow are the punishments of sins which went before Actuall sin Wherefore also God gave them up to their hearts lust unto uncleannesse they wrought filthinesse and received in themselves such recompence of their errour as was meet Objects of sin Rom. 24 27. 2 Thes 2.1 Therefore God shall send them strong delusions that they should beleeve lies c. But whereas the wit of man to such a height of insolency it is grown is accustomed to frame the like arguments for the excusing of it selfe and shifting and posting it from it selfe unto God we must here enter some large discourse of the causes of sin and shake off mans frivolous pretences in his owne behalfe Destiny Some derive the originall cause of sin from the destiny of the Stars saying Foure pretended causes of sin I have sinned because I was borne under an unluckie Planet The Divell Others when they sin and are rebuked for their sinne they make answer Not I but the Divell was in fault that committed this deed Gods will Others leaving excuses directly cast the fault upon God saying God would have it so for if he would not I should not have sinned Gods permission Others When God say they might have hindered me and yet did not himselfe is the authour of my sin With these and the like pretences it is no new thing for men to sharpen their blasphemous tongues against God For our first Parents when they had sinned and were accused of their sin by God they translate and passe over the fault committed from themselves to others neither ingenuously confesse the truth Adam returneth the fault not so much upon his wife as upon God himselfe The woman saith he which thou gavest to be with me she gave me of the tree Gen 3.12 13. and I did eate as if he should say Except thou hadst joyned her to me I had not sinned The woman simply imputeth the fault to the Divell saying The Serpent beguiled me and I did eate These are the false impious and detestable judgements concerning the originall of sinne whereby the majesty truth and justice of God is grievously offended For the nature of man is not the cause of sinne for God created it good and perfect according as it is said And God saw all things which he had made and lo they were very good Sin is an accessary quality which took possession of man after the fall and no substantiall property although after the fall it became naturall and is fitly so termed by Augustine because now we are all borne in sinne Ephes 2.3 and are by nature the children of wrath as well as others But this point would be more amplified and enlarged 1. They who make Destiny a cloak for sinne define Destiny to be a linked order through all eternity and a certaine perpetuall necessity of intents and workes according to the counsell of God or according to the evill Planets Now if you aske them Who made the Planets God say they Therefore these men lay their evill to Gods charge but such a destiny did not all the sounder Philosophers maintaine Destiny is not the cause of sin Lib. 2. cap. 6. much lesse Christians Saint Augustine against two Epistles of the Pelagians unto Boniface They saith he who hold destiny maintaine that not only actions and events but also our wils themselves depend on the position of the Planets at the time of every ones conception or nativity which they call constellations But the grace of God surpasseth not onely all the stars and all the heavens but also the Angels Let us conclude these things with the word of the Lord by his Prophet Jeremy pronouncing to this sense Jer. 10.2 3. Thus saith the Lord Learne not the way of the Heathen and be not affraid for the signes of heaven though the Heathen be affraid of such for the customes of the people are vaine Wherefore that the Astrologers call the Planet of Saturn unmercifull sharp and cruell and the Planet of Venus favourable and gentle it is the vanity of vanities for the stars have no force of doing good or ill and therefore the fault of sinners ought not to be imputed unto them 2. That the Divell is not the onely authour of sin who when as wee commit sin The Divell not the only author of sin should beare alone the blame of the sin and our selves be free from fault it is most of all declared in this that he is able to induce and entice a man to evill but not to compell him For God keepeth under the Divell by his power that he cannot doe what he will but only what and so much as God permitteth him Nay hee hath not so much as power over filthy Swine much lesse over the most noble Soules of men He hath indeed a subtilty great force in perswading but God is stronger who also never ceaseth himself to put good motions into mans mind neither permitteth he more to Sathan then he maketh profitable for man Which wee may see in that most holy man Job in the example of Paul and in his words 1 Cor. 10.13 God is faithfull which will not suffer you to be tempted above that you be able Wherefore they are vain men who unload the blame of their wickednesse on the Divels shoulders 3. It remaineth that we shew also that God is not the authour of sin God is no cause of sin God say these miscreants would have it so for if hee would not I should not have sinned Againe When he might have hindered me and yet did not himselfe is the author of my sin These are meere cavils and foisty Sophismes of the impious rout God might by his absolute power hinder evill but he will not corrupt his creature man being just and righteous Wherefore he dealeth with man after the order of man he proposeth lawes unto him he proposeth rewards and punishments he willeth him to imbrace good and flye evill To the doing of which thing neither denieth he his grace without which we can do nothing neither refuseth he our diligence and labour Here if a man cease and give over the sinne and negligence is ascribed to man not to God though he could have hindred it and did not because he ought not to hinder it lest he should trouble his appointed and settled order and destroy his owne work Wherefore God is not author of evill or sin Now in the processe of this our discourse wee will gather in one the testimonies of Scripture resolve certain doubts and discover the very fountain and originall of sin Many are the testimonies of Scripture which teach us that God is not the author of sin of which it shall suffice to propose only some few God made not death Wisd 1.13 Ezek. 13.11 Psal 5.4 5. neither hath he pleasure in the destruction of the living I desire not
the death of the wicked but that the wicked turne from his way and live For thou art not a God that loveth wickednesse neither shall evill dwell with thee The foolish shall not stand in thy sight God made man righteous Eccles 7.31 but they have sought many inventions Our unrighteousnesse commendeth the righteousnesse of God Rom. 3.5 Rom. 5.12 Rom. 7.18 Sin ariseth from man himselfe By one man sin entred into the world and death by sin I know that in me there dwelleth no good thing Of this we conclude that God is not the author of sinne but that the originall of evill springeth from man himselfe by the instigation of the Divell yet so neverthelesse that wee say that the Divell being at the first corrupted did corrupt man but could have done nothing except man of his owne accord had consented to evill The cause of sin is to be sought in our first father through the Divels instigation and so by descent to be found in us Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good uncorrupt holy righteous and immortall he furnished him with most excellent gifts that nothing might be wanting unto him to all blessednesse in God Wherefore his Understanding was wholly divine his Will most free and most holy he had power of doing good and evill a law was given him of God which shewed him what hee should doe or what hee should not doe For the Lord said Gen. 2.17 Thou shalt not eat of the tree of knowledge both of good and evill God simply required of him Obedience and Faith and that the whole Adam should depend of him and that not constrained by necessity but should doe it freely Eccles 15.14 15. God made man from the beginning and left him in in the hand of his counsell saying If thou wilt thou shalt observe the commandements and testifie thy good will Therefore when the Serpent tempted man and counselled him to taste of the forbidden tree man was not ignorant that the counsell of the Serpent did not agree with the commandement of God Gen. 2.17 Yee shall not eat of the tree neither shall yee touch it lest ye die Wherefore it was in the hand of his counsell to ear or not to eat God declared unto him his will plainly charging him that he should not eat and adding the perill he did withdraw him from eating lest perhaps thou die Satan also as neither could he did not use any force but did probably move him unto it and at length did overcome him for when the will of the woman declined to the word of the Divell her mind departed from the word of God and rejecting a good law she committeth an evill work Afterwards she drew on her husband willingly following her to be partaker of her sinne That doth the Scripture inculcate in these words Gen. 3.6 So the woman seeing that the tree was good for meat and that it was pleasant to the eyes and a tree to be desired to get knowledge took of the fruit thereof and did eat and gave also to her husband with her and he did eat Here have you the beginning of evill the Divell and that which moved the Will of man that is the false commendation of the Divell and even as a meere lye and the delectable shew and sightlinesse of the tree Wherefore Adam and Eve doe of their owne accord that which they doe being led with a hope of more excellent wisdome which the Seducer had lyingly promised them We conclude therefore that sinne hath his beginning not from God who forbideth evill but from the Divell and the free electron of man The beginning of sin from the Divell and the free election of man corrupted by his seducement which was corrupted by the Divels falshood And therefore the Divell and mans corrupted will obeying him are the most true cause of sinne This evill floweth from our first Parents unto all their posâ—erity so that sinne hath not else-whence his beginning then from our selves and our corrupt judgement and wicked will and the suggestion of Sathan For an evill root and that first corruption bringeth forth of it a rotten branch agreeable to the nature thereof which Sathan now also setteth forward and laboureth it as it were plants by his guiles and lies but in vaine doth hee labour except we yeeld our selves to be fashioned and dressed by him That is called Originall sinne which proceedeth from the first Originall that is was derived from the first Patents into all by propagation or generation for this sin we bring with us in our nature out of our mothers womb into this life I was borne in iniquitie Psal 51.5 and in sin hath my mother conceived mee And of the Divell Christ speaketh thus He hath been a murtherer from the beginning John 8.44 and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his owne For he is a lyar and the father thereof To this may be added this reason Sin the proper effect of a reasonable nature transgressing the Law That sin cannot be a proper and naturall effect of any cause but of that which hath power to doe against the Law but this no nature hath power to doe besides the nature of Angels and of men for God is a Law unto himselfe and cannot doe or intend any thing against his Law And other creatures whereas they are not endued with reason and therefore the Law not made for them they cannot commit sin because take away the Law and there is no place left for sin Wherefore it necessarily followeth that sin is such an effect as agreeth to those Angels alone who fell and to men If humane reason doe here object That God is the author and causer of punishment God the causer of sins as they are punishments but not as they are sins If therefore sins be the punishments of sins it followeth that God is the cause of sins We answer that there is a fallacy of the accident in the Minor For it cometh to passe by an accident that is by the fault of those who sin that when by the just judgement of God either themselves or others are punished by evill men they in the meane season God permitting that is not shewing them that hee would have those things to be done by them for to punish them which things yet hee hateth and which he will punish both in this life and the life to come do fulfill their desires swerving from the Law of God and estranging themselves more and more from God by sinning do purchase more grievous punishments unto themselves Or if we will distinguish the Major it is in effect the same For punishments come from God as author and causer of them as they are punishments but inasmuch as they are sins so they
come God neither willing them nor approving them nor causing but only permitting For to permit this kind of punishments which sinners by sinning inflict either upon themselves or others is nothing else then not to cause that evill men should do this which God would have done for punishment to the same end that they may obey this will of God So also we answer to that argument The privation or want of righteousnesse and divine wisdome God inflicteth as a punishment upon men but that privation is sin Therefore God is the causer of sin For this privation is not sin as by the just judgement of God it is inflicted but as it is of men themselves voluntarily brought upon them by their owne misdeeds and demerits and is admitted or received into the mind will and heart even as evill actions are not sins as they are governed by God but as they are done by man They say further Hee that mindeth the end mindeth also the meanes God mindeth the ends of sin that is punishment Punishment and the Manifestation of Gods glory justice are not the ends of sin because men are not by them moved to sin The proper ends of sin and the shewing of justice and wrath in punishment Wherefore hee mindeth sinne also by which those ends are come unto But the Minor is to be denied that Punishment and the Manifestation of the glory of God are the ends of sinne For the end is that which moveth the efficient cause to bring forth an effect but Punishment or the Manifestation of the glory of God do not move the sinners to sin These cannot therefore be said to be the ends of sin But those are the proper ends of sinne which the Divels and men respect in sinning that is the destruction of men the fulfilling of evill desires the oppression and reproach of God and his truth God respecteth those as ends not of mens sin but of his permission of their sin If they reply That men indeed have not those ends but that God respecteth them For that which God permitteth to shew his justice by punishing it the end which God proposeth thereof is the punishment of the sinners and his owne glory but he permitteth sin to punish it and to declare himselfe just by punishing it Therefore these are the ends of sin in respect of the purpose and intent of God We deny the Major for God suffering sinne to be committed respecteth as the end not of anothers work that is of the sinne of Divels or men but of his own work that is of his permission of sin the punishment of sin and the manifestation of his owne justice For sin is one thing and the permission of sin another Exod. 9.16 whereof is spoken For this cause have I appointed thee to shew my power in thee Prov. 16.4 and to declare my name throughout all the world The Lord hath made all things for his owne sake yea even the wicked man for the day of evill God being willing to shew his truth Rom. 9.22 and to make his power knowne hath suffered with long patience the vessels of wrath prepared to destruction Wherefore punishment is not the end but the consequent or proper effect of sin and an accidentary effect thereof is the manifestation of the glory of God Rom. 3.7 as Paul sheweth For if the verity of God hath more abounded through my lie to his glory c. How God is said to will punishment which is the Consequent of sin and not sin it selfe which is the Antecedent If here againe they reply He that will the Consequent will also the Antecedent but God will these things which are the Consequents of sins that is Punishment and Execution of his justice Therefore he will also the Antecedent that is Sin it selfe without which these should not follow or be Consequents We deny the whole consequence of this reason For nothing followeth or can be concluded in reason when both the former propositions are meere particular For the Major of this reason is not universally true but only then holdeth it when as the Antecedent together with the Consequent agreeth with the nature of him which will the Consequent and not when only the Consequent agreeth and not the Antecedent For when it falleth thus out then is the Consequent by his will but the Antecedent is not by his will but only by permission For God is said to will those things which he liketh as agreeing with his nature and rightnesse but to permit those things which yet he disliketh abhorreth and condemneth but neverthelesse for just causes hindereth them not from being done And therefore it is said in the Scripture that he will and causeth life everlasting which is the Consequent and the conversion of men which is the Antecedent and goeth before and that he will not but only permitteth punishment as it is sin which followeth and is the Consequent of sins as is delivered in holy Scripture If againe they urge Rom. 9. Ephes 1. He that forbiddeth not sin when he may forbid it to be committed in him is some cause and fault of sinne but God permitteth it when he might forbid it Therefore there is some cause and fault of sin in him We deny the Consequent because the Major is not universally true For it is onely true of him who doth not perfectly hate sinne The reasons why God not forbidding sin is yet no cause of sin and therefore forbiddeth it not when hee may and who is bound to hinder sin that it be not committed But it is not true of God who with unspeakable anger accurseth and condemneth sin neither yet hindereth is from being committed because he is neither bound to do so neither doth he permit it without most good and just causes God doth not evill when he permitteth evill Rom. 3.8 If they object farther He that doth evill that good may come of it doth not well God when he permitteth evill for good ends doth evill that good may come of it Wherefore he doth against his justice and law and by a Consequent is bound to hinder evill Wee deny the Minor for God when he permitteth evill doth not evill but good For the permission of sin is one thing which is the good and just work of God and sin is another thing which is the evill and unjust work of the Divell or man sinning and transgressing the Law Lastly they say What God permitteth willingly that he will to be done but he willingly permitteth sin wherefore hee will sin to be committed and by a Consequent is the cause of sin God permitting sin doth not will sin to be done But the Major is to be denied God will the permission that is the privation of his spirit and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approveth it They confirme their Major by this argument To permit is
either to Will or Not to will but it is not Not to will for then either that should not be done which God is said to permit or something should be done that God would not both of which are absurd Wherefore to Permit is the same that to Will and by a Consequent God when hee permitteth sinne doth will sinne Wee deny the Consequence because there is not a sufficient ennumeration of the diversities of will in the Minor for God is said to Will and not to Will a thing after two waies Either to will as when together he both liketh and worketh a thing or as he liketh a thing onely under which also is comprehended his commanding but doth not worke it And he is said Not to will any thing either as he both disliketh and hindereth a thing or as he onely disliketh it but doth not forbid or hinder it Both which kindes of will are contained in the Major but onely one of them in the Minor which is both to dislike and hinder a thing from being done For it God in that sense would not sinne to be committed then those absurdities should follow which they speake of But when we say that God will not sinnes wee understand that they doe greatly displease him and yet that God hindereth them not from being committed which also is not to Will but to Not will sinne For God can will nothing but that which is agreeable to his owne nature and goodnesse neither doth the holie Scripture shew any where that God will those things which are contrary to his nature in such sort as they are contrary God the cause of mans will but not of the corruption or his will is not a cause of sin whereof mans will corrupted is a cause This is also objected Hee that is the cause or the efficient of a Cause is also the author of the Effects of that cause if not the next yet afarre off But God is the cause of that Will which is the cause of sinne therefore is hee the cause of the Effect of the Will that is of sinne Wee answer to the Major by distinguishing of the cause For a cause which is afarr off a cause is sometimes by it selfe and sometimes onely by an accident a cause That is a cause by it selfe of an effect which doth not onely bring forth the next cause of the effect but also doth move and governe it in bringing forth the effect which it selfe intended or unto which it was appointed as when God frameth and bendeth the will of men which himselfe made to good workes or to such actions as himselfe will have done when the Father or Master bringeth up his Son or his Schollar to good things and the learning which he instilleth into his minde moveth him to doe well when the Sun and raine maketh the earth fertill and the earth bringeth forth corne But when the cause which is a farre off a cause either doth not move the next cause of the effect or doth not intend or minde the effect neither is appointed thereunto it cannot be said to be a cause of that effect but by an accident as when of a good Father is borne an evill and evil-living Son or of an evil Father a good and wel-living Sonne when a godly Magistrate by his commandement â—oveth the will of a wicked executioner to execute a guilty person and he being impelled either by desire of revenge or by hatred or by cruelty reioyceth at his evil whom hee executeth and so committeth murther before God and lastly when one maketh a sword and another useth it well or ill Now as aften as the next cause is either before the bringing forth of the effect depraved or in the very bringing of it forth either by it selfe or by an other cause then bringeth it forth a bad effect which the cause removed or a farre off that either bringeth forth or moveth this next cause neither intendeth neither as by any ordination or appointment unto it produceth As when the will and hand of the cleaver purpose to cut a thing and the iron being too dull causeth that to breake which is taken in hand to be cut So also God maketh and moveth the will but because the will of men is depraved by the Divel and it selfe it bringeth forth sin which God neither when hee maketh nor when hee moveth the will intendeth or mindeth to bring forth Wherefore it followeth not at all that God is the cause of those things which are committed by his creatures depraved and corrupted of themselves Likewise it is objected Second causes are able to doe nothing without the first cause which is good Wherefore neither is sinne brought forth neither doe they deprave themselves but that also the first cause worketh it with them We answer to the Antecedent The second causes doe nothing without the first cause that is without the first cause preserve and move them to doe God the first cause doth not concurr with secuâ—dary causes to the bringing forth of sin Esa 30.1 so farre forth as it is good which they doe but they doe without the first cause concurring with them to the bringing forth of evill as it is a fault or of sinne Woe to the rebellious children saith the Lord that take counsell but not of me and cover with a covering but not by my spirit that they may lay sinne upon sinne Likewise they object That which is good cannot by sinning corrupt it selfe except it be some otherway corrupted as it is said A good tree cannot bring forth evill fruit The will of the Devill Adam before the fall of both was good Therefore it could not corrupt it selfe by sinning except it were by some other meanes corrupted We deny the Major For although the creature be good How the good will of man corrupteth it selfe yet God not preserving his goodnesse that is moving or willing that his wil should be moved by outward objects neither in the meane season lightning and governing the will with the knowledge of his owne divine wil it is not onely possible but it must necessarily follow that he must sin become an evil tree and through his owne wil and fault avert himselfe from God run to worse and worse and purchase blindnesse the just punishment of sin both unto him and his John 15.5 as it is said Without me ye can doe nothing That is not of God but of man and the Devill which maketh sin Againe they object He that is the cause of those things which make sin is the cause of sin God is the cause of those things which make sin that is of the Action which is the matter and of the privation of righteousnesse in man which is the forme of sin Wherefore he is the author of sin To these the answer hath been made before For the Minor is to be denyed because the action and privation of the divine light and direction doe make sin as they
are contrary to the law and they are contrary to the law of God and make sin as they are committed by man and are in him but as they are guided by God and inflicted they are not sin but a tryal of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Devil which maketh sin Whether God would the fal of Adam and how Last of all they urge Seeing that God would the fall of Adam either as it was sin or as a punishment and could not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitfull because there is not a sufficient ennumeration in the Major For although the first sin was no punishment yet God would that action not as a sin and contrary to his will and nature but as in punishing and receiving againe mankinde into favour by his Son it was a way and occasion of exercising and manifesting his justice and mercy and an example of the weakenesse of al creatures yea of the most excellent if they be not by the singular goodnesse of the Creator preserved as it is declared God hath shut up all in unbeleefe that he might have mercy on all Rom. 11.32 And in the same place it is shewed concerning the blindnesse of the Jews That partly this obstinacy was come to Israel untill the fulnesse of the Gentiles were come in and that the Jewes are enemies of the Gospel for our sakes and that wee have obtained mercy through their unbeleefe That is that God would this their obstinacy not as it was a sin of the Jewes neither only as a punishment of other sinnes but also an occasion of translating the Gospel unto the Gentiles And it is said that God in the preaching of the Law respecteth this That al the world be culpable before him Rom. 3.19 Wherefore this also he respected and would in permitting of sin which if it had not come betweene The Law had not made the world culpable before God Object 1. Sathan was made of God And therefore the malice also of Sathan Answ God made indeed all the Angels God made Sathan good and Sathan made himselfe evill yea those who became Apostates and Devils but yet he created al the Angels at the beginning good But Sathan is said not to have stood stedfast in the truth Then before his fall he stood in the truth but after hee treacherously fell from his allegeance and sinned against God and therefore the crime of that evill sticketh in that run-away the Devill For since that time after he fell there is no truth in him no faith no integrity no feare of God no light no goodnesse 1 John 3.8 He that committeth sin is of the Devill c. for he is the first sinner and the fountaine of sinne Object 2. God made Adam Therefore he made sin Answ Sin is the corruption of nature created good of God but not any creature made of God in man Sin not made of God because it is no creature but the corruption of a creature God made man good who by Sathans perswasion corrupted willingly that goodnesse which he received of God so that now sin is mans and not a creature of God created in man Neither is the nature of man the cause of sin for God who created all things and the very nature of man created them all good Sin a natural property of man corrupted but not of man simply as hee was first created wherefore the very nature of man also was created good but sinne is an accidentall quality which befell unto man in his fall and after his fall being even from the beginning such as now it is but no substantiall property nor of the nature of man Now indeed whereas we are borne in sin sin is a naturall property of men Cont. Manich. c. 9. according to the judgement of Augustine But and if we say any man to be naturally evill we say so because of the originall of the old sin in which all our mortality now is borne Object 3. But the will and power which was in Adam was from God Therefore sin also is from God Ans God gave not man a will and power to work evill God gave not man a will and power to work evill but to do good For hee made a Law to forbid evill Wherefore Adam himself did ill bestow that will and power which he received of God in ill using of them The prodigall son received money of his father not that he should lash it out wastfully but that he might have so much as sufficed need Wherefore when himself did ill bestow his money and perished he perished through his owne default and not by his father though hee received the money of his father Therefore the fault is in the abuse He that giveth thee them leaveth the use of them unto thee If he be just he giveth them thee for to use and not to abuse When thou abusest them the fault is laid on thee who abusest them and not on him who gave them So God gave a will and power to Adam to do good not to work evill Object 4. God made man so as he might fall It was necessary that man should have free power either to stand or fall Rom. 9.20 Isa 45.9 neither did confirm and establish in him the goodnesse of his nature Wherefore he would have him to fall or sin Answ The Scripture beateth back this forwardnesse of men wickedly curious Who art thou which pleadest against God Woe be unto him that striveth with his Maker Except God had made man so as hee might fall there had been no praise of his work or vertue And what if it were necessary that man should be so made as he might fall For so did the very nature of God require God doth not grant his glory to any creature Adam was a man no God And as God is good so is he also just He doth good unto men but hee will have them to be obedient and thankfull unto him He bestoweth infinite goodnesse upon man therefore he should have been thankfull and obedient and subject unto him For he declareth by his law what hee would and what he would not Of the tree of knowledge of good and evill saith hee thou shalt not eat When thou eatest thou shalt die As if he should say Thou shalt regard me thou shalt cleave unto me obey me serve me neither shalt thou else-where seek for the rules of good and evill but of mee and so shalt thou shew thy selfe obedient unto me Repl. God fore-knew the fall of man which if he would he might have hindred but hee did not hinder it Therefore God was in the fault that Adam sinned Ans Unto this objection answer hath been made before neither
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans Misery For necessary it is to know what ability man was of before his fall and of what strength after the same that thence descrying aright the effects of the first sin we may be the more pricked forwards and provoked to humility and to an earnest desire of Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill some after one manner some after another To this question the Pelagians and the like adversaries make answer That so much grace is both given of and left by nature to all men that they are able to returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell of God and yet all the actions of the created will both good and bad are wrought freely For the clearing hereof we are to consider 1 What the liberty of the will or free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 4 What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of man 1 What the liberty of will or free-will is Liberty from bond bondage and misery LIberty sometime signifieth a relation or respect to wit the power or right that is the ordering either of person or thing made either by ones will or by nature to deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances which are not proper to his nature This liberty may be termed a liberty from bond and misery and it is opposed unto slavery So God is most free because he is bound to no man So the Romans and the Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome So we being justified by faith are by Christ freed from the wrath of God the curse of the Law and Moses Ceremonies But this signification of liberty appertaineth not to this present disputation of free-will because it is agreed upon on all sides that we all are the servants of God and are obliged by his Law either to obey him or to suffer punishment Our Will also willeth many things freely the liberty or power of performing whereof notwithstanding it hath not Liberty from constraint Secondly liberty is opposed unto constraint and is a quality of the Will or a naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre any action as a man may be willing to walk or not to walk And this is to put any thing in action upon mature deliberation which is the proper manner of the working of the Will This liberty of Will is in God Angels and men and their free-will is called free Arbitremen That thing is called free which is endowed with this faculty and liberty of willing or nilling But Abitrement is the Will it selfe as far as it followeth or refuseth in her choice the judgement of the Understanding for it compriseth both faculties of the mind to wit both the judgement of the mind or understanding of the object What free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing unto the Will an object to be chosen or refused and it is called free in respect of the Will following of her own accord and without constraint the judgement of the mind or understanding Free For that is called free which is voluntary and which is opposed to that which is involuntary and constrained not which is opposed to that which is necessary For that which is voluntary may well stand with that which is necessary but not with that which is involuntary As God and the holy Angels are necessarily good yet not involuntarily and constrainedly against their will but with most free will because they have the beginning and cause of their goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall For whatsoever is constrained is necessary but not contrariwise whatsoever is necessary is constrained Whence there ariseth a double necessity A double necessity A necessity of Vnchangeablenesse and a necessity of Constraint The former may stand with that which is voluntary the latter cannot Contingent The like difference is between things contingent and free For Whatsoever is free is contingent
temptation so neither could he persist in integrity when he was tempted except God had sustained and confirmed him even as he confirmed the blessed Angels that they should not defect and fall away together with the other Apostates Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sin neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternall counsell and will of God The causes of humane reason refuted which lay the fault of the first sin on God Humane reason fancying her owne wit deriving the blame of sin from her self when she heareth these things is troubled and keepeth a stirre and feigneth many absurdities to follow except such a liberty of doing well or evill be given to man that his perseverance or falling depend of his owne will alone First That God was the cause of that first sin and by consequent of all other sins as which came all of the first fall Likewise That he was the cause of the sin of the Divell seducing man especially seeing the first sinne is not to be accounted a punishment as other sins for no sinne had gone before which should be punished with that sinne and therefore seeing God would not will that as a punishment he may seem to have willed it as a sin Answ But although there be nothing to the contrary why sin may not be the punishment even of it selfe whereas in the same action both the creature How the first sin might be a punishment unto it selfe and to that end permitted of God depriving himselfe of that conformity which he had with God might sinne and God depriving him of that good which he of his owne accord casteth away might punish as it is said of covetousnesse There is nothing worse then when one envieth himselfe and this is a reward of his wickednesse Yet notwithstanding there are other ends besides punishment Syrac 14. for which it was convenient for God to will the action both of the Divell and of man God would the temptation of man which was done by the Divell Other ends and causes why God would the action though not the sin both of Sathan and Adam as a triall of man by which it might be made manifest whether he would persevere in true piety towards God even as God himselfe did tempt Abraham immediately when hee commanded him to doe that which hee yet would not have done God would that assent of man by which he did yeeld unto the Divell against the will of God as a manifestation of the weaknesse and feeblenesse of the creature which cannot keep the gifts wherewith he was adorned by God without Gods speciall instinct and aide Likewise he would have this done as an occasion or way to manifest his justice and severity in punishing and his mercy in saving sinners as Exodus 9. Romanes 9. Now God respecting and willing these things in that perswasion and enticement of Sathan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not will it neither cause it but justly permitted and suffered it to be done For first Whatsoever things God doth they are alwaies just 2. Hee was not bound unto man to preserve and confirme him in goodnesse 3. He would have man to be tempted and to fall that he might try mans perseverance in true piety towards God 4. That hee might manifest the weaknesse of the creature 5. That his fall might be an occasion and way to manifest Gods justice and mercy These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free-will except hee had equall power as well to persist in obedience as to fall the consequence is not of force because they reason from an ill definition of mans liberty which they imagine cannot stand if it be determined and ruled by God But the whole Scripture witnesseth that it sufficeth for the liberty of the creature if the Will be inclinable of it selfe to the contrary of that which it chuseth and doth of it owne accord chuse that which the mind either liketh or disliketh And hence also is that dissolved that they say That man is not justly punished of God if he could not avoid his fall For he that sinneth willingly or doth draw on himself the necessity of sinning is justly punished his owne conscience accusing him neither is it unjust that he is forsaken of God and deprived of the grace of the holy Ghost who wittingly and willingly casteth it away and that he suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As It must needs be that offences shall come Mat. 18.7 but woe be unto that man by whom the offence cometh Gods deniall of grace no cruelty but a way to greater mercy At length they say That God is made cruell envious and far from bounty and mercie if he did not bestow that grace upon man without which he knew man could not stand or consist in temptation and yet would have him tempted of the Divell But these and the like tauntings and reproachings of the workes and judgements of God out of doubt are joyned with great impiety because they over-turn the ground and principle which is the first degree and step to godlinesse and reverence towards God that is that whatsoever God doth it is good and just and not disagreeing from his nature and law whether the reason thereof be knowne unto us or unknowne Wherefore this answer should suffice that it disagreeth not from the mercy and goodnesse of God whatsoever he doth But there is not want also of other answers As that deniall of grace doth not disagree but very well agreeth with the mercy bounty of God when God will have this to be an occasion of bestowing a greater grace and benefit as it is apparent in the fall and restoring of man againe that that is not disagreeing from mercy or any other vertue which doth appertaine to the manifesting of the glory of the chiefe good which is God For although it be mercy not to rejoyce in the ruine or destruction of his creature yet mercy ought not to fight with justice now it is just that more regard should be had of the chiefe good that is God both by himselfe and by others then of all creatures Wherefore very well doe agree together in God his mercy which will not the death of a sinner and his justice which suffereth mankind to fall that by his fall the severity and goodnesse of God may appeare The second degree of liberty after the fall The second degree of free-will is in man fallen borne of corrupt parents and as yet not regenerate In this state
him and to shew forth more and more his bounty and goodnesse doth adorne it with free rewards How God is said to wish our conversion and good works and yet they not thereby proved to be in our power Deut. 32.29 Luke 19.41 Obj. 3. What God doth wish and will to be done of us that we are able to performe by our selves but God doth wish and will our conversion and our good works Therefore we are able to performe them by our selves And so consequently we need not the operation and working of the holy Ghost Answ This reason is a fallacy deceiving by the ambiguity or the word wish For in the Major proposition it is taken as it useth properly to signifie in the Minor not so God is said to wish by a figure of speech called Anthropopathy making God to be affected after the order of men and therefore the kind of affirmation is divers in the Major and in the Minor But God is said to wish in two respects 1. In respect of his commanding and inviting Two waies God is said to wish any thing 2. In respect of his love towards his creatures and in respect of the torment of them that perish but not in respect of the execution of his justice Repl. 1. Hee it is that inviteth others and is delighted with their well-doing it followeth thereof that their well-doing is in their owne power and not in his who inviteth them but God is he who inviteth us and is delighted with our well-doing Therefore it is in our selves to doe well Answ We deny the Minor because it is not enough that God inviteth us but our will also to do well must be adjoyned which we cannot have but from God only God therefore doth wish our conversion and doth invite all unto it that is he requireth obedience towards his Law of all he liketh it in all and for the love which hee beareth unto his creature hee wisheth nothing more then that all performe it and all be saved but yet a will to performe it they only have whom God doth regenerate by his Spirit Yee have seen all that the Lord did before your eyes Deut. 29.4 yet the Lord hath not given you a heart to perceive and eyes to see and eares to heare unto this day Object 4. That which cannot be avoided is not sinne The unregenerate cannot avoid sinne Therefore their workes are not to be accounted sins Answ We deny the Major The inevitablenesse of an ill action doth noth take away sinfulnesse from it For it is enough to make sin if it be voluntary And how much the more necessarily men sin with so much the greater will they sin They cannot therefore pretend necessity to cloak their fault This doth the example of the Divell prove who sinneth so much the more grievously how much the more necessarily hee sinneth wittingly and willingly striving against God and contumeliously despiting him But they doe vainly and wickedly cavill That the justice of God doth not impute those sins to the Divell which he necessarily doth commit after his corruption Likewise That the Divell is now finally and without hope of pardon cast away of God but men have power yet in this life either to persist in sin or to forsake it and therefore those actions only of theirs are sins in which sin cannot be avoided For God is wroth with all sins of men and Divels and punisheth all sins with eternall paines or with equivalent punishment unto eternall Neither doth therefore necessary and inevitable or unavoidable sin cease to be sin for that there is or is not hope of obtaining recovery and pardon For whatsoever is committed against the Law of God that is sin whether it can be avoided or not avoided whether he who sinneth forsaketh his sin or persisteth in it Object 5. They who cannot but sin are unjustly punished but the unregenerate cannot but sin They who necessarily sin are justly punished because they do it voluntarily Therefore God doth unjustly punish them Answ They who necessarily sinne are unjustly punished except that necessity come voluntarily and by their owne will But men have drawne upon them that necessity voluntarily in the first Parents and themselves also doe willingly sinne Therefore God doth justly punish them Object 6. They who have not equall and like ability to chuse good or evill must needs be either all good or all evill The unregenerate have not like ability to chuse good and evill but only liberty to chuse evill Therefore they must needs be all alike evill Answ If the argument be understood of humane nature as it is without the grace of the holy Spirit it is wholly to be granted for it is certaine that all men before regeneration are alike and equally estranged from faith and conversion yea neither would they observe outward discipline behaviour except God bridled them that they should not commit outrage Gen. 20.6 I kept thee that thou shouldest not sin against me But if they conclude that all must needs continue alike evill when the holy Spirit moveth and inclineth their hearts and minds to conversion there is more in the conclusion then in the former propositions For as it is impossible that they should be converted whom God moveth not so it is not only possible but also necessary that they whom he vouchsafeth the grace of regeneration should be converted All that the Father giveth me John 6.37 Hos 13.9 Isa 59.2 shall come unto me Repl. It is said Thy destruction cometh of thy selfe Israel Your iniquities have separated between you and your God Therefore the cause of this difference that some are converted and some not is in the will of man and not in the bestowing or withdrawing of Gods grace that is before the grace of regeneration is bestowed so are some better then others as that they take that grace which others refuse But Hoseas addeth an answer In me only is thy help He sheweth that our safety doth so depend on God that wee cannot have it without his singular mercy and grace Wherefore destruction cometh of those that perish as concerning the merit of punishment but this taketh not away the superiour cause that is Gods reprobation For the last cause taketh not away the first cause The same is answered to that of Esaiah Sins separate the chosen from God for a time the reprobate for ever but yet the divine purpose and counsell of God going before by which God decreed to adjoyne those unto him or to cast them from him whom it seemed good to him so to deale with Rom. 9.18 He hath mercy on whom he will and whom he will he hardeneth Object 7. He that hath no liberty to doe good and eschew evill is in vaine pressed with precepts and doctrine but the unregenerate have not liberty to doe good workes and omit evill Therefore obedience is in vaine commanded them Ans The Major is to be denied for when
that the regenerate neither perfectly nor continually can obey God and that Reasons to prove the former doctrine as the beginning so the continuance of our conversion dependeth of God is confirmed besides these testimonies by evident reasons as 1. We receive all good things from God much more then these good things which are the greatest of all Jam. 1.17 that is our conformity with God and perseverance therein 2. Nothing can be done besides the eternall decree of God but the good works which the converted doe Ephes 2.10 God from everlasting did decree We are his workmanship created in Christ Jesus unto good workes which God hath ordained that wee should walke in them Jer. 1.5 Before I formed thee in the wombe I knew thee and before thou camest out of the womb I sanctified thee Wherefore they are able to doe neither more nor lesse of such workes then God hath decreed to worke in them by his Spirit 3. The gifts of the holy Spirit are not in the will and power of men but in the power of the Spirit who dispenseth them All these things worketh even the selfe same Spirit distributing to every man severally as he will 2 Cor. 12.11 Ephes 4.7 2 Thes 3.2 Vnto every one of us is given grace according to the measure of the gift of Christ All men have not faith Now perseverance in true godlinesse and a will and desire to persevere and the craving of the confirmation strengthening and aide of the holy Spirit are no lesse the gift of the holy Spirit then regeneration it selfe and faith and conversion as hath been shewed before Wherefore to persevere in faith and conversion is no more in our power then to beleeve and be converted 4. In whose power and arbitrement our perseverance is be is the preservation of our safety But God and not we is the author and preserver of safety John 10.28 No man shall plucke my sheep out of my hand Therefore our perseverance is not in our owne power and arbitrement but in Gods 5. As our conversion so also our perseverance is the free gift of God that is As God findeth no cause in us why to convert us so neither findeth he cause in us whereby he should be moved to keep us being converted that wee doe not defect or fall For neither is there cause in us why he should more keep us from falling away then our Parents in Paradise neither is the chiefe cause in the Saints themselves why God should defend some rather then some against temptations and sins as Samuel and Josaphat rather then Sampson and David But if to persevere were in our power or not to persevere then the cause of this diversity should be in us Wherefore perseverance in godlinesse and abstaining from sin is not to be ascribed to our selves but to the mercy of God But against the former sentence to wit that even the best workes of the Saints in this life are not perfectly good and therefore are not able to stand in the judgement of God and to please God but by the imputation of Christs satisfaction the Papists oppose themselves Object 1. The Workes of Christ and the holy Spirit say they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his Spirit Wherefore it is necessary and must needs be that they are pure and perfect and please God even as they are considered in themselves For God cannot condemne his owne workes although he examine them according to the rigour of his judgment The good workâ— of the regenerate are not perfect so long as themselves who work joyntly with the spirit are not perfect We answer to the Major The workes of God are pure and worthy no reprehension as the workes of God and such as God worketh but not as they are depraved by the creature neither are they alwayes pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are done by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of God but impure and unperfect and according to the sentence of the Law subject to damnation if the creature by which God worketh them be corrupt and vicious that is depraved by the not knowing of God and by averting from God Object 2. God cannot condemne the members of his Son There is no condemnation to them that are in Christ Jesus Rom. 8.1 The regenerate are the members of Christ Therefore even as they are considered of themselves they and their workes cannot be condemned in the judgment of God Answ There is more in the conclusion then in the premisses The imperfections of the regenerate and their workes are blotted out and pardoned in Christ For this only followeth that the Saints cannot be condemned but this cometh in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth God not because it perfectly agreeth with the Law but because the defects and faults which cleave unto it are pardoned through Christ Object 3. Christ in judgment will render unto every one according to his workes But the severity of Gods justice doth not render good according to workes which are not perfectly good Wherefore the workes of Saints are so perfect as that they cannot be condemned in the judgement of God We answer unto the Major The justice of God doth not render good but according unto perfect workes if hee judge legally according to the covenant of perfect obedience towards the law But he rendreth good also according to the imperfect workes How Christ will render unto every one according to his workes and such as deserve damnation except the sin that cleaveth unto them be pardoned when as he judgeth according to the Gospel that is not according to the covenant of workes or our owne obedience which should satisfie the law but according to the covenant of faith or of the righteousnesse of Christ applied unto us by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceed and which they as effects thereof doe shew to be in men Object 4. The Scripture in many places ascribeth perfection of good workes to Saints even in this life and saith that they are perfect and did walke with their whole and perfect heart before God I have sought thee with my whole heart Psal 119.10 Psal 119.2 Genes 6.9 2 Chro. 15.17 Matth. 5.48 In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life And in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Noah was a just and upright man in his time The heart of Asa was perfect in all his dayes Be ye perfect as your Father
which is imputed unto us For as new obedience is begun by faith so by faith also it pleaseth God Wherefore the godly slacke not to bring forth their life into the light neither shake and shiver they at the Tribunall of Christ but comfort themselves with the conscience or inward knowledge thereof Object 6. Give diligence to make your calling and election sure 2 Pet. 1.10 1 John 3.9 for if you do these things ye shall never fall Whatsoever is borne of God sinneth not Ans These sentences in times past the Pelagians also and Catharists and now the Anabaptists abuse to establish perfection of new obedience in the regenerate but to fall and to commit or doe sin signifieth in those places of Peter and John to have reigning sin and to yeeld unto it and persevere in it and in this sort the regenerate sin not But that there remaine notwithstanding remnants of sin and defects in them is expresly shewed If we say we have no sin the truth is not in us 1 John 10. Mat. 6.22 Luke 11.34 The similitude which is used by Christ calling the eye the light of the body doth not inforce the lightsomnesse of the mind Object 7. The light of the body is the eye if then thine eye be single thy whole body shall be light hereof they gather That the minds of the regenerate are so purged in this life that the whole heap and multitude of their works is light and pure that is perfectly answerable to the Law But seeing the speech of Christ is conditionall it is manifest that neither the Antecedent nor Consequent but only the sequele thereof is affirmed and that the Antecedent also being supposed the Consequent is no otherwise put then the Antecedent Wherefore Christ doth not affirme by this similitude of the eye guiding the body that the minds of men are lightsome and so all their actions to be well directed and without sin but rather he accuseth the frowardnesse of men who goe about to oppresse and put out even that light which is left them by nature Rom. 1.18 and doe with hold the truth as S. Paul speaketh in unrighteousnesse and therefore are wholly that is in all their actions darke corrupt and worthy of damnation Furthermore the purity of actions can be but so far supposed as the purity and light of mens minds is supposed For the light of nature being supposed actions morally good follow spirituall light supposed actions also spiritually good or good workes follow imperfect illightning supposed imperfect obedience perfect illightning supposed perfect obedience also followeth Seeing then in this life perfect light and knowledge of God and his will and as much as the Law of God requireth is not kindled in the regenerate but is deferred untill the life to come 1 Cor. 13.9 10. For we know in part and we prophesie in part but when that which is perfect is is come then that which is in part shall be abolished therefore neither in other parts perfect conformity with the Law can be in this life yet neverthelesse even now concerning imputation of perfect purity it is true that the godly are pure and without sin in the sight of God when he beholdeth them in Christ which is then when the light of faith is kindled in their hearts So also that is to be taken Christ gave himselfe for the Church Ephes 5.25 26 27. that hee might sanctifie it and cleanse it by the washing of water through the word that he might make it unto himselfe a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blame For the Baptisme of water by reason of the word of promise adjoyned signifieth and sealeth to the faithfull a cleansing by the bloud of Christ which is most perfect and presenteth us in this life unblameable before God and a cleansing by his Spirit which is begun in this life and perfect in the life to come and therefore cannot pacifie and quiet our conscience There are also objections against the second part of the former doctrine concerning the third degree of liberty by which objections they contend that it is in the power of the regenerate either to persevere in righteousnesse or to depart from it Object 1. They who have liberty say they to chuse good have liberty to persevere The regenerate have liberty to chuse good Where the Spirit of the Lord is there is liberty 2 Cor. 3.17 Therefore they have power to persevere Answ If the conclusion of this reason be rightly meant the whole reason may be granted to wit That the regenerate have so farre forth liberty to persevere as they are lightned and guided by the holy Ghost For the liberty which they have to chuse good dependeth upon his working and motion But if it be meant that the godly have this liberty either alwaies or so that this perseverance dependeth of themselves there will be more found in the conclusion then was in the premisses and that for two causes 1. Because they have liberty alwaies to persevere who are never destitute of the guiding of the holy Spirit which shall be in the life to come 2. Because their liberty also to good who are never forsaken of the holy Spirit yet dependeth not of themselves but of God But here they reply Hee that is not forsaken of the holy Ghost except himselfe first with-stand the motion of the holy Ghost hath alwaies the aide and assistance of the holy Ghost ready that hee may persist in that good which hee purposeth But the godly are not forsaken of the holy Ghost unlesse themselves first with-stand him Therefore they have alwaies the assistance of the holy Ghost ready that they may persevere But hee who hath this hath in his owne power to persevere or to decline because the cause is in his owne will alone why he doth either obey or resist the Spirit moving him When wee deny the Minor of this reason they prove it thus The justice of God doth not inflict punishment but on those who sin but to be forsaken of the holy Ghost is a punishment of sin and unthankefulnesse Therefore no man is forsaken of the holy Ghost but who hath first deserved that forsaking through his owne stubbornnesse The answer hereof is double The regenerate deserve the departure of Gods Spirit from them through their manifold sins which yet the mercy of Christ and his power preserveth in them 1. The argument may be granted as concerning the regenerate For in them as long as they are in this life there is alwaies such remaining of sin as they deserve not onely temporall but eternall desertion and forsaking and although because the sinne which remaineth in them is forgiven them of Christ therefore they are freed from everlasting punishment yet are they not free from chastisement so long as the remnants of sinne abide in them There is therefore in respect of their sinnes
glorification The fourth degree of liberty is in man perfectly regenerated after his glorification or after the end and consummation of this present life In this liberty the Will shall be only free to chuse good and not to chuse evill and this shall be the perfect liberty of our will by which we shall not only not sin but shall abhorre nothing more then sin and also shall not be able to sin any more The reasons thereof are these 1. Because in the mind shall shine the perfect knowledge of God Two reasons of our perfect liberty after glorificatâ—on and his will in the will and heart a most perfect and exceeding inclination to obey God an exceeding love of God and a joy resting in God and an agreeablenesse or conformity with God Wherefore no place shall be for ignorance for errour or any doubting of God yea or for the least stubbornnesse against God 2. That conformity in the elect of all their inward powers and faculties with God and the effectuall guiding of the holy Ghost shall be continued to all eternity This last degree or liberty after mans glorification greater then the first before hâ—s fall because thâ—s excludeth all possibility of falling the other did not For the blessed Saints are never forsaken but continually ruled by the holy Ghost in all their actions in the celestiall life For which cause it cannot possibly be that any motions or actions of man there should once swerve from righteousnesse And therefore it is said They are as the Angels of God in heaven Neither by this meanes is the liberty of will taken away or diminished but is truly confirmed and perfected in the blessed Angels and men Forasmuch as both the understanding is free from all errour ignorance and doubtfulnesse and lightened with the perfect knowledge of God Mat. 22.30 and the heart will free from all stubbornnesse and without all soliciting or suggestion to withstand God is carried with an exceeding love of God and an alacrity to obey the known will of God And hence it appeareth also how much more excellent our state shall be then was Adams before his fall Adam truly before his fall was perfectly conformed to God but hee could will both good and evill and therefore had some infirmity joyned with his excellent gifts even a power to depart from God and lose his gifts that is hee was changeably good But we shall not be able but to will good only And as the wicked are only carried to evill because they are wicked so shall we also onely love and chuse good because we shall be good It shall be then impossible for us to will any evill because we shall be preserved by Gods grace in that perfect liberty of will that is The use of this doctrine concerning the diversity of liberty which is in God and in man and of the divers degrees of mans liberty we shall be unchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in God and his creatures and in divers states and degrees of mans nature delivered hitherto out of the Scripture should be manifest and known in the Church for many and weighty causes 1. That this glory may be given to God that he alone is the most free agent whose liberty wisdome dependeth of no other and that all the creatures are subject to his government 2. That we may remember that they who wittingly and willingly sin or have cast themselves into a necessity of sinning are not at all excused and so not God but their own wils declining of their owne accord from Gods commandements to be the cause of their sins 3. That wee may know God alone to be of himselfe and unchangeably good and the fountaine of goodnesse but no creature to be able neither to have nor to keep more goodness then God of his free goodnesse will work and keep in him and therefore he must desire it of him and ascribe it received to him 4. That we knowing God to be a most free governour of all things may confesse that hee is able for his glory and our safety to change those things which seem most unchangeable 5. That we knowing from what excellency of our nature we have fallen by our owne fault may the more deplore and bewaile our unthankfulnesse and magnifie Gods mercy who advanceth lifteth us up even to a greater excellency 6. That knowing the misery and naughtinesse of our nature and disposition if once God forsake us we may be humbled in his sight and ardently desire to wade and come out of these evils 7. That having knowledge of that liberty into which the Son of God restoreth us we may the more desire his benefits and be thankfull unto him for them 8. That knowing wee are by the mercy of God alone severed from them that perish that we rather then they might be converted we be not lifted up with an opinion of our goodnesse or wisdome but ascribe the whole benefit of our justification and salvation not to any cause appearing in us but to the mercy of God alone 9. That acknowledging the weaknesse corruption which remaineth even in us regenerated we may seek for justification in Christ alone and may withstand those evils 10. That knowing our selves not to be able to stand against tentations without the singular assistance of the holy Spirit we may ardently daily desire to be preserved and guided by God 11. That understanding that we are not preserved against our will but with our wils we may wrestle with tentations and endeavour to make our calling and election sure 12. That understanding the counsel of God concerning the converting of men by the doctrine of the Gospel and ministery of the Church we may embrace earnestly and desirously the use thereof On the fourth Sabbath Quest 9. Doth not God then injury to man who in the Law requireth that of him which he is not able to performe Answ No a Eph. 4.24 For God hath made man such a one as hee might performe it b Gen. 3.13 1 Tim. 2.13 Wisd 2.23 but man by the impulsion of the Divell c Gen. 3.6 Rom. 5.12 Luk. 10.30 and his own stubbornnesse bereaved himselfe and all his posterity of those divine graces The Explication THis question is an objection framed by humane reason against the question here proposed For if man be so corrupt that he is no way apt to do any thing well in vain God seemeth and unjustly to require at his hands perfect obedience to the Law Object He that requireth or commandeth that which is impossible is unjust God in the Law requireth of man that which is impossible to wit perfect obedience which hee is not able to performe Therefore God seemeth to be unjust Ans The Major is to be distinguished He is unjust that commandeth things impossible 1. Except himselfe first gave an ability to perform those things
punishment severally because they are not sufficient to satisfie Gods justice Object 4. If God punish sins with eternall punishments then either all of us perish or Gods justice is not satisfied Ans If God should punish our sins in us with eternall punishments wee should all perish indeed but he doth not punish them in us with eternall paines neither yet is his justice impeached or violated because hee punisheth our sins in Christ with a punishment temporall but yet equivalent to everlasting This equability doth the Gospel adde unto the Law Repl. If he punish them in Christ and be just he ought no further to punish them in us Therefore the godly are unjustly afflicted in this life Ans The afflictions of the godly are not punishments and satisfactions for their sinnes but only fatherly chastisements and the Crosse whereby they are brought to humility Which that it may be the better understood we are here necessarily to speak of afflictions or calamities but first the next question is to be expounded Quest 11. Is not God therefore mercifull Ans Yea verily he is mercifull a Exo. 34.6 7. and 20.6 but so that he is also just b Psal 10.7 Exod. 20.5 23 7 34.6 Psal 5.56 Nah. 1.2 â— Wherefore his justice requireth that the same which is committed against the divine Majesty of God should also be recompenced with extreme that is everlasting punishments both of body and soule The Explication THis question of the Catechisme is an objection against that doctrine That God punisheth all and every sin with everlasting paines and thus it is framed Object It is the property of him that is exceeding mercifull to remit somewhat of extreme justice but God is exceeding mercifull Therefore he will remit somewhat of extreme justice and will not punish sin with eternall paines Answ We answer to the Major on this wise It is the point of him that is mercifull to remit something but without breach of justice if he be exactly just Now God is so exceeding mercifull that he is also exactly just Therefore he will so exercise mercy that not withstanding he will not impaire his justice And the justice of God exacteth that all sins committed against his soveraigne majesty should be punished with most exquisite that is everlasting paines both of body and soule that there may be some proportion between the crime and the penalty Repl. 1. Exceeding strict justice doth not stand with exceeding mercy in God there is exceeding mercy Therefore in God exceeding strict justice standeth not with it Answ The Major is denied Repl. Thus it is proved Exceeding mercy admitteth mitigating equity but strict and exact justice such as is in God admitteth not this Ergo c. Ans Yes the justice of God admitteth mitigating equity and favourablenesse not by omitting but by transferring the punishment on some other Repl. 2. With him that followeth extreme or strict justice mercy and equity hath no place but God doth strictly execute his Law Therefore with him mercy hath no place Or thus He who remitteth nought of extreme right he is not mercifull but only just but God remitteth nought of his right because he punisheth all sin with sufficient punishment Ans 1. We deny the Minor For God remitteth a great deale of his strict right though he punish sins with eternall paines For as touching the reprobate he useth much favourable dealing towards them whiles he both now deferreth their punishments inviteth them by many benefits unto repentance and in the eternity it self of their punishment wil punish them more mildly then they deserved And as touching the elect he useth much toleration againe towards them because he giveth us his Son and subjecteth him unto punishment on our behalf of his meer mercy obliged bound thereto by no right or merit of ours 2. The Major is denied as false in respect of him who for his wisdome knoweth means of exercising mercy without breach of his justice also in respect of him who whilest he executeth his justice yet rejoyceth not in the destruction of man but had rather he were saved As when a Judge condemneth a robber to the wheele and yet rejoyceth not in his punishment hee though hee seem to execute the extremity of Law yet useth lenity Much more God mingleth marvellous equity with his justice For he is not delighted with the destruction of the ungodly because hee will not the death of a sinner and though hee punish all sins with everlasting paines Ezek. 33.11 yet he also taketh pity on us in deriving the punishment from us and laying it on his Son Repl. 3. The Prophet Jeremy saith Forgive not their iniquity neither put out their sinne from thy sight The mercy therefore of God is not extended to the Reprobate Answ 1. It is true when God denieth his mercy unto them repenting What mercy God extendeth to the wicked and except hee have just cause why hee doth not save all But God hath most just cause why he suffereth them to perish even the manifestation of his justice and power in punishing the wicked 2. It is to be understood of that degree of his mercy which hee sheweth towards his chosen even of his mercy whereby he giveth them remission of sinnes his holy Spirit and life everlasting but it is not to be granted concerning that generall mercy whereby he guideth and governeth all creatures Repl. 4. The Lord saith in Isaiah Ah I will ease mee of mine adversaries Therefore God is delighted with the destruction of his enemies Answ These and the like speeches are spoken after the order of men by an Anthropopathy or humane affection and by them is signified that God will the execution of his justice but is not delighted with the death or destruction of men as being his creatures Repl. 5. Nay neither on the penitent doth God exercise mercy For if God punish all sins with sufficient punishment in Christ hee is not mercifull Answ I deny the consequence of this Proposition because he gave us his Son freely who should satisfie for us This satisfaction did the Gospel adde OF AFFLICTIONS Three principall questions there are touching afflictions 1. How many kinds of afflictions there be 2. What be the causes of them 3. What comforts are to be opposed against them 1. How many kinds of afflictions there be Two sorts of afflictions 1. Temporall 2. Eternall SOme afflictions are temporall and some eternall Eternall are the torments of the soule and body ever to endure and never to have end into which all the Divels are to be thrown and all wicked men who are not converted in this life They are called in Scripture hell-fire a worme torment everlasting death because the tortures shall be perpetuall and such as men endure at the point of death who by dying daily can never dye For this shall be everlasting death alwaies to die and never be dead or a continuance of death with infinite excesse
of torments The testimonies of Scripture which demonstrate that there are eternall paines are these Their worm shall not die Isa 66.24 and their fire shall not be put out It is better for thee to enter into life maimed Mar. 9.43 then having two hands to go into hell into the fire that never shall be quenched where their worme dieth not and the fire never goeth out Mat. 25.41 Depart into everlasting fire which is prepared for the Divell and his angels If the righteous scarcely be saved where shall the ungodly and sinner appeare 1 Pet. 4.18 The reason is evident because for sin committed against the infinite good an infinite punishment is justly exacted whereas by any temporall punishment of a meere creature there could not be made sufficient satisfaction unto Gods infinite eternall justice That eternall punishment is both of soul and body Christ testifieth Mat. 10 2â— Feare him who can cast both soule and body into hell fire The soule is the cause and fountain of sins The body as a thing without reason and brutish doth execute that which the soul sheweth and commandeth Wherefore both the author and instrument of sin shall be punished Object He that is exceeding mercifull cannot behold the eternall torments of his creatures much lesse inflict them Gods mercy is great and far exceedeth our sins Therefore he cannot behold the eternall torments of his creatures Answ We answer to the Major that it is true unlesse the same also be exceeding just But God is so exceeding mercifull that he is also exceeding just as before hath been declared Temporall afflictions belong both to the godly and ungodly Temporall afflictions are incident both to the godly and to the ungodly as diseases poverty contempt reproach oppression banishment wars and other miseries of this life and lastly temporall death it selfe These are either punishments or the Crosse The punishment is either destruction or torment Punishment inflicted by order of justice on the person guilty of sin And this is proper unto the reprobate In the wicked they are punishments in the godly the Crosse because it is inflicted on them to this end that Gods justice may be satisfied For the Law bindeth all men either to obedience or to punishment Object But the evils which the wicked suffer in this life are lighter then that they should satisfie Gods justice Answ They are a part of their punishment and a beginning of satisfaction which shall be exacted through all eternity Degrees of punishments of the ungodly though they be not their whole punishment Now as every part of the aire is called aire so every part of punishment is punishment Howbeit there are degrees of punishment The first degree is in this life For when the conscience of their mis-deeds doth gnaw vex and terrifie them then beginneth their hellish and infernall worm The second degree is in temporall death For then they begin to feele the wrath of God when the soul is separated from the body without all consolation and is plunged into the place of torment The third degree is at the day of the last judgement when both body and soule shall be cast into hell fire and the everlasting paines of hell shall fall in troups together on all the wicked The Crosse is the affliction of the godly The Crosse which properly is not a punishment because it is not inflicted that thereby Gods justice should be satisfied for their sins Now the Crosse is of foure sorts which are all distinguished by their ends Chastisements Chastisements which God layeth on the godly for their sins but according to his mercy as a father gently chastiseth his son with much toleration and therefore they are not properly punishments but fatherly corrections whereby they are admonished of their uncleannesse their private sins and peculiar falls and stirred to repentance and brought again into the way as David was expelled his Kingdome for his fall For even in the Saints singular and grievous corrections accompany singular and severall sins But they are not a recompence for sin but effects of Gods divine justice by which God ascertaineth us and others of his justice that he verily is angry with sin and will punish it not only in this life but in that other also with death unlesse we make a speedy returne unto him Trials Proofes and trials of faith hope invocation feare of God and patience in the Saints that they may goe forward in these vertues and oftentimes that their infirmity may be laid open to themselves and others Such was the affliction of Job Martyrdome Martyrdomes which are testifications of the Saints concerning their doctrine when they confirme and seale with their bloud the doctrine which they professe that it is true and that they in the middest of death thence feele and have experience of the comfort which they did promise in teaching it unto others and that there remaineth another life and another judgement after this life Ransome Ransome is the obedience of Christ alone which is a satisfaction for our sins consisting of his whole humiliation from the very first point of his conception in the womb to his last agony on the Crosse A briefe type or table of mans afflictions Afflictions are some 1. Temporall in the Wicked as punishments properly and in speciall so called Godly as the Crosse and that is 1. Chastisements 2. Trialls 3. Martyrdome 4. Ransome 2. Eternall as the hellish torments of the damned 2. What are the causes of affliction THe causes of punishment in the wicked are 1. Sinne the impellent cause that sin may be recompenced with punishment 2. The justice of God the principall efficient cause inflicting punishment for sinne 3. Instrumentall causes thereof are divers Angels and Men both good and bad and other creatures which are all armed against sin and fight under Gods Banner Eight causes of the afflictions of the godly The causes of the Crosse of the godly are The acknowledging and purging out of sin 1 Cor. 11.32 Psal 119.71 Sin but otherwise then in the wicked For the godly are afflicted for sin not to satisfie Gods justice but that sin may be acknowledged by them and purged out from among them by the Crosse They are fatherly chastised for the acknowledgement of their fals and these chastisements are unto them Sermons of repentance When we are judged we are chastised of the Lord. It is good for me O Lord that thou hast humbled me But God giveth the reins to the wicked that they may gallop to destruction he endoweth them with the commodities of this life suffereth them to enjoy a short joy thereby to shew his love towards them as being his creatures and to convince them of unthankfulnesse and to take away all excuse from them Now contrariwise by the Crosse he amendeth the godly The hatred of the Divell and evill men John 15.10 Ephes 16.12 1 John
3.15 That we may learn to hate sin the Divell and the world If ye were of the world the world would love you We wrestle not against flesh and bloud but against principalities against powers Love not the world neither the things that are in the world Exercise of godlinesse Our exercise or triall that we may go forward and increase in faith hope patience obedience and prayer or that we may have occasion of exercising and trying our selves and that both unto our selves and others our hope faith and patience may be made known For it is an easie matter to glory of our faith in prosperity but in adversity the glory or grace of vertue is conspicuous and eminent He that hath not been tempted what knoweth he Experience bringeth hope Syrac 34.10 Rom. 5.4 Particular defects in the godly Particular defects and failings in the Saints Manasses had his faults Josaphat his and others have other defects therefore Gods chastisements are also divers wherein he sheweth that he is angry also with the sins of the godly and will more severely revenge them unlesse they repent The servant which knew his masters will and did it not Luke 12.47 shall be beaten with many stripes Gods glory in their deliverance The revealing and setting forth of Gods glory in the deliverance of the Church and the godly for God often times bringeth his into extreme dangers that their delivery may be the more glorious as appeareth in the slavery of the Israelites in Egypt and their captivity in Babylon c. that he may I say gloriously deliver them and shew that he hath found a way of delivery where no creature could hope or look for it The Lord bringeth down to hell 1 Sam. 2.6 and raiseth up againe A conformity between them and Christ 2 Tim. 2.12 Rom. 8.29 Matth. 10.24 The conformity of the members with their head Christ in affliction and glory If we suffer with him we shall also reigne with him Those which he knew before he also did predestinate to be made like to the image of his Son The servant is not greater then his Lord neither the disciple above his Master Confirmation and testimony of the truth by their martyrdome Joh. 21.18 The confirmation and testimony of their doctrine in their martyrdoms For when faithfull and godly men suffer any evils and death it selfe for the confession and maintenance of their doctrine they give ample testimony to the world that they are so verily perswaded of the truth of this doctrine that by no means they can forgoe it and moreover that this doctrine yeeldeth and ministreth true and solid comfort in death it selfe and therefore of necessity is the very truth Peter is foretold by what death hee should glorifie God A confirmation of the life to come 2 Thess 1.5 The afflictions of the godly are a confirmation and testimony of the judgement and life to come For the justice and truth of God requireth that at length it goe well with the good and ill with the bad But this cometh not to passe in this life Therefore there is remaining yet another life which is a token of the righteous judgement of God Out of these causes we are to answer the argument which the world useth against the providence of God Object The Church is oppugned throughout the whole world and trodden under foot of all men Therefore it is not the true Church nor protected by God Ans Nay rather because it is persecuted by the wicked ones of this world it is apparantly the true Church For if it were of the world the world would love her owne Joh. 15.19 But the causes of the afflictions of the Church are manifest and evident and the event and end of things shall one day convict the world 3. Comforts to be opposed against afflictions Comforts in affliction OF comforts in afflictions some are proper unto the Church some are common to it with Philosophy Proper are the first and the two last of those which shall be recited the rest are common and that but in outward shew only and in name but not being farther entred into and discoursed of Remission of sins and reconciliation unto God Remission of sins This is the ground and foundation of the rest because without this the rest minister no comfort unto us whilest we doubt of our reconcilement to God for otherwise we alwaies doubt whether the promise of grace belong unto us But if this be once surely grounded the rest are soon built upon it for if God be our Father he will then no way endamage us but be our guardian in whatsoever distresse Rom. 8.31 If God be with us who can be against us The reason is because Take away the cause and you take away the effect take away sin and the punishment of sin is also taken away The necessity of obeying God and the love which we owe him The will and providence of God or the necessity of obeying God in prosperity and adversity because either of these is according to his will and good pleasure The reason of this consequence of obedience is not only because we are unable to resist God but especially we must therefore obey him 1. Because he is our Father 2. Because he hath so deserved of us that for his sake we ought to suffer far greater evils 3. Because the miseries he sendeth us are his fatherly chastisements This comfort calmeth our storming stomacks because it intimateth that it is our Fathers pleasure we should so suffer Job 13.15 Job 1 21. Psal 39.10 Loe though hee slay mee yet will I trust in him As it pleased the Lord so it is come to passe blessed be the name of the Lord. I became dumb and opened not my mouth for it was thy doing The Philosophers say that it is patiently to be suffered which cannot be altered and avoyded They establish a fatall necessity and therefore foolishnesse it were to kick against the pricks but in the heat of calamities they submit not themselves to God nor acknowledge his indignation and wrath nor suffer adversity to that end as thereby to obey him but because they cannot shake them off nor wrest themselves out of them at pleasure This is a miserable cold comfort The worthiness of vertue The worthinesse of vertue that is of obedience towards God which is true vertue for which a man is not to cast away his courage in bearing the crosse Temporall goods are great blessings of God but farre greater benefits are obedience faith hope c. Wherefore let us not preferre lesse things before greater neither let us take away the things of greater value to redeem the losse of things of â—esse worth Mat. 10.37 16.25 Hee that hateth not his father and mother for my sake is not worthy of me He that seeketh to save his soule shall lose it This dignity of vertue do the Philosophers most
stead For of force and necessity he must be either a creature alone or God alone or both in one A sole creature he may not be for the causes before discovered and expressed Meerley God could not satisfie for man Meerly God he could not be both 1. Because not God but man sinned and also 2. Because it behooved the Mediatour to suffer and die for the sin of man neither of which are incident to the Deity so that God can neither suffer nor die It remaineth therefore that we stand in need of such a Mediatour as is both in one that is to say which is both God and man The causes hereof shall be assigned in the questions immediately following ON THE 6. SABBATH Quest 16. Wherefore is it necessary that he be very man and perfectly just too Ans Because the justice of God requireth that the same humane nature which hath sinned doe it selfe likewise make recompence for sin a Eze. 18.4 20. Rom. 3.18 1 Cor. 15.21 He. 2.14 15 16. but he that is himselfe a sinner cannot make a recompence for others b Heb. 7.26 27 Psal 49.7 8.1 Pet. 3.18 The Explication IT behooved our Mediatour to be 1. man 2. and indeed very man 3. and that man also perfectly just I Our Mediatour must be man Rom. 5.12 1 Cor. 15.21 He ought to be Man 1. Because it was man that sinned therefore man must make recompence As by one man sin entred into the world and death by sin and so death c. Sith by man came death by man also came the resurrection of the dead 2. That he might suffer death for he ought to make satisfaction for us by dying and shedding his bloud Gen. 2 17. Heb. 9.22 because it was said Thou shalt die the death Without shedding of bloud is no remission II He must be true man He ought to be True man that is descending and springing of mankind which had sinned not created of nothing or coming from heaven but every way subject to all our infirmities sin only except 1. Because of Gods justice which requireth that the self same humane nature which had sinned should pay for those sins For The soule which sinneth shall die Ezek. 18.20 Gen. 2.17 And In the day that thou eatest thereof thou shalt die the death Wherefore true man of the posterity of Adam which transgressed ought to pay for men that which was required at their hands Hitherto tend those sayings Since by man came death by man came also the resurrection of the dead 1 Cor. 15.21 1 Tim. 2.5 Heb. 2.16 17. Col. 2.12 There is one God and one Mediatour between God and man which is the Man Christ Jesus He took the seed of Abraham Wherefore in all things it became him to be made like unto his brethren c. Hereof the Apostle also saith that we are buried with Christ through baptisme in whom we are also raised up together c. And Augustine in his book of true religion Aug. lib. de vera Religione cip 53. saith The same nature was to be taken which was to be delivered 2. For the truth of God who often by the Prophets describeth our Mediat our to be such a man as is poor weake contemptible And of Isaiah especially is he described to be such a one 3. For our comfort for except we knew him to have come out of Adams loyns and sprung of his bloud we should never be able to resolve that he is the promised Messias and Saviour and our naturall brother For it is registred in Scripture that The seed of the woman should break the head of the serpent Gen. 2.15 Gen. 22.18 In thy seed shall all nations of the earth be blessed Whence the Apostle teacheth that Hee that sanctifieth and they that are sanctified are all of one that is of the same humane nature wherefore he is not ashamed to call them brethren Now therefore that he might be our brother it was requisite that he should be born of Adam For Heb. 2.14 Forasmuch as the children were partakers of flesh and bloud he also himselfe likewise took part with them c. 4. That he might be a faithfull high Priest and might help and relieve our infirmities For Heb. 2.17 18. It became him in all things to be made like unto his brethren that he might be a mercifull and a faithfull high Priest in things concerning God that he might make reconciliation for the sins of the people For in that he suffered and was tempted he is able to succour them that are tempted III He must be perfectly just It is necessary that he be a man perfectly just that is defiled with no spot of originall or actuall sin that he might worthily be our Saviour and his passion and sacrifice be a ransome not for himself but for us for had he himself been a sinner he must have satisfied for his own sins Hence the Scripture testifieth of him Isa 53.11 1 Pet. 2.22 1 Pet. 3.18 My righteous servant shall justifie many Who did no sin neither c. Christ hath once suffered for sin the just for the unjust that he might bring us to God Yea if the Mediatour himselfe had been subject to any sin he should not have been able to have avoyded the wrath of God much lesse to have merited for others freedome from punishment and the favour of God neither could his passion and death who had not suffered as an innocent have been the price and ransome of others sins Therefore God made him to be sin for us that is to be a sacrifice for sin which knew no sin 2 Cor. 5.21 that were should be made the righteousnesse of God in him For such an high Priest it became us to have Heb. 7.26 27. which is holy harmlesse undefiled separate from sinners and made higher then the heavens which needeth not daily as those high Priests to offer up sacrifice first for his own sins and then for the peoples Now four manner of wayes was the man Christ perfectly just Christ said to be perfectly just four wayes or hath perfectly fulfilled the law 1. By his own righteousnesse For Christ alone performed perfect obedience such as the law requireth 2. By paying sufficient punishment for our sins It was necessary that this double fulfilling of the law should be in Christ for had not his righteousnesse been full and perfect hee could not have satisfied for the offence of others And except his suffering of punishment had been sufficient we by it should never have been delivered from everlasting punishment The former of these is called The fulfilling of the law by obedience whereby himself was conformable in all points to the law The latter is termed The fulfilling of the law by punishment to wit which he suffered for us lest we should remaine subject unto everlasting death 3. He doth fulfill the law in us by his Spirit
proper to the Mediatour to be a messenger and truce-man between God and us and to regenerate us by his Spirit Therefore only the Son must be this Mediatour 4. It belongeth unto the Mediatour immediatly to send the holy Ghost But the Son alone immediatly sendeth the holy Ghost The Father also indeed sendeth the holy Ghost but mediately by the Sonne the Sonne immediately from the Father as himselfe testifieth whom I will send unto you from the Father John 15.26 5. It belongeth to the Mediatour to suffer and die for us But the Sonne only is he who taking our flesh on him hath suffered in it and died God is manifested in the flesh c. 1 Tim. 3.16 1 Pet. 3.18 Christ was put to death concerning the flesh c. Therefore hee only is the Mediatour 6. That the Son is the Mediatour is proved by conference of revelations and prophesies in the old Testament and by the fulfilling of the same in the new 7. The same is proved by the works and miracles which Christ wrought John 5.36 John 7.31 John 10.38 Matth. 11.4 5. The works that I do bear witnesse of mee that the Father sent mee When Christ cometh will hee doe moe miracles then this man hath done Beleeve my works Goe and shew John what things yee have heard and seen the blind receive sight c. 8. By testimonies of Scripture There is one Mediatour between God and man which is the man Christ Jesus 1 Tim. 2.5 1 Cor. 1.30 Christ Jesus of God is made unto us wisdome and righteousnesse and sanctification and redemption that is to say he is made unto us a teacher of wisdome a Justifier and Sanctifier and Redeemer to wit a Mediatour and Saviour in full merit and efficacy For in this speech of the Apostle the Abstracts wisdome justification sanctification and redemption are put for the Concretes a teacher of wisdome a Justifier a Sanctifier a Redeemer In this sentence of the Apostle that is worthy observation whereas hee saith that the Mediatour was made unto us of God he meaneth was appointed and given The Mediatour was given us by God A Mediatour should have been given unto us and proceeded from us because we were the offenders But we were unable to supply any from amongst our selves because we were all the sons of wrath Wherefore it was necessary that a Mediatour should be given us of God Here we are to note farther that justice or righteousnesse and sanctity or holinesse in us before the fall were one and the same thing to wit an inherent conformity in us with God and the law as at this day in the holy Angels they are one and the same But now since the fall they continue no longer the same in us For now Christ is our righteousnesse How justification and sanctification and justice sanctity are now since the fall different and diverse in us and our justification is the imputation of Christs righteousnesse whereby we are accounted righteous before God Holinesse also is our inchoative or new begun conformity with God and sanctification is the working of a conformity with God in us which is here imperfect and shall be perfected in the life to come where holinesse and righteousnesse shall be again one and the same even in us Now followeth a brief recapitulation of the whole doctrine touching the Mediatour OF THE MEDIATOUR The causes why this doctrine of the Mediatour is to be in the Church THe doctrine touching the Mediatour whereas it so neerly concerneth Gods glory and our comfort is to be held and diligently considered for these causes 1. That we may acknowledge and magnifie the mercy and goodnesse of God towards us in that he hath given us his Son to be our Mediatour and to be made a sacrifice for our sins 2. That we may know that God is just and doth not of any lenity pardon sins but is so grievously offended therewith that he granteth no pardon to them except the satisfaction of his Son mediate and come between 3. That wee enjoying such a Mediatour may be assured of eternall life because this our Mediatour is both willing and able to grant it 4. Because it is the foundation and short summe of Christian doctrine 5. Because of Hereticks who at all times most grievously oppugne this doctrine that against them we may be able to defend it The doctrine concerning the Mediatour seemeth to belong to the place of Justification because there also the office of the Mediator is declared But it is one thing to teach What and what manner of benefit the benefit of justification is and how it is received which is performed in the common place touching Justification another thing to shew whose that benefit is and by whom it is bestowed which is proper to this present place here handled and these are different and diverse propositions Justification belongeth to the Mediatour or is wrought by the Mediatour and remission of sins is our justification In the former proposition Justication is the subject that is it is that whereof another thing is affirmed in the latter it is the Attribute or Predicate that is justification it self is affirmed of another thing even of remission of sins The principall Questions touching the Mediatour are these 1. What in generall a Mediatour is 2. Whether wee need any Mediatour with God for us 3. What his office is 4. What manner of one is necessary 5. Who or what person is or may be our Mediatour 6. Whether there may be moe Mediatours 1 What a Mediatour is What a mediator 〈◊〉 in generall A Mediatour in generall signifieth him who reconcileth two parties at variance by interposing himselfe and mitigating the offence or appeasing the offended by intreatie satisfaction and caution lest the like offence be again occasioned and committed To reconcile hath four parts For to reconcile is 1 To make intercession for him who offendeth unto him who is offended 2 To make satisfaction for the injury offered 3 To promise and to bring to passe that the party who hath offended offend no more For except this be brought to passe and effectuated the fruit and commodity of the intercession is lost 4 To bring them to an attonement and agreement who were before at enmity If one of these conditions be wanting A Mediatour in speciall there cannot be any true reconcilement But in speciall and as here it is used and meant of Christ A Mediatour is a person reconciling God who is offended and angry with sin and mankinde offending and subject to eternall death for the same and that by the satisfying of Gods justice by his death by praying and intreating for the guilty and by applying forcibly and effectually his merit through faith on them that beleeve and regenerating them by his holy Spirit effecting that they cease from sinning and lastly hearing their grones and petitions when they call on him Or A Mediatour is a
Law causeth wrath c. and The letter killeth By the letter is understood the outward preaching and bare knowledge of those things which we ought to do for it teacheth indeed our duty and that righteousnesse which God requireth at our hands but it doth not make us able to performe that righteousnesse neither doth it shew us any hope to attain thereunto by another but rather accuseth and condemneth our righteousnesse The Gospel is the ministery of life The Gospel is the ministery of life and of the Spirit that is it hath the forcible operation of the holy Ghost adjoyned and doth quicken because by it the holy Ghost as by an instrument worketh faith and life in the elect Rom. 1.15 The Gospel is the power of God unto salvation to every one that beleeveth The Gospel is the preaching of repentance It was said in the definition of the Gospel and in the third difference between the Law and the Gospel that the Gospel requireth both faith and repentance or new obedience and so is the preaching both of remission of sins and of repentance Against this Flaccius Sectaries keep a stir and reason after this sort Ob. There is no precept or commandement belonging to the Gospel but to the Law The preaching of repentance is a precept or commandement Therefore the preaching of repentance belongeth not to the Gospel but to the Law Ans We deny the Major if it be generally meant for this precept is proper unto the Gospel that it commandeth us to beleeve it to imbrace the benefit of Christ and now being justified to begin new obedience or that righteousnesse which the law requireth of us Repl. Yea but the law also willeth us to beleeve God Therefore it is not proper unto the Gospel to command us to beleeve Ans Both the Law and the Gospel require faith The Law exhorteth in generall unto faith and unto such and such works in speciall Both the Law and the Gospel commandeth faith and conversion to God but diversly The Law only in generall commandeth us to beleeve God or to give credit to all his promises commandements and threatnings and that with a denouncing of punishment except we do it the Law saith Beleeve every word of God it willeth therefore that we beleeve and obey this commandement also by which God in the Gospel commandeth us to return unto him and to beleeve in Christ The Gospel exhorteth in speciall unto faith and in generall unto works But the Gospel in speciall and expresly willeth us to imbrace by faith the promise of grace by Christ and to return unto God that is saith not in generall Beleeve all the promises and denouncings of God c. for that it leaveth unto the Law but it saith plainly and expresly Beleeve this promise to wit that thy sins are pardoned thee and that thou art received of God into favour by and for Christ and return unto God Further it exhorteth us both inwardly and outwardly by the holy Spirit and by the word That we walk worthy of the Gospel that is do such works as are pleasing to God but this it doth only in generall not prescribing in particular Thou shalt do this or that but leaveth this unto the Law as contrariwise it saith not in generall beleeve all Gods promises leaving this to the Law but in speciall saith Beleeve this promise Fly unto Christ and thy sins shall be forgiven thee 4. What are the proper effects of the Gospel THe proper effects of the Gospel are 1. Faith because Faith is by hearing Rom. 10.17 2 Cor. 3.8 Rom. 1.16 and hearing by the word of God The Gospel is the ministration of the Spirit the power of God unto salvation 2. Through faith our whole conversion unto God justification regeneration and salvation for by faith as by the instrument whole Christ together with all his benefits is received 5. Whence the truth and certainty of the Gospel may appear THe truth and certainty of the Gospel appeareth 1. By the testimony of the holy Ghost 2. By the prophesies which have been uttered by the Prophets and other holy men 3. By the fulfilling of those prophesies which were accomplished in the new Testament 4. By the miracles whereby the doctrine of the Gospel was confirmed 5. By the end or property of the doctrine of the Gospel because that alone sheweth the way how to escape sin and death and ministreth sound comfort unto afflicted consciences ON THE 7. SABBATH Quest 20. Is then salvation restored by Christ to all men who perished in Adam Ans Not to all a Matt. 7.14 22.14 but to those only who by a true faith are engraffed into him and receive his benefits b Mark 16.16 Joh. 1.12 3.16 18 36. Isa 53.11 Psal 2.12 Rom. 3.22 11.20 Heb. 4.3 5.9 10.39 11.6 The Explication HAving declared the doctrine concerning the means of our delivery through Christ the question Who and By what means they are made partakers of this delivery whether all or only some orderly followeth This twentieth Question therefore is a preparation to the doctrine of faith without which neither the Mediatour nor the preaching of the Gospel profiteth any man Hereby also carnall security is prevented or met withall Gal. 2.17 and that opprobrious contumely that Christ is the minister of sin The answer to this question consisteth of two parts 1. Salvation is not restored by Christ to all that perished in Adam 2. But to those onely who by true faith are ingraffed into Christ and imbrace his benefits The former part is too too evident by daily experience John 3.36 John 3.5 Mat. 7.21 He which beleeveth not in the Son shall not see life but the wrath of God abideth on him Except a man be born from above he cannot enter into the kingdom of God Not every one that saith unto me Lord Lord shall enter into the kingdome of heaven The cause why all are not saved by Christ Why all are not saved by Christ is not the insufficiency of the merit and grace of Christ for Christ is the full propitiatory sacrifice for the sinnes of the whole world as concerning the worth and sufficiency of the ransome and price which he paid but it is the infidelity of men whereby they refuse the benefits of Christ offered in the Gospel and therefore perish not through any defect of Christs merit but through their own fault The other part also is proved by Scripture As many as received him John 1.12 Isa 53.11 to them he gave power to be the sons of God By his knowledge my righteous servant shall justifie many Now the reason why beleevers only are saved is Why the faithfull only are saved by Christ because they only lay hold on and imbrace the benefits of Christ and because in them alone God obtaineth the end for which he delivered up his Son unto death for the faithfull only
whereby wee are out of Gods word informed and instructed unto faith or assent and beleefe as when wee use to say The Christian faith the Apostolike faith Oftentimes it is used for the fulfilling of ancient promises or the things themselves which are beleeved as Before faith came we were kept under the law and shut up unto the faith which should afterward be revealed Gal. 3.23 How faith differeth from all other kindes of knowledge Furthermore albeit there be also other certain notices whereunto we firmly give assent as understanding or apprehension of principles science sapience art prudence for the assent coming unto the notice doth confirme and perfect it so that what knowledge of a thing it had without assent it is imperfect and unprofitable yet none of those are that faith especially the Theologicall such as a little before is described for to those notices or apprehensions we do assent either because they are naturally engraffed in our minds or for that they bring demonstrance or some other true and certain proofs But the Theologicall assent or faith is not neither ariseth it out of the instinct of nature neither out of sense or experience neither out of demonstrations or reasons borrowed from Philosophy but cometh and dependeth of a peculiar and supernaturall revelation or divine testimony That therefore which is added in the former description for the asseveration of God himselfe distinguisheth Theologicall faith from all other knowledges even the most certain And this generall definition of Theologicall faith is necessary that wee may not think that out of Philosophy or such principles as are naturally known to all are to be drawn reasons or arguments sound and sufficient to confirme the articles of our faith but may know that the word of God and those good and necessary consequences and arguments which are framed out of it are a supernaturall light and more certain then all though most exact and exquisite demonstrances either Naturall or Mathematicall of Philosophers 2. How many kinds of faith there are in Scripture FOur sorts of faith are found rehearsed in Scripture 1. Historicall 2. Temporary 3. Working miracles 4. Justifying or saving faith The difference of these kinds one from the other appeareth out of their definitions Historicall faith is to know and think all those things to be true which are manifested from above What historicall faith is either by voice or by visions or by oracles or by any other manner of revelation and are taught in the books of the Prophets and Apostles and thus to be perswaded of them for the asseveration and testimony of God himselfe It is called historicall because it is a bare knowledge of such things as God is said to have done to do or that he will do hereafter of this faith these testimonies of holy Scripture make mention 1 Cor. 13.2 If I have all faith so that I could remove mountains c. Which saying notwithstanding may be construed of all the sorts of faith James 2.19 justifying faith only excepted The divels beleeve and tremble for the divell knoweth exactly both what things are written in the word and also what are not written because hee is a spirit witty quick and learned hee is present and seeth whatsoever things are done in the Church and also through long experience hath known the doctrine of the Church to be true Acts 8.13 Simon Magus beleeved to wit that the doctrine was true which the Apostle Peter propounded but he had not a justifying faith Temporary faith is to assent unto the doctrine of the Church together with profession and joy therein What temporall faith is though not true and unfained that is to say not springing from a lively sense of the grace of God towards them but of some other cause whatsoever therefore it endureth but for a time and in the instant of affliction vanisheth Or It is to assent unto the heavenly doctrine which is delivered by the Prophets and Apostles to professe it to glory therein and to rejoyce in the knowledge thereof for a time not for the application of the promise to themselves to wit not for any feeling in their hearts of Gods grace towards them but for other causes and therefore without any true conversion and finall perseverance in the profession of this doctrine This definition is drawn from the parable and words of Christ He that receiveth seed in the stony ground is he which heareth the word and incontinently with joy receiveth it yet hath hee not root in himselfe and dureth but a season Mat. 13.20 21. for as soon as tribulation or persecution cometh c. The causes of this kind of joy are in a manner infinite and diverse in divers persons yet all of them temporary at whose fading such faith also as is grounded on them flitteth and vanisheth Hypocrites rejoyce at the hearing of the Gospel Temporary faith is led in a string with the commodities of the world and with them doth live and die either because it is a new doctrine in their ears or because it seemeth to sooth and flatter their affections whilest it disburdeneth them of mens traditions as doth the doctrine of Christian liberty of justification c. or because they haunt a licentious custome of sinning or hunt after profits and commodities whether publike or private as riches honour glory c. which then appeareth when the crosse overtaketh them For then because they have no root they are parched and wasted with the heat thereof Thus hypocrites rejoyce they rejoyce not as true beleevers I mean on a sense and feeling of Gods grace working in them and on an application unto themselves of the blessings offered in the word which one thing only in the faithfull is the cause that they are rapt with exceeding true and perfect joy and the removing of this cause sufficeth to make faith temporary The difference of temporall and historicall faith This time serving faith differeth from historicall only in that joy which accompanieth it and not the other for the historicall faith hath a bare and naked knowledge only but temporary faith besides this knowledge rejoyceth therein for time-serving men receive the word with joy whereas divels beleeve historically and yet are hereon touched with no joy but rather tremble they I say joy not in that knowledge they have but wish it were quite extinguished Nay farther they professe not themselves to be followers of that doctrine though they know it to be true but horribly persecute and maliciously oppugne the same Notwithstanding in men historicall faith is sometimes coupled with profession and sometimes also severed from it for oftentimes men professe for I know not what causes that religion and truth which in heart they hate many also which are resolved and know assuredly the verity of Christian doctrine notwithstanding oppose themselves and set their faces against it and these are they which sin against the holy Ghost Object Yea but the
divell hath often professed Christ therefore he doth not oppugne this doctrine The divel professed Christ that for his testimonies sake he might be lesse beleeved Mark 1.25 Acts 16.18 Ans He did this not for any desire of promoting and advancing Christs doctrine but for the hatred he bare unto it that by his testimony he might cause it to be suspected and might mingle therewith his own errours and lies therefore Christ doth command him silence as Paul also doth in the Acts. The faith of miracles is an especiall gift of effecting some extraordinary worke or foretelling some certain event by divine revelation Or What the faith of working miracles is It is a certain perswasion springing from an especiall revelation and peculiar promise of God touching some miraculous effect which he would have done and foretelleth that it shall come to passe For this kinde of faith cannot be drawne simply out of the generall word of God unlesse some singular promise or revelation of God be annexed therewith Of this faith the Apostle saith If I have all faith so that I could remove mountains 1 Cor. 13.2 for although this speech be understood of all the kindes of faith excepting justifying faith yet it is especially referred to the faith of miracles That this faith is diverse from the other kindes is proved by these reasons 1. By that saying of Christ How it differeth from the rest Matt. 17.20 If ye have faith as much as is a graine of mustard seed yee shall say unto this mountain Remove hence to yonder place and it shall remove But many holy men who had a stable faith and both knew the word of God and rejoyced therein and applyed it unto themselves as Abraham David c. yet did not remove mountains Therefore this is a diverse kind of faith from that justifying faith which they had 2. Many Exorcists and the sons of Sceva in the Acts endeavoured to cast out divels Acts 19 1◠whereas they had not the gift of it to wit speciall revelation from above and therefore it fell out ill with them the spirit of the possessed man invading disarming and wounding them Acts 8.13 3. Simon Magus is said to have beleeved and yet could hee not work miracles and therefore he would have bought and gotten this power with mony 4. The divell knoweth the story of the Scripture neither yet doth he work miracles because none besides the Creator is able to change the nature of things 5. Judas taught and wrought miracles as did the other Apostles therefore he had an historicall faith yea and perhaps a temporall faith and the faith of miracles yet had he not a justifying faith for hee is called of Christ a divell 6. Many shall say unto Christ John 6.70 Matth. 7.22 23. Lord Lord have not wee by thy name cast out divels but Christ will answer them I never knew you Wherefore the gift of working miracles is given to hypocrites also 7. The other kinds of faith extend to all things that are written in the word and therein proposed to be beleeved but this of miracles is appropriated and restrained to some certain works or extraordinary effects to come therefore it is a distinct kind of faith and different from the rest Justifying or saving faith is properly that which is defined in the Answer to the 21. Question of the Catechism What justifying faith is in which definition the generall or common nature is a knowledge and stedfast assent for of an unknown doctrine there is no faith and it behoveth every man to know the doctrine before he beleeve it 1. The materiall cause thereof whence the Papists implicite faith is refuted 2. The formall The difference or speciall nature is the confidence and applying which every particular man maketh to himselfe of free remission of sins by and through Christ The property and peculiar affection thereof is to rest and rejoyce in God for this so great good 3. The efficient The efficient cause is the holy Ghost The instrumentall cause is the Gospel 4. The instrumentall under which the use also of the Sacraments is comprehended The difference thereof from the rest The subject where it is seated is the will and heart of man Justifying or saving faith differeth from the other kinds of faith in that this onely is the certain confidence whereby we apply Christs merit unto our selves 1. In nature It is a confidence unmoveable and we apply it unto our selves when every one of us do certainly resolve that the righteousnesse or merit of Christ is also given and imputed to us that we may be esteemed just and righteous of God and also may be regenerated and glorified Confidence or trust is a motion of the heart or will following and pursuing some good thing and rejoycing and resting thereon for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifie beleefe and to beleeve come from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to be strongly perswaded Whence the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to credit and beleeve even with profane authors is used in this sense to wax confident and to rest on any thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 145. as wee read in Phocilides Credit not the Commons for the multitude is deceitfull And in Demosthenes Thou art confident on thy selfe or buildest too much on thine owne person Confidence is a motion of the heart because it is a following and pursuing of a good thing and a desire of retaining that good which a man already doth enjoy It is a rejoycing because it is glad of the present grace of God towards every of us of full deliverance from the guilt of sin and from sin it selfe in part and because by that which every one enjoyeth in present hee conceiveth hope of everlasting blessings to come as of everlasting life and full delivery from all evill both of crime and pain and therefore is free from the fear of future evill Matth. 25.29 1 Cor. 1.22 5.5 Ephes 1.13 To him that hath shall be given The holy Spirit given unto us is the earnest and pledge of our full redemption Again Justifying faith differeth from the rest in this also that this justifying faith is concerning all spirituall gifts and whatsoever belong to our salvation 2. In object It only concerneth spirituall things and is properly and simply or absolutely called faith in the Scripture and is proper also and peculiar to the elect and chosen The faith of miracles is a certain gift whereby we are not bettered which we may want without any hindrance to our salvation neither is it given to all the faithfull nor at all times Historicall faith is a part of the justifying and befalleth all the godly and hypocrites but is not sufficient alone to salvation because it applyeth not to it selfe those benefits which are made known unto it out of the word Temporary faith
working and effecting any thing is so in God onely that there is not the least ability or efficacy of any creature but what he continually imparteth and preserveth at his pleasure and therefore the power of God is to be considered of us not as being idle but as creating sustaining moving and ruling all things The reasons are 1. God is the first cause of all things therfore he hath all things in his power and their ability is so much as he giveth unto them 2. He doth such things as can be done by no created and finite power as are the creation and governing of all things the preservation of common-weals the deluge the delivery out of Egypt and all his miracles 3 Hee is unchangeable therefore in him to be able to do and to do is the same which to will and so of the contrary But although all men affirme God to be omnipotent yet there is a double difference between the sacred doctrine of the Church Two differences between the doctrine of the Church and Philosophy in conceiving of Gods omnipotency and Philosophy concerning Gods omnipotency For 1. Without the doctrine of the Church men only know the universall and generall power of God whereby hee createth preserveth and governeth the whole world but they know not that power whereby he saveth men and restoreth the world by his Son gathering and preserving an everlasting Church and delivering it from sin and death and endowing it with life and glory everlasting by which works God especially sheweth forth his power as it is said Yet a little while and I shall shake the heavens and the earth and the sea Hagg. 2.7 and the drie land 2. Neither do they professe of the generall power of God so much as is sufficient for albeit they are enforced to confesse that God is the author and preserver of the world yet are they not able to say that all things were created of nothing by the word of God alone and forasmuch as they are ignorant of the cause of sin and confusion they cannot affirm all things so to be administred and governed by Gods omnipotency as that all which is good is done by the powerfull working of Gods will but they attribute many things to chance fortune and humane wisdome or vertue and so imagine the power of God to be idle in these and doing nothing Furthermore That God cannot either sin or will and allow of sin or be changed or diminished or suffer any thing or make things done undone or will things flat repugnant and contradictory or create another God or some nature equall to himselfe or be perceived by bodily senses or do other things proper to a created or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment and strengthen his power For that is the greatest and most perfect power which can neither be destroyed nor weakened nor diminished and that none sustaining it but only by it selfe But contrariwise to be able to be corrupted and impaired is a token of imbecility and imperfection Gods exceeding wisdom whereby both he knoweth all things perfectly and is the fountain of all knowledge and understanding Of exceeding and immense wisdome That wee may rightly and with profit and commodity know the power of God it is necessary not to consider it but as it is joyned with his immense wisdome and goodnesse which moderateth it Further of his divine wisdome we learn 1. That God doth of himself in one act or view under stand and behold perpetually and most perfectly in marvellous manner and that unknown to us himselfe and the whole order of his minde declared in the nature of things and in his word and what agreeth therewith and disagreeth and all his works and all the works of all creatures past present and to come and all the causes and circumstances of all things 2. That all Angels and men have no more knowledge of divine and humane matters then God doth work and maintain in their mindes for among other things the most beautifull and sightly order which is in the nature of things the ends and uses of all things the signification of future events arts and sciences the everting and overturning of those devices which the divell and wicked men have most craftily contrived against God and all the godly doe enforce all men to confesse that these things could not proceed but from a most wise artificer and author Wherefore also the Scripture it selfe willeth us to consider the wisdome of God shining in these his works Eccles 3.11 Isa 44.7 God hath made every thing beautifull in his time Who is like mee that shall call and shall declare it and set it in order before me since I appointed the ancient people He taketh the wise in their craftinesse Job 5.13 and of these it concludeth that the wisdome of God is immense and unconceivable Psalm 147.5 Rom. 11.33 as His wisdome is infinite O the deepnesse of the riches both of the wisdome and knowledge of God! But here again is to be observed a difference between Philosophy and the word of God 1. That even in the creation the known or legall wisdome was darkned and maimed in men through sin and therefore needeth a renewing by the word delivered to the Church 2. That men without this heavenly doctrine are altogether ignorant of the especiall wisdome of God revealed in the Gospel whereby hee saveth the Church gathered from amongst mankind by the Son as it is said I give thee thanks O Father because thou hast hid these things from the wise and men of understanding Matth. 21.25 and hast opened them unto babes Good Six significations of the goodnesse of God in Scripture Psalm 106.1 143.10.1 John 1.5 The goodnesse of God signifieth sometimes his bountifulnesse as Praise the Lord because he is good sometimes all the vertues and whatsoever is spoken of the nature of God as Let thy Spirit lead me through the right way That which also is meant by the name of holinesse or sanctity and light So in this place by the name of goodnesse are understood 1. All those things which are attributed to God in his word and are represented and resembled in his image as those things which are termed good in Angles and men as life power wisdom joy righteousnesse c. For such is the nature of God as it hath manifested it self in the Law and Gospel and the goodnesse of the reasonable creature is an image of the divine goodnesse and therefore here also differ Philosophy and the Scripture in that Philosophy attributeth onely to God that his goodnesse which was opened in the Law and yet neither that wholly but of his goodnesse revealed in the Gospel it is altogether ignorant 2. By reason of the great and huge difference between the Creator and the creature we understand those good things to be in God which are agreeing to his divine nature
and majesty for those which are proper unto created natures would not be good in God but rather a diminishing of his goodnesse 3. By reason of the immensity of his divine nature those things which are finite in creatures are in God infinite And therefore against sundry and divers disputes of the Philosophers concerning the chiefest good we learn in the Church that God is the chiefest good 4. Because nothing is unperfect or not subsisting by it self in God whatsoever is attributed unto him is not in him as forms or accidents in creatures but such is his essence and nature in a manner not able to be comprehended by our knowledge and understanding 5. His nature and will is a rule of that goodnesse and uprightnesse which is in the creatures for so far forth things are and are called good as they agree with the will of God 6. God is the only fountain of goodnesse and the first cause of all good things so shall all things have so much goodnesse as God doth create and maintain in them Luke 18.9 and in this sense it is said There is none good but God only even so as he is most perfectly good and the fountain of goodnesse The righteousness of God both generall and particular Righteous The righteousnesse of God sometimes in Scripture signifieth that which is accounted righteousnesse before him and whereby he maketh us righteous and that elsewhere legall which is holinesse of life or conformity with the law of God which God worketh in us by his Spirit begun in this life and to be perfected in the life to come James 1.20 as The wrath of man doth not accomplish the righteousnesse of God Or sometimes Evangelicall which is the righteousnesse of Christ imputed to beleevers of the free mercy of God as Rom. 3.21 22 But now is the righteousnesse of God made manifest without the Law having witnesse of the Law and of the Prophets to wit the righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve Sometimes is meant that righteousnesse whereby himselfe is righteous and then also in many places it signifieth the faithfulnesse or mercy and benignity of God who according to his promises preserveth defendeth and delivereth the faithfull as Psal 31.1 Deliver me in thy righteousness But when it is properly spoken of the righteousnesse of God whereby himself is righteous as in this place he is called just 1. In respect of his generall justice and righteousnesse which is the order or nature of his divine understanding and will whereby God willeth and approveth doth him self and worketh in others unchangeably and unspeakably such things as he hath commanded in his law and neither willeth nor approveth nor worketh nor causeth nor furthereth any thing whatsoever disagreeth from this order but horribly hateth and detesteth them as it is said The righteous Lord loveth righteousnesse 2. In respect of his particular justice and righteousnesse which is the unchangeable will of God whereby God giveth to him selfe and will have given him by others that glory which is due unto the chief good as he saith I will not give my glory to another and punisheth all sin with such punishment as is equall to the offence that is with eternall as in them who perish or with equivalent as in his Son Christ sustaining the punishment for all those who are saved by him according as it is said Matth. 5.26 Thou shalt not depart thence untill thou hast paid the utmost farthing And cannot injure any creature whatsoever hee determineth of him or doth unto him because hee oweth no man any thing as it is said Psal 145.17 Acts 10.34 God is just in all his wayes God is no accepter of persons 3. Gods divine will is the chiefe and perfect rule and only square of uprightnesse and therefore God alone because hee is exceeding good cannot of his own nature will or work any unjust thing but the wils and actions of all creatures are so far just as they are made by God conformable to divine will Now although all confesse God to be righteous and just because God hath imprinted this notion and knowledge of him selfe among other in the reasonable creature because he is perfectly good and therefore is the rule of perfect righteousnesse because he witnesseth by examples of punishments and rewards that hee hateth and punisheth unjust things and liketh the just because he is the Judge of the world to whom it belongeth to compose or set and administer all things in a just order because lastly he oweth not any thing to any nature but by the right of a Creatour it is lawfull for him to dispose of all things at his will and therefore cannot be to any injurious as it is said When ye have done all say Luke 17.10 Rom. 11.35 Matth. 20.15 Wee are unprofitable servants Who hath given unto him first and he shall be recompenced Is it not lawfull for me to do as I will with mine own Men not able without the doctrine of the Church to conceive aright of Gods justice and. righteousnesse Yet notwithstanding it is far off that men should judge aright of the righteousnesse and justice of God without the doctrine of the Church because they have not the whole knowledge not so much as of the law wherein God made known his justice and can affirme nothing certain concerning the everlasting punishments of sins and are altogether ignorant of the punishment which the Son of God sustained for sins Moreover mens minds are troubled so that they doubt Whether all things be governed of God in a just and upright order Thee causes which make men to conceive amisse of Gods justice 1. When they see it go well with the bad and ill with the good And to this objection the doctrine of the Church only is able to make answer which sheweth that God deferreth the punishments of the wicked and the rewards of the good to another life inviteth the ungodly by his mildnesse and lenity to repentance proveth and confirmeth the godly by exercises and calamities punisheth and chastiseth many for their sins who seem in mens judgments to be guiltlesse It goeth therefore evill with the good but not finally Three causes of the afflictions of the godly Now as he deferreth the punishment of the wicked thereby to invite them to repentance so hee afflicteth the godly 1. Because they yet retain many sins 2. To prove and try them 3. To confirm their faith in them Object But justice requireth that never any good should be done to the wicked who rather were presently to be punished Answ Except there be a reasonable and just cause why to deferre their punishment Repl. But yet no harme should ever be done to the good Ans Not to those who are perfectly good But wee in this life are not perfectly good Repl. Wee are perfect in Christ Ans And therefore we are not punished
of God but onely chastised proved and exercised that so at length wee may be also perfect in our selves 2. When men consider that God doth not cause and bring to passe that no sin be committed when yet he might most easily do it but farther that he punisheth sins which went before with after sins and passeth at his pleasure things from one to another Exod. 12.35 36. as the Egyptians goods to the Israelites and yet these things to be forbidden us by his law it seemeth unto them that God will and doth some things contrary to his law But these things are contrary to his law and justice if they be done by men but if God doe them they are most just and most agreeable to his law for creatures are bound one to another one to provide for anothers safety whatsoever he can but God is bound to none 3. Some when they heare that God doth not give alike and equally to men who are all by nature equall that is the sons of wrath when as hee converteth and saveth some hardeneth and condemneth others they deem that by this reason accepting of persons is laid upon God But these men mark not that then it is unjust to give unequally to those who are equall when a due and deserved reward is payd and that God doth give his blessings unto men not of due but of his free bountifulnesse Repl. Those things which are done according to justice are done as due But that good should be done to those who are good the order of justice requireth Therefore good is done unto the good as due Answ All this is true if we talk of creatures but if of God not so because the Creatour is bound to none as the creatures are neither can the creatures deserve any thing of God as they may one of another Wherefore God punisheth of justice but doth good of grace and mercy according as it is said Luke 17.10 When yee have done all say Wee are unprofitable servants wee have done that which was our duty to do And if any man reply That not men only but God also is bound by order of justice to spare and to doe well to the good out of those words of Abraham Gen. 18.23 Wilt thou also destroy the righteous with the wicked It is to be observed that this bond is not of any desert or right that may make the Creatour to stand answerable to the creature but of Gods promise and truth for God did most freely and of his exceeding goodnesse when hee ought nothing to any bind himselfe by promises indented to doe good unto the godly and this goodnesse of God and faithfulnesse in keeping his promises is often called justice And therefore it is well said that it agreeth not with God to afflict any undeservedly not because he should injure any though he destroyed him not offending but because his mercy and bountifulnesse and truth doth admit this These things are necessary to be ascribed of us to the justice of God that the cogitation thereof may ascertain us of the punishment of the wicked and of the deliverance of the godly from their injuries after this life that so wee may patiently bear whatsoever hee will lay upon us Dan. 9.7 as it is said O Lord righteousnesse belongeth unto thee but unto us open shame Six wayes whereby wee are taught the truth of God in Scripture True God teacheth us in the Scripture to know his truth after this manner 1. That his infinite wisdome suffereth none but most true and certain knowledge of all things to be in him There is no creature which is not manifest in his sight but all things are naked unto his eyes with whom wee have to doe 2. that hee neither appointeth Heb. 4.13 nor willeth nor speaketh things repugnant and contradictory The Son of God 2 Cor. 1.19 Jesus Christ who was preached among you by us was not yea and nay but in him it was yea 3. That he faineth nothing nor deceiveth any man but this is in truth and indeed his will which hee openeth unto us Rom. 3.4 Let God be true and every man a lyar 4. That he never changeth his minde My covenant will I not breake nor alter the thing that is gone out of my lips Psal 89.33 34. 5. That it certainly cometh to passe whatsoever God avoucheth shall come to passe which experience also witnesseth and many sayings of holy Scripture Matt. 24.35 as Heaven and earth shall passe but my word shall not passe away 6. That he is the lover author and preserver of the truth in the reasonable creatures and an enemy to all lyes dissembling and hypocrisie therefore the holy Ghost is called Joh. 14.17 15.26 16.13 Prov. 12.22 Matth 24 51. The Spirit of truth who should teach us all truth The lying lips are an abomination unto the Lord but they that deale truely are his delight Hee will give him his portion with hypocrites Seeing then the truth of God is to be considered out of his word and works albeit men by nature confesse that God is true yet are they ignorant wherein truth consisteth for it is said Thy word is truth John 17.17 Psal 89.5 Thy truth in the congregation of the saints Neither doth the conscience or the privie knowledge of any mans sins suffer him who knoweth not Christ the Mediatour to put any confidence in Gods promises for as it is said All the promises of God in him are yea 2 Cor. 1.20 and in him Amen unto the glory of God God dissembleth not when he saith hee will doe that which yet he doth not But if sometimes God fore-told that he would do those things which hee never decreed to doe hee did not therein dissemble for what hee threatned that hee meant with this condition should so come to passe except the conversion of men and prayers come between and what hee promised he meant with this condition if they repented and either persisted in godlinesse Luke 24.28 29. Ezek. 14.9 or needed not affliction and chastisement Wherefore hee would indeed have punished the Ninevites if they had persisted in their sins And Christ was indeed departing except his disciples had desired him to stay in the inne at Emaus As for that which God saith And if a Prophet be deceived and hath spoken a thing that He hath deceived him he signifieth not thereby that hee deceiveth by instilling lies into false Prophets How God is said to deceive a deceived Prophet but that they are by him in just judgment delivered and given to be seduced by the divell as God is said to have given a lying spirit into the mouthes of all the Prophets of Achab Repl. But yet God would that the false Prophet should tell a false tale Ans 1 King 22.22 Hee would but in divers respects and to a diverse end God fore-told victory to Achab by an Irony and that a
damnation and the judgment of the great day And elsewhere also they themselves complain that Christ came to torment them before their time The causes why God permitted them to fall Furthermore God permitteth them to fall into this wickednesse not onely thereby to shew his wrath against sin in their everlasting paines but also to punish by them in this life the wicked and also to chastise or try and exercise with temptations the elect Mat. 25.41 1 Sam. 16.14 23. Psal 78.9 For fire is said to be prepared for them from everlasting The evill spirit of God came upon Saul and vexed him He cast upon the Egyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of evill Angels But Job 1.12 Job is delivered to be afflicted of Sathan for the tryall of his constancie Sathan hath desired to winnow you as wheat Luke 22.31 1 Thess 2.17 2. Cor. 12.7 Wee would have come unto you but Sathan hindered us Lest I should be exalted above measure through the abundance of revelations there was given unto me a prick in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure 2 Thess 3.5 Lest the tempter had tempted you in any sort and that our labour had been in vain And Christ himself is tempted of Satan Mat. 4.3 6 9. and therefore verily he is called the tempter for that he solliciteth and inciteth men to sin and to revolt from God both by offering outward occasion of sins as also by stirring up the cogitations and inward motions of the will and heart ON THE 10. SABBATH Quest 27. What is the Providence of God Answ The almighty power of God every where present a Isa 29.15 16. Jer. 23.23 24. Ezek. 8.12 Act. 17.25 27. whereby he doth as it were with his hand uphold and govern heaven and earth with all the creatures therein b Heb. 1.3 So that those things which grow in the earth as likewise rain and drought fruitfulnesse and barrennesse c Jer. 5.24 Acts 14.17 meat and drink d Acts 14.17 health and sicknesse e John 9.3 riches and poverty f Pro 22.2 in a word all things come not rashly or by chance but by his fatherly counsell and will g Pro. 16.33 Matth. 10.29 The Explication The reason of the connexion of the two places of Creation and Providence Providence and creation one and the same thing but diverse in consideration THe doctrine which treateth of Gods providence is joyned with the place which treateth of the creation because the providence that is the preservation and government of things created doth not differ from the creation in the thing it self for that there is but one and the same will or power or action of God whereby things both begin to be and continue but they differ in consideration only For the omnipotent will of God is called creation in respect of the beginning when things by the force and power of his will took their being it is called providence as by the self-same power things are preserved Wherefore Providence is the continuance and accomplishment of creation or creation it selfe continuated and perpetuated For we may not imagine that the creation of the world is like to the building of a ship which the Ship-wright as soon as hee hath finished it committeth to the government of some Pilot but wee must hold this as a grounded truth that as nothing had ever been except God had created them so neither could they retaine and keep their being neither their force of working neither the very operation it selfe or motion no not the space of one moment or minute of time if God did not preserve and move them effectually And therefore the Scripture it selfe often joyneth the preservation and continuall administration of things with their creation and from hence reasoneth for Gods providence And God is called Jehovah God is called Jehovah 1. For giving 2. For maintaining the being of his creatures not only because hee once gave to every thing both small and great their being but also because hee maintaineth it in all and moveth them so as that he not only seeth what is done in all things but also causeth and inclineth them to do that which he from everlasting would every of them to doe And by this his providence hee governeth administreth ruleth and preserveth all things that they be not brought to confusion Wee cannot therefore have a full and perfect knowledge of the creation except we joyn with it the doctrine of providence Touching providence these three things are principally questioned 1. Whether there be any Providence 2. What Providence is 3. Why the knowledge thereof is necessary THe two former of these are discussed here under this twenty seventh Question of the Catechism the third is resolved in the twenty eighth Question immediatly following 1. Whether there be any providence of God Philosophers errours concerning Gods providence COncerning this point of doctrine three diverse erroneous opinions are found amongst Philosophers 1. The Epicures will have either no providence at all or onely of those things which are and are done in the lower parts of the world 2. The Stoicks have devised in stead of providence an absolute necessity and order of all things being in the very nature of things wherunto not only all other things but God himself also is subject which necessity they called destiny 3. The Peripateticks did imagine that God indeed doth behold and understand all things but yet doth not order and rule all things but moveth the celestiall motions and doth by them send down by way of influence some power and vertue unto the lower parts of nature but the operations themselves or motions depend of the matter and of the wils of men that is they will have the providence of God to be a prescience or fore-knowledge of God in all things but not a will decreeing causing and ruling all things The opinion of the Church touching providence Contrarily the Church teacheth out of the word of God That nothing is extant and cometh to passe in the whole world but by the certain and definite though yet most free and most good counsell and purpose of God There are two sorts of arguments and proofs whereby is confirmed Two proofes of providence that there is a providence of God Testimony of Scripure and force of argument Scripture Testimonies of Scripture are these Hee giveth to all life and breath and all things Acts 17.25 28. In him we live and move and have our being Are not two sparrows sold for a farthing Mat. 10.29 30. and one of them shall not fall to the ground without your Father Yea Ephes 1.11 and all the hairs of your head are numbred God worketh all things after the counsell of his own will Like to these are found infinite testimonies in
Neverthelesse yet except wee will deny 1. The trials and chastisements of the godly or 2. The punishments of the wicked which are done by the wicked both to be just and to proceed from the will power and efficacy of God as also 3. The vertues and such actions and deeds of the wicked as have been for the safety of mankinde to be the gifts and blessings of God that is except wee will deny that God is a just Judge of the world and powerfull in operation and the efficient of all good things we must needs doubtlesse confesse that God doth also execute and accomplish his just and holy works and judgments by evill and sinfull instruments Gen. 37 28. Num 23.8 Deut. 13.3 1 Sam. 16.14 2 Sam 15.12 16.12 So God sendeth Joseph into Egypt by his wicked brethren and the Midianites blesseth Israel by Balaam tempteth the people by false prophets vexeth Saul by Sathan punisheth David by Absalom and by the curses of Shemei Salomon by rebellious Jeroboam Roboam by the traiterous people of Israel trieth Job by Sathan and the Chaldees 1 King 11.31 22.15 Job 1. 2. 1 Chron. 6.15 carrieth away into captivity Judah and Jerusalem by the hand of Nebuchadnezzar All good things done by the will of God He worketh all good things Even in all creatures both great and small he worketh good things So that not only he doth ingender and preserve in them a generall power and force of working but doth also effectually move them so that without his will being effectuall and working that power and force never in any thing sheweth forth it self or is brought into act that is not only all force of working but also the act and operation it self is in all creatures from God as the efficient thereof and directer For by the name of good are understood What things are said to be good 1. The substances and natures of things 2. Their quantities and qualities forces or powers or inclinations 3. Habits and faculties of the mind conformed to the will of God 4. Motions actions and events as they are motions and agree with the law of God 5. Punishments as they are the execution of Gods justice are inflicted by God the most just and righteous Judge of the world All these sith they are either things created of God or something ordained by him and agreeing with his divine law and justice they must needs partake both of the nature of good and proceed from their efficient and by his providence continue and be directed God permitteth evill things 9. He permitteth also evill things to be done Evill is twofold the one of crime or offence which is sin the other of pain or punishment which is every destruction or affliction or forsaking of the reasonable creature inflicted by God for sin Example of each signification and meaning is If this nation Jerem. 18.8 against whom I have pronounced turn from their wickednesse I will repent of the plague that I thought to bring upon them But now because the evill of pain or punishment The evill of punishment is a morall good and is done by God for three causes being the execution of the law and declaration of Gods justice is indeed naturally evill as it is a destruction of the creature but is in a consideration a morall good as it is agreeing with the order of Gods justice this sort of evils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to be ascribed to God as authour and efficient thereof 1. Because hee is the first cause and efficient of all good things Now all evill of punishment or pain as it is a punishment doth partake of the nature of morall good because the law and order of Gods justice requireth the punishment of sin and they are the execution or declaration of Gods justice Therefore God is the authour of punishments 2. Because it is the part of a Judge to punish sin and because God is Judge of the world and will be acknowledged the maintainer of his justice and glory 2 Chron. 19.6 Yee execute not the judgments of man but of the Lord. 3. Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises and martyrdomes of the godly as also the passion and death of the Son of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As There is no evill to wit Amos 3.6 of punishment in the city which the Lord hath not done I the Lord make peace and create evill Isa 45.7 Wherefore wee account in the number of good things the punishments of the wicked and Gods judgments which God not onely by his unchangeable decree will have done but also doth them by his effectuall power and will For although the destruction be evill in respect of the creature who suffereth it yet it is good in respect of the law and order of divine justice exacting it and in respect of God most justly inflicting it and executing as it were the proper and peculiar work of the Judge of the world Object 1. God made not death Answ True not before sin Wisd 1.13 when he created all things Object 2. Thy destruction is of thy selfe Israel Ans True Hos 13.9 as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God Object 3. He will not death Ans Ezek. 18.13 33.11 God will and will not death He will not death with a desire of destroying or that hee delighteth in the destruction vexation or perdition of his creature neither would hee it or would effect or cause it if it were nothing else but a destruction and perdition But he willeth it and worketh it and delighteth in it as it is the punishment of sin and the execution of his justice Isa 1.24 Psalm 2.4 Prov. 1.26 or the delivery of his Church or a chastisement or tryall or martyrdome or ransome Obj. 4. He will that all men shall be saved 1 Tim. 2.2 4. 2 Pet. 3.9 Ans All men that is all sorts of men For out of all sorts of men he chuseth his chosen Now Evill of crime as it is such God doth only permit and not will James 1.13 Of evill of crime or offence there is another consideration For These as they are sins or evils of crime are not considered as good And Saint James saith of them Let no man when hee is tempted that is when hee is solicited to evill say that hee is tempted of God Therefore God neither intendeth them in his counsell and purpose neither alloweth nor worketh nor furthereth but only suffereth or permitteth them to be done of divels and men that is doth not hinder them from being done when yet he could hinder them partly to shew in
punishing them his justice and partly to shew in pardoning them his mercy Gal. 3.22 Rom. 9.17 The Scripture hath concluded all under sin c. For the same purpose have I stirred thee up c. But in the mean season the forsaking of his creature or depriving him of divine light and rightnesse and the action it selfe which divels and men sinning doe against the law and will of God hee notwithstanding by his generall providence and efficacy willeth and moveth but to such an end as doth best agree with his nature law justice and goodnesse whether it be known or unknown to us Therefore sins are truly said to be done not by the will or working but by the permission of God The word permission in this place is to be retained because both it and others of the same force are sometimes found in the Scripture Gen. 20.6 31.7 Judg. 3.1 Psam 105.14 Acts 14.16 as Therefore suffered I thee not to touch her God suffered him not to hurt mee He suffered no man to do them wrong These now are the nations which the Lord left that hee might prove Israel by them Who in times past suffered all the Gentiles to walk in their own wayes But yet wee must expound it aright out of the Scriptures lest wee detract from God a great part of the government of the world and humance affairs For God neither willeth nor willeth not sins simply but in some respect hee willeth and in some respect he willeth not but only permitteth them Which that it may the better be understood Sin is alwayes both in a good subject and to a good end directed by God we must know that in every sin or evill of crime are two things namely The materiall or subject and the formall that is the corruption it selfe or defect of rightnesse sticking and inherent in the subject The subject is a thing positive or a thing in nature as an inclination action and therefore doth it partake of the nature of good and is wrought and moved by God But corruption is not wrought by God but came unto the subject by the will of divels and men forsaking God Wherefore no sin can be or be imagined which is not in some good thing and had adjoyned unto it some consideration and respect of good Otherwise God for his infinite goodnesse would not suffer it to be done neither should it be desired of any neither should at all be so that it is truly said That there cannot be put any thing which is the chief and extreme evill that is such as doth take away good wholly for it should not be desired but under some shew and apparency that it had of good neither should it have a subject wherein to be and so should destroy it self But albeit evill is alwayes joyned with good Sin alwayes is to be discerned from good and doth concurre with it in the same actions or inclinations yet these two things are diligently to be severed and discerned neither is the work of the Creatour to be confounded with the work of the creature sinning lest either God thereby be made the cause of sin or the greatest part of the government of the world and humane affairs be taken from him In sin God effectually willeth Hereby may we understand How far forth God willeth sin and how hee willeth not but permitteth it The subject or matter He willeth therefore sins As concerning their matter that is the actions themselves of men sinning motions and inclinations to objects as they are only such God willeth worketh and directeth them for both they partake of the nature of good and if God simply would them not they should not at all be done The ends As concerning the ends whereunto God destineth those actions which are sins that is he willeth the actions of sinners as they are the punishments of the wicked or chastisements or tryals or martyrdomes of the godly or the sacrifice of the Son of God for the sins of men But these ends are most good and most agreeing with the nature justice and goodnesse of God Therefore God the first cause of all good willeth intendeth and worketh these in the sins or actions of the wicked and by a consequent also the actions themselves which the wicked doe in sinning and by which as means God attaineth to those ends The forsaking of his creatures As concerning the withdrawing of his grace that is his divine light and rightnesse This withdrawing is an action proper to God namely his eternall and forcible working will destining whom it will to be forsaken It is also just and holy because God is bound to none and because it is either the exploration tryall of the creature or the punishment of sinne And this withdrawing once being put the inclinations motions and actions of the creature cannot but erre and swerve from the law of God and be sins Now as the inclinations The corruption of the action or inclination God will not but permitteth motions and actions of sinners are sins that is are repugnant to order and nature and swerve from the law of God because they are done without the knowledge of Gods will purpose of obeying him so God neither willeth nor ordaineth nor alloweth nor commandeth nor worketh nor furthereth them but forbiddeth condemneth punisheth and suffereth them to be committed of his creatures and to concurre with his most just decrees judgments and works thereby to shew how necessary and needfull for the creature is the grace of the holy Ghost to flye sin and to manifest his justice and power in punishing sin Wherefore the permission of sin is no idle permission or a cessation ceasing of Gods providence and working in the actions of the wicked as if they did depend only upon the will of the creature but this permission is of efficacy and worketh It is permission as concerning the formall cause of sin that is corruption it selfe which the creature hath of it selfe not by any affection or working of God but it is of efficacy and working as concerning the motion and actions of the creature sinning which God effectually willeth and moveth as also concerning the withdrawing of his grace and the ends whereunto he destineth directeth and bringeth the actions of them that sin Three causes why God is said to permit sinne God then is said to permit sin 1. Because his will whereby he will have some one worke done by a reasonable creature hee doth not make knowne unto him 2. Because he doth not correct and incline the will of the creature to obey in that worke his divine will that is to doe it to that end which God will by either generall or speciall commandement These two are signified when God is said to withdraw from his creature his grace or speciall working to forsake him to deprive him of light or rightnesse or of conformity with the law to leave him in naturall blindnesse
and corruption to will and permit that together with the action which God worketh by his creature and in respect of God most just the sin of the creature may concurre by the comming whereof that action in respect of the creature is made evill and highly displeasing God 3. Because notwithstanding God so moveth inclineth and ruleth by his secret and generall providence the will and all the actions of the creature so forsaken as that by the creature sinning himselfe doth execute the most just decree of his owne will For such is the liberty wisedome goodnesse and power of God that no lesse by vicious than by good instruments he moâ—t well justly and holily worketh what he will Neither is Gods worke by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the worke of the wicked men is made good for that God doth well use it For God doing in all things what he will willeth alwayes doth that which is right The creature worketh together with God working well if God correct him Now that together with him working well the creature may also worke well it is necessary that the speciall working of God therin concurre with his generall working that is that he correct the creature by his spirit When as therefore God doth move the creature only by a generall working and not by a speciall the creature doth necessarily though yet freely swerve and defect from rightnesse God himselfe notwithstanding working holily and accomplishing by his creature the just good worke of his will and providence God correcteth whom he will If any man demand why then God doth not correct vicious instruments that God using them well themselves also may worke well God himselfe answereth him I will have merry on whom I will have mercy O man Exod. 33.19 Rom. 9.15.20 11.35 who art thou that pleadest against God Hath not the Potter power of the clay who hath given unto him first and it shall be recompenced God performeth nothing of duty but all of mercy unto his creatures It is free therfore to him to do what and in what sort how far forth and to whom he will according as it is said Is it not lawfull for me to doe as I will with mine owne Math 20.15 What permission 15. Permission therefore is the withdrawing of the grace of God whereby God when hee executeth the decrees of his will by reasonable creatures 1. Either doth not open his will wherby he would have that worke done to the creatures 2. Or doth not incline the will of the creature to obey his will in that action Or Permission is the secret providence or will power of God 1. Whereby he effectually willeth moveth and moderateth the motions actions even of men sinning as they are actions and punishments both of them and others 2. But sin it selfe he neither willeth nor worketh neither yet hindereth it but in his just judgment suffereth it to concurre with their actions 3. And this also he useth to the illustrating of his glory This description of Gods permission of sins Permission of sin confirmed by sundry places of Scripture according as it was before described Psal 5.4 is confirmed by many places of Scripture For first that God neither willeth nor worketh sins as they are sins is confessed by all the godly and all such as are of found judgment seeing both the infinite goodnes of God cannot be the cause of evill which hath in it no respect and quality of good and God himselfe doth often avouch this of himselfe I am not a God that loveth wickednesse Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sin are done and ruled though by the secret yet by the good and just will of God Joseph saith Gen. 45.8 That he was sent of God into Egypt We learne Exod. 7. 10. 11. Deut. 2. Jos 11. Judg. 3. 4. that the indurating hardning of Pharaoh other enemies of the Israelites was wrought by the Lord and that to this end thereby to punish his enemies and to shew forth his glory 2 Sam. 12.11 16.10 24.1 Job 12.25 Psal 119.10 Esay 20.6 63.17 Lam. 3.37 Jer. 48.10 Acts 2.23 4.28 Rom. 11.8 13.23 These the like places of holy Writ doe shew by two reasons or arguments That God did not permit without some working also of his owne but did effectually will that working of Pharaohs will and others whereby they opposed themselves against Israel For 1. These Scriptures referre the cause of their indurating wrought by themselves to an indurating wrought by God that is that therefore they would not the dismissing of the people or the entering of a peace or league with them because God did incline their wils to this that they should not will it 2. These Scriptures adde further the finall causes of this counsell and purpose of God even that his enemies might be punished and the glory of God magnified For seeing God would the ends hee would also most justly the means by which he would come unto them the Kings notwithstanding and people themselves neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerit Moreover by these few and other infinite places of Scripture it is apparent that God though by his secret yet effectuall consent motion instinct doth most justly work those actions or works by his creatures which they with sin perform for because that they being destitute of the grace of the holy Ghost either are ignorant of the will of God concerning those works Or when they doe them they respect not this to execute the knowne will or commandements of God but to fulfill their own lusts against the law of God Therefore they working together with God work ill when God worketh well by them For neither doe the creatures therefore sin for that God doth by their will and actions execute his judgments for then also should the good Angels sin by whom God sometimes punisheth the wickednesse of men but because in their action they have no respect to Gods commandement neither doe it to that end as thereby to obey God Further that God doth in such sort permit sin Permission is the withdrawing of Gods grace as that he doth not illighten their minds with the knowledge of his will or doth not bend their hearts and wils which by his arcane and secret efficacy he inclineth whither himself listeth unto this as for the obeying of God to pursue or flie these or those objects that is doth not conforme the wils of sinning creatures to his will Rom. 14.23 Deut. 13.1 2 3. these sayings of Scripture witnes Whatsoever is not of faith is sin If there arise among you a Prophet or a Dreamer of dreames saying Let us goe after other gods
obedient thereunto in this life is joyned with manifold errours sinnes and calamities Therefore humane matters are not ruled of God that is working them as they are confuse and sins but are ruled of God permitting sinnes even as they are sins and directing them to most good ends but working all that is good even those things which lye hid in things disordered and confuse Moreover The evils which just men suffer and the good which the unjust enjoy seem disordered in mens judgements but according to the judgment of God there is a most just order in them for those causes which are uttered in the word of God And those things are to be removed from the will and working of God not which in our judgement but which in the judgement of God are disordered Repl. They who are against God are not ruled and guided by God Divels and wicked men are against God Therefore they are not ruled and guided by his divine providence Answ Wee grant the whole reason in some respect namely that Divels and wicked men are not ruled of God by his speciall providence that is The wicked are not ruled of God so manifestly as the godly they withstand Gods revealed will but not his secret wil. by his holy Spirit lightning their mindes with the knowledge of Gods will and inclining their hearts not to respect and execute in their actions their owne lusts but the knowne will of God and so themselves to worke well together with God who by them worketh well But they are ruled and governed of God by his generall secret providence or government so that they cannot doe any thing but what God hath decreed to doe by them and are the instruments of his punishments and benefits though themselves thinke and respect some other thing According to his will he worketh in the army of heaven Dan. 4 3â— and in the inhabitants of the earth and none can stay his hand nor say unto him What doest thou The Kings heart is in the hand of the Lord as the rivers of waters Prov. 21.1 he turneth it whither soever it pleaseth him God moveth inclineth Gen. 45.5 7. and ruleth the wicked wil of Josephs brethren in such wise as not to kill Joseph but freely to sell him to the Ismaelites that by this means he might transport the family of Jacob into Egypt nourish multiply them and being oppressed by long servitude and bondage gloriously deliver them Assur though a wicked and proud King yet is called The rod of the Lords wrath Likewise the Assyrians are called The sanctified of God hired souldiers Esay 10.5 doing service to God whom yet their own ambition cruelty and coveteousnesse carried to take weapons against the Jewes Likewise every-where in Scripture God is said to infatuate and besot the wicked to strike them with a giddinesse to mad and amase them to effeminate them to fill them full of feare so that their spirits faile them at the noise of the falling of a leafe to rule the swords of the wickedwith his hand to obdurate and harden their hearts By these and the like it is manifest that even the deliberations counsels and actions of the wicked are subject to his divine providence and government and that it is not an idle permission in them but an effectuall working of God inclining their wils and guiding their actions at his good pleasure The second Sophisme of the cause of sinne OBject 1. All the actions and motions of all creatures are done by the will and working of God Many actions as the selling of Joseph the Assyrians warring against the Jewes are sinnes Therefore sinnes are done by the will and working of God and by force of consequent the opinion of universall providence maketh God the authour of sin Ans There is a fallacy of the accident in the Minor proposition Actions are sinnes Actions are no sins in themselves but by an accident not in themselves and as they are actions but by an accident by reason of the corruption of the instrument in those actions which God worketh most justly by him he not respecting this as to obey therein the known will of God This corruption or defect of the creature and the action which God worketh by the creature concurre together by an accident For neither is essentiall to other neither the cause of other but each is to other accidentary For both God would have wrought that selfe same punishment which he inflicted justly on the Jewes by the Assyrians sinning by an instrument not sinning and the Assyrian if it had pleased God to correct his will might gave been notwithstanding the instrument of Gods wrath and yet good how great soever severity he had exercised toward the Jewes As when God by his good Angels slayeth the wicked hoast of the Assyrians Sin therefore which is in the actions of the creature is not done by the will and working of God but by an accident to wit as God willeth and worketh those actions which are sins by the fault of the creature The summe of all cometh to this The good action of God exercised by an evill and corrupt instrument is no otherwise the sinne of the bad instrument than water which cometh pure out of the fountaine is made impure running through uncleane places or the best wine coming out of a good vessell wexeth sowre and eager being put in a corrupt vessell according to that of Horace Vnlesse the vessell bee pure Horat. lib. epist 2. whatsoever thou powrest in sowreth or further than the good worke of a good Judge is the evill worke of an evill servant or minister or the riding of a good horse-man is the halting of a lame horse In all these is a Paralogisme or fallacy of the accident that is there is a proceeding from the essence or thing it selfe to that which is but an accident to the thing and doth but by an accident concurre with it after this manner The going of a lame horse is a plaine halting The horse-man willeth and worketh the going of the lame horse Therfore he willeth and worketh the halting In like sort the Divel is created and sustained by God The Divel is wicked Therefore the wickednes of the Divel is from God as the author and effecter thereof Both which reasons are alike sophisticall and false Many things in respect of the creatures are sins in themselves Repl. 1. Those things which are in their owne kind sinnes or unto which the definition of sin agreeth they are in themselves sins Many actions are in their own kind sins as theft lying adultery murder Therfore they are sins in themselves Ans It is a fallacy reasoning from that which is in some respect so to that which is simply so For the whole argument is granted concerning actions prohibited by God in respect of the creatures as they are committed of them against the law of God knowne unto them either by generall or special
hath sent He that beleeveth in the Son hath everlasting life That all men should honour the Son as they honour the Father This is a certain and invincible argument of the Deity of the Son for faith is a worship due only to God OF THE NAME JESVS But that it may be the better understood that by the name Jesus the office of the Sonne of God the Mediatour is designed these foure questions are to be considered 1. What is signified by the word Jesus 2. From what evils he saveth or delivereth 3. How hee saveth 4. Whom hee saveth 1. What the name Jesus signifieth THe question touching the name Jesus concerneth not so much the Etimologie and peculiar sense which this name importeth but especially respecteth the office of the Son of God therin implyed The word Jesus in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 1.21 and in Hebrew Jehoscuah or Jescuah signifieth a Saviour and Authour of safety which Name God himself gave unto the Mediatour 0166 0 in the new testament This true Etymon or original signification of this word is assigned by the Angel saying For he shall save his people from their sinnes Luke 1.31 The Son of God therefore is called Jesus in respect of his office by an excellencie 1. In that he is our Mediatour who saveth and delivereth from the evils both of crime and punishment 2. And that alone 3. Yea and most perfectly whether we respect the number of these evils hee delivereth us from them all or the degrees of them hee hath utterly annihilated the greatest yea and smallest portion of them And the salvation which he tendereth unto us is righteousnes and life everlasting Jesus is our Saviour This is gathered out of his very name because he hath not a bare title without the thing it selfe but farther therewith performeth and executeth the office of a Mediatour Object Many others were called by the Name Jesus and were Saviours of their People as for example Josuah the Captaine of Israel and divers other Therefore from this name it is not necessarily argued and inforced that Christ onely is our Saviour Answ Others had this name because they were typicall Saviours prefiguring and resembling this true Saviour Repl. Yea but the Parents of Josuah when they gave their young Infant this name could not so much as suspect that by him should come the delivery of the people of Israel Answ What then yet GOD knew and thereupon so directed their wils that they should call him Josuah Now there is a great difference between those other and this our Jesus Differences between the true Jesus our Saviuor and others of the same name 1. Others had this name imposed on them by the will of men this our Jesus had his name given him by an Angel 2. Others were but types and shaddowes this was the true prefigured Jesus 3. God by them bestowed onely corporall and temporall benefits upon his people the Israelites but by this Jesus he saveth all the chosen dispersed through the whole world from all evils both of body and soule from sin and death everlasting 4. they were only instruments and ministers by whom Christ gave safety and benefits temporall to the people Christ is the authour of all good things both temporall and eternall and these he by his own efficacy bestoweth on whom he will Thus the Son of God is called Jesus by an excellency above others being the true Saviour 1. Because he exempteth and freeth us from all evils of crime and paine 2. Because he alone worketh this freedome and delivery That the Sonne of God onely is that Saviour is shewed by the places of Scripture following There is no salvation in any other 2. Jesus alone is our Saviour Acts 4.12 John 3.18 1 John 5.11 1 Tim. 2.5 Esa 43.11 25. Rom. 5.19 How the whole three persons are said to be Saviours For among men there is given no other name under heaven whereby wee must be saved Hee that beleeveth not in the Sonne is condemned already because hee beleeveth not in the name of the onely begotten Son of God God hath given unto us eternall life and this life is in his Son There is one God and one Mediatour between God and man which is the man Christ Jesus I am the Lord and besides me there is no Saviour I am hee that putteth away thine iniquities for mine owne sake By the obedience of one shall many be made righteous Object The Father and the holy Ghost also are our Saviours Therefore not the Sonne alone Ans 1. It is a fallacy affirming that to be simply and wholly so which is but in some respect only so True it is they all save mankinde but the difference is in the manner of their saving For The Father by sending the Son The Father saveth as the fountaine of our delivery because he sendeth his Sonne into flesh by him to deliver us but the Father himselfe is not sent The holy Ghost by being sent of the Sonne The holy Ghost saveth as an immediate effector or worker of regeneration sent from the Father by the Sonne into the hearts of the chosen The Son only by ment and efficacy The Sonne saveth b◠his merit and efficacy and thus becometh sole Mediatour paying the ransome giving the holy Ghost regenerating and raising us up unto life eternall Wherefore this efficacy and effectuall working it self is common to all three persons yet the order and manner of working is different and appropriate to each But the ransome the Sonne onley hath paid The particle alone executes all creatures from being Saviours 1. Cor. 2.11 Ans 2. The Sonne is called the onely Saviour in respect of the creature to whom he is opposed and from whom he is descerned that is from the word of salvation not the Father and the holy Ghost but the creatures onely are excluded For no creature delivereth from sin and death So it is said The things of God knoweth no man but the Spirit of God but it followeth not hereof that the Father and the Son know not themselves For the Spirit in that place is compared with the creature not with the Father and the Son 2. From what evils he saveth or delivereth HE delivereth us from all evils both of crime and paine most fully and perfectly From the evill of crime for so the Angel testifieth Hee shall save his people from their sinnes The bloud of Jesus Christ cleanseth us from all sinne that is that it may not be imputed unto us Mat. 1.21 1 John 1.7 and that it may not raigne in us but be abolished and so we at length leave off to sin Wherefore also he delivereth us from all paine and punishment For the cause being taken away which is sinne the effect is taken away which is punishment Rom 8.1 Now then there is no condemnation to them that are in Christ Jesus I give unto them eternall life This salvation
born of the Virgin Mary 2. Because God is not changeable and therefore the Deity is not changed into flesh 3. Because the Word took flesh and was not changed into flesh What then doth Christs conception of the holy Ghost signifie and import Three things thereby are signified The forming of Christs flesh Luke 1.35 That the masse of his humane nature was created or formed in the wombe of the Virgin miraculously and besides the order of things disposed of God in nature by the immediate working and operation of the holy Ghost without the seed and substance of man The power of the most High shall over-shadow thee Object But wee are also made of God Answ Wee are made of God mediately Christ immediately The sanctifying of Christs flesh That the holy Ghost did the same moment and by the same operation cleanse this masse and from the very point of the conception sanctifie it in the mothers wombe that is sith it became not the Word Foure causes of this sanctifying the Sonne of God to assume unto himselfe a nature polluted with sinne he therefore caused that originall sinne should not issue into it and that for these causes 1. That hee might be a pure sacrifice and a sufficient ransome for our redemption Hee hath made him to be sinne for us which knew no sinne 2 Cor. 5.11 that wee should be made the righteousnesse of God in him 2. That he might also sanctifie us by his sanctitie and holinesse For if Christ had been a sinner he could not have satisfied for us but himselfe should have remained in death Therefore could hee not have been our sanctifier neither by merit nor by his power and efficacy Heâ— 2 11. 7 16. For hee that sanctifieth and they that are sanctified are all of one Such an High Priest it became us to have which is holy harmelesse undefiled separate from sinners 3. It was not agreeable unto the Word the eternall Sonne of God to unite personally unto him humane nature being stained and defiled wherein he dwelleth as in his own Temple For God is a consuming fire 4. That wee might know that whatsoever this Sonne speaketh Deut. 4 2â— it is the will of God and the truth For Whatsoever is borne of flesh which is sinfull and not sanctified is flesh falshood and vanity Object But he was borne of a mother which was a sinner Why then should not Christ have sin Answ The holy Ghost doth best know how to sever sin from mans nature For sin is not the nature of man but came else-whence even from the Divel Mary therefore was a sinner but the Masse of flesh which was taken out of her substance was by the operation of the holy Ghost at the same instant sanctified when it was taken The uniting of his flesh to his God head The third thing which is sanctified in that Christ is said to be conceived by the holy Ghost is the union of the humane nature with the Word For the flesh of Christ was together both created or formed and also sanctified and united to the Son of the holy Ghost immediatly but of the Father and the Son by the Spirit The sense and meaning then of this Article Which was conceived by the holy Ghost is The full meaning of the Article conceived by the holy Ghost 1. That the holy Ghost was the immediate author of the miraculous conception of the flesh of Christ 2. That he separated all uncleannesse and contagion of originall sin from this conceived off-spring 3. That he united in the very moment of the conception the flesh with the Word in a personall union It is added further in the Creed that he was born of the Virgin Mary that is of the Virgins substance Five causes why Christ was born of the Virgin Mary namely that we might know him to â—e and that chiefly for these causes True man That the truth of the humane nature assumed by the Son of God might hereby be signified unto us to wit that he was conceived by the power of the holy Ghost and born true man of the substance of Mary his Mother that is Though the flesh of Christ were miraculously conceived yet it was taken and born of the Virgin Tâ—â—â— seed of David That wee might know Christ our Mediatour to be the true seed of David that is to be true man and our brother who hath humane flesh made not of nothing neither else-whence but issued from the seed of David Isaac and Abraham of whom also the virgin Mary her selfe came yea of the very selfe same masse of Adam whereof both they and wee are The Messias That it may certainly appeare unto us that this Jesus born of the Virgin is that Messias promised unto the Fathers Behold a Virgin shall conceive Esay 7.14 Gen. 3.15 and beare a Sonne The seed of the woman shall break the head of the Serpent For it was fore-told by the Prophets that the Messias the Redeemer of mankinde should be borne of the stock of David and that by a miraculous conception and birth having a Virgin for his Mother Wherefore seeing both that is both the prophesies and the miracles are in this Jesus fulfilled there can be no doubt but that this is the Messias true man and true God the reconciler of God and man Without sin That this Christs birth of a Virgin might be a testimony that he is pure and without sin sanctified in the wombe of the Virgin by the vertue of the holy Ghost A signe of our new birth John 1.13 That wee might know the Analogie which is between Christs nativitie and the regeneration of the faithfull For Christs birth of the Virgin is a signe of our spirituall regeneration which is not of bloud nor of the will of the flesh nor of the will of man but of God Quest 36. What profit takest thou by Christs holy conception and nativitie Ans That he is our Mediatour a He. 7.26 27. and doth cover with his innocency and perfect holinesse my sins in which I was conceived that they may not come in the sight of God b 1 Pet. 1.18 19. 1 Pet. 3.18 1 Cor. 1.30 Rom. 8.3 4. Esay 53.11 Psal 32.1 The Explication Two benefits of Christs conception and nativity TWO benefits wee reape from Christs conception and nativity Confirmation of faith A confirmation of our faith that hee is the true Mediatour Consolation A consolation that we through this Mediatour are justified before God The reason hereof is because he cannot be a Mediatour between God and men who is not himself man who is not righteous who is not united with the Word that is who is not by nature true God and true man and of sufficiency and ability to bestow on us his salvation purchased for us For such an High Priest it became us to have which is holy harmlesse underfiled separate from sinners
of all mankind to be laid upon him Hereof it was that he cried with a loud voyce My God my God why hast thou forsaken me as if he should say Why doest thou not drive and put away from me such torments Mat. 27.46 We see then what and how great things Christ hath suffered for us Quest But whereas the divine nature was united to the humane how could it be that the humane nature should be so broken and weakened that he should breake forth into such out cries especially seeing other Martyrs have been much more stout and courageous in their torments Why Christ was more weakened is his Passion than other Martyrs in theirs Ans The cause hereof was the diversity of the punishment which Christ indured from that which other Martyrs abide Saint Laurence lying on the grid-iron felt not Gods dreadfull wrath against his owne sins and the sins of mankind the whole punishment whereof was laid on the Sonne of God as Esay saith Christ was stricken and humbled for our iniquities Saint Laurence I say then felt not God angry and striking but reconciled and appeased with him gracious and favourable towards him neither sustained he as Christ sustained the horrours of death and hell but had great comfort in that he suffered for the confession of the Gospel and was assured of remission of his sins by and for the Son of God on whom God laid them as it is said Behold the Lamb of God which taketh away the sinnes of the world John 1.29 Hence is it that S. Laurence may seem to have bin more stout and courageous in his martyrdom than Christ in his Passion And hereof it was that the humane nature of Christ though united to the God-head did sweat bloud in the Garden brake into that out-cry My God my God why hast thou forsaken me Mat 27.46 not that there was any separation of the natures but because the humanity was for a time forsaken of the Divinity Lib. 3. adverl haetel Three differences betweene Christs Passion and mens sufferings in as much as the Word as Irenaeus speaketh was at quiet and assisted not nor delivered the afflicted man-hood untill a sufficient Passion was finished and fulfilled Christs Passion therefore differeth from the torments of other men 1. In the very forme for Christ felt the whole wrath of God both in his body and in his soule others not so 2. In the impulsive cause for Christ suffered not for his owne sins but for ours 3. In the end for Christs Passion is the ransome and onely propitiatory sacrifice for our sins the sufferings of other men are no ransome but either punishments or trials or witnessings of the truth Object 1. The order of Gods justice permitteth not that the innocent and righteous should suffer for the unrighteous For it is the point of justice to punish the guilty offendors But Christ was an innocent Therefore Christs Passion seemeth to overthrow Gods justice Ans The righteous may not suffer for the unrighteous unlesse these conditions concurre in his Passion 1. That of his own accord he offer himselfe to punishment 2. That he so voluntarily offer himselfe to punishment that he be able also to pay a sufficient ransome for the offendors whose punishment he undergoeth 3. That he be able to preserve himselfe from perishing therein and able to recover thence 4. That he effect in those for whom he satisfieth that they offend no more hereafter 5. That he be of the same nature which the offenders are for whom he satisfieth If such a satisfier be deputed Gods justice is no way impaired For thus both he that suffereth and they for whom he suffereth are saved Now Christ is such a satisfier For Christ both performed all the forenamed conditions and is not only a man of the same nature with us but we in a nigher degree of conjunction with him are his very members In regard whereof his punishment becometh our punishment and the Apostles every where teach that we all suffered and died in Christ For when the head is afflicted all the members suffer with it More of this argument shall be spoken hereafter in the Article of the remission of sinnes In a word these conditions must concurre to this that one should satisfie for another 1. This satisfaction must be sufficient 2. It must be voluntary 3. It must content him to whom it is due These all are found in Christs satisfaction Object 2. Betweene the satisfaction and the crime there must be some proportion But betweene one mans Passion and the sinnes of infinite numbers of men there is no proportion How then may the ransome of Christ alone answer for the sins of an infinite number of men Answ It may and that for these two causes 1. For the dignity of the person suffering because he is true God and a pure and unspotted man 2. For the grievousnesse of his punishment because he suffered that which we should have suffered for ever His passion therefore is equivalent to everlasting punishment yea it surpasseth it For that God should suffer is more then that all the creatures should perish everlastingly It was the strangest miracle that ever hapned that the Son of God should cry on the Crosse Mat. 27.46 My God my God why hast thou forsaken me Repl. God cannot die and suffer Christ suffered and died Therefore he is not God Answ God that is the person which is onely God cannot suffer or is impassible according to that whereby he is God But Christ is not onely God but man withall Or we may grant the whole reason For Christ was not God according to that wherein he suffered and died that is his humanity Repl. If Christ be not God according to that wherein he suffered then it is false which is said God hath purchased the Church with his owne bloud Answ This was spoken by a communicating of the properties but this was in the person not in the nature that is that person which is God and man purchased the Church by his bloud which he shed in his man-hood What the communicating of properties is The communicating of the properties is to attribute that to the whole person which is proper unto one nature and this is attributed in a concrete voyce not in an abstract because the concrete voyce signifieth the person in which are both natures and the property of that nature whereof something is affirmed But the abstract name signifieth the nature which is in the person but not the person And therefore it is that nothing hindereth why that which is proper to one nature may not be affirmed of the whole person so that property it selfe be in the person but contrariwise of the abstract name only the properties of that nature are affirmed unto which they properly belong As of the God-head which is the abstract name no property of the man-hood may be affirmed but only the properties of the God-head because
effect likewise is taken away The wages of sinne is death Further Rom. 6.23 if he hath abolished death and that by a sufficient satisfaction for our sins which satisfaction he hath shewed and declared by his resurrection to be sufficient it is certain that his resurrection is a most certain testimony of our resurrection for he having performed a sufficient satisfaction for the sins of his members the members cannot remain in death But the resurrection of Christ the head is an argument of the perfect satisfaction for the sinnes of his members Therefore Christs resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam received the blessings for himselfe and all his posterity and lost the same from all So Christ the second Adam received life and all other gifts for himselfe and others and therefore also will communicate eternall life with us 4. Seeing the same spirit dwelleth in us which did in Christ he shall work also the same in us which in our head he did For the spirit is alwayes alike neither could he work in the head and sleep in the members Therefore seeing Christ hath raised himselfe up by his spirit from the dead he will verily also raise us up If the spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you 5. Because Christ is man and our brother for except he were man we should have no hope of the resurrection of our flesh For 1 Cor 1â— 11 by man came the resurrection Therefore for his tender love and affection he will not leave us in death and so much the rather in regard of his power and glory For if he being dead raised himselfe much more being alive shall he be able to raise us up and if in the time of his humiliation he had power to raise himselfe much more may he raise us out of the grave now he reigneth in glory aâ— the right hand of his Father Object 1. Then the wicked shall not rise againe because Christs resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godly onely Answ There be other causes for which the wicked shall rise againe even for the just judgement of God whereby he hath appointed them to eternall paines For the same thing may have moe effects and diverse causes Object 2. These are the benefits of his death therefore not of his resurrection Ans They are of his death as by it he deserved them of his resurrection 1. In respect of the manifestation of them for by his resurrection he declared that those benefis were purchased for us For by escaping from this punishment he made plaine proofe of his full and perfect satisfaction for sinne 2. In respect of the application of them Because by his resurrection he applieth his benefits unto us 2 Cor. â— 9 He being rich was made poore and being poore was made rich againe that he might enrich us Object 3. The effect is not before the cause The cause of these benefis which is his resurrection was not before the first resurrection therefore neither the effect that is the benefits themselves Answ The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacy and vertue it was in the Old Testament For then also were men received into favour they were indued with the holy Ghost and received the other benefits but for and by the Mediatour which was in time appointed to be humbled and glorified Knowledge that Christ is the prophecied Melâ—ias By Christs resurrection we know him to be the Messias as in whom the prophecies were fulfilled Assurance that he is the Mediatour By it we are assured that he now executeth the office of the Mediatour that he applyeth unto us the benefit of redemption that he preserveth us perpetually in that righteousnesse which he hath applied unto us that he beginneth in us a new life and so doth also assure and ascertain us of the consummation and accomplishment of eternall life all which he could not doe except he had risen againe Affurance that he will alwaies defend his Church Seeing he now liveth and reigneth for ever we are certaine that he will preserve and defend his Church The consummation of all his benefits The last though not the least fruit of Christs resurrection is The consummation and perfecting of all his benefits and the glorifying of his Church For Christ did therefore die and is therefore risen and hath therefore perfectly delivered us from sin that we may be joynt heires with him of his kingdome and glory Col. 1.18 Rom. 8.17 He is the first-borne of the dead We are the heires of God and heires annexed with Christ He shall conforme and make us like unto himself because we live by the same spirit whereby he doth And this spirit is not unlike himselfe Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you John 14.3 I will come againe and receive you unto my selfe that where I am there may ye be also The summe of the fruits of Christs resurrection is that seeing Christ is risen it is manifest that he is declared to be the Son of God and as touching his humanity is endowed with that glory which becometh the nature of the Sonne of God and further that he endueth us also with his spirit regenerateth us by the vertue of his spirit and will at length consummate and perfect the new life begun in us and make us co-partners of the same his glory felicity and everlasting life The meaning of the Article He rose againe from the dead Now what is the meaning of this Article I beleeve in Christ which rose againe the third day from the dead Answ The meaning hereof is that I beleeve 1. That Christ did truly recall his soule into his dead body and quickned it 2. That he retained a true soul and true body but both now glorified and free from all our infirmities 3. That he rose by his owne vertue and power 4. That he rose to this end to make me a partaker of his righteousnesse sanctification and glorification which he had purchased for us by his death Quest 46. How understand you that He ascended into heaven Answ That Christ his Disciples looking on was taken up from the earth into heaven a Acts 1.9 Marke 16.19 Luke 24. â—1 and yet still is there for our sakes b Hebr. 9.24 4.14 Rom. 8.34 Col. 3.1 and will be untill he come againe to judge the quick and the dead c Acts 1.11 Mat. 24.30 The Explication CHrists ascension into heaven is a
contradiction as if thou shouldst say I am certain of my reward therefore I will not run for a reward is not given but to him that runneth These propositions do one mutually follow another To be certain of salvation and To have a desire of conversion and amendment of life 2. What predestination is The difference between predestination and providence PRedestination differeth from providence as a speciall from the generall For providence is the eternall counsell of God concerning all creatures but predestination is the eternall counsell of God concerning the saving of men and angels Wherefore predestination is the eternall most just and unchangeable counsell of God of creating men of permitting their fall into sin and eternall death of sending his Son into flesh that he might be a sacrifice and of converting some by the word and the holy Ghost for the Mediatours sake and saving them in true faith and conversion justifying them by and for him raising them up to glory and bestowing on them eternall life and of leaving the rest in sin and eternall death and raising them up to judgment and casting them into eternall pains Here is spoken of men which shall be saved and not saved therefore to them onely and not to angels doth this definition of predestination agree The parts of predestination are Election and Reprobation Election is the eternall Election unchangeable free and most just decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in faith and repentance and by him to give them eternall life Reprobation is such a decree of God as whereby he hath decreed to leave some Reprobation according to his most just judgement in their sins to punish them with blindnesse and damnation and condemn them being not made partakers of Christ everlastingly That election likewise as also reprobation are both the decree of God these and the like sayings do prove I know whom I have chosen His grace was given to us before the world was John 13.18 2 Tim. 1.9 Rom. 9.18 He hath mercy on whom he will But therefore election and reprobation were made by counsell and therefore both are a decree and that eternall because there is no new thing in God but all from everlasting and the Scripture doth manifestly say Ephes 1.4 that God hath chosen us before the foundation of the world Seeing then he hath chosen us hee hath therefore rejected the rest that which the very word of choosing doth shew For whatsoever is chosen the same is chosen other things being rejected 3. What are the causes of predestination or election and reprobation THe efficient and motive cause is the good pleasure of God It is so O Father The efficient cause of our election Gods good pleasure not any thing in us Ephes 2.3 because thy good pleasure was such God hath not foreseen any thing in us for which he should choose us for there can be no good in us as of our selves seeing we are by nature the children of wrath as well as others For if any good be found in us that he doth work wholly in us and he worketh nothing in us which he hath not decreed to work from everlasting Wherefore the alone gracious and free good pleasure of God or the alone free mercy of God is the efficient and motive cause of our election Our election I say is of grace and free that is not in respect of any good foreseen in us Rom. 9.18 John 15.16 He hath mercy on whom he will that is he freely giveth what he giveth Ye have not chosen me but I have chosen you God hath predestinate us to be adopted through Jesus Christ unto himselfe The cause of reprobation is in GOD. Ephes 1.5 according to the good pleasure of his will See further Rom. 9.11 Col. 1.12 2 Tim. 1.9 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God For we being all by nature the children of wrath had all perished if sinne were the cause of reprobation Wherefore the cause of reprobation is not in men themselves but that is in God his will of shewing forth his justice Therefore of particular men why this man is elected and the reprobated there can be no other reason given but the good pleasure of God only But the cause of damnation is altogether in men which is sin For God will declare his justice in the damnation of the reprobate He therefore condemneth no man not ordaineth unto condemnation unlesse it be for sin neither willeth he the damnation as it is damnation but as it is a just punishment Now punishment taketh not place but there where sin was before seated The cause of damnation is the free will of divels and men The principall cause therefore of damnation is the free will of Divels and men because of their owne accord they fell from God But the first cause of salvation is the eternall and free election of God whereof God foresaw no cause in us why he would convert us unto Christ rather than others why he would save and redeeme us out of the common and generall destruction wherein all were plunged rather than others The supreme finall cause of Predestination is Gods glory and the last and proper finall cause of election is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election is our justification when God doth in his Sonne freely account us for righteous Both which finall causes the Apostle compriseth in these words He hath predestinated us to the praise of the glory of his grace wherewith he hath made us freely accepted in his beloved Ephes 1.6 Likewise of the contrary The first finall cause of reprobation is the declaration of Gods justice severity and hatred against sinne in the reprobate Rom. 2.9 God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Object 1. God did foreknow our workes therefore he chose us for our works Ans He did foreknow those good things which he purposed to work in us as also he foreknew the persons otherwise he could not have foreknowne any good workes So could he not have foreseene any evill except he had purposed to permit the same Object 2. Whomsoever God chose in Christ them he found in Christ for he in Christ benefiteth none but those who are in Christ Ephes 1.3 God chose us in Christ Therefore he found us in Christ that is he foresaw that we should be accepted of Christ that we would beleeve rather than others and would become better than others and therefore he chose us Answ We deny the Major For the reason alledged holdeth not true in election but in the effects of election and in the consummation of Christs benefits which are imparted unto none but such as are in
Christ by faith according to that saying of Christ Except ye abide in me John 15.4 ye shall have no life in you In election and the first cause thereof it is apparently untrue by that testimony of Paul which the objection citeth For he chose us before the foundations of the world were laid not because we would be but that we should be holy and blamelesse Ephes 1.3 not because we were already in Christ but that he might engraffe us into Christ and adopt us to be his sonnes Wherefore our foreseene faith and holinesse is not the cause but the effect of our election in Christ He chose us not then being sons but hereafter to be adopted sons Augustine saith He chose not us because we were then holy neither yet because we would hereafter prove holy but be rather chose us to this end that in the time of grace we might be holy through good works But the Pelagian here contradicting the truth saith God foreknew who would be holy and unspotted by reason of their free-will and therefore he in his foreknowledge chose them such as he knew they would be But the Apostle here stoppeth the mouth of the Pelagian whilest he saith that we should be holy Object 3. Christs merit applyed unto us by faith is the cause of our election Therefore not the good pleasure of God Answ Christs merit is not the cause of election but is reckoned among the effects thereof and amongst the causes of our salvation Hee chose us in Christ that is as in the head Wherefore he first chose the head and ordained him unto the Office of the Mediatourship as Peter testifieth Afterwards he also chose us as members in that head 2 Pet. 1.10 John 3.16 So God loved the world that he gave his only begotten Son c. Wherefore Gods love that is his free election is the cause of his sending of the Son and not the sending of his Son the cause of his love Object 4. Evill works are the cause of reprobation Therefore good works are the cause of election Answ Evill works are not the cause of reprobation but of that which followeth reprobation that is of damnation For if sin had been the cause of reprobation wee had been all reprobates because we are all the sons of wrath Rom. 9.11 12. For ere the children were born and when they had done neither good nor evill that the purpose of God might remain according to election not by works but by him that calleth it was said unto her The elder shall serve the younger Good works goe not before in him that is to be justified much lesse are they the cause of election but they follow in a man being instified and draw their originall and their perpetuall efficacy and vertue from Gods meer grace 4. What are the effects of Predestination THe effect of election is the whole work of our salvation The effects of election Ephes 1.4 5 6 7.8 11. John 6.39 and all the degrees of our redemption 1. The creation and gathering of the Church 2. The sending and giving of Christ the Mediatour and his sacrifice 3. Effectuall calling of men to his knowledge which is the conversion of the elect by the holy Ghost and the World 4. Faith justification regeneration 5. Good works 6. Finall perseverance 7. Raising unto glory 8. Glorification and eternall life The effects of reprobat on Rom. 9.17 Mat. 11.21 Isa 6.9 The effects of reprobation are 1. The creation of the reprobate 2. Privation of Gods grace 3. Blinding and hardening 4. Perseverance in sin 5. Raising to judgement 6. Casting into eternall torments Obj. 1. Divers or contrary causes have contrary effects The effects of election are good works Therefore evill works are the effects of reprobation Answ The Major is not alwaies true in voluntry causes which can work diversly and yet produce no contrary effects as in this place there is a dissimilitude Because God purposed only to permit evill works but to work good in us But the proper cause of evill works is the divell and evill men Obj. 2. But God hardeneth and blindeth men Blindnesse is an effect of reprobation and a sin Therefore sin is an effect of reprobation Ans Blindnesse is a sin in respect of men who admit it and as it is received of them and purchased by their own demerit but as it is inflicted of God it is a just punishment and that God doth deliver some from that blindnesse is of his mercy Obj. 3. Hardnesse or induration is an effect of reprobation and is a sin God is authour of reprobation Therefore of hardnesse also and of sin Ans Hardnesse is an effect of reprobation but so that it is done according to reprobation but cometh not from it Hardnesse and blindnesse or excecation are according to reprobation or according to predestination as they are sins but they are effects of reprobation or predestination as they are most just punishments 5. Whether Predestination be unchangeable Predestination unchangeable PRedestination is firm sure and unchangeable which may appear even by this generall reason because God is unchangeable and doth not depend on the interchangeable course of things but the same rather dependeth on his decree What therefore hee hath from everlasting decreed of saving the elect and condemning the reprobate that hath he unchangeably decreed And therefore both election and reprobation is firm and unchangeable For whom he would and hath decreed from everlasting should be saved them also hee now will and so hereafter perpetually The same also we are to think concerning reprobation neither are there wanting testimonies of Scripture John 6.36 whereby the same is confirmed This is the Fathers will Isa 46.10 that of all which he hath given me I should lose nothing My counsell shall stand and I will doe whasoever I will Mal. 3.6 Joh. 10.28 29. 2 Tim. 2.19 I am the Lord I change not None shall pluck my sheep out of my hand Ye beleeve not for ye are not of my sheep The foundation of God remaineth sure and hath this seal The Lord knoweth who are his The foundation which Paul so calleth is the decree of saving the elect 1. Because it is the beginning and well-spring of our salvation and the end thereof and of all the means tending to salvation 2. It is called the foundation for the surenesse and firmnesse thereof because the same is never shaken These things are needfull for us to know that wee may have firme comfort and consolation that we may beleeve eternall life and so all other articles of Christian faith The reason is often repeated and therefore often to be meditated of because hee that denieth himselfe to be certain of the grace to come is uncertain also of the present grace of God For God is unchangeable 6. How far forth Predestination or Election and Reprobation is known unto us and whether wee may and ought to be certain thereof IT
bodies or of our bodies blended and mingled with his The same is refuted by that often alledged comparison of the head and members For those are co-herent and grow together but are not in mixture or mingled one with another Whence also we may easily judge of that communion which is in the Sacraments for the Sacraments seale nothing else but that which the word promiseth But to let this passe The same former errour is also hereby refuted in that this communion must be continued for ever for to this end doth Christ communicate himself to us that hee may dwell in us wherefore such as is his abiding and dwelling such is his communion But Christs abiding and dwelling is perpetuall Therefore his communion also is perpetuall This argument is most strong and firm and therefore for the assoyling of it they have been fain to devise their Ubiquity For The originall of the Ubiquity For to obtain that other communion which they would have they must needs affirm that Christ dwelleth alwayes bodily in all his saints The faithfull are called saints in three respects 1. Imputatively that is Why the faithfull are called saints in respect of that Christs sanctity and holinesse is imputed unto them 2. Inchoatively that is in respect of that conformity and agreeablenesse with the law which is inchoated or begun in them 3. In respect of their separation because they are selected and separated from all other men and are called of God to this end ever to worship or serve him By this then which hath been spoken it appeareth what it is to beleeve the communion of saints namely The meaning of the words of the Article to beleeve that the saints of which number I certainly assure my selfe to be one are united by the Spirit unto Christ their head and that from the head gifts are powred down upon them both those which are the same in all necessary to salvation as also those which being diverse and diversly bestowed upon every one are requisite for the edification and building of the Church Quest 56. What beleevest thou concerning remission of sins Answ That God for the satisfaction made by Christ hath put out all remembrance of my sins a 1 Joh. 2.2 1 John 1.7 2 Cor. 5.19 and also of that corruption within me b Rom. 7.23.24 25. Jer. 31.34 Micah 7.19 Psal 103.3 10 12. wherewith I must fight all my life time and doth freely endow me with the righteousnesse of Christ that I come not at any time into judgement c John 3.18 John 5.24 The Explication The chief Questions here to be considered are 1. What remission of sin is 2. Who giveth it 3. For what 4. Whether it agreeth with Gods justice 5. Whether it be freely given 6. To whom it is given 7. How it is given 1. What remission of sins is REmission of sins is the purpose of God not to punish the sins of the faithfull and that for the satisfaction of Christ. Or it is the pardoning of deserved punishment and the giving or imputing of anothers righteousnesse to wit the righteousnesse of Christ. But more fully it is defined on this wise Remission of sins is the will of God which to the faithfull and elect imputeth not any sin but remitteth to them both the blame and punishment of their sin and therefore doth in like sort love them as if they had never sinned and delivereth them from all punishment of sin and giveth them eternall life freely for the intercession and merit of Jesus Christ the Son of God our Mediatour Now albeit God for the merit of his Son remitteth our sins to us yet hee afflicteth us as yet in this life not thereby to punish us but fatherly to chastise us Neither yet because God doth not punish us for our sins must wee therefore think that he is not displeased with them for hee is highly displeased and offended with the sins also of his saints and chosen although he punish them not in them because he punished them in his Son For God doth not so remit sins as if hee accounted them for no sins or were not offended at them but by not imputing them unto us and not punishing them in us and by reputing us just for anothers satisfaction which wee apprehend by faith It is all one therefore to have remission of sins and to be just Object The law doth not onely require us to avoid sin but to doe good also Therefore it is not enough that our sin be forgiven but also good works are needfull and necessary that wee may be just Ans The omission of good is all sin he that can do good James 4.17 and doth it not is a sinner and accursed But God doth not hate us neither hath he a will to punish us for those sins for which Christ hath sufficiently satisfied in whom also we have remission of these and all other our sins so that by his only merit we are reputed just before God 2. Who giveth remission of sins REmission of sins is given of God onely who as the Prophet Isaiah saith putteth away our iniquities Remission of sins is the work of all three persons Chap. 43.25 And this is done both of the Father and the Son and the holy Ghost for we are baptised in the name of all three Now baptism as also is said of Johns baptism Matth. 9.6 is wrought for remission of sins and of the Son the Scripture affirmeth plainly Acts 5.9 That the Son of man hath power to remit sins Likewise it is said of the holy Ghost Ephes 4.30 That he was tempted that he was offended and grieved Wherefore he also hath power to remit sins for none can remit sins but he against whom sin is committed and who is offended by sin And Christ also in plain words in the Evangelists speaketh of the sin against the holy Ghost Now the cause that God only that is Matth. 12.31 Mark 3.29 Luke 12.10 Why God onely can forgive sin the Father the Son and the holy Ghost only remit sins is this Because none but the party offended can remit sins But onely God the Father the Son and the holy Ghost is offended by our sins Therefore God only can remit them and consequently no creature is able to grant ought of this right of God Whereupon also David saith Against thee only have I sinned and done evill in thy sight Object But the Apostles also and the Church remit sins Matth. 18.18 because it is said Whatsoever ye bind on earth shall be bound in heaven and what whatsoever ye loose on earth shall be loosed in heaven Whosesoever sins ye remit they are remitted unto them John 20.23 and whosesoever sins ye retain they are retained Therefore not only God remitteth sins Answ How the ministers the Church are said to remâ—t sins The Apostles remit sins in that they are the signifiers and declarers of Gods remission Likewise
of this Syllogisme is evidently proved out of the law Hee that doth these things shall live in them Cursed is every one which abideth not in all things which are written in the book of the law to doe them The Minor is out of doubt Levit. 18.5 Deut. 27.26 Why our workes are imperfect seeing wee doe many evill things which we ought to leave undone and we leave many good works undone which we should doe yea we mingle much evill with that good we doe that is we doe it amisse The complaints and daily prayers of Saints are witnesse hereof Forgive us our sins Enter not into judgment with thy servant Wherefore imperfect works can make no perfect righteousnesse Psal 143.2 This is the first cause why we cannot be justified by our works namely Ten causes why wee cannot be justified by workes or partly by faith and partly by workes 1. Because our justice should by this meanes be imperfect seeing our works are imperfect Many other causes there are For 2. Though our workes were perfect yet are they due debt so that by them we cannot acquit our sins that are past When ye have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe 3. They are none of ours but Gods who worketh them in us 4. They are temporary and have no proportion with eternall rewards Luke 17.10 whereas between a merit and reward there must be some proportion 5. They are the effects of justification therefore not the cause 6. If by them we were justified we should have whereof to boast but the Scripture saith Not of workes lest any man should boast himselfe 7. The conscience should be destitute of solid or sure comfort 8. Christ should have died without a cause 9. There should not be the same way to salvation in both Testaments if Abraham were justified by faith onely and wee by works Ephes 2.9 Rom. 4.16 whether by works alone or works joyned with faith it skilleth not 10. Christ should be no perfect Saviour because some part of our righteousnesse and salvation should be without him Gal. 2.21 Quest 63. How is it that our good works merit nothing seeing God promiseth that he will give a reward for them both in this life and in the life to come Answ That reward is not given of merit but of grace a Luke 17.10 The Explication IN this Question is contained a prevention of an argument of the Papists brought for justification before God for our workes and merits Obj. 1. Reward presupposeth merit so that where reward is there is also merit for Reward and Merit are correlatives whereof if one be put the other is put also But everlasting life is proposed as a reward for good workes Therefore also the merit of good workes is everlasting life Answ The Major is sometimes true as concerning creatures as when men may merit or deserve of men But neither alwaies among men doth it follow that there is merit where there is reward for men also oftentimes give rewards not of merit or desert Now it is unproperly said of God that he proposeth eternall life unto our works as a reward for we can merit nothing at Gods hand by our works Or if they thus presse and urge their reason Object That is a merit whereunto a reward appertaineth But a reward appertaineth to good workes Therefore by order of justice good workes are merits Answ That is a merit whereunto a reward appertaineth by force of covenant or bond But the reward of good works is of grace In reward two things are to be considered 1. Obligation or binding 2. Compensation or recompensing Here is no obligation but compensation followeth works through grace There is therefore a reward of workes because compensation followeth them and God for this cause especially promiseth to reward our workes 1. To testifie unto us that good workes please him Three causes why God promiseth to reward our workes 2. To teach us that eternall life is proposed onely to them that strive and labour painefully 3. Because hee will as surely give us a reward as if wee had deserved it Hither may be referred all such like arguments of the Papists whereby they labour to establish the merit of workes Object 2. Wee are justified by faith Faith is a worke Therefore wee are justified by workes Ans 1. The consequence of this reason is denied because more is in the conclusion than in the premisses of which premisses this onely followeth Therefore wee are justified by that worke which wee grant to wit as by an instrument or meane not as any impellent cause as themselves understand it for wee are justified by faith as by a meane of attaining our justification and wee are not justified for faith that is for the merit of faith 2. The kind of affirmation is diverse For in the Major faith is understood with relation to Christs merit in the Minor it is taken absolutely and properly Object 3. Our justice is that whereby wee are formally or essentially just Therefore wee are by faith formally and essentially just Answ The consequence of this reason is to be denied because the kinde of affirmation is diverse For the Major is meant properly but the Minor correlatively and figuratively * Per Metalepsin else it were false For properly not faith but the correlative object of faith namely Christs merit which faith beholdeth and applieth to it selfe is our justice 2. Either there are foure termes in this Syllogisme because the Major treateth of Legall justice the Minor of Evangelicall or else the Major is false For Evangelicall justice is not formally in us as whiteness is in a wall but is without us even in Christ and is made ours by imputation and application through faith Object 4. That which is imputed unto us for righteousnesse for it we are righteous Faith is imputed to us for righteousnesse as Paul saith Therefore For faith we are righteous and not only By faith Ans Againe the kind of affirmation is of proper in the Major proposition made figurative in the Minor The Major is true of that which is properly and by it selfe imputed for righteousnesse The Minor is true of that which is correlatively imputed for righteousnesse because by faith is correlatively understood the object of faith unto which faith hath relation for Christs merit which is apprehended by faith is properly our justice and the formall cause of our justice The efficient of our justice is God applying that merit of Christ unto us The instrument all cause of our justice is faith And therefore this proposition we are justified by faith being Legally understood with the Papists is not true but blasphemous but being taken correlatively that is Evangelically with relation to Christs merit it is true For the correlative of faith is the merit of Christ which faith also as a joynt Relative or correlative
respecteth and as an instrument apprehendeth Object 5. Evill workes condemne Therefore good workes justifie Ans 1. These contraries are not matches For our evill workes are perfectly evill our good workes are imperfectly good 2. Although our good workes were perfectly good yet should they not deserve eternall life because they are debts Unto evill workes a reward is due by order of justice unto good works not so because wee are obliged and bound to do them For the creature is obliged to his Creator neither may hee of the contrary binde God unto him by any workes or meanes to benefit him And evill workes in their very intent despight God but good works yield him no profit or delight Object 6. Hee that doth righteousnesse is righteous Therefore not hee that beleeveth Answ 1. Hee is righteous before men that is by doing righteousnesse 1 John 3.7 hee declareth himselfe righteous to others but before God wee are righteous not by doing righteousnesse but by beleeving as it is written Rom. 3.20 By the workes of the Law shall no flesh be justified in his sight 2. John sheweth there not how wee are righteous but what the righteous are as if he should say that he that is regenerated is also justified because by doing righteousnesse he testifieth to the world that he is justified So then in this reason the fallacy is a taking that which is no cause of justification instead of the true cause thereof Object 7. Christ saith Many sins are forgiven her because shee loved much Luke 7.47 Therefore good workes are the cause of justification Ans 1. Christ here reasoneth from the latter to the former from the effect which cometh after to the cause which goeth before In that the woman loved Christ much Christ thence gathereth that many sins were forgiven her and because there was a great feeling in that woman of the benefit it must needs therefore be that the benefit is great and many sins are forgiven her That this is the meaning of Christs words appeareth by the parable which he there useth 2. Not every thing that is the cause of Consequence in reason is also the cause of the Consequent or thing it selfe which followeth in that consequence of reason Wherefore it is a fallacy of the Consequent if it be concluded Therefore for her love many sins are forgiven her For the particle because which Christ useth doth noâ— alwaies signifie the cause of the thing following It followeth not The Sun is risen because it is day Therefore the day is the cause of the rising of the Sun The contrary rather is true Quest 64. But doth not this doctrine make men carelesse and profane Ans No For neither can it be but they which are incorporated into Christ through faith should bring forth the fruits of thankfulnesse a Mat. 7.18 John 15.5 The Explication THis Question of the Catechisme is a prevention of the Papists slander against the doctrine of Justification by faith Ob. 1. Doctrine which maketh men secure and profane is not true and therefore not to be delivered But this doctrine of free justification by faith maketh men secure and profane Therefore it is not true nor to be taught or delivered in the Church Ans Here is a fallacy of accident If the doctrine of free justification by faith make men secure this happeneth by accident The naturall effect of this doctrine is an earnest desire of shewing our thankfulnesse towards God But this accident objected by the adversaries of this truth falleth out not because men doe apply but because men doe not apply to themselves the doctrine of grace Repl. 1. Even those things which fall out to be evill by an accident are to be eschewed But this doctrine maketh men by an accident evill Therefore it is to be eschewed Ans Those things which fall out to be evils by an accident are to be eschewed if there remaine no greater and weightier cause for which they are not to be omitted which become evill to men through their owne default But wee have necessarie and weighty cause why this doctrine ought to be delivered and by no meanes to be omitted namely the commandement and glory of God and the salvation of the Elect. Repl. 2. That which cannot hart wee need not to eschew But according to the doctrine of justification by faith sinnes to come cannot hurt us because Christ hath satisfied for all both which are past and which are to come Therefore wee need not to beware of sinnes to come Now this is apparently absurd Therefore the doctrine whence this Consequent ariseth is likewise absurd Ans 1. We answer to the Major of this reason that we need not beware and take heed of that which cannot hurt namely whether it be taken heed of or no. But sins to come hurt not that is hurt not them which are heedfull and penitent yet they hurt them who are carelesse and unrepentant 2. Therefore we also deny the Minor for God is alwaies offended with sins and his displeasure is the greatest hurt that can befall man Further sins bereave us of conformity with God and purchase bodily pains unto the faithfull howsoever eternall paines be remitted unto them Hither belong other arguments of the Papists wherewith they oppugne this doctrine of Justification by faith such as are these following Object 2. That which is not in the Scripture is not to be taught or retained That wee are justified by faith only is not in the Scripture Therefore it is not to be retained Ans To the Major we say that which is not in the Scripture neither in words nor in sense is not to be retained But that we are justified by faith only is contained in Scripture as touching the sense thereof for we are said to be justified freely by grace without the works of the law Rom. 3 2â— 28. Gal. 2.15 Ephes 2.8 9. Titus 3.5 1 John 1.7 without the law not of works not of our selves not of any righteousnesse which wee have done by faith without merit Also the bloud of Christ is said to cleanse us from all sin And these are all one To be justified by faith alone and To be justified by the bloud and merit of Christ apprehended by faith only by receiving and beleeving deserving nothing by faith or other works Now the reasons why we are to retain against the Papists the exclusive particle only have been heretofore declared and inlarged Object 3. That which is not alone doth not justifie alone Faith is not alone Therefore faith doth not justifie alone Ans If the conclusion be so understood as it followeth out of the premisses on this wise Faith therefore doth not justifie alone that is being alone the argument is of force For justifying faith is never alone without works as her effects Faith justifieth alone but is not alone when it justifieth having works accompanying it as effects of it but not as joynt causes with it of justification But if
wheresoever he dwelleth is effectuall in working the Word and Sacraments are not so Quest 66. What are the Sacraments Ans They are sacred signes and seales set before our eyes and ordained of God for his cause that he may declare and seale by them the promise of his Gospel unto us to wit that he giveth freely remission of sinnes and life everlasting not onely to all in generall but to every one in particular that beleeveth for that onely sacrifice of Christ which he accomplished upon the Crosse a Gen. 17.11 Rom 4.11 Deut. 30.6 Levit. 6.25 Heb. 9.7 8 9 24. Ezek. 20.22 1 Sam 17.36 Esay 6.6 7. Esay 54.9 The Explication THe right and direct method of interpreting this doctrine of the Sacraments requireth that first we speak of the Sacraments in generall And this way may we not unfitly intreat in special of the Supper and Baptisme to wit if we take in declaring each Sacrament in speciall the same questions and that course and order of the same questions which we must observe and follow concerning the Sacraments in generall and lastly if we apply those testimonies which speak of the Sacraments in generall to the handling and declaring of the Sacraments in speciall The chiefe Questions concerning the Sacraments 1. What Sacraments are 2. What are the ends of Sacraments 3. In what Sacraments differ from Sacrifices 4. In what they agree with the word and in what they differ from it 5. How the Sacraments of the Old and New Testament agree 6. What are signes and what the things in the Sacraments and in what the things differ from their signes 7. What sacramentall union is 8. What formes of speaking of the Sacraments are usuall to the Church and Scripture 9. What is the lawfull use of the Sacraments 10. What the wicked receive in the use thereof 11. How many Sacraments there are of the New Testament 1. What Sacraments are The originall of the word Sacrament THat we may know what Sacraments properly are the name it selfe of Sacrament is first to be considered Among the ancient Romans this word Sacrament signifieth a peece of money which two parties putting one the other in suite laid down in some sacred place or left in custody of the High-Pontife or Priest with this condition that he who gained the suite should have his part entire againe and he who was cast in the cause should lose his part to the common Treasury in lieu of his wrongfull molesting the other party This signification nothing pertaineth to this place It also signified a solemne forme of an oath taken in warre which they called a military Sacrament so called of Sacrando that is of sacring or consecrating them because by that oath every one was consecrated or destined to his Captaine and not to any other to serve him Hereof it is that some will have these ceremonies instituted by God therefore to be so called for that as Souddiers did oblige and binde themselves by that military Sacrament unto their Captaine so we binde our selves unto our Captaine Christ by a solemne oath in the presence of God Angels and Men. This truly is no unapt or unmeet Metaphor but yet I think rather that the originall of this name came from the old Latine Translations in which wheresoever the word Mystery is used in the New Testament for the same they commonly in Latine put the word Sacramentum Now Mystery cometh from the Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to institute instruct or initiate one in the holy matters or matters of Religion But that Greek verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from another which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth to shut because as Eustathius saith they who are initiated or entered in holy rites were to shut their mouth and not to utter those things which were secret Now a mystery is said to be either a secret thing it selfe or the signe of a secret thing or that which hath a secret signification which none understand but they who are initiated in holy rites By a signe we understand an externall and corporeall thing and action or a ceremony instituted and ordained by God which betokeneth a certaine internall thing and spirituall Which the Grecians call a Mystery and is otherwise called of the Latine Divines a Sacrament And some such signes God alwayes would have to be extant in his Church whereby both the good will of God towards men might be recorded and made known and that men of the other side might declare and shew their faith towards God and other duties of piety and godlinesse Sacraments therefore are so called Mysteries because they have a secret signification which none understand but they who are initiated and instructed concerning the substance of sacred matters or the points of Christian Religion Neverthelesse the word Sacrament is used in divers significations in the writings of famous Divines of which these are chiefe 1. For a rite or externall ceremony which sense is proper and naturall to the word 2. For the signes themselves 3. For the thing signified by the signes 4. For the signes and thing signified both together Having seen now what the name of Sacrament signifieth it resteth that we consider the thing it selfe and define what Sacraments are The definition whereof is this Sacraments are rites or ceremonies instituted by God to this use The definition of Sacraments That they might be signes of the Covenant to wit of Gods good will towards us and of the bond of the Church whereby it covenanteth faith and repentance and that they may be marks and cognizances whereby to distinguish Gods Church from Gentiles and Sectaries The definition of Sacraments In the Catechisme they are thus defined Sacraments are sacred signes and feales object to our eyes ordained and instituted by God that by them he might the more declare and seale the promise of his Gospel unto us The parts of this definition are in number three The first part appertaineth to the kinde of Sacraments the latter two to their difference To the kinde whereof they are it appertaineth The Sacraments are sacred seales that they are sacred and ocular signes and seales that is divine and signifying or betokening sacred things such as belong to Gods worship and the salvation of men A signe and a seale differ one from the other as a generall thing from a thing more speciall For every seale is a signe but not every signe a seale A seale certifieth and confirmeth a thing What a signe is A signe onely sheweth it A signe is a thing signifying somewhat else then that which it sheweth to the senses and inducing something else into the cogitation as Augustine defineth it or a signe is that whereby the understanding understandeth some things else besides the signe it selfe apprehended by the sense So words are the signes of things Moreover signes are of two sorts some are onely signifying others are confirming also Two
be baptized The use of the Sacrament without faith doth not save therefore with faith it doth save The want of the Sacrament doth not condemne yet so as that want of the Sacrament be without contempt For not the want but the contempt of the Sacraments condemne as which cannot possibly be where faith is And hence it cometh that if we convert this proposition He that shall beleeve and be baptized shall be saved we cannot retaine both necessarily Now we convert it thus He that shall be saved shall beleeve and be baptized this proposition is not necessary because some may be saved which are not baptized but none can be saved which doe not beleeve Wherefore there is not the same necessity of faith and the Sacraments The Sacraments are then necessary when they may be had according to the ordinance and institution of God For the contempt of the Sacrament when it may so be had is repugnant unto faith Object Christ attributed salvation both to faith and to baptisme Therefore in converting the proposition we must affirme both of it and so affirme of him that is to be saved that he is also to beleeve and be baptized Answ Christ attributeth salvation to both but not to both alike to Faith as the meane to Baptisme as the sign whereby salvation is sealed to us ON THE 27. SABBATH Quest 72. Is then the outward Baptisme of water the washing away of sins Answ It is not a Mat. 3.11 1 Pet. 3.21 Ephes 5.2 For the bloud of Christ alone cleanseth us from all sin b 1 John 1.7 1 Cor. 6.11 The Explication Proper and unproper formes of speaking of baptisme AS it is true of the Sacraments in general that some forms of speech concerning them are proper some unproper which are termed Sacramentall phrases So also the forms of speaking of Baptisme in speciall are either proper or unproper Proper formes of speaking are these 1. When they who take the signe are said to take the thing signified as He which shall beleeve and be baptized shall be saved 2. When the signe is said to signifie the thing as Baptisme is a signe of the washing away of sinne He gave unto them circumcision to be a signe of the covenant Vnproper or figurative kinds of speaking are 1. When the signe is said to be the thing it selfe thereby signified as Baptisme is the laver or washing of regeneration 2. When the Sacrament is said to give the thing signified or other things by consequence belonging to the thing signified as Baptisme saveth us The three latter rules and formes of speech proportioned by them are equivalent with Christs promise He which shall beleeve and shall be baptized shall be saved And all of them signifie this one speech Baptisme is a certaine signe or token of remission of sins and everlasting salvation unto beleevers For these and the like figurative speeches of the Sacraments are to be interpreted like as the figurative speeches of the Sacrifices The Sacrifices are called oftentimes an expiation or doing away of sins and yet the Apostle affirmeth that it is unpossible that the bloud of Buls and Goats should take away sins So when it is said Heb. 9.13 Baptisme saveth us or it is the washing of the new birth or it is the washing away of sinnes it is all one as if it were said Baptisme is the signe or token of all those Quest 73. Why then doth the holy Ghost call Baptisme the washing of the new birth and forgivenesse of sinnes Ans God speaketh so not without great cause to wit not only to teach us that as the filth of our body is purged by water so our sins also are purged by the bloud and spirit of Christ a Revel 1.5 Revel 7.14 1 Cor. 6.11 but much more to assure us by this divine token and pledge that we are as verily washed from our sinnes with the inward washing as we are washed by the outward and visible water b Mar. 16.16 Gal. 3.17 The Explication THree causes there are why the Scripture speaketh after this sort mutually changing the names of the signes and things 1. In respect of an analogie or proportion between the signe and the thing signified For such a manner of thing is the thing signified in his kinde as the signe is in his kinde For as water that is the signe washeth away all filth so also the bloud of Christ that is the thing signified washeth and cleanseth us from sin And as the sign is applied outwardly by the Minister so God will bestow and apply inwardly the thing signified by the vertue of his spirit unto them who receive the signe with a true faith For as the Ministers work without so God doth work within 2. For confirmation of faith in us For the signes testifie Gods will towards us which they testifie by reason of the promise adjoyned as is this He that shall beleeve and shall be baptized shall be saved But why speaketh the Scripture thus for our confirmation Because in the lawfull and right use of the Sacraments there is a joynt-exhibiting and receiving both of the signes and of the things Wherefore to teach us what the Sacrament giveth being received aright and to confirme unto us that it giveth it for this cause the Scripture changeth the names attributing that to the signe which pertaineth to the thing and that to the thing which pertaineth to the signe This is the third cause depending on the second namely this joynt-exhibiting of the things with the signes Quest 74. Are infants to be baptized also Ans What else For seeing they belong as well unto the Covenant and Church of God as they who are of a full age a Gen. 17.7 and seeing also unto them is promised remission of sinnes by the bloud of Christ b Mat. 19.14 and the holy Ghost the worker of faith as well as unto those of full growth c Luk. 1.14 15. Psal 22.11 Isa 44 1 2 3. Acts 2.39 they are by Baptisme to be ingraffed into the Church of God and to be discerned from the children of infidels d Acts 10.47 in like sort as in the old Testament was done by Circumcision e Gen. 17.14 in the place whereof is Baptisme succeeded in the new Testament f Col. 2.11 12 13. The Explication They are not to be baptised who be eeve not the doctrine FOr the more easie understanding of this Question let us first positively define in generall Who are to require baptisme and Who are to be admitted unto it 1. They who are not as yet the disciples of Christ that is of the number of them which are called neither agreeing unto the doctrine nor obedient unto the ministery are not to be admitted unto baptism 2. Neither ought they to desire baptisme who feel themselves not to be as yet the disciples and scholers of Christ The reason of both these is because Christ saith first
desired to eate this Passeover with you Wherefore from the nature and subject of Sacraments is drawne this demonstrative proofe What God hath instituted for his houshold and children that hypocrites and aliens from the Church ought not to receive 2. Paul interdicteth all the wicked without any exception from coming unto this holy Supper by words authentick in which namely he commandeth that every man try and examine himselfe and so eat of that bread and drink of that cup. 3. Because when hypocrites wicked men presse and thrust forwards themselves unto this mystery they eat and drink their owne judgement and become guilty of Christs body and bloud For he that eateth and drinketh unworthily eateth and drinketh his owne damnation 4. Unto these may be adjoyned also generall restimonies of Scripture whereby unbeleevers are forbidden to come unto the Supper Mat. 5.24 Esay 66.3 Rom. 2.25 and the use of the Sacraments frequented by irrepentant and impenitent men condemned Leave there thine offering before the altar first be reconciled to thy brother and then come and offer thy gift He that killeth a bullock is as if he slew a man If thou be a trasgressour of the Law thy circumcision is made uncircumcision Object 1. God commandeth that all use the Sacraments and Christ saith Take drink ye all of this therefore if wicked men approach unto the Lords Table they offend not Answ To the Antecedent we answer that God indeed injoyneth all men the Sacraments namely the lawful and right use which is not without faith and repentance He commandeth that all be baptized and resort unto the Supper but he commandeth farther that all beleeve and repent Repent and be baptized Acts 2.38 1 Cor. 11 28. Let every man examine himselfe Object 2. We are all unworthy Therefore all must abstaine Ans To the Antecedent By nature and in our selves we are all unworthy but we are made worthy by the grace of Christ if we bring faith and a good conscience In Johan tract Augustine saith Come with boldnesse it is bread and not poyson No mans unworthinesse therefore ought to with-draw and with-hold him because all that bring faith and repentance are worthy To him will I look that is poore and of a contrite spirit Esay 66.2 and trembleth at my words Object 3. They who avoid the profaning of the Lords Supper doe well But they who refraine from the Lords Supper in respect of some hatred they beare to others or for some other sins avoid the profaning of the Supper Therefore they doe well Ans The Major must be distinguished They who avoid the profaning of the Supper doe well if they avoid it in such sort as they ought namely by repenting themselves of those sinnes which have beene the causes of their refraining but they doe very ill who avoid it persevering in their sinnes hypocrisie and hatred For these men heap sin upon sin and adde contempt to their former profanation and the rule is sound that Evill is not to be done that good may come thereof 2. What the wicked receive in the Lords Supper Eight proofs that the wicked receive nothing but the bare signes in the Supper THe wicked and hypocrites coming to the Lords Supper receive not the things signified to wit Christs body and bloud but the bare signes of bread and wine and those to their judgement and damnation This is proved John 6.56 57. 1. From the definition of eating To eat Christ is through faith to be made partakers of his merit efficacy and benefits as it is said He that eateth me liveth by me dwelleth in me and I in him But the wicked and unfaithfull are not partakers of Christ Therefore they ear not Christ 2. From the manner and instrument of eating Christs body is eaten by faith alone For we apprehend Christ with his benefits by faith only and Christs body is the meat and food of the soule not of the belly of the heart not of the mouth as it is well expressed in Luthers Catechisme These words FOR YOV require beleeving or faithfull hearts But the wicked and hypocrites are destitute of faith Therefore they receive not Christs body 3. Christ in the Supper offereth his body to be eaten of them onely for whom he offered himselfe on the Crosse But he offered himselfe on the Crosse for the faithfull only not for the wicked and hypocrites I pray not for the world but for them which beleeve This is my body John 17.9 which is given for you John 6.36 4. Christs body is the quickning bread which whosoever receiveth receiveth life therewithall For Christs spirit is not separate from his body He that eateth my flesh dwelleth in me and I in him But the wicked receiving the signes receive not life Therefore the wicked receive the signes without the things signified 5. The unfaithfull eat and drink their own damnation Therefore the doe not eat Christs body and bloud The argument is of force by the rule of Contraries For To eat their own damnation is through incredulity and abusing of the Sacraments What is to eate his owne damnation to be abalienated and repelled from Christ and all his blessings or through abusing of the Sacraments being received without faith and repentance grievously to offend God and so to draw upon themselves temporall and everlasting punishment except they repent What it is to eate Christ Contrariwise To eat Christ is through faith to be made partakers of his merit efficacie and benefits For no man can eat Christ and not withall be made by faith partaker of his merit efficacie and gifts No man therefore can both eat Christ and withall eat his own damnation 1 Cor. 10.11 6. When Paul saith Yee cannot be partakers of the Lords Table and of the table of Devils then bereaves he the wicked of some thing in the Lords Table whereof they can have no part But they at the Lords Table partake of the signes bread and wine Therefore he depriveth them of the participation of Christs body and bloud the things signified Object Ye cannot that is with a good conscience and to salvation Ans This is a false glosse For the Apostle reasoneth not from an inconvenience but from an impossibility Ye ought not to partake with them that sacrifice to Idols why because this is to partake with Devils But it is impossible that yee should be partakers of the Table of the Devils Mat. 6.24 and of the Lords Table because soothly it is impossible to serve two Masters as Christ speaketh No man can serve two Masters Ye cannot serve God and Mammon so the Apostle also speaketh in the same sense Ye cannot be partakers of the Lords Table and of the table of Devils Mat. 15.25 7. Christ saith It is not meet to cast the childrens bread unto dogs But Christs body is the childrens bread that is the bread of the faithfull Mat. 7.6 Therefore Christ casteth not
works unto God but continue in their sins they are condemned for ever 1 Cor. 6.9 for so saith the Scripture Be not deceived neither fornicators nor idolaters nor adulterers Galat. 5.21 nor wantons c. shall inherit the kingdom of God Whereof I tell you before as I also have told you before that they which doe such things shall not inherit the kingdom of God Ephes 5 5. For this ye know that no whoremonger neither unclean person nor covetous person which is an idolater hath any inheritance in the kingdom of Christ and of God For for such things cometh the wrath of God upon the children of disobedience 1 John 3.14 He which loveth not his brother remaineth in death We may farther observe that here is contained another cause of good works arising from the effect of the contrary namely of evill works because they which have not good works but persevere in sin cannot be saved seeing they are destitute of true faith and conversion ON THE 33. SABBATH Quest 88. Of what parts consisteth the conversion of men unto God Answ It consisteth of the mortifying of the old man a Rom. 6 1 4 5 6. Ephes 4.22 23 24. Col. 3.5 6 7 8 9 10. 1 Cor. 5.7 2. Cor. 7.11 and the quickning of the new man Quest 89. What is the mortifying of the old man Ans To be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them b Rom. 8.13 Joel 2.13 Hosea 6.1 Quest 90. What is the quickning of the new man Ans True joy in God through Christ c Rom. 5.1 14.17 Esay 57.15 and an earnest and ready desire to order thy life according to Gods will and to doe all good works d Rom. 6.10 11. Gal. 2.20 The Explication Here followeth the Doctrine of mans conversion unto God the chiefe questions whereof are 1. Whether mans conversion be necessary 2. What conversion is 3. What are the parts of mans conversion 4. What are the causes of conversion 5. What are the effects of conversion 6. Whether mans conversion be perfect in this life 7. In what the conversion of the godly differeth from the repentance of the wicked 1. Whether mans conversion unto God be necessary MAns Conversion unto God in this life is so necessary that without it no man can attaine unto everlasting salvation in the life to come according to the Scripture which saith Except a man be born of water and of the Spirit John 3.5 Luke 13.3 1 Cor. 6 9. Gal. 5.21 2 Cor. 5.3 Mat. 25.10 hee cannot enter into the Kingdome of God Except yee repent yee shall all likewise perish They which doe such things shall not inherit the Kingdom of God If we be clothed we shall not be found naked Hereunto belongeth the example of the foolish Virgins which are shut out from the Marriage because they had not burning Lampes filled with oyle And to this purpose is it that Christ gave commandement Let your loyns be girded about Luke 12.35 40 46. and your lights burning Be ye also prepared therefore for the Son of man will come at an houre when ye think not And againe The Master of that servant will come in a day when he thinketh not and at an houre when he is not ware of and will cut him off and give him his portion with the unbeleevers And here may we take up that notable sentence of S. Cyprian against Demetrianus When wee are once departed hence there remaineth no longer any place for repentance there is no work of satisfaction Here life is either lost or gained Here we procure eternall salvation by our worship of God and fruit of faith Neither let any man be bindered by sin or force from coming to obtain salvation For no repentance is too late for him that is yet abiding in this world c. Hence it appeareth how necessary conversion is unto the godly or those who are to be justified and saved and therefore that in our exhortations to amendment of life or conversion the foundation or ground is to be laid concerning the absolute and simple necessity of conversion it selfe in all those which are to be justified 2. What mans conversion unto God is THe Hebrew word signifying mans conversion is Thescubah the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some distinguish these two words Mat. 27.3 Heb. 12.17 Rom. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.11 29. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their judgement is spoken only of the repentance of the godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also the repentance of the wicked for of Judas it is said that hee repented himselfe where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and of Esau it is said that hee found no place to repentance where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed Howbeit of God Saint Paul saith The gifts of God are * We have no one English word to answer unto Resipiscentia for our English Repentance expresseth rather the Latine Poenitentia which agreeth as well to the wicked as to the godly without repentance and the Septuagint when they speak of God use either word indifferently It * repenteth me that I have made Saul King The holy One of Israel will not * repent The difference therefore is very little or none at all save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth properly a change of the minde or understanding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuateth an alteration of the will and purpose Now in mans conversion there is a change of both these parts the understanding and the will The Latines have many appellations and names whereby they expresse the same For they call it Regeneratio Renovatio Resipiscentia Conversio Poenitentia Among all these the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well interpreted in Latine by Resipiscentia there being the same reason of both names For as the Latine Resipiscentia is derived from Resipisco which signifieth to wex wise after we have done a thing so the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wex wise after an error or fault committed to re-call or retract our judgement and opinion and to alter an evill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Poenitentia that is repentance or penitency and this Poenitentia is said to be derived either from Poenitet which signifieth to be grieved and to repent or from Poema which signifieth paine and punishment because the griefe which is in repentance is as it were a punishment or as Erasmus is of opinion from pone tenendo as if to repent were to apprehend and lay hold on a latter advisement or to know and understand a thing after it is done However it be yet the name of Poenitentia or repentance is more obscure than the name of Conversio or
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
to do any thing with a true faith is 1. That the person who is the Agent beleeve that he is acceptable to God for Christs satisfaction What it is to doe any thing with true faith 2. That the obedience it self pleaseth God both because it is commanded by him and also because the imperfection thereof is accepted of God through Christs satisfaction for which the person is accepted Without faith it is impossible for any man to please God Neither is such a faith here sufficient which assureth thee that God willeth this or that this work is commanded of God For then the wicked also should do that which God willeth with a true faith A true and justifying faith therefore stretcheth further as both comprehending historicall faith and also which is the chiefest thing applying the promise of the Gospel unto us Rom. 14.23 Heb. 11.6 Of this true faith are these things spoken Whatsoever is not of faith is sin Without faith it is impossible to please God And the reasons of both these sayings are not obscure because without faith there is no love of God and so consequently no love of our neighbour And whatsoever worke ariseth not from the love of God is hypocrisie yea a reproach and contempt of God For he which dareth to doe any thing whether it be acceptable to God or no despiseth God and dishonoureth him Neither can there be a good conscience without faith and that which is not done with a good conscience cannot please God A referring of them principally to Gods glory It is required that this worke be referred principally to the glory of God onely and to his honour Now honour comprehendeth love reverence obedience and thankfulnesse Therefore to doe any thing to Gods glory is so to doe it that we may testifie thereby our love reverence and obedience towards God and that by way of thankfulnesse for benefits received Hereunto must our works principally be referred if we will that they be good and acceptable to God namely to Gods glory not to our glory and profit Otherwise they shall proceed from the love of our selves not from the love of God When as thou doest any thing thou must not heed or eare what men speak whether they praise thee or no so that thou know that it pleaseth God according to the saying of the Apostle 1 Cor. 10.31 Doe all things to Gods glory But yet true glory wee may lawfully desire and seek for according to that Let your light so shine before men that they may see your good works Briefly Mat. 15.16 in good works faith is required because except wee be certainly perswaded that they are acceptable unto God they are done with a contempt of God The commandement is required because faith hath an eye unto the Word Wherefore seeing there is no faith besides the Word there can be no good works also besides the Word Lastly Three sorts of works failing in the former conditions it is required that they be done to the glory of God because if they be attempted with a desire of our own glory or profit they cannot please God By these former conditions all these works are excluded 1. Which are sins in themselves and repugnant unto Gods law and his will revealed in the Word 2. Which indeed are not repugnant unto the law neither in themselves good or evill but which may yet by an accident be made good or evill Workes not repugnant unto the law are made evill or sins by accident when as they being not commanded of God but imposed by men are done with an opinion of worshiping God therein or with the offence of our neighbour These kinde of works faile in these two former conditions of good workes 3. Which are good in themselves and commanded by God but yet are made sins by accident in that they are unlawfully done as not arising from those lawfull causes by which the doers of them should be moved to them and which in doing they should respect that is they are not done by faith neither to this end chiefly that God might therein be honoured These kind of works faile in the two latter conditions of good works 2. The works of the regenerate and unregenerate differ in that the good works of the regenerate are done after all the conditions before specified but the good works of the unregenerate though they be commanded by God yet 1. They proceed not of faith 2. Are not joyned with an inward obedience and therefore are done dissemblingly and are meere hypocrisie 3. As they proceed not of the right cause that is of faith so are they not referred to the chief end which is Gods glory Therefore they deserve not the name of good works 3. This difference which appeareth in the works of the godly and the wicked confirmeth also that the morall works of the wicked are sins though yet not such sins as those are which in their own nature are repugnant unto Gods law For these are sins by themselves and in their own kind but those other are sins only by an accident namely by reason of defect because they neither come of faith neither are done for Gods glory Wherefore this consequence is not of force All the works of the wicked and Paynims are sins Therefore they are all to be eschewed For the defects only are to be eschewed not the works A Table of the kinds of good works Of good works some are 1. Truly good which according unto the definition of good works are done 1. By Gods commandement 2. Of faith and these are 3. To Gods glory and these are and these are 1. Perfect as are the workes of Angels and mans workes were before the fall shall be in the life to come 2. Unperfect as are the workes of the regenerate in this life 2. Apparently good such as are indeed commanded by 1. God and are in their kind good but evill by accident because they are not performed on that manner and to that end which they should 2. Men for religions sake as traditions advertisements and precepts of Pharisees and Papists Mat. 15. In vaine they worship mee c. 2. How good works may be done Against the Pelagians and Papists THis question must be unfolded and plainly expressed because of the Pelagians who attributed good works even to the unregenerate and because of the semi-Pelagian Papists who have coyned preparative workes of free will Good workes may be done through the grace or assistance of the holy Ghost only and that by the regenerate onely whose heart is truly regenerated of the holy Ghost by the faith of the Gospel and that not onely in their first conversion and regeneration but also by the perpetuall and continuall government of the holy Ghost who both worketh in them an acknowledgement of sin faith a desire of new obedience and also doth daily more and more increase and confirm the same gifts in them Unto this doctrine S. Jerome
thy God a mighty and jealous God which visit the sinnes of the fathers upon the children c. consisteth of five properties of God which ought to stirre us up to obey God 1. He calleth himselfe Our God that is our Maker and Saviour and the author of all good things Hereby then he advertiseth us what execrable unthankfulnesse it is not to yield due obedience to so bountifull a Benefactor but to revolt from the true worship of him to Idolatry 2. He calleth himself a Mighty God that is who is mighty in power as well to punish the obstinate as to reward the obedient Therefore he is to be feared and loved above all things 3. He termeth himself a Jealous God that is a most sharp defender of his owne honour wonderfully displeased with such as revolt from him or violate or impaire his honour and worship Now seeing jealousie or indignation conceived from any injury or dishonesty ariseth from his love which is hurt God doth hereby withall signifie that he doth ardently and intirely love those who are his 4. He calleth himselfe a God which visiteth the sins of the fathers upon the children unto the third and fourth generation of them that hate him Whereby he exaggerateth or increaseth the grievousnesse of his anger and their punishments when he threatneth also and denounceth unto the children and to the childrens children and to the childrens childrens children of his enemies even to the fourth degree and descent to take vengeance on the sins of their ancestors in them if namely they also partake with the sins of their ancestors But to this commination or denouncement the saying of Ezekiel seemeth to be repugnant Object Ezech. 18. The soule that sinneth it shall die The son shall not bear the iniquity of the father neither shall the father bear the iniquity of the son But in the same place it addeth a reconcilement of these two places of Scripture If a wicked man beget a son that seeth all his fathers sins which he hath done and feareth Answ Vers 14.19 neither doth the like hee shall not die in the iniquity of his father but shall surely live He threatneth them that he will punish the sins of their antecessors in their posterity that is such as persist in the sins of their antecessors whom it is meet and just to be partakers also of their punishments If any man reply Repl. 1. Answ That by this meanes the posterity rue only their own sins and not the sins also of their ancestors this reply is false and of no consequence For there may be and are oftentimes moe impellent and motive causes of one effect and the cause of one punishment are moe sins as well of diverse as of the same men If further it be urged Repl. 2. That vengeance is not taken on the ancestors sins in the posterity because the sense and feeling of those paines which the posterity suffer reacheth not to the ancestors we answer Answ that the posterity are a part of their ancestors of whom they came And therefore that is felt of them as it were in some part of them which their posterity suffer 5. He saith that he is a God which sheweth mercy unto thousands in them that love him and keep his Commandements by which promise he amplifieth his mercy the rather to invite us to obedience by the greatnesse of his bounty and by a desire of our owne good and safety and the good and safety of our posterity And whereas he here threatneth punishment only unto the fourth generation he extendeth his mercy unto thousands thereby to signifie that he had rather shew mercy then anger and so by this meanes to allure us the more to love him Object 1. But unto this promise are opposed many examples of the godly whose children and posterity have perished Whereunto God himselfe answereth That he will blesse the posterity of the godly Answ Ezek. 18. if they continue in the good conversation and godlinesse of their ancestors but will punish them if they depart from it If here it be demanded Why he doth not convert their posterity Repl Answ seeing without his mercy they are not able to follow the godlinesse of their Parents we answer 1. Because this promise is not universall but indefinite and therefore God doth not therein binde his mercy unto every particular one of the godlies posterity but reserveth his election free unto himselfe So that as of the posterity of the wicked he converteth and saveth some in like manner also he leaveth of the posterity of the godly some in their naturall corruption and in destruction which all by nature deserve and this he doth to shew that his mercy is free as well in chusing the posterity of the godly as of the wicked 2. Because he bindeth not himselfe to performe the same benefits or all the benefits to all the posterity of the godly Wherefore he satisfieth this promise when he doth even vouchsafe corporall benefits to the wicked and reprobate posterity of the godly 3. Because he promiseth this felicity of the posterity unto them that love him and keep his commandements that is to those which are indeed godly and of good conversation But because the love of God and obedience is even in the holiest Saints in this life imperfect therefore the reward also promised unto them is imperfect and joyned with the crosse and chastisements among which the wickednesse and unhappinesse of their posterity is not the least as may appeare in David Solomon and Josias Object 2. They who keep Gods Commandements obtaine mercie Therefore we merit somewhat of God by our obedience Answ The contrary rather followeth For God saith I will shew them mercie Therefore it is not of merit or desert for Whatsoever is done of mercie is not done of merit and contrariwise Whatsoever is done of merit is not done of mercie Therefore the objection is a fallacy putting that for a cause which is no cause For when God addeth this promise That he will shew mercie unto the thousandth generation of them that love him and keep his Commandements he sheweth that he had rather shew mercie then anger thereby to allure us to love him Object 3. This promise and commination belongeth to the whole Decalogue why then is it peculiarly annexed to this Commandement Answ This promise and commination is belonging verily to the obedience of the whole Decalogue but is therefore especially annexed unto this Commandement both that we might know the first and second Commandement to be the foundation of all the rest and also that God might shew that he is especially angry with the depravers and corrupters of his worship and punisheth this kind of sin both in them and in their posterity and contrarily doth blesse also the posterity of them which diligently regard and keep pure religion or the true service and worship of God ON THE 36. SABBATH Quest 99. What doth God
of discipline and order according to both Tables of the Decalogue amongst his subjects and to forbid manifest idolatry and blasphemies and to take care as far forth as he may that strangers and sojourners minister or give no open scandall to his subjects Moreover as concerning the binding there was a peculiar consideration and respect of the Sabbath which was not then first by Moses prescribed to the Israelites but commanded by God from the beginning of the world unto all men and so did binde all men untill the coming of the Messias Although indeed this commandement and ordinance was so growne out of use among other Nations that they accounted it among the number of the chief reproaches wherewith they derided and scoffed at the Jewes terming them Sabbataries because they so religiously observed the Sabbath To the third question fore-alledged we answer that the Sabbath was no Sacrament unto Infidels though they also ceased from their labours as well as the faithfull because neither did the promises belong unto them that God would be their sanctifier neither were they therefore constrained to cease from their daily labours as for a testification or confession of this promise but only for avoiding of offence and for preventing of such occasion of breaking the Sabbath as might be given by them unto Gods people Thy cattell By this it is the better understood that the Sabbath was not a Sacrament instituted for Infidels in that their cattell also are commanded to rest whose rest had no respect or consideration either of Gods worship Two causes why the rest of our cattell on the Sabbath is commanded or of a Sacrament but was commanded onely in respect of men 1. That all occasion of labouring might be cut off by forbidding the labour or use of their beasts 2. That they also sparing brute beasts might learn how God will have regard to be had of mercy and favourablenesse towards men For in six dayes The reason which is annexed unto the commandements is drawn from Gods rest and appertaineth to the ceremoniall commandement concerning the seventh day as before hath been shewed Two causes why the seventh day is appointed the Sabbath And rested on the seventh day That is he ceased to create any new parts of the world as being now perfect and such as God would have it to be This seventh day he consecrated to divine service 1. That this rest of the seventh day might be a monument of the Creation then finished and absolved by God and of the continuing of his perpetuall preservation and governing of his worke ever since that day unto his owne glory and the safety of his chosen and that so it might be a pricke to stirre us up to the consideration and magnifying of these Gods workes and benefits towards mankinde for whose sake all things are made and preserved by God 2. That by the example of his owne rest as a most forcible and effectuall argument hee might exhort men to the imitation thereof in omitting on the seventh day their accustomed workes of the six dayes A two-sold imitation of Gods rest Two sorts of our workes And so the imitation of Gods rest is double Ceremoniall or signifying and Morall or spirituall or signified So also our workes from which wee are commanded to cease are of two sorts Labours in our vocation Some of them are indeed commanded by God but they are not to be done with the hinderance of Gods worship of which sort are the functions and labours of each mans vocation Sins Labour and sinne forbidden by the Sabbath in divers respects Some are forbidden of God as sins Both these are forbidden on the Sabbath but in a three-fold difference For 1. Labours are forbidden but in a respect only to wit as they hinder the Ministery of the Church or as they give offence to their neighbour but sins are simply forbidden 2. Labours are forbidden onely to be used on the Sabbath day sinnes are forbidden at all times 3. The ceasing from labour is a type of ceasing from sinnes which is the thing signified by that type OF THE SABBATH HAving expounded the words of the Commandement that the doctrine concerning the Sabbath and the sanctifying thereof may be better understood wee are further to consider of the Sabbath What and how manifold the Sabbath is 2. How the Sabbath belongeth unto us 3. The causes for which the Sabbath was instituted 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned 1. What and how manifold the Sabbath is THe Sabbath is called in Hebrew Schabbat Schebbet and Schabbaton Three causes why the day appointed to Gods publike service is called the Sabbath day each of which signifieth a quietnesse or rest or ceasing from labours And God so called the day appointed in his publike service and worship 1. Because God rested on that day namely from making any new or moe kinds of creatures though not from the preserving of the same which he had made or from continuing the generations of the singulars of every kind 2. Because the Sabbath is an image of the spirituall rest from sinne which should be in the life to come 3. Because we also and our families and our cattell are to rest and cease from our workes on that day not from all workes but from houshold and civill workes and from others of the like kind that God may then shew and exercise in us his workes The Sabbath therefore is a time appointed for the ceasing from externall workes which are either morally or ceremonially forbidden that is from sinnes and labours in our vocation pertaining to the use of this life and a time consecrated to the execution and performance of such things as belong to Gods worship or service And this concerning the name of the Sabbath Furthermore the Sabbath is of two sorts Internall and Externall The internall What the Sabbath is What the internall or morall Sabbath is or morall or spirituall is the study of the knowledge of God and his works of avoiding sins and of worshipping God by confession and obedience To be short The spirituall Sabbath or spirituall rest is a ceasing from sins and an exercising of the works of God This Sabbath though it ought to be continuall and perpetuall with the godly yet it is begun only in them in this life and is called the Sabbath both because this is that true rest from labours and miseries and the consecration of us to Gods worship and also because it was in time past signified by the ceremoniall Sabbath And this spirituall Sabbath shall be perfectly and perpetually continued in the life to come wherein is a perpetuall worshipping and magnifying of God Two causes why ceasing from sin and study of the word is called a Sabbath Isa 6.13 What the externall or Ceremoniall Sabbath is all those labours being left and surceased wherein we are now busied and occupied And from month to month
an affinity with gravity For if gravity be not joyned with modesty it degenerateth into ambition and swelling If any seeme to himselfe that he is somewhat Gal. 6.3 when he is nothing he deceiveth himselfe in his imagination Humility and modesty differ in their end and modesty is towards men acknowledging their owne vices and the gifts that are in others Humility is towards God Unto modesty are repugnant The contrary vices Immodesty Immodesty which reteineth not a seemely conveniency befitting both our owne person and them with whom we converse in words deeds behaviour and apparell Arrogancy Arrogancy which in opinion and speech challengeth more unto himselfe then his strength will beare or doth either admire his owne gifts or vaunt of them without need or extoll them above measure Counterfeit modesty Shew of modesty which is in his admiration of himselfe yet to extenuate and debase himselfe and to be backward in receiving of honours or offices which a man desireth to hunt after his owne praise or an opinion of modesty VIII Equity Equity which is a vertue mitigating upon good cause the rigour of strict justice in punishing and taxing others offences patiently bearing with some such errours and defects as do not enormously harme the publique safety or the private welfare of our neighbour and covering and correcting such vices of others or endeavouring to heale and cure them For this by reason of mens manifold infirmities is so necessary both in superiors and inferiors towards superiors that without it civill society cannot consist Be subject to your Masters with all feare 1 Pet. 2.18 not onely to the good and courteous but also to the froward Hither appertaines the example of the Sonnes of Noah Gen. 9.23 Likewise the Commandement of the moderation and gentlenesse of Parents towards their children in exercising correction and discipline Ephes 6.4 Col. 3.21 4.1 Fathers provoke not your children to wrath but bring them up in instruction and information of the Lord. Provoke not your children to anger lest they be discouraged Ye Masters The contrary vices doe unto your servants that which is just and equall knowing that yee also have a Master in heaven Unto equity are repugnant Immoderate rigour Immoderate and unlawfull rigour in censuring of those that sinne through infirmity without any enormous harming either of their own safety or others Slacknesse Slacknesse not punishing or reprehending according to his place enormous faults Soothing Flattery which for to curry favour and for commodities sake praiseth that which is not to be praised or attributeth greater things to one then are beseeming for him ON THE 40. SABBATH Quest 105. What doth God exact in the sixth Commandement Ans That neither in thought nor in gesture much lesse in deed I reproach hate or harme or kill my neighbour either by my selfe or by another a Mat. 5.21 22 16.52 Gen. 9.6 but I cast away all desire of revenge b Ephes 4.26 Rom. 12.19 Mat. 5.25 and 18.35 Furthermore that I hurt not my selfe or cast my selfe wittingly into any danger c Rom. 13.14 Colos 2.23 Sirac 3.27 Mat. 4.7 Wherefore also that murthers might not be committed he hath armed the Magistrate with the sword d Gen. 9.6 Exod. 21.14 Mat. 26.51 Rom. 13.4 Quest 106. But this Commandement seemeth to forbid murther only Ans But in forbidding murther God doth further teach that he hateth the root and cause of murthers to wit e Prov. 14.30 Rom. 1.29 envie f 1 John 2.11 hatred g James 1.20 Gal. 5.20 and desire of revenge and doth account them all for murther h 1 John 3 15. Quest 107. Is it enough that we kill no man in such sort as hath beene said Answ It is not enough For when God condemneth anger envy hatred he requireth that we love our neighbour as our selves i Mat. 22.39 and 7.12 Rom. 12.10 and that we use humanity k Ephes 4.2 Gal. 6.1 2. Mat. 5.5 Rom. 12.18 lenity courtesie patience l Luke 6.36 Mat. 5.7 and mercy towards him m 1 Pet. 3.8 Col. 3.12 and turne away from him asmuch as we may whatsoever may be hurtfull unto him n Exod. 23.5 In a word that we may be so affected in minde as that we sticke not to doe good also unto our enemies o Mat. 5.44 45. Rom. 12.20 The Explication THe scope or end of this Commandement is the preservation of the life and safety of mens bodies and of the wel-fare both of our selves and others Here therefore are commanded all things which make for the preservation of our owne life and the life of others Contrariwise here are forbidden all those things which tend to the destruction of our life or the life of others that is all wrongfull harming all desire of doing harme yea and all signes of this desire Why murther only is here named Now in this prohibition is named murther not that God forbiddeth that alone but thereby to take away together with the effect the proper causes thereof and under the name of murther are all sins which accompany it comprehended that by signifying thus the hainousnesse and grievousnesse thereof we may be the more effectually withdrawne and deterred from committing them according to that rule When any speciall vertue is commanded or any speciall vice forbidden the generall vertues and vices the causes thereof or whatsoever hath any affinity therewith is commanded and forbidden Here is to be proved I Why internall murther is forbidden in this Commandement That internall things are also commanded and forbidden by this Commandement 2. That the hurting either of our selves or others is forbidden 3. That the defence of our neighbour is commanded 1. Internall things are commanded and forbidden 1. Because when the effect is commanded or forbidden the cause is also commanded or forbidden 2. From the scope and end of the Commandement God will not have us to hurt any therefore he forbiddeth the meanes also whereby we may hurt 3. By the interpretation of Christ Whosoever is angry with his brother unadvisedly Mat. 5.21 shall be culpable of judgement Therefore all unjust wronging of our neighbour together with the outward slaughter of him is forbidden yea and all the causes occasions and signes of this harming as anger envie hatred and desire of revenge II Why hurting of our selves or others is here also forbidden The hurting yea and neglect as well of our selves as of others is forbidden because the causes why God commandeth us to have regard of anothers life are the same in us 1. The image of God in man which by us may not be destroyed neither in our selves nor in others 2. The similitude and likenesse of nature and our originall from our first Parents For as our neighbour is not to be hurt and wronged by us because he is our flesh so neither may we violence or hurt
truth figuratively uttered The contrary vices either to move or delight others without bitternesse and keeping the circumstances of place time and persons The extremes in the excesse are In excesse Scurrility Scurrility Dicacity Dicacity Back biting Backbiting Scurrility is obscene and homely jesting especially in serious matters Scurra that is a scurrilous person is so called from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth dung because he speaketh filthinesse and dung Dicacity or scoffing is a vice of jesting bitterly and of deriding boording and exagitating others but especially such as are miserable Back-biting is a vice which spreadeth false slanders of others construeth doubtfull speeches in the worse part with a desire of revenge and an endeavour to hurt or raise envy The extremes in the defect are Stolidity Stolidity or foolishnesse Sottishnesse Sottishnesse or unsavourinesse Foolishnesse is an untimely affectation of Urbanity In defect Sottishnes is an absurd and unsavoury affectation of Urbanity Now Vrbanity is an especiall gift of the wit but yet may be gotten by experience in matters ON THE 44. SABBATH Quest 113. What doth the tenth Commandement forbid Ans That our hearts be not at any time moved by the least desire or cogitation against any Commandement of God but that continually and from our heart wee detest all sinne and contrarily delight in all righteousnesse a Rom 7.6 The Explication THat the Commandement touching Concupiscence is one and not two That this commandement touching Concupiscence iâ— but one commandement proved against the Papists by foure reasons Exod. 20.17 Deut. 5.21 is manifest 1. By Moses divers rehearsall or transposing and displacing some clauses and members thereof in Exodus and Deuteronomy 2. By Moses conjoyning or comprehending of them both in one verse in both places afore-named 3. By the interpretation of S. Paul who compriseth that whole context verse or sentence of Moses in one Commandement I had not known lust except the Law had said Thou shalt not lust 4. By that that the Papists themselves and others are wont in their Commentaries to joyne the coveting of our neighbours house and wife because indeed they see that for one and the same cause the coveting of our neighbours house wife and all other things that are his are forbidden Whence it followeth that either there is but one commandement touching concupiscence or so many must be reckoned as there are things of our neighbours forbidden to be coveted 5. By the authority of ancient both Jewes and Christian Interpreters whose names are alledged above in the division of the Decalogue The end of this Commandement The scope and end of this tenth Commandement is a rightnesse and inward obedience of all our affections towards God and our neighbour and his goods which must also be observed in the other Commandements Here then some man may say This Commandement is superfluous seeing it requireth no new thing from the rest Answ Nay it is not superfluous because it is added to the former Commandements to be a declaration of them and that universall because this is spoken of the whole in generall and further it is also added to be a rule and levell according to which wee must take and measure the inward obedience of all the other Commandements For in this Commandement is commanded Originall justice or righteousnesse towards God and our neighbour What Originall justice towards God and our neighbour is What Concupiscence is which is the true knowledge of God in our mind and a power inclination and desire in our will and heart and in all our parts to obey God and his knowne will Likewise in this Commandement Concupiscence is forbidden which is an inordinate appetite or a corrupt inclination and pronenesse in the minde will and heart desiring those things that God forbiddeth in his Law Neverthelesse properly originall justice towards our neighbour is here commanded What Originall justice towards our neighbour is which is an inclination and desire to performe unto our neighbour for Gods sake all duties required and to regard and maintaine his safety and welfare There are two extremes of this originall justice towards our neighbour here forbidden What Originall sin towards our neighbour is 1. Originall sin towards our neighbour which is a desire and wishing of those things which hurt our neighbour 2. In the excesse Inordinate love of our neighbour when for his sake wee neglect God Some take Concupiscence and originall sinne to be all one but they differ as an effect differeth from a cause or at least as a part of any thing from the whole For Concupiscence is a propension to those things which are forbidden by the Law How Concupiscence and Originall sin differ Originall sin is the guilt of all mankind the want of the knowledge and will of God We are here to observe that not only corrupt inclinations are sins but also the thinking of evill is sin to wit as the thinking of evill is joyned with a desire of pursuing Concupiscence is sin or doing it Now that Concupiscence is evill and sin albeit it be born with us there is no doubt For we are not to judge according to Nature but according to the Law whether a thing be sin or no For whatsoever is contrary to this is sin be it or be it not born with us The Pelagians denied Concupiscence to be sinne but the Law saith the contrary Thou shalt not covet Rom. 7 7. And Paul saith I knew not sin but by the Law for I had not knowne concupiscence or lust except the Law had said Thou shalt not lust The Pelegians were condemned in many Councels summoned and gathered together for confutation of Pelagius and Celestius their heresies about the yeere of our Lord. 420. and sometime after as in the Milevitane Councell the fifth Councell of Carthage and the Councell of Palaestina in the East The Pelagians chiefe Objections to prove Concupâ—scence to be no sin How Concupiscence is naturall unto us c. Their chiefe Objections are these Object Naturall things are not sin Concupiscence is a naturall thing Therefore it is no sin Ans 1. There is a fallacy of the Accident in the Minor For inordinate concupiscence was not before the fall but happened unto our nature after the fall So then it is Naturall not of it selfe but by accident to wit inasmuch as since the fall it is born and bred with us or it is Naturall that is an evill accident inseparably cleaving to a nature good in it selfe 2. There are foure termes in the Syllogisme by reason of the ambiguity of the word Naturall For in the Major it signifieth a good thing created of God in nature to wit mans appetite before the fall which was not contrary to the Law and will of God In the Minor it signifieth a thing which we have not by creation but which we have purchased unto us after
the fall Repl. An affection or appetite even in nature now corrupted to desire good things and eschew hurtfull things is not sin because it is a thing made of God and a motion good in selfe But such is Concupiscence Therefore it is no sin Answ to the Major The appetites and motions of nature are good in themselves as they are meerly motions not as they are inordinate motions and are carried unto such objects as God hath forbidden as all motions and appetites of corrupt nature are because either they affect not such objects as they ought or affect them not in such sort and to that end which they ought and therefore are all vicious and very sins An evill tree cannot bring forth good fruit Mat. 7.18 To desire the fruit of a tree was naturall but To desire it contrary to Gods expresse Commandement as it was desired of Eve was a motion in its owne kind and nature corrupt and very sin Object 2. That which is not in our power to cause either to be in us or not to be in us is no sin Concupiscence is so in us that it is not in our power to shake and put it off Therefore it is no sin Answ The Major is false For sin is not to be esteemed by the liberty or necessity and bondage of our nature but by the will and law of God Whatsoever disagreeth herewith is sin whether men have power to avoid it or no and God requiring of us impossible things doth not injure us because he commanded them when they were possible Though we have now lost our ability of performing yet God hath not lost his right of requiring that of us which he left with us Object 3. Sin maketh men obnoxious to the wrath of God But Concupiscence doth not make the regenerate obnoxious to Gods wrath For there is no condemnation to them which are in Christ Jesus Therefore Concupiscence at least in the regenerate is no sin Rom. 8.1 Answ There is a fallacy of accident in the Minor For it is but by accident that concupiscence doth not make the regenerate obnoxious to the wrath of God that is by reason of the grace of God not imputing it to the faithfull But this cometh not thereof as if concupiscence were not sin for neither doe other sins condemne the regenerate not because they are no sins but because they are remitted by Christ Object In Baptisme Originall sin is taken away Therefore Concupiscence is not sin in those that are baptised Answ to the Antecedent Originall sin is taken away in Baptisme not simply but as touching the guilt of it but corruption and an inclination to sin remaineth in them that are baptised And this is it that the Schoolemen say The Formall of sin is taken away and the Materiall remaineth Repl. Where the Formall is taken away there also the thing it selfe is taken away because the forme of every thing is the cause of the being of it But in Baptisme the Formall of Originall sin is atken away Therefore Originall sin in it selfe is taken away in Baptisme Answ Here is a fallacy taking that to be generally meant of the whole which is spoken but in part The Formall of sin is taken away not simply but as touching the guilt of it For there is a double Formall of sin 1. A repugnancy with the law A double formality of sin and an inclination to sin 2. The guilt which is the ordaining of it to punishment The guilt is taken away but the inclination abideth I see another law in my members Rom. 7.23 rebelling against the law of my mind and leading me captive unto the law of sin which is in my members Quest 114. But can they who are converted unto God perfectly observe and keep these Commandements Answ No but even the holiest men as long as they live have only small beginnings of this obedience a 1 John 1.8 Rom. 7.14 15. Eccles 7.22 1 Cor. 13 9. yet so that they begin with an earnest and unfeigned desire and endeavour to live not according to some only but according to all the commandements of God b Rom. 7.22 Psal 1.2 The Explication THe Question here is How the law is possible and Whether regenerate men may perfectly keep it which was the seventh question proposed to be considered of concerning the Law That this Question may be the better understood we are to distinguish the nature of man 1. As it was first entire and uncorrupt and 2. Afterwards fallen and 3. Againe restored The law was possible to be fulfilâ—ed by man his nature being uncorrupt Vnto nature entire and uncorrupt the whole law as touching all parts and degrees thereof is possible as unto Angels for man was created unto the image of God in perfect holinesse and righteousnesse It is impossible to corrupt nature Gen. 6.5 8.21 Jerem. 13.23 Mat. 7.18 Rom. 14.23 Ephes 2.1 3. 2 Cor. 3.5 Vnto nature corrupted after the fall the fulfilling of the law is so impossible that it cannot so much as begin obedience acceptable to God according to these Scriptures All the thoughts of man are only evill continually even from his youth Can the Black moore change his skin or the Leopard his spots then may ye also be good that are accustomed to doe evill A corrupt tree cannot bring forth good fruit Whatsoever is not of faith is sin Wee are dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke anything as of our selves How far forâ—h it is possibâ—e to restored nature Vnto the regenerate who have nature restored againe the law is possible 1. As concerning outward order and discipline 2. As concerning the imputation of Christs righteousnesse that is by the benefit of justification and regeneration both which benefits we obtaine by faith 3. As touching the beginning of inward and outward obedience in this life 1 John 5.3 This is the love of God that wee keep his Commandements c. Hee that without the beginning of obedience that is without regeneration glorieth that he knoweth and worshippeth God is a lyar But the law is impossible to the regenerate How it is impossible to restored nature Psal 143.2 in respect of God that is as touching the perfect inward and outward obedience of the law Enter not into judgement with thy servant O Lord for in thy sight shall no man living be justified For 1. They fulfill not the Law perfectly because they doe many things contrary to the law 2. And those things also which they doe according to the law are imperfect For in the regenerate are many sins yet remaining as originall sin many actuall sins ignorances infirmities which their sins notwithstanding themselves acknowledge and bewail Wee have all been as an uncleane thing Isa 64.6 A three fold difference between the regenerate and unregenerate sinning and all our righteousnesse is as filthy clouts Therefore regenerate sinners
to them only that desire it and who doe not tread under foot the bloud of the Son of God 3. That our faith be exercised because this petition confirmeth our faith and againe this petition floweth from faith For faith is the cause of prayer and prayer is the cause of faith as concerning the increasing of faith The speciall Questions 1. What Christ here callethdebts 2. What is remission of sinnes 3. Why are we to desire remission of sins 4. How sinnes are remitted unto us or what that clause meaneth As we forgive them that trespasse against us 1. What Christ here calleth debts CHrist calleth all our sins debts both originall and actuall of ignorance of fact and omission as himself in S. Lukes Gospel interpreteth himself saying Forgive us our sins for even we forgive every man that is indebted to us Luke 11.4 Why our sins are called debts And they are called debts because they make us debtors to God both of the neglect of obedience and of punishment which we are to pay For when we sin we do not give nor performe unto God what we owe unto him and as long as we give not this unto him so long we remaine debtors and are bound to satisfie by punishment Deut. 27.26 Cursed is every one that continueth not in all that are written in the booke of the Law to do them From this we could not at all be delivered unlesse God did forgive us our sins 2. What is remission of sins THe Creditor is said to Remit the Debtor when he never requireth the debt of him but as if it were paid crosseth it out of his books of accounts and punisheth him not as we may reade in the parable of the King which forgave his servant Mat. 18.28 who besought him the debt of ten thousand talents So God forgiveth us our sins when he imputeth them not unto us nor punisheth us for them and that therefore because he hath punished them in his Son our Mediatour Wherefore Remission of sins is that God will not impute any sin unto us but doth receive us into favour pronounceth us just and righteous and accounteth us for his sons of his meere and free mercy for Christs satisfaction performed by him for us imputed unto us and apprehended of us by faith and that therefore he will not punish us for our sin but endoweth us with justice and everlasting life because the remission of sin taketh away the punishment thereof For sin and punishment are correlatives put sin and you put punishment take away sin and punishment is also taken away Object To remit sin is Not to impute nor to be willing to punish sin in us But this is contrary to Gods justice Therefore when we desire that God will remit our sins we desire that God will invert the order of his justice Answ The consequence of this reason is false because to remit sin is then contrary to Gods justice when remission is given without all satisfaction whatsoever But we desire remission of sins for the satisfaction of Christ for which they are remitted unto us and therefore our sins are not remitted us with any breach of Gods justice because they are remitted us with recompence made for them Repl. If they be remitted with recompence made for them then God doth not remit us our sins freely Answ They are remitted with recompence and therefore not freely in respect of Christ but they are remitted freely in respect of us because he receiveth not satisfaction of us but of Christ who hath fully satisfied him for us Repl. Then this is not freely because we have merited it in Christ Answ That merit is not our merit but Christs because the Father gave us his Son freely who meriteth without any merit of ours coming between and that merit of Christ is imputed to us through grace therefore freely for that merit are our sins remitted us whereupon also it is truly and well added that for Christs satisfaction our sins are not imputed to us For we desire not that God would do contrary to his justice and would not account us in minde for sinners but that he would impute unto us anothers righteousnesse that is the righteousnesse of Christ wherewith we being cloathed our sins also may be covered The summe of all is God forgiveth us our sins freely 1. Because he requireth not any satisfaction at our hands 2. Because he freely giveth us his Son himselfe therein satisfying himselfe 3. Because he freely giveth and imputeth his Sons satisfaction to the faithfull 3. Why we are to desire remission of sins WE are to desire remission of sins 1. That we may be saved because without remission of sinnes we cannot be saved And this benefit God giveth not but onely to those that desire it 2. That we may be put in minde of the remnants of sinnet which are even in the holiest men and that to this end that repentance may evermore increase Wherefore we are daily also to begge and desire remission of sins 3. That we may desire and receive the former blessings because without remission of sinnes those blessings either are at all not given or are given to our destruction So the wicked doe indeed often receive them but not for their salvation as turning rather to their condemnation Object What we have that we need not desire But the godly have remission of sinnes Therefore the godly have no need to desire it Answ The godly indeed have remission but not wholly neither also as concerning continuance but only as touching the beginning thereof This remission must verily be continued because sinne is daily continued even in the regenerate and God also doth continue it to them unto whom he remitteth their sinnes in his Sonne yet with this condition that they daily pray for and desire that continuance Although then God hath remitted unto us our sinnes yet he will that we aske and desire pardon for them and therefore we desire that what sinnes we commit or shall commit the same God would remit unto us 4. How our sinnes are remitted unto us The meaning of the clause As we forgive them that trespasse against us OVr sinnes are so remitted unto us as we forgive and remit our debtors And this Christ added 1. That we may rightly desire remission of sinnes and so that we may come to pray with true faith and repentance a signe and token whereof is the love of our neighbour 2. That when we finde in our selves true faith and repentance we may so have a certaine argument and comfort in us that we are of the number of them unto whom remission is promised and that therefore we shall doubtlesse obtaine remission of sinnes when as we may be certainly assured by this that we our selves remit unto others from our heart their trespasses against us that we please God albeit many remnants of sinne are dwelling as yet within us Object 1. He that remitteth not is not remitted Wee
remit not Therefore wee are not remitted Answ He that remitteth not fully and perfectly is notwithstanding remitted so that he remit truly and sincerely We therefore shall be forgiven if we forgive truly and sincerely Object 2. Christ willed us to desire that God will so remit us our sinnes as we remit our debtors But we doe not perfectly remit our debtors Therefore he willed us to desire that God will not perfectly remit us our sinne and this is to pray for our owne perdition and destruction sith God condemneth even the least sinnes Answ This is a fallacy of speech deceiving by mis-construing a word For the particle As in this petition doth not signifie the degree of remission or a comparison of our remission with that remission wherewith God remitteth us our sinnes but it signifieth the kinde of remission namely the truth and sincerity of our remission whereby we forgive others from our heart and with a ready will of forgiving them or to speake shorter here is not made a comparison according to degrees but according to the truth of the thing or according to the truth and will of remission so that the meaning is So perfectly God remitteth us our sinnes as we truly and certainly remit and forgive our neighbour Luke 11.4 or forgive us our debts because we forgive our debtors Repl. Then is our remission of others the cause why God remitteth us Answ This is a fallacy putting that for a cause which is no cause For our remission wherewith we forgive others though not perfectly yet sincerely is only an argument and testimony unto us that God will remit us our sinnes For our remission and forgiving of others cannot merit 1. Because it is imperfect 2. Albeit it were perfect yet should it not merit because what we now performe that we owe unto God For were it so that we did not performe perfect obedience to God yet were we bound of duty to performe it Repl. But neverthelesse yet here is betokened an equality of remission in us and God Answ Not an equality but a likenesse and similitude of the kinde of remission Object 3. He that remembreth injuries and is desirous of revenge doth not truly remit and forgive But we all remember injuries and are desirous of revenge Therefore we do not truly remit and forgive Answ They that remember injuries that is without a resistance and dislike of this remembrance or with a yeelding thereto do not truly remit If then we withstand and resist the remnants of sins which as yet cleave fast to us and do not yeeld to them nothing hindreth why we may not be said to remit others truly and from our heart and so also to attaine to that in regard whereof this particle As was added of Christ to wit which before also we mentioned to desire and pray rightly Now we rightly pray and desire in faith and repentance both which this petition confirmeth Faith is confirmed and strengthened by this petition because when we truly remit our neighbour we may and ought certainly to resolve that our sins are also remitted us and so have we a good conscience and are assured that we are heard according to this promise of Christ If ye doe forgive men their trespasses Mat. 6.14 your heavenly Father will also forgive you True repentance also is confirmed and increased in us by this petition For by this clause As we c. we are provoked and incited to true repentance the chiefe part whereof is the love of our neighbour For if we will be forgiven we must forgive others Both causes are contained in the words of Christ before alledged out of Matthew as also in the rest which are presently added in the same place in Matthew by way of opposition If ye do forgive men their trespasses your heavenly Father will also forgive you that is assure your selves also that your heavenly Father heareth you in which words is comprehended the confirmation of our faith But if ye doe not forgive men their trespasses no more will your Father forgive you your trespasses In these words is added a spurre to repentance Object 4. Paul obtained remission neither did he yet forgive all men their trespasses because he saith 1 Tim. 4.14 Alexander the Copper-smith hath done me much evill the Lord reward him according to his works Therefore it is not necessary that we should forgive Answ There is a threefold remission or forgiving Remission is threefold Of revenge Of revenge This belongeth to all men because all men ought to remit and forgive revenge Hereof speaketh this petition and this Paul did forgive Alexander Of punishment Of punishment This as all cannot inflict so neither can all remit but neither the Magistrates also unto whom yet the same otherwise is committed ought alwaies to remit this but only for certaine causes For God will have the execution of his justice and law But Paul forgave Alexander the punishment also as much as concerned himselfe yet he will notwithstanding have him punished of God but with a condition that is if he persist in sin Of judgement Of judgement This is not alwaies to be remitted For God who forbiddeth lying will not have us judge of knaves that they are honest men but he will have us discerne the good from the bad This also Christ commandeth saying Mat. 7.6 10.16 Give not that which is holy to dogs neither cast pearles before swine And againe Be ye simple as doves and wise as serpents Therefore Paul sinned not in retaining his judgement and opinion of Alexander as of a wicked man as long as he repented not ON THE 52. SABBATH Quest 127. What is the sixth petition Answ Leade us not into temptation but deliver us from evill that is Because we our selves are so feeble and weake by nature that we cannot stand so much as one moment or instant a John 15.5 Psal 103.14 and our most deadly enemies Sathan b 1 Pet. 5.8 Ephes 6.12 the world c John 15.19 and our owne flesh d Rom. 7.23 Gal. 5.17 doe instantly oppugne and assault us uphold thou us and establish and strengthen us by the might of thy spirit that we may not in this spirituall combate yeeld as vanquished but may so long stoutly withstand them e Mat. 26.41 Marke 13.33 untill at length we get full and perfect victory f 1 Thessal 3.13 5.23 The Explication HEre some make one some two petitions but we are not to strive so that nothing of the doctrine be taken away but that this be made full and plaine Now they are rather two parts of one petition Leade us not into temptation is a petition of delivery from future evill Deliver us from evill is a petition of delivery from present evill The speciall Questions 1. What Temptation is THere are two causes of temptation Two kinds of tempting 1. Gods tempting Gen. 22.1 Psal 139.1 Deut. 13.3 1
Pet. 1.6 4.12 The one is from God the other from the Divell and the Flesh The temptation whereby God tempteth us is a triall of our faith godlinesse repentance and obedience by whatsoever encumbrances which are by God opposed to every one as by all evils by the devill the flesh lusts the world afflictions calamities the crosse c. that our faith patience and constancy may be manifested and made knowne both to our selves and others So God is said to have tempted Abraham Joseph Job David Lord thou hast proved me So God is said to tempt his people by false Prophets and to try us by the crosse The temptation whereby the Devill and our flesh and the wicked also tempt us is every soliciting to sinne which soliciting it selfe also is sin 2. The Devils temptation Job 1. 21. So the Devill tempted Job that he might seduce and withdraw him from God whom he had before loved and served albeit the matter fell out otherwise then the devill would have it Object But God tempteth no man Answ James 1.13 God tempteth no man that is by soliciting him to sinne or evill but he tempteth by procuring and trying us The Devill the World our Flesh tempt us that is solicite us to evils and withdraw us from God But God so tempteth no man and yet he is said to have tempted Abraham Job David that is to have tried their faith and constancy by afflictions and the crosse so by the same he trieth our faith hope patience love invocation constancy whether we will or no worship and serve him also in affliction Hereby we easily understand seeing temptation is attributed unto the Devill and to the corrupt lusts and inclinations of men in what sense God may be said to tempt or not to tempt men For Sathan tempteth both offering occasions of sinning without and instigating within to sin thereby to draw men headlong into destruction and to reproach God Corrupt inclinations tempt because they bend and are prone to actions by God forbidden But God tempteth not to destroy us nor to cause us to sin but to try and exercise us when either he sendeth calamity upon us or permitteth the Divell or men or our flesh to provoke or invite us to sin hiding for a while his grace and efficacy in preserving and ruling us that our faith and constancy may be more knowne and apparent not verily unto God himselfe as who from everlasting knoweth what and how much it is and how much also hereafter it shall be by his favour and blessing but to our selves and others that so also a trust and full perswasion of Gods presence and protection may be confirmed in us by the examples of deliverance and in others a desire of following our example may be kindled through the beholding of our perseverance and that in all of us may be raised and stirred up true gratitude and thankfulnesse towards God who delivereth his out of temptations So God tempteth Abraham commanding him to sacrifice his son Isaac Gen. 22. Exod. 15.25 16.4 He is said to have tempted the people with want of water He commandeth Manna to be gathered as much as was sufficient for every day that he might tempt or prove the people whether they would walke according to his Law or no. He is said to tempt the people by false Prophets Deut. 13.3 that he might know whether they loved him with all their heart and with all their soule In the embassage of the Princes of Babel God left Hezekiah to tempt or try him 2 Chron. 32.31 and to know all that was in his heart Wherefore this prayer which Christ taught us Leade us not into temptation but deliver us from euill speaketh not simply of triall and manifestation of our faith and godlinesse unto which also David offereth himselfe of his owne accord saying Prove me O Lord and try me examine my reines and mine heart Psal 139.23 James 1.13 And Saint James speaketh not of our triall but of our incitement to sin Let no man say when he is tempted I am tempted of God for God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawne away by his owne concupiscence and is enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death It is also hereby manifest how God punisheth the wicked or chastiseth or tempteth the godly by evill spirits neither yet is he the cause or partaker of those sinnes which the Divels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy worke of Gods divine will but that the wicked execute the judgement of God by sinning that commeth not so to passe by any fault of God himselfe but through the proper corruption of the wicked and such as themselves have purchased God neither willing nor allowing nor working nor furthering their sinne but in his most just judgement only permitting it when executing and accomplishing by them his owne worke and counsell either he revealeth not at all his will to them or moveth not their will to have his revealed will as the end and levell of their action This difference of the works of God and the Devill and even Gods working of his just worke by the Devill but permitting only the sin of the Devill is evidently confirmed by the story of Job Job 1. 2. Where God purposeth to try Job but the Devill to destroy him The same is likewise confirmed by the story of Achab 1 Kings 22. 2 Thes 2. and by that prophecy of the Apostle concerning Antichrist where the Divell seduceth men to destroy them and God will have them to be seduced thereby to punish them and suffereth the Devill by sinning to execute and fulfill his will 2. What is to leade into temptation WHen God is said to leade us into temptation it is meant that God according to his most just will and judgement trieth us Now to leade us into temptation wherewith the Divell tempteth us is that God permitteth the Divell to solicite us Now we here in this petition pray against both which also we briefly touched before namely What here we pray against our triall and allurement or soliciting to sinne For we desire 1. That God will not tempt us to try us but yet with a condition of his will and pleasure and if he do tempt us yet that he will not tempt us above our strength and that also he will give us strength 2. We desire that he will not suffer the Divell or the world or our owne flesh to solicite us to sin or if he suffer them that yet himselfe will be present with us that we fall not wholly into sins The meaning then is Leade us not into temptation that is suffer us not to be tempted above our power neither suffer the Devill so to tempt us
that either we sin or wholly revolt from thee Ob. Temptations which are good in respect of God are evill in respect of the Divell and yet notwithstanding into them doth God leade us Therefore God is the cause of sin Ans This reason containeth a fallacy of the accident They are sins in respect of the Devill because he will thereby allure us to sinnes in respect of God they are not sinnes because they are a triall and a reclaiming of us from sinnes as also because they are a confirmation and strengthening of our faith Wherefore as temptations are trials chastisements martyrdomes they are sent of God but as they are evill and sinnes God will them not to wit as To will them is to approve and worke them but onely permitteth them 3. What is To deliver us from evill BY the name of Evill some understand here the Divell some sinne some death but the best is to comprehend in it all evils both of crime and paine whether they be present or to come yea and the Divell himselfe the author and Grandcomplotter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 John 2.14 Mat. 5.37 or Arch-contriver of all mischiefes who is called that wicked one by a significant propriety of speech I write unto you young men because yee have overcome the wicked Whatsoever is more then these commeth of Evill Cyprian understandeth this petition of evils that is of all adversities and afflictions which the enemie attempteth against us from which we can have no sure guard except God protect and deliver us When as then we desire that God will deliver us from evill we desire 1. That he will send no evill on us What here we pray for but deliver us from all evils present and to come both of crime and paine 2. That if he send on us any evils that he would mitigate them in this life and turne them unto our salvation that they may be good and profitable unto us 3. That he will at length in the life to come fulfill and perfectly deliver us and wipe away every teare from our eyes 4 Why this petition is necessary THis petition is necessary 1. In respect of the multitude and power of our enemies and the greatnesse of evils and our owne weakenesse and infirmity 2. In respect of the former petition for the obtaining thereof because our sinnes are not remitted except we persist in faith and repentance If then we will that God remit and pardon us our sinnes we must stand stedfast in faith and repentance but stedfast we shall not stand if we be tempted above our strength if we fall into sinnes if lastly we revolt from God himselfe Object We are not to pray against such things as are good and profitable for us The temptations of God as trials diseases poverty sending false Prophets are good things and profitable unto us We are not therefore to pray against the temptations of God Ans The Minor containeth a fallacy of the accident We are not to pray against such things as are good and profitable that is which are by themselves profitable or good But afflictions trials crosses and other temptations are by themselves evill and unprofitable and not good But yet they are good and profit us only by an accident which accident is the mercy of God accompanying them without which they are not only not profitable but also a part of death and a most present way to death both temporall and eternall Wherefore as afflictions and crosses are evill by themselves and destroy nature so far forth we pray against them but as they are good and profitable unto us that beleeve so we pray not against them or we pray not against that good which concurreth with afflictions and the crosse but against the crosse it selfe and afflictions which are by themselves evill because they destroy nature So also we pray against death as being evill by it selfe and Christ himselfe also prayed against it Mat. 26.39 Let this cup passe from me As then death was a destruction a torment and evill so Christ prayed against it and would it not yea neither would the Father himselfe it as it is so considered But as Christs death on the Crosse was a ransome for the sins of the elect so both Christ and the Father would the same Neverthelesse not as I will but as thou wilt Object 2. What things God will those things ought we not to refuse But God will our temptations Therefore we may not refuse them Answ What things God will those we ought not to refuse that is in such respect as he will that we suffer them with a submitting of our will unto his divine will or such things as he simply will But God willeth not simply temptations neither in this respect as they are a destruction but as they are exercises of faith and prayer or martyrdomes or a tryall of our constancy and in this respect and so far we ought also to wish them but not simply And that we are not simply to will or wish temptations or afflictions it hereby easily appeareth because it is patience to suffer them which it should not be but rather our duty if we ought simply to wish them neither might we pray against them God will not therefore that we wish for evils as evils but as evils are good so will he have us to beare them patiently Object 3. What thou shalt not obtaine that thou desirest in vaine But we shall not obtaine never to fall into temptation Wherefore in vaine do we desire it 2 Tim. 3.12 For all that will live godly in Christ Jesus must suffer persecution Ans This is a fallacy putting that for a cause which is no cause For therefore desire we that we be not led into temptation not because we are wholly to be delivered but 1. Because we are delivered from many things in which we should perish if we should not request deliverance This is a cause sufficient 2. That those evils also into which we fall may be good and profitable unto us And to those which desire in generall deliverance will God grant these two so great blessings But yet notwithstanding by reason of the remaines of sin in us he will have this benefit to be imperfect which neverthelesse we are to aske wholly with submitting of our will unto the will of God and with full perswasion that in the life to come we shall wholly attaine unto it The use of this petition is The uses of this petition Confession of our infirmity Mat. 25.41 A confession of our infirmity in sustaining or bearing the very least temptations that no man insolently and proudly lift up himself as Peter did when he professed that he would die with Christ nor account the glory of his confession and sufferings for his own seeing the Lord himselfe teacheth us humility saying Watch and pray that yee enter not into temptation 1 Cor. 10.12 He that thinketh he standeth let him take
said to be free 164.165 Free-will The state of the maine question about free-will 75. What it is 76. The difference of it in God Angels and Men. ibid. 77.78.79 Whether there be any free-will in us and what it is 82.83 The manner and degrees of mans free-will 83.84.86.87 The beginning of mans will to good whence it is 91. Reasons why the Regenerate use liberty not onely to good but to evill also 92.93 G GOds Whence sprang the multitude of gods 163. But there is but one proved by eight arguments 168.169 Glory Two things signified by Gods glory 156. God How he is the cause of sinne not as sinne but as punishments 67. Vide plura 68.69.70 Sin is not made of God because it is no creature but the corruption of a creature 71. God though the mover of wicked wils yet not the mover of the wickednesse of the will 80. God is said to wish any thing two waies 87. Meerly GOD could satisfie for man 114. Three causes of mens doubting whether there be a God 146. Reasons proving that there is a God ibidem c. Who and what God is 149.150 Why Nature cannot throughly shew what GOD is 150. The Theologicall and Philosophicall descriptions of GOD. 151. A threefold difference of God and Idols ibidem How the parts of mans body are attributed to GOD. 152. More concerning the explication of Gods attributes 152.153.154.155 c. Three things meant by Gods unchangeablenesse and five reasons of it 157. How he is said to repent ibidem Of his goodnesse and righteousnesse 160. Proofes that there is but one God 168.169 Two significations of the word GOD. 169. God a Father in divers respects 179. Gods providence what and why to be knowne 193.197 Arguments against the Divinity of the Sonne and holy Ghost 262.263 How GOD is said to be Our God 532. What it is to have other gods 533. Errours touching God ibid. God Foure significations of Gods Name 556. Goodnesse Six significations of Gods goodnesse in Scripture 160. All good is done by the will of God 199. what things are said to be good ibid. Gospel The differences betweene the Law and Gospel are two pag. 2.126 yea foure 130. The Gospel what and its threefold signification 127. What order is to be observed in teaching the Law and the Gospel 128. It s perpetuity in the Church ibid. c. How the Gospel was promised to our Fathers 129. It s proper effects 131. It s certainty how it appeareth ibid. Grace Gods deniall of grace no cruelty but oft a way to greater mercy 85. Readinesse of minde to receive grace is not before conversion but after 89. Gravity What. 594. H HAllow What it signifieth 632. How wee pray for the hallowing of Gods name 633. Hand What the right hand of God signifieth 322. Foure things wherein Christs sitting at Gods right hand consisteth 322. A full description of it 323. How he may be said to sit alwaies there 324. With other circumstances 325.326 Head Christ is our head in three respects 235. Heaven Two Arguments why GOD is said to be specially in heaven 184. Heaven is the seate of the Elects blessednesse ibid. What heaven signifieth 313. How Christ ascended thither 314. Vide Ascension Hell Of Christs descending into hell 303. The significations of the word hell in Scripture ibid. c. The use of Christs descending into hell 306. Heresies Divers sorts of them confuted 296. Holy What it signifieth 632. Vide Hallow Holy Ghost Of the sinne against the holy Ghost 59. Why called Vnpardonable ibidem c. Why so called 60. Rules touching this sinne ibid. The differences betweene other sinnes pardoned and this of the holy Ghost 60.61 It is not incident to the Elect. ibid. c. We may not judge any man to sin against the holy Ghost untill we see him dead in apostasie and blasphemy 61. How the Sonne was conceived by the holy Ghost 270.271 What we beleeve concerning the holy Ghost 335. With many necessary circumstances concerning that person in Trinity à pag. 335. and 346. It s proceeding from the Sonne proved three waies 338. It s divers titles 341. Its gifts of two sorts 342. What is meant by giving the holy Ghost 343.344 The sending of it is no locall motion 344. How retained and how lost 345. A distinction between blasphemy against God and against the holy Ghost 558. vide Spirit Hope Faith and Hope how they differ 137. Vices contrary to Hope 536. Humanity What. 600. Humility What. 538. Hypocrisie What. 541. I JEhovah No English word will retaine it but the word Lord. 261. Jesus Why the Son of God was called Jesus 220. What the name signifieth and the differences between his name and others so named 121. How the whole three persons may be said to be Saviours ibid. From what evils and how Jesus saveth us 222.223 Whom he saveth 224. Why Jesus is called Christ 226. Two causes for which Jesus was called Christ 227. Idols Idolatry A three-fold difference of God and Idols 151. Idolatry what it is 527. Two sorts of Idols 334. A twofold Idolatry 540. Image What the image of God is in man 42. How far lost 43. How repaired 44. Christ called the image of God in two respects 43. So Angels and Men. ibid. The ends for which God preserveth a remnant of his image in man 44. Whether any images may be made 546.547 The divers names of an image 547. Images not simply forbidden 547. Two sorts of unlawfull images 548. Foure reasons of the unlawfulnesse of making an image of God 548. A Table for the distinction of images 549.550 Whether all worship at images be forbidden 590. Why images are to be abolished 551. Eight causes why images are to be abolished in Churches ibid. How and by whom they are to be abolished 552. Three differences between the images in Solomons time and ours 553. Impossibilities Whether God were unjust in imposing impossibilities pag. 99. The causes and ends of his commanding them 100. Incarnation A confession of the incarnation of the Word by the father of Antioch 289. c. Inclinations Proofes that corrupt inclinations are sin 51. Indifferent Things indifferent are diligently to be discerned from Gods worship 541. Indignation What. 599. Infants Whether they sin wanting will 54. Their baptisme proved to be meet and lawfull by foure arguments 417. Anabaptists objections against it answered 418.419 How infants beleeve 420. Two reasons why infants may not be admitted to the Lords Supper though they are to Baptisme 421. Intercession How Christ maketh intercession for us 318. Judge Judgment Of the last Judgement with 13. circumstances thereof See à pag. 327. ad 334. Just Justice Christ perfectly just foure waies 115. How we are just before God 379.382 What our justice is and how manifold 380.381 In what Justice differeth from Justification 381. How Christs satisfaction is made our justice 383. Vide Righteous or Righteousnesse Communicative Justice what 606. What originall justice towards God and our
157. Patience What. 539. Perfection In what sense the Scripture doth attribute perfection to the works of the Regenerate 94. How God is most perfect in himselfe 155. Whether our conversion hath perfection in this life 505. Whether our works be perfectly good and being not so how they can please God 510. 511. Whether those that are converted may perfectly keep the commandements of God 615. 616. Permit Permission Three causes why God is said to permit sinne 201. Gods permission of sin confirmed by Scripture 202. Gods permission is the withdrawing of his grace ibid. Person Of the three persons in the Trinity and why named three being but one in substance 146. What a person is 170. The difference betweene Essence and Person ibid. 171. The reason why this difference is to be held ibid. What reference Essence hath to Person 172. The properties of the Persons are distinct and divers 257. 258. Whether Christ be one person or more 275. 276. Objections against it answered ibid. c. Philosophy It s nature and lawfull and fruitfull use thereof 3. The differences betweene it and Church doctrine ibid. worlds creation unknowne to Philosophers 182. Their Arguments against it ibid. Prayer What 624. Foure sorts of it ibid. why prayer is necessary for Christians ibid. Eight conditions of true prayer 626. A difference of things to be prayed for 627. A difference betweene the prayer of the godly and of the wicked 628. The Lords Prayer expounded ibid. c. The causes why Christ taught us that forme ibid. c. Predestination Vide Election Nine circumstances thereof 352. c. what 355. the difference between it and Providence ibid. Its causes 355. 356. The effects of it 357. Whether unchangeable 357. 358. whether we can be certaine of our predestination 358. Presence A five-fold maner of Christs presence 317. Pride What. 538. Priest Priesthood What Christs Priesthood is 231. The high Priests prerogative under the law ibid. Three differences betweene the Priests and Prophets under the law 232. Christ the true prefigured high-priest ibid. Foure differences betweene Christ and other priests 232. 233. What a Christians priesthood is and its particulars 236. How Christ maketh us Priests ibidem Promises Gods promises not unprofitable to the unregenerate 91. Prophanenesse What. 541. Prophet Propheticall What Christs propheticall function is and the signification of the name Prophet 229. Two kinds of Prophets ibid. Foure testimonies of the truth of the Prophets doctrine of old ib. What a Prophet of the New Testament is 230. Christ a Prophet from the beginning ibidem Six differences betweene Christs being a Prophet and others before him ibid. c. Providence What Gods providence is 194. 197. The proofes of it 194. 195. 196. 202. Two parts of it 197. The degrees of Gods providence and testimonies of it 203. Proofes of his generall and particular providence 204. 205. c. Places of Scripture wrested against Gods providence 218. What the knowledge of Gods providence profiteth us ibid. Just causes why it may be knowne 219. The deniall of it shaketh all the grounds of Religion ibid. Punishment How God may be said to will punishment 68. The degrees of punishments of the ungodly 103. 104. The conditions of him that may be punished for another 113. The evill of punishment is a morall good and is done by God for three causes 199. Q. QUickning How the spirit quickneth pag. 23. Three parts of quickning 503. why the latter part of our conversion is called quickning 504. Quietnesse Two significations of the word in Philosophy 183. R REason How far we listen to Reason in divine matters 443. Reconcile It hath foure parts 120. No reconciliation without a Mediatour ibid. Regeneration It is but begun in this life pag. 55. The regenerate lose the grace of God in part but not whole in this life 56. The good workes of the regenerate not perfect in this like 93. 94. In what sense the Scripture attributes perfection to the works of the regenerate 94. Regeneration doth assure us of Justification 95. Christs Godhead proved by our regeneration 251. 252. Whether the regenerate can perfectly keep the law 616. A threefold difference betweene the regenerates and unregenerates sinning ibid. Repentance How God is said to repent 157. Reprobation How reprobates are said to be lightned and sanctified 61. Resurrection What Christs resurrection profiteth us 306. The manifold circumstances of his resurrection 306. 307. 308. The fruits of it 310. Five Reasons for our resurrection 311. more of it 364. 365. c. What it is and the errours concerning it 370. Proofes of its certainty ibid. c. The same body shall rise 372. How when and by what power the resurrection shall be 373. For what end and to what estate we shall rise 374. Reward No good worke of the creature meriteth reward pag. 217. 387. Three causes why God promiseth to reward our works 388. Riches Whether it be lawfull to desire them 644. Or to lay them up for hereafter 645. Righteousnesse The righteousnesse of God both generall and particular 160. How we are righteous before God 379. What righteousnesse is in generall and how manifold 380. Vide Justice Imputed righteousnesse is eternall 392. S SAbbath Three causes why the commandement of the Sabbath was so severely commanded 576. What the Sabbath is and how kept both by God and men ibid. What works are forbidden on the Sabbath 577. Two reasons why our children and families must keepe the Sabbath ibid. Objections about the Sabbath answered 577. 578. Why our cattell must rest on the Sabbath 578. How manifold the Sabbath is 578. 579. Many Sabbaths in the Old Testament 579. A Table of the distinction of the Sabbath 580. How the Sabbath belongeth to us Christians ibid. A double difference betweene the Christian and Jewish observation of the Sabbath 582. The causes why the Sabbath was instituted ibid. How the Sabbath is sanctified and how profaned 583. 584. 485. Saints What is meant by the Communion of Saints 360. Popish objections for invocation of Saints answered 562. 563. 564. c. Sacraments They are signes of the Covenant 124. 393. The originall word Sacrament what 394. It s definition with its difference from other signes 395. Their ends 396. 397. Sacrament and Sacrifice how different 397. How the old and new Sacraments differ 398. The difference of the signes and things signified in the Sacraments 399. What is the right and lawfull use of Sacraments 341. What the wicked receive in the Sacraments ibid. in what the Word and Sacraments agree and in what they differ 402. their number 403. Vide Baptisme and Supper of the Lord. Satisfaction Of Legall and Evangelicall satisfaction 108. We can make no satisfaction for two reasons 112. No other creature could satisfie for man but man 113. Meerely God could not satisfie for man 114. Christs satisfaction is made ours two waies 383. When we may be assured of Christs satisfaction imputed unto us 384. Why and how 384. 385. Sacrifice
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
mankinde did predestinate some to life eternall to be saved in Christ is none other in the counsell of God then what in time moved him that he should bestow upon his Elect according to his revealed word faith and life eternall to wit his meere good pleasure and free-will of electing them in a Christ and not their fore-seene holinesse or good b works for they were all sinners alike and unapt for good c works unlesse that God doth operate these in them because he had predestinated and d elected them before Testimonies of Scripture a Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Ephes 1.5 Who hath predestinated us whom he hath adopted to be sons in Christ Jesus to himselfe according to the good pleasure of his will Mat. 11.26 Even so Father because it hath pleased thee b 1 John 4.10 In this is love not that we loved God but that he loved us John 15.16 You have not chosen me but I have chosen you Rom. 9.11 Not of works but of him that calleth Tit. 3.5 Not by the works of righteousnesse which we have done but by his mercy he hath saved us Ephes 1.4 He hath elected us in him in love Deut. 7.7 Not because you were many hath God above all people loved and chosen you but because the Lord loved you c Ephes 2.3 We were all the children of wrath as others were Mat. 7.8 An evill tree bringeth not forth good fruit d 2 Cor. 3.5 Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God See also Ephes 1.4 Rom. 8.30 X. Why God did not choose all or did not forsake all but some onely and why he chose us rather then others I say Jacob Peter and Paul rather then Esau Judas and Simon Magus in Gods eternall counsell no other reason can be given then what is revealed in his Word to wit why he did not call all in time or not call convert or not convert to wit the gracious and just pleasure of his a will and not the fore-seene inequality worthinesse or unworthinesse of men as if God had fore-seene that these should be good in themselves and others should be wicked for God saw all men equally corrupted and therefore in respect of worth he might have justly b rejected all S. Paul tells us that the cause of this good will and pleasure of God was the manifestation of his mercy and c wrath but why that seemed good to God thus and not otherwise it is that unsearchable depth of the wisdome of God to be adored by us with the Apostle O the d depth The cause may be hid it cannot be unjust saith e Austine Testimonies of Scripture and of the Ancient Fathers a Mat. 11.25 26. I thank thee Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them to babes Even so because it pleased thee O Father See also Ephes 1.5 6. b Rom. 9.11 The children being yet unborne when they had done neither good nor evill that the purpose of God might remaine sure according to election that is not of works but of him that calleth c Rom. 9.22 What if he being willing to shew his wrath and make knowne his power hath suffered with much gentlenesse the vessels of wrath prepared for destruction and to make knowne the riches of his glory towards the vessels of mercy c. Rom. 9.17 For this cause have I raised thee that I might make knowne my power on thee and that my Name might be declared through all the earth Prov. 16.4 God made all for himselfe even the wicked for the evill day d Rom. 11.33 O the deep riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out e August ad Paul epist 59. Why some belong to predestination some do not belong the cause may be occult it cannot be unjust XI But the cause why God chooseth not these as uncleane vessels ordained to wrath and eternall a damnation is none other then why now and for ever according to Law and Gospell he punisheth and condemneth them to wit in regard of God his most just anger against b sin in regard of the reprobate their sins malice and c infidelity for as God in his justice punisheth none but for d sin so he predestinated no man to punishment but for sin Testimonies of Scripture a Prov. 16.4 God hath made all for himselfe the wicked also for the evill day See Rom. 9.22 Mat. 25.41 Jude 4. b Psal 5.6 He hateth all the workers of iniquity c Ephes 5.6 For these things the wrath of God cometh upon the children of disobedience d Ezek. 18.4 That soule that sinneth shall die XII Therefore there is no injustice in Gods predestination but all things are done graciously and justly for it is an act of grace to pardon the Elect that debt which he might have justly exacted from them and it is an act of justice to require it of the reprobate which he was not bound to remit unto a them yea God should be just if he punish b both because he found both in the same corruption they then that are condemned cannot pretend that they have not deserved punishment nor can they who are justified glory that they have deserved grace and c salvation Testimonies of Scripture and of Ancient Doctors a Mat. 20.13 15. Friend I do thee no wrong may not I do with mine own what I please Is thine eye evill because I am good Rom. 11.35 Or who hath first given to him that he might be repaied b August de bono perseverant cap. 8. He should be just though he punished both he who is delivered hath cause to give thanks he who is condemned hath no cause to complaine c Ambrose l. 2. c. 1. De vocat Gent. Neither is the complaint of the damned man just nor the bragging of the justified true if either the one say that he hath deserved punishment or the other affirme that he hath merited grace XIII All things saith Luther depend upon Gods predestination to wit In praefat comment ad Rom. who are to beleeve who not who are to be freed from sin who are to be blinded who are to be condemned and who justified For in them who are elected to life he worketh by calling them to repentance faith justice comfort a glory in those that are predestinated to damnation he doth not worke but in them he findeth sin infidelity injustice desperation and shame in many notwithstanding he worketh most just b induration and in all eternall desertion and rejection from Gods c presence Testimonies of Scripture a Rom. 8.29 30. Whom he fore-knew he also predestinated to be conformable to the image of his Son that he might be the first-borne among many brethren Those whom he predestinated he called whom he called them he hath justified whom he justified
made a curse for us upon the tree hath redeemed us from the curse of the Law e Ephes 1.7 Col. 1.14 We have redemption by his bloud f Col. 1.20 Having made peace by the bloud of his Crosse by him he hath reconciled all things to himselfe hath reconciled them in the body of his flesh by death g 1 Pet. 1.18 We are redeemed by the precious bloud of the immaculate Lamb. h Isa 53.5 By whose stripes we are healed i 1 John 1.7 The bloud of Christ purgeth us from all our sins k Rev. 19. 7.14 Thou hast redeemed us by thy bloud They have washed their robes and made them white in the bloud of the Lambe The latter is this The Scripture defines our whole justification by remission of sins through the bloud of Christ therefore onely the effusion of bloud is that by imputation of which we are justified and the remission of sins is our whole righteousnesse They confirme the Antecedent by testimonies of Scripture l Luke 18.13 God be mercifull to me a sinner I tell you that he went downe unto his house justified rather then the other m Acts 13.38 Be it knowne to you that to you is preached remission of sins through him and from all things from which by the Law you could not be absolved by him all that beleeve are justified Here to be absolved to be justified to have remission of sins are the same things David pronounceth that man blessed to whom God imputeth righteousnesse without works n Rom. 4.7 Psal 32.1 Blessed are they whose sins are forgiven and whose iniquities are hid Blessed is the man to whom God imputeth no sin o Rom. 8.33 Who shall lay any thing to the charge of Gods Elect It is God that justifieth who shall condemne It is Christ who is dead c. p 2 Cor. 5.19 God was in Christ reconciling to himselfe the world by not imputing to them their sins q Ephes 1.7 In whom we have redemption by his bloud that is remission of sins c. They have also other arguments which for brevities sake I omit they alledge also for themselves the Catechisme of the Palatinate qq 37.45.66.55.57.72.76.80.84 c. In which it is taught that we obtaine remission of sins justice and life eternall for the alone sacrifice of Christ on the Crosse and that onely the bloud of Christ purgeth us from all sin which very thing is every-where found in the Directory of the Palatinate Hitherto the different opinions concerning justice I now passe to the second head where I will briefly shew without prejudice to others what I can approve or disapprove in those who follow the first opinion I cannot see how they can prove out of Scripture the imputation of Gods essential justice or why that should be said to be imputed seeing man was never obliged either to the possession or performance of it for God never conferred upon man his essentiall justice and man never lost it They make God then unjust as if he did require of man divine justice which he never gave him nor ever will give him The reason is a Paralogisme non causae for although whole Christ is a King Priest and Saviour and whole Christ justifieth yet it is knowne that he performes the effects of his office among which is justification by the distinct operations of his natures therefore whole Christ justifieth but one way according to his divinity to wit as the efficient cause another way according to his humanity to wit as a meritorious cause and the dignity of the merit flowes from the dignity of the person that is from the deity of the Mediatour But from hence it doth not follow that the deity can challenge any part of the merit being the fountaine of merit It behooved then the Mediatour to be God not that the deity or justice of the deity might be imputed to us or according to Osianders madnesse essentially dwelling in us might become our justice but for the cause explained in the Catechisme q. 17. Therefore the justice of the divinity differs from merit as the cause from the effect Other inconveniences also of this opinion belong to the two ensuing therefore I joyne the second and third opinion together for they differ not save onely that the one makes two parts the other three parts of imputative justice All which opinions are subject to the same inconveniences 1. All confound the justice of the person and of the merit of Christ which the Scripture oftentimes conjoynes but doth also manifestly distinguish as the efficient cause or sine qua non and the materiall cause of our justice as My righteous servant by his knowledge shall justifie many For such an High-Priest became us who might be holy separated from sinners that he might offer not for his owne but for the sins of the people Him who knew not sin he hath made sin for us that we c. 1 Pet. 3. Christ suffered once the just for the unjust And so our Catechisme quest 15.16 2. These distinctions which they make betweene not unjust and just betweene not transgressing of the Law and fulfilling of the Law betweene not dead and alive they have more subtlety then verity being indeed equivalent termes as I will afterward shew for of necessity he that before God is not unjust must be just who transgresseth not the Law fulfils it who is not dead is alive Seeing all these are immediate contraries one of which being affirmed or denied the other must necessarily be affirmed or denied 3. If by the imputation of the passive obedience we are not as yet just but onely not unjust how is this true We are justified by the bloud of his Son We are reconciled by his death c 4. If remission of sins be not whole justification how can that be true Blessed are they whose iniquities are forgiven Rom. 4. c. how doth the Apostle in the same place take for the same thing To impute righteousnesse and Not to impute sin 5. If the omission of obedience to the Law and the imperfection of our holinesse are not expiated by Christs passive obedience but necessarily that must be covered with Christs actuall obedience this with his naturall holinesse how againe can this be true The bloud of Jesus Christ purgeth us from all sin unlesse perhaps omission and imperfection be not sins 6. If we are not justified by the passive but by the active obedience of Christ how is it that Christ died not in vaine For what need was there that Christ should die and by his death procure to us pardon for our sins if by his just and holy life he had already merited righteousnesse for us for righteousnesse necessarily presupposeth remission of sins 7. It is manifest that all these partitions of Christs merits into two or three members do exceedingly derogate either from the death of Christ or from the justice of God For these
of Christ received into the grace and favour of God What will from hence follow surely a world of absurdities 1. So originall sin shall be taken away neither shall there be any guilt thereof and so it will be false to say That all men are born the sons of wrath because all shall be born in the grace and favour of God But the Scripture pronounceth that all men by nature are the sons of wrath 2. All the children of Turkes Saracens Centaures and Canibals which are out of the Covenant and Church of God shall be borne in the favour and grace of God and so salvation shall be found without the Covenant and out of the Church of God O men as cruell as Briareus who doubt not to place the infants of Turkes born out of the Church in the favour of God but as for Christian infants before baptisme cruelly they fling them headlong into hell 3. This monster overthrowes another Tenet of theirs concerning the infants of faith full men who are borne out of grace yea who are before baptisme possessed with the Divell and damned for they place them all in the grace and favour of God 4. All wicked men who before Christs death were damned to hell by Christs death are againe redeemed from hell and brought into Gods favour How then could they againe fall from thence who being dead were received when they could not any more sin by incredulity Therefore wicked men either must remaine in the favour of God and be saved without faith or else without incredulitie they must be cast headlong from thence both which have a kind of madnesse in them 5. Either incredulitie is no sin or if it be all sins were not expiated by Christs death or if all be this will at least be more effectuall then Christs death But all this is false and impious for infidelitie is both a sin and the mother of other sins and in the regenerate now and then it appeares with other sins notwithstanding by the bloud of Christ it is most effectually expiated and pardoned 6. It is an impudent lye that wicked men are not condemned for sin but for incredulitie onely for what is that 1 Cor. 6.10 Theeves covetous persons drunkards c. shall not inherit the Kingdome of God and which Christ in his last Judgement shall say to the wicked Goe into hell fire because you fed mee not c Is not incredulitie the chiefe of all sins Yea wee conclude on the contrary that they are condemned for sin because they are condemned for incredulitie for scarce is there any sin more grievous then infidelitie But the Apostate trifles too much with his exception saying That incredulitie is not to be considered as a sin in it selfe but as it rejects the meanes of salvation Is not I pray the rejecting of the meanes of salvation the contempt of Gods calling a most grievous sin For this cause then incredulitie is a sin in that it rejects salvation and the meanes thereof 7. This prodigious doctrine gives to the wicked that notwithstanding the doctrine of the Church concerning originall sin and the guilt of wicked men yet that this is at no time in them nor can truly be pronounced of them Let us take a Turkish infant or a Barbarian man of yeares who never heard of Christs death and therefore never rejected him by incredulitie Now let these Disputers tell us what moment of time will they give them to be in the grace and favour of God justified and sanctified and reconciled to him Will they whilst they are Embryons or newly borne or children or young men or old men or lastly living or dead Yea let them tell if they be received how they fell away when neither sin nor actuall incredulitie could drive them thence for these doe not besall them but were expiated by the death of Christ Whatsoever they say wee shall heare that either without faith some doe please God or that without actuall incredulitie some are debarred from the favour of God which are false and impious prodigies overthrowing one the other Lastly what greater blasphemy can be spoken then that God receiveth into his grace and favour all infidels and wicked men Cain Saul Judas Herod Caligula and finally all flagitious men yea Hogs What comfort can be more like to mockery then that thou shouldst be redeemed by the death of Christ restored into the grace and favour of God whereas many thousands of them who have been thus restored notwithstanding perish eternally I tremble to relate more of this monster therefore who will doubt but that so false impious absurd blasphemous tenets are to be banished from the confines of the Church But here me thinks I heare them cry out that the promises of the Gospel are universall and belong to all But first we aske how this will follow The promises are universall Ergo reprobates impure dogs and hogs are received into the favour of God Besides so long as they urge their All all so long will we our Beleevers beleevers For the promises are universall but with respect to penitents and beleevers of the Gospel And here before all the world wee appeale to the literall promises Come to mee all saith Christ but he addes that are weary and heavie laden that is who faint and groan under the burthen of sin which they doe who repent Rom. 3.22 Gâ—l 3.22 John 3.36 Act. 10.43 And else-where So God loved the world that he gave his only begotten Son that whosoever beleeveth should not perish but have life eternall So Paul The righteousnesse of God by faith in Jesus Christ upon all and over all that beleeve And elsewhere The Scripture hath concluded all under sin that the promise by faith in Christ Jesus should be given to all beleevers So Christ He that beleeveth in the Son hath life eternall And Peter To him bare all the Prophets witnesse that all who beleeve in him shall receive remission of sins through his Name There is the like reason of all other Evangelicall promises for they have annexed expresly or tacitely the condition of faith and repentance nor can they without blasphemy be understood but of the universalitie of the faithfull But they will except that so the promises will be but particular Lâ—b 1. â— 3 Let Prosper answer for us de vocat Gent. The people of God have their plenitude and although a great part of men either neglect or reject the grace of salvation yet in the elect and those that are fore-seen and separated there is a speciall kind of universality that out of all the world the world may seem to be delivered and out of all men all men may seem to be redeemed Therefore the promises of the Gospel remaine universall to the faithfull although they belong not to dogs and swine The Major also of the practicall Syllogisme remaines universall thus The promises belong to all beleevers I beleeve Ergo they belong to mee Againe Christ dyed and prayed
all men it is well if they meane of the greatnesse of the price of Christs death which was most sufficient for all men but if they meane the fruit and efficacy impetrated or purchased for all men although both in life and death they be strangers to Christ they do not assent to Scripture and to the event but to the Massilian Semi-pelagianisme 4. It is true that of all men some in order after Christs death become faithfull but 't is false that in order after Christs death some become unfaithfull for Christ being to die in order found all men in impiety sin and enmity Rom. 5. v. 6.8 9. therefore he found all in infidelity 5. In that they know how to discriminate betweene the state of a sinner in his infidelity and before it they doubtlesse had not this knowledge in Scripture which knoweth not the state of sin or of sinners before infidelity or without it Rom. 11.31 Ephes 2.2 5.6 Col. 3.6 but testifieth that all men are borne the sons of wrath of infidelity and of disobedience This then is that corrupt lurking sort of mystery of the new Prophesie and the first lye upon which the five Articles and divers other both manifest and occult are built to wit that man is borne without infidelity and that there is no infidelity till man be growne up and rejects the Gospell and from hence that originall sin if any such be is a punishment not a fault and hence is it that the naturall man hath free-will to good and evill otherwise wrongfully is faith demanded of him who hath not the faculty of beleeving hence are predestination and election of fore-seene faith hence an universall impetration of reconciliation by Christs death hence is resistible grace or indifferent hence is the apostacy of the Saints uncertain perseverance doubtful faith other hid matters which time wil reveale Out of all this two things we have to observe One is that by this cunning shift of the order of faith to Christs death the contradiction is not unfolded or avoided by which they are forced to entangle themselves in this Article That Christ died absolutely for all and singular and obtained reconciliation for all and yet that he died not for Infidels whereof there be many nor obtained reconciliation for them which is an evident argument of an evill cause For when the Adversary is driven to admit of contradictions he is gone The other because this Article troubles the Church with contradictions and equivocations and overthrowes it selfe that it is not to be suffered in the Church ARTICLE III. Man hath not saving faith from himselfe nor by force of his free-will seeing that in the state of defection and sin he cannot of himself either thinke or do any good which is good indeed such as saving faith is but it is necessary that he be borne over againe by God in Christ through his holy Spirit and that he be renewed in his minde will affections and all his faculties that he might think understand will and performe that which is good according to that of Christ John 15.5 Without me yee can do nothing ARTICLE IV. This grace of God is the beginning progresse and perfection of all goodnesse and that so far that the regenerate man himselfe without this first or adventitious exciting consequent and co-operating grace can neither will thinke or do any good nor resist any evill tentation so that all the good workes which we can imagine are to be ascribed to the grace of God in Christ As for the true manner how that grace worketh that is not irresistible for it is said of many They resisted the holy Ghost Act. 7. and else-where in many other places The Examination ALthough these two Articles in some sort differ for the third is concerning the operating cause of faith and conversion in an unregenerate man the fourth in the former part is concerning the operating cause of the progresse increment and perfection of all good in the regenerate man the other part is concerning the manner by which that cause produceth both faith and conversion in the unregenerate and the progresse increment and perfection in the regenerate notwithstanding they do altogether cohere and therefore in the Conference were conjoyned by the parties that conferred yea and the fifth which is concerning the perseverance of the Saints Coll. p. 206. 225. 237. 268. is knit to the fourth because the way of operating grace hath relation as well to that perfection which is obtained by perseverance as to its beginning and progresse The third needs not much examination if we follow the naturall sense of the words in both parts it is consentaneous to holy Writ 1. That the procreating cause of saving faith in man is not man himselfe or his free-will because in the state of sin man is not fit to think or doe any good thing of himselfe according to Scripture Ephes 2.9 2 Cor. 3.5 c. 2. That man necessarily must be by God in Christ through the grace of the holy Ghost regenerated or illuminated in his minde renewed in his will affections c. to understand think will and perfect that which is good according to the place alledged John 15.6 The fourth also in the former part if you looke upon the words is true and gives glory to God because it ascribes the beginning progresse and perfection of all goodnesse in the regenerate man to God or to grace according to these sayings Jam. 1.7 Ephes 2.9 Phil. 1.6 c. Neither would the orthodox men in the Conference reprehend any of these if they be understood according to the meaning of holy Scripture But there is poyson in the taile The closure concerning the way of the operation of that grace takes away what before was granted They deny this way of operation to be irresistible in the Conference they call it resistible These words in their very sound are horrid and barbarous and not without a Solecisme they are barbarous because not knowne to Latine Writers for ought I know nor to the holy Scriptures unheard also in the Schooles of orthodox Protestants and perhaps of the Jesuites too I have not read all the Jesuites but Bellarmine the chiefest of them an exact Disputer of generall and speciall assistance or indifferent and not indifferent motion and grace in his Books of Grace Free-will hath it no where as I remember It seems that Arminius his party hath devised this high buskin of irresistible grace to the great benefit of their cause to make the truth the more envied As if forsooth the orthodoxall party did teach that grace were irresistible that is coactive or coaction Even in sense and signification the termes are barbarous for that is irresistible which cannot be resisted resistible which may be resisted By what Authour will they prove this to be spoken passively Why may not rather actively irresistible signifie that which cannot resist resistible which can resist Many verbals indeed in
God doth suffer his will to be denounced to the wicked The Word of God not without good cause declared to the unregenerate either hee doth together lighten them and move them within by his Spirit to obey his voice or pricketh them with the pricks of conscience either to observe externall order and discipline or not so much to persecute the knowne truth or he doth discover their hypocrisie and madnesse oppugning it or hee maketh manifest their weaknesse and ignorance and at length maketh them inexcusable in this life and in the last judgement Repl. 1. Whose conversion and obedience dependeth of the grace of God hee hath no need of exhortations and precepts but in them also who are converted their conversion dependeth of grace Therefore precepts are vaine and needlesse We make answer to the Major by a distinction If conversion depend of grace so that the Spirit doth not adjoyne doctrine as an instrument whereby to teach their minds and move their hearts let this verily be granted although as hath been before said there remaine as yet other uses of doctrine But when it hath pleased God by this instrument both to lighten and move or encline mens minds to faith and obedience the Major is false For it is written Rom. 1.16 The Gospel is the power of God unto salvation to every one that beleeveth Repl. 2. It is not mercy but cruelty to propound precepts and doctrine to those who are denied the grace of obeying and who are by it more hardened and more grievously condemned God therefore doth not this who is exceeding mercifull We deny againe the Major 1. Because Gods exceeding mercy doth not take away his justice 2. Because he so will have them to be made inexcusable by the preaching of his heavenly doctrine as that in the meane season he rejoyceth not at their destruction and punishment But for the manifestation of his justice whereof that greater regard should be had then of all the creatures even Gods justice it selfe requireth he will that which otherwise he abhorreth in his mercy and goodnesse towards all creatures Ezek. 18.32 I will not the death of him that dieth Object 8. He that prepareth himselfe to receive grace by which he may do good workâ— 4. Readinesse of mind to receive gâ—â—câ— is not before conversion but after 1 Sam 7.3 Act. 10.4 he now doth works pleasing to God but men prepare themselves to receive grace Therefore also before regeneration they do works pleasing to God We deny the Major which yet these places seem to prove Prepare your heart unto the Lord. The prayers and alines of Cornelius before he was taught and baptised of Peter come up into remembrance before God But in these and the like places to prepare or to have in readinesse or to confirme the heart is not to do works before the conversion by which God may be invited to bestow the grace of regeneration upon men but it signifieth that a ready and firme will of obeying God and persevering in true godlinesse is shewed of those which are already regenerated and converted For the people of Israel had repented when Samuel said this unto them For there goeth before in the same place All the house of Israel lamented and followed the Lord. Act. 10.2 Likewise Cornelius before he was taught of Peter that Jesus was the Messias is said to have been then godly and serving God and so called and invocated on him that his prayers pleased God and were heard Albeit good workes are said â—o be ours verâ—â—t followeth â—ot that we are â—n hors of then but the insâ—â—uments whereby the author worketh them Object 9. The workes which are not in our power to performe are not our workes neither are truly and properly said to be done by us but good workes are said to be ours and to be done by us Therefore it is in our will to dâ— them or not to do them We dâ—ny the Major For they are not therefore said to be ours or to be done by us because they are of our selves but because God worketh them in us as in the subject and by us as instruments and that so as our will doth them of her owne proper motion although not except it berenewed raisâ—d and guided by the holy Ghost For being regenerated and moved by him wee are not idle but hee worketh in us wee our selves also work well and that freely without constraint For by regeneration the Will is not taken away but corrected as which before would onely that which is evill will now that which is good Ephes 2.10 We are his workmanship created in Christ Jesus unto good workes which God hath ordained that we should walk in them God helpeth us in working and yet beginneth our working in us Object 10. He that is holpen by another in conversion and in beginning good works doth somewhat of them himselfe before he is holpen For he that hath help beginneth the action God helpeth us wherefore it is of our selves to begin good works The Minor is proved Lord I beleeve help my unbeliefe the Spirit helpeth our infirmity Mar. 9.24 Rom. 8.26 Ans Nothing can follow in conclusion of meere particular propositions For the Major here is not universall seeing not only he may help who beginneth a work but he also in whom it is begun and accomplished by another Now so doth God help us that himselfe doth first breed and engender in us true knowledge of him and an inclination to obey him and the beginnings of good motions and doth increase also and perfect the same begun by him But he is therefore said to help us because he doth so work in us that we are not idle but worke while hee worketh and yet we are able no more to persist or to bring it to an end without him then to begin it And therefore we being enclined moved and governed by him will also of our selves of our owne accord and are able to work well and do worke well that is because God worketh good things not onely in us but also by us as joynt-workers with him Phil. 1.6 2.13 Hee that hath begun this good worke in you will performe it untill the day of Jesus Christ It is God who worketh in you both the will and the deed even of his good pleasure Repl. The beginning and proceeding and accomplishment of conversion is the free work and gift of God Therefore mans will when he is converted doth nothing but is meere passive There should be no use also as hath been said before of lawes discipline doctrine exhortations and such like Answ We deny the consequence of this reason because the reason proceedeth from the putting of the first cause to the removing of the second or instrumentall cause Againe it is a meere fallacy concluding that to be simply so which is but in some respect so For 1. The Will as also the whole man renewed is both the subject
and instrument co-operating and joyntly working of his conversion No generall preventing grace in us which we have in our own power to me or refuse but the speciall grace of the Spirit only worketh in us conversion the want whereof causeth our continuance in sin that is is converted of God and doth convert himselfe For the action of God converting and enclining the Will goeth before the assent of the Will not in time but in nature only 2. The holy Ghost regenerating and converting us worketh in us both new qualities in receiving whereof we are meere passive and worke not our selves for we cannot make to our selves a fleshly heart of a stony and God worketh in us even to will and also new actions in working which we are both passive and active For we being regenerated by Gods Spirit are not stockes but joynt-workers with him because we are made of unwilling and unfit to do good willing and fit and able to do good 3. The holy Ghost worketh this regeneration not without precepts doctrine and other means but by them because it so pleased him Wherefore they cannot be neglected without shewing an impious and wicked contempt of God himself But here especially our adversaries will reply again that indeed we cannot be converted to God except his grace prevent us and move us to conversion but this grace preventing those who are to be converted is so far given to all as it is in themselves or in their owne power to use it or refuse it that is to be turned from or to persist in sin And then at length they who have used rightly that first and universall grace preventing all men that is have by their liberty applyed themselves to chuse that good unto the chusing whereof they are solicited but yet not effectually moved of God unto these is given also the subsequent and joynt-working grace so that what they could not have performed without this this now coming between they may do that is may truly turn unto God and persevere This they prove by sentences of Scripture which seem to hang the grace of God upon the condition of mans will Zach. 1.3 Isa 1.19 Jer. 7.13 Turn to me and I will turn to you If ye consent ye shall eat the good things of the earth I called you and ye answered not But it is certainly manifest out of the Scripture that neither any man can be converted except the holy Ghost be given him neither is hee given to all men of God but to those only whom he of his free mercy vouchsafeth this benefit so that the cause is not to be sought in men but in God alone why these rather then they beleeve Gods voice and are turned unto him and therefore all truly might be converted as concerning the liberty and power of God and the changeable nature of mans will but not both in respect of the averting of their nature from God and of that in-bred corruption in all which may indeed be taken away by God but cannot without his working be laid aside or put off by us also in respect of the unchangeable decree of God whereby God hath determined to leave some in sin and destruction into which he hath permitted them to fall and therefore either not to lighten their minds with his knowledge or not to renew their hearts and wils with new inclinations or powers nor effectually to move them to yeeld obedience to the known truth Neither do the testimonies teach otherwise which the adversaries alledge God willeth us to turne to him that he may turne to us that is may turn away and mitigate our punishments and bestow his benefits upon us not as if our conversion were in our own power but because he will effectuate confirme these precepts and commandements in the hearts of his chosen He promiseth good things to those who will obey him not as if it were in our power to will obedience but because he will stirre up by his promises that will in us Hee chargeth the stubborne with their wickednesse not as if it were in their owne power to put it off but because he will by accusing their wilfull stubbornnesse take away all excuse from them when he judgeth them Againe they urge The will of receiving Gods grace goeth not before faith and conversion but is part and the beginning thereof Isa 55.1 Although no man can be converted to doe well without grace yet not only the consequent gifts and benefits of God but the first grace also of his holy Spirit whereby we are converted all who are willing may have seeing God promiseth that he will give to all that will As All yee that thirst come to the waters but all may will Therefore all may be converted We deny the Minor Repl. The will of receiving goeth before the receiving it selfe Therefore they who as yet have not grace may have will to receive it We deny the Antecedent as concerning the grace of conversion for no man can desire this except he have the beginning of it in him For It is God who worketh in us both to will and to doe Phil. 2.13 Wherefore the will of beleeving and repenting is the very beginning of faith and conversion the which whosoever have true and unfeigned it is increased and perfected in them as it is said Hee that hath begun this good worke in you will performe it Object 11. They gather also collect these sayings which promise Gods bounty with a condition of our obedience As If thou wilt enter into life Mat. 19.17 Luke 10.21 Gods promises not unprofitable though made with an impossible condition to the unregenerate which yet is made possible to the regenerate by Christ keep the commandements Likewise Do this and thou shalt live Out of these thus they reason A promise which hath adjoyned an impossible condition is unprofitable and mocketh him unto whom it is made but Gods promises have an impossible condition Therefore they are all uncertain yea never to be performed and nothing but a mockery Ans We deny the Major For the promise even in those who receive it not hath this use that it may be made manifest that God doth not rejoyce at the destruction of any and that he is just in punishing when as he doth so invite them unto him who through their ingratitude contemn and refuse Gods promises 2. We distinguish that unto them indeed the promise is unprofitable to whom the condition adjoyned is never made possible through faith grace of justification by Christ of regeneration of the holy Ghost but so it is made possible unto the elect Wherefore God deludeth neither but earnestly declareth to both of them what they ought to be unto whom he giveth everlasting life and how unworthy they are of Gods benefits and shal never be partakers of them unlesse by the free mercy of God they be exempted from destruction Further also he allureth more and more and
or while they perceive not the causes of these evils and the secret government of God they fall to doubting whether there be any God who hath care over the world and humane affaires But that there is a God The reasons which doe prove there is a God is proved by many main arguments common to Philosophy with Divinity The arguments are these The beautifull order of nature The beautifull and goodly order of nature beheld in the world that is the disposing of every part of the world and the continuall succession of divers motions and operations therein with constant and strict observation of their stablished and perpetuall laws cannot be instituted and kept but of a wise understanding and omnipotent nature which is God This argument is enlarged Psal 8.19.104.135.147.148 Acts 1. 17. Rom. 1. The excellency of mans minde A reasonable nature having some cause cannot derive his originall but from an intelligent and understanding nature for that the cause is not worse or baser then the effect bringeth But the minde of man is a nature indued with reason and hath some cause Therefore it hath his being from an understanding cause which is God Job 32.8 Psal 94.97 Acts 17.28 Surely there is a spirit in man but the inspiration of the Almighty giveth understanding Yet they say The Lord shall not see c. We are also his generation The Minor of the precedent Syllogisme is thus proved likewise by reason Whatsoever hath a beginning is from another because it must needs be from something and of it selfe it cannot have being or beginning because nothing is cause of it selfe but mans minde hath a beginning Therefore from another which other must needs be God The general rules and principles naturally ingendered in the mind of man The notions of generall rules or principles born in us and with us such as are the difference between things honest and dishonest numbring understanding of consequences in discourse and reasoning c. cannot come by chance or from a sensible nature common to us with brute beasts but are necessarily in-bred in us by some intelligent cause which is God whereupon wee frame this Syllogisme Notions are not engendred nor have their being but from a cause intelligent for no man maketh another wise who himself is not wise But in men there are notions not coming by use nor received from men Therefore they are from God Rom. 2.15 The Gentiles shew the effect of the law written in their hearts Man is the image of God c. This principle of it selfe naturally in-bred in man That there is a God The naturall notion of this principle There is a God Principles are true because they are divine wisdome and because the contrary or opposite thereto being granted nature is thereby destroyed But That there is a God is a principle First Because every one hath private experience hereof in himself Secondly All wise men confesse it Thirdly All nations consent in it for no nation is so barbarous but that it maintaineth some religion and contendeth and striveth for the advancement thereof and supposeth that there is some God Rom. 1.19 That which may be known of God is manifest in them that is in the mindes of men for God hath shewed it unto them The terrours of conscience in the wicked The terrours of conscience which are stricken into the mindes of the wicked after they have sinned cannot be inflicted but by an intelligent Judge which discerneth honest and dishonest things detesteth those things which are dishonest beholdeth the mindes and hearts of men and exerciseth judgement upon the minds but in all the wicked is this torment Isa 66.24 57.21 Deut. 4.24 Rom. 2.15 Their worm shall not die neither shall their fire be quenched There is no peace saith God to the wicked God is a consuming fire They shew the effects of the law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing Against the beasts of the world who think the doctrine of God to be but a cunning device of the wiser sort to keep the simple people in order And hence is apparant the impudency of Epicures and Academicks who deem all religion to be devices of subtill men coyned to this end and purpose that the rest of the common people might through fear of a superiour power be kept in good order For first if through deceivablenesse other men beleeve that God is and dread him Why then are these men themselves who will seem by their sharp in-sight to espy the guile most of all tormented with the conscience and privie acknowledgement both of this their blasphemy as also of other misdeeds Moreover the sole and bare asseveration and word of a few could not have been sufficient neither to perswade all mankinde neither to maintain the perswasion once brought in to all succeeding ages neither doth that lighten the force of those arguments which are deducted from this notion That there is a God and from the conscience in that they say There are many found who neither beleeve there is a God neither are moved with the conscience of their sins for although they covet never so much to perswade themseves that there is no God yet is their conscience alwaies against them And therefore it is most false that these men imagine that any one of the wicked is free from the gnawing of his conscience for how much the more every one despiseth God and all religion and endeavoureth to represse the pricks of conscience so much the more is he tormented and at every mentioning and signifying of God he trembleth and shaketh with horrour and how much the slowlier with so much the more severe dolour and paine is his security shaken from him Whereupon wee see those whose whole life was profane and secure for the most part when they are oppressed with the terrour of Gods judgement to perish in despaire Now that which is said The ungodly is so proud that he careth not for God Psal 10.4 14.1 53.2 neither is God in all his thoughts The fool hath said in his heart There is no God that this hath not this meaning as if the wicked were void of all knowledge and feare of God or doe not confesse that there is a God but that framing unto themselves another then he indeed is who hath manifested himselfe to wit one that careth not for mens affairs defendeth not nor delivereth the good and punisheth the wicked they place an idoll in room of the true God David himselfe doth sufficiently declare whenas he describeth the same profanenesse of the wicked in these words For he hath said in his heart Psalm 10.12 Tush God hath forgotten he hideth away his face and he will never see it The punishments of the wicked Which punishments are not to be imputed to the Magistrates severity and wisdome for two causes From
the punishments of the wicked which they suffer besides the torments of conscience for the events of all times constrained men to confesse that their sins are punished with grievous punishments in this life and contrariwise the lot and end of the good to be more pleasant Wherefore there is a mind or understanding power which discerneth honest things from dishonest judge of mankind punishing the wicked and defending the good And that this may not be ascribed to the wisdom or severity of Magistrates or other men this withstandeth and hindreth 1. For that it must needs be that this naturall instinct whereby men judge that offenders are justly punished must proceed from some minde which is enemy to wickednesse 2. For that oftentimes by marvellous and unexpected and unlooked for means they are drawn to the justice and punishment of the Magistrates whose sins before had been privie or who seemed to have been able by their own power or subtilty easily to escape their hands and that especially for that many who through either the negligence or white-liverdnesse of Magistrates are not punished by them yet run into calamities and have allotted unto them ruefull ends And when transgressions and sins increase too much by their impunity whole nations and common-wealths with horrible and manifest examples of Gods wrath perish as the world in the deluge Sodom by fire cast from heaven Pharaoh in the red sea the Jewes and many flourishing kingdoms by most lamentable overthrowes That these things cannot come to passe by chance neither any other way then by the judgement and power of him who is Lord of mankind and nature both Gods comminations and threatnings and the conscience of every one and the order of justice whereby these follow and ensue upon impiety and the very hugenesse weight and greatnesse of things doth convince Wherefore it is said The righteous shall rejoyce when he seeth the vengeance Psal 58.9 10. he shall wash his foot-steps in the bloud of the ungodly Psalm 9.16 So that a man shall say Verily there is a reward for the righteous doubtlesse there is a God that judgeth the earth The Lord is known to execute judgement Now albeit the wicked flourish often for a while and the godly are oppressed yet neverthelesse examples which are fewer in number doe not weaken the generall rule unto which most events agree But if it were so that fewer of the wicked did suffer punishment yet those self same examples though but a few would testifie that God is and that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life for all those who are not before the end of this life converted to God if punishment do not sooner overtake them yet at length they die in despaire which punishment is more grievous then all the evils either corporall or spirituall and is the beginning and testimony of everlasting punishment Now in that this punishment is not sufficient it doth therein agree with all even the most tragicall cases of the wicked and therefore we are taught by the doctrine of the Church that Gods leâ—ity which he doth not seldome use in this life towards the wicked and his severity which he seemeth to shew towards the godly doth not at all weaken his divine providence and justice but rather declareth his goodnesse whiles by deferring of punishment he inviteth the wicked to repentance and by exercising the godly with chastisements and crosses he perfecteth their salvation and also it confirmeth the certainty of judgment after this life wherein perfect satisfaction shall be made by the wicked to Gods justice Common-weales wisely ordered A body politick wisely ordered by good and wholesome laws could not be decyphered unto mens understanding but by some intelligent mind approving this kind of order and because the divell with the whole rabble and rout of wicked ones pursue with deadly hatred these societies with their discipline it must needs bee God that hath thus long protected and defended it Prov. 8.15 By me kings reigne and princes decreee justice Heroicall and noble instinct of minde Heroicall instincts that is wisdome and excellent vertue in undertaking and atchieving those works which surpasse the common capacity of mans nature such as is the felicity and happinesse of noble artificers and governours in searching or polishing arts and in finding out devices and counsels likewise the couragiousnesse of minde in performing the actions of vertue and in managing matters such as was in Achilles Alexander Archimedes Plato and others All these give evidence that there is some superiour cause which stirreth up these motions and inclinations Moses said of Joshua The Lord himselfe will goe before thee Deut. 31.8 Ezra 1.1 Jude 14.19 hee will be with thee The Lord stirred up the spirit of Cyrus The spirit of the Lord came upon him Certain and evident fore-tellings of events Certain and cleer significations of future events which neither by humane sight or perceivablenesse neither by naturall causes or signs could have been fore-known as the prophecies of the deluge of the posterity of Abraham of the coming of the Messias c. are necessarily known by his revelation alone who hath both mankind and the nature of all things so in his own power that nothing can be done but through his motion Now this is God only as himself alledgeth this as his work alone for proof of his divinity against all forged and fained gods Shew the things that are to come hereafter that wee may know that you are gods Isa 41.13 Ezek. 12.21 That thing which I have spoken shall be done saith the Lord. The ends of all things The ends and uses of things have not their being by chance or from a nature brutish and only endued with sense but from some nature which is wise and omnipotent which is God alone Now all things are most providently ordained to their ends and those also certaine The constant order of efficient causes The order of causes and effects is finite and it cannot be that the processe and race of efficient causes should be of an endlesse and infinite extent Wherefore there must be some first and principall cause which may either mediatly or immediatly produce and move the rest on which also other causes may depend for in every finite order there is some beginning and principall 2. Who and what God is We must acknowledge God to be such as himselfe hath manifested himself to be WHen it is demanded who is the true God wee are to hold most firmly and surely that he alone is the true God who even from the beginning of mankinde did not only manifest himselfe in the nature of things but by the steps and prints of his divinity shining therein but especially in the Church by his word delivered and other famous testimonies of miracles deliveries
that being inserted and engraffed into the masse of his Son that is his humane nature we may for ever be carried of it 1 Cor. 15.21 and out of it draw life By man came death by man also came the resurrection of the dead For these causes it was necessary that Christ should rise againe that is that his soule which was laid down from the body should be againe joyned with the same body What resurrection is For resurrection is nothing else than a conjunction or re-uniting of the same body with the same soule 4. What are the fruits of Christs resurrection THe questions are divers Wherefore Christ rose and What fruits Christs resurrection bringeth unto us For all the causes of Christs resurrection are not fruits of his resurrection and after a diverse manner are the causes and the fruits of his resurrection considered and moreover the benefits of Christ bestowed by his resurrection are one way considered as causes of Christs resurrection to wit in asmuch as it was necessary that he should rise from death to bestow them on us and otherwise as fruits of the same namely in asmuch as by the power of his resurrection he bestoweth them on us Furthermore the fruit of Christs resurrection is of two sorts the one respecting Christ Rom. 1.4 the other us For first as the Apostle saith He is declared by the resurrection to be the Sonne of God even the only begotten and wel-beloved Sonne of God who is also God himselfe For he revived by his owne power which is the property of God alone John 1.4 5.26 In him was life As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe Againe Christs humane nature also was by his resurrection adorned with heavenly gifts immortality and that glory which becometh the nature of the Sonne of God God wrought according to the working of his mighty power in Christ Eph. 1.20 21 22. when he raised him from the dead and set him at his right hand in the heavenly places farre above all principality and power and might and domination and every name that is named not in this world onely but also in that which is to come And hath made all things subject under his feet and hath appointed him over all things to be the head of his Church The fruit of Christs resurrection which respecteth us is of many sorts But to speak in generall All the benefits of Christs death are also the fruits which we receive by his resurrection For Christs resurrection maketh that his death hath his effect Christ by his resurrection doth apply unto us those benefits which he merited for us by his death and by this meanes the same are the benefits both of his death and resurrection which are otherwise merited for us than they are bestowed on us For it was not necessary that the very act of meriting and deserving should dure all the time both of the old and new Church but onely the act of bestowing or applying the same and therefore it was necessary also that the Mediatour should be continually that he might bestow alwayes those benefits on the Church which he was once to merit For this cannot be done without a Mediatour and therefore neither can the Church be for one moment without a Mediatour In the old Church Christ the Mediatour did bestow on the Fathers the benefits of his death to come by the force and efficacy of his resurrection to come now he bestoweth them on us by the efficacy of his resurrection already past The fruits of Christs resurrection are 1. A testimony of his perfect satisfaction and of the application of his benefits It remaineth now that we in speciall reckon the chiefe fruits which the resurrection of Christ bringeth unto us First then by the Resurrection of Christ from the dead We are confirmed and warranted 1. Of his merit That he hath fully and perfectly satisfied for our sinnes For one onely sinne not being satisfied for had with-held Christ still in death He was cast into such a prison as that except he had paid the utmost farthing he had never been let go But he was let go and dismissed therefore he paid the utmost farthing In regard therefore of this his merit we have remission of sinnes and are justified before God 2. We are confirmed of the application of Christs benefits which could not have been bestowed if he had not risen For as was said before it was necessary that the self-same Mediatour being man should merit and bestow gifts and therefore should rise againe Whereas then he is risen we are assured not only that he hath merited for us but also that he is able and doth bestow on us the fruit of his merit Wherfore well saith Saint Paul Rom 4.25 That Christ is risen againe for our righteousnesse that is to conferre and apply righteousnesse unto us The giving of the holy Ghost A fruit of Christs resurrection is the gift of the holy Ghost by whom Christ regenerateth us and giveth us eternall life It behoved him first to shake off death from himself and afterwards from us it behoved us to be engraffed into him as into our head that from him the holy Ghost might be derived unto us Wherfore after his resurrection he obtaineth the holy Ghost for us and bestoweth it on us and by the holy Ghost engraffeth us into himselfe regenerateth and quickneth us Before time the godly were also endued with the holy Ghost and regenerated but more sparingly than now in the New Testament and yet both by the force and vertue of his resurrection which was then to come For the holy Ghost by whose vertue and operation only we are regenerated cannot be given but by the resurrection and ascension of Christ into heaven The holy Ghost was not given because that Jesus was not yet glorified John 7.39 Our resurrection Five reasons hereof The resurrection of our bodies is a fruit of Christs resurrection For Christs resurrection is a pledge for our resurrection 1. Because Christ is our head and we his members Now it is expedient for the heads glory that the members be glorious Christ indeed should be by himselfe though he had no members or if his members continued in death but he should not be head because he is not head but in respect of his members neither should he be a King without a kingdome according to the nature of correlatives whose very being dependeth upon necessary relation which one hath to the other and according to the nature of correlatives a glorious head doth require glorious members and such as are correspondent unto it 2. Because if Christ be risen he hath also abolished sinne If he hath abolished sin either he hath abolished his owne sinne or ours but not his owne therefore ours If he hath abolished our sin he hath abolished death also For if the cause be taken away the