reflect or look back upon his Creator and remain always freely subject to him Again | Exod. 19. 5 c. Deut. 27 28. 2 Cor. 5. 11. 7. 1. 2 Pet. 1. 3 4. 1 Joh. 3. 5. Rev. 3. 18. Ezek. 18. 30 c. Act. 2 22 c. 10. 38. Psal 81. 14. Isa 48. 18. that Man might willingly and chearfully yield and perform the said Obedience God ratifies and confirms the Law which he makes for him by notable and great Promises and Threatnings and that he may the more effectually and the better draw out and procure the same he maketh use of divers Perswasions Exhortations Entreaties Signs mighty Works and Wonders with him c. And doth excite put forward help and strengthen him as far indeed as is sufficient that Man might really and truely obey him and persevere in such his Obedience even to the end Thirdly * Psal 10. 17. 18. 20. 33. 18. Rom. 12. 1 2. Heb. 13. 16 Mal. 3. 16 17. his Obedience and Actions obedientially performed he doth with special care observe approve of delight in them and always faithfully remember them as worthy of his promised gracious Reward and as such continually setteth them in his sight 3. As touching Disobedience or * Psal 5. 5 6. 11. 5 6. Zech. 8. 17. Psal 81. 15. Act. 1416. Sins Providence about sins although he hate it with the greatest Hatred yet doth he wittingly and willingly permit or suffer it to be yet not with such a permission the which being granted Disobedience cannot but follow for so disobedience would as necessarily follow from Gods permission as the effect doth its cause and by this means God would be altogether the Author of sin yea sin would indeed be no longer sin much less worthy of Eternal punishment but which being granted Man only may become actually disobedient though not without danger or punishment if he be altogether so minded or will For What permission is true Permission requireth that not only the power of the Will be free in it self but also that the use and exercise of the said power be free also and indifferently disposed or enclined to the opposites or contraries or that it remain free from all necessity whatever both inward and outward Secondly †Prov. 16. 9. 21. 1. Ezek. 21. 20 21 22. Gen. 45. 3 c. 50. 20 21. Isa 10. 5 c. Joh. 7. 30. 18. 5 c. Luk. 22. 53. Mat. 24. 22. 1 Cor. 10. 13. Psal 124. 125. 2 Pet. 2. 9. 2 Cor. 4. 8 9. the actions that flow or proceed from Disobedience he variously according to his own Infinite Wisdome directeth them either unto this or that object and to some certain end what for matter and kind he pleaseth Man himself oftentimes knowing nothing of it nor suspecting any such matter yea sometimes when it is wholly against his Will and he doth withal so determine or bound them that they do not always really come into act when the Devil and Wicked Men would have them neither are so many nor so grievous nor last so long as they would desire them Thirdly | Exod. 34. 7. Rom. 9. 18. Nahum 1. 2 3. Psal 11. 6. being committed he punisheth or remitteth them as seemeth good to himself But he never decrees evil actions that they should be nor doth he approve of them nor love them * Jam 1. 13. neither doth he ever properly bid or command them much less so as to cause or procure them or to stir up or force any one to them and for the same so procured by himself to punish and take vengeance on him but he always seriously hates and †Psal â— 5. Zech. 8. 1â— Jer. 15. 1. Ezek 14. 14. Rom. 1. 25 c. 2. 5 c. 2 Thes 2. 10 11. detests them and therefore doth holily prohibit and forbid them and at length doth punish sinners especially the rebellious and obstinate severely for them 4. The manner of this same Providence The various manner of Previdence about divers kinds of things and men doth vary both in respect of quantity and also of quality In respect of quantity because first it doth not primarily nor equally extend its care and affection to all its objects alike For it taketh care of Men first and more | 1 Cor. 9. 9. Mat. 6. 26 27. than of other living Creatures and among Men more of the Godly * Psal 33. 18. 1 Pet. 5. 7. Psal 105. 5. than of the ungodly and among the Godly those that are eminent that is those who excel or are eminent either for Virtue †2 Chron. 16. 22. Act. 18. 10. Psal 73. 1 c. Zech. 2. 8. Psal 91. 11 12. Mat. 4. 6. or places of Office and Divine Gifts either in the Church or Common-Wealth above others Whereunto also belongeth that of the Apostle Doth God take care for Oxen Secondly he doth love and accept more of internal actions morally good in themselves than of bare or meer Persons | Gen. 4. 7. Pro. 16. 7. Jer. 7. 3. c. Heb. 11. 5. 6. Joh. 14. 22 23. 15. 14. 16. 27. For such or such actions do not therefore please him because the person doth in some respect or other please him but on the contrary because these actions please him therefore the Person pleaseth him Thirdly towards Persons not yet doing their duty whether because of gross Ignorance under which through the corruption of the times they still labour or by reason of some finful habit haply more deeply rooted than ordinarily and which they cannot easily put off he oftentimes exerciseth greater Patience * Act. 17. 30. 1 Tim. 1. 13. Rev. 2. 3. Heb. 6. 4 c. and 10. 26 27 28. 2 Pet. 2. 20 21. Longsuffering and Forbearance than towards those that are illuminated and do either constantly or ever and anon make head against or resist their enlightned Conscience or have more frequently relapsed Fourthly about those who are truly pious and already do their duty he ordinarily shews greater †Psal 5. 11 12. 18. 20 c. Mat. 13. 12. 25. 29. 1 Cor. 1. 7. Phil. 1. 6. Rev. 3. 9. 10. Affection Pleasure Study and Care about them than about any others Whence also he affords them more and greater Assistances of his Grace Gifts of his Holy Spirit and Means of Salvation than to others yea he is wont to bear with them with greater Patience and Forbearance and more ardent Zeal when they fall through infirmity then with others Fiftly and lastly towards those who altogether do not their duty and are guilty of long contumacy and rebellion he commonly exerciseth greater hatred and wrath towards them than towards any other sinners whatsoever to wit by laying upon | Psal 5. 5 c. Psal 109. 17 c. Eâ—od 7 8. Lev. 26. 14 c. Isa 6. 9. Joh. 12. 40 2
from whom he hath whatsoever he hath and therefore ought continually to glory in him only | 1 Cor. 1. 31. 5. 7. and not in himself 7. But they who premise or hold as A Confutation of the Errour contraryto this Truth from the absurdity following previous and antecedent to this Work not only an absolute Election of certain particular Men unto Eternal Salvation * See Calv. Instit l 3. c. 21 22 23 c. but also the like Reprobation of others the greatest part unto Eternal Torments and indeed both peremptory and made concerning particular Persons every of them by Name from all Eternity they do not only invert the Natural Order of things but also deny the true use of the Creation and wholly and plainly take away the Native Power or Force resulting from this Work to wit of obliging Man to obey God in all things For indeed God cannot of right require that a Man should wholly devest himself of the exercise of his Liberty which he received by Creation and deprive himself of the use and enjoyment of divers pleasures and in all things subject himself to the Will of another to or with his greatest labour and trouble if he have now before-hand for no fault of his own foregoing determined to inflict upon him a far greater and more grevous Evil then that Good is which he gave him by Creation nay if he therefore bestowed on him that temporal and lighter Good that he might under some pretence inflict upon him an Eternal and truly lamentable Evil absolutely destinated to him before And now is not a Man by any right bound to obey him who before he was disobedient yea before he was able to obey did fatally destine him to this Eternal Evil. Moreover the Authors of this Opinion do not only make God unwise for that he destinateth him who is not yet in being yea of whose being there is nothing yet decreed unto Eternal Life or Death but also most unjust and consequently the true and proper Author of Sin For if God as they are pleased to speak hath predestinated his innocent or harmless Creature to an Eternal and really dreadful destruction it is necessary likewise that he destinated the same unto Sin also †Gen. 18. 23 24 25. Ezek. 18. 4. Isa 50. 1. 59. 2. Rom. 3. 5 6. because where there is no sin or transgression there punishment or penal perdition cannot justly take place and so neither a just Destination or Appointment unto any punishment much less unto eternal torments and everlasting and endless lamentations and wailings Therefore | See Calvin on the said plaâ—â—s according to the Opinion of these Men even God himself most properly and by reason of his prime intention will be the truest Cause of sin for that he is the alone Cause of Destination both to destruction and sin Nor can a Man now be justly punished for such a sin unto which he was precisely or absolutely destined of God and consequently unto which he is by the most powerful Will or Decree and Ordination of God at last compelled CHAP. VI. Of the Providence of God or his Preservation and Government of things 1. CReation is immediately suceeded What Providence is by Gods Actual Providence which in the mean while also extendeth it self to the Work of Redemption and to all both Ages and Works and things which are or come to pass in this World For this is nothing else * Psal 36. 6 7. 94. 7 c. also 104. 105. 106. 107. Prov. 16. 7 9 33. Isa 45. 6 c. Amos. 2. 6 c. but a serious and continual Inspection Care and Government of this whole Universe but chiefly of Man for whose good unto the glory of God all things were created and made or the Conservation and upholding of all Creatures to wit both of things and persons also the governing and directing of our actions and of all events whether they be good or evil which in time in any manner befall the Creatures and especially Men but most of all the Godly and this instituted and contrived according to the most exact rule of Divine Wisdom Justice and Equity 2. This therefore is partly general 2 Kinds General in reference to â—ll Creatures * Mat. 6. 26. 10. 29 30. as it respects all Creatures partly special †1 Cor. 9. 9. 1 Tim. 4. 10. as it concerns Angels and Men but most of all as it concerns the Godly and Saints By his general Providence God taketh care of and governeth all things whatsoever and wheresoever | Psal 10. 11. with others already cited yet in a different manner and divers degrees of actings and that according to his own Eternal good Pleasure and truly to be admired Wisdom For he doth not only conserve their natures or properties and powers or force but he also useth them according to his free power and pleasure either for the good or punishment of Man to wit by communicating them or by denying them by taking them away by transferring them by exciting or stirring them up by giving check to them by repressing them by directing or disposing of them by multiplying them by lessening them by intending or strengthening them by remitting or weakening or abateing them c. Either as the Goodness or Grace or Mercy and Long-suffering of God or on the contrary his Revenge or Wrath and Severity shall think meet to require The special Providence of Special in reference to Angels God about the Angels * Gen. 28. 12. 32. 1 2. 48. 16. Exod. 14. 19. 23. 20 21. Psa 91. 12. 2 King 16. 17. 19. 35. Isa 6. 3 4. 37. 36. Mark 18. 20. Luk. 22. 43 Heb. 1. 14. so far indeed as is revealed unto us in the Scriptures hath been already sufficiently shewed before in their Creation For God useth their service both for to manifest his own Glory and also for to govern all the parts of the World and in special he makes use of their singular and passing both Wisdom Power Swiftness Number or Multitude c. And that indeed for to instruct take care of observe keep and comfort Men or even also to punish them as he judgeth it comportant with his own Glory or the Safety and Salvation of his People And about Men or rather Special in reference unto Men. about the free and especially about the Religious Operations of Men it is divers ways exercised and employed For first he limiteth and boundeth the liberty of their Will by Legislation or making Laws †Exod. 20. 1 c. Deut. 20. Isa â— 19. Gal. 3. 19. that Man cannot without sin either will or do whatsoever he hath a Will and a Mind to do yea chiefly for this very end that he may not will nor do but those things that are right and just and that by that means as a lively Image he might
Sincere and in no wise dissembles in his Words and in performing his Covenants and Promises he is most highly faithful and constant 12. VIII He is Omnipotent or of Omnipotent invincible and insuperable power * Gen. 17. 1 2 Chron. 20. 6. Ps 115. 3. Mat. 19. 26 Mar. 14. 36 Luk. 1. 37. Rev. 1. 8. 4. 8. because he can do whatsoever he pleaseth though all Creatures be never so much against it yea indeed he can always do more than indeed he ever will and therefore he can simply do all things whatsoever that do not imply a contradiction that is which are not necessarily and of themselves repugnant to the certain truth of things nor to his own Divine Nature 13. IX Lastly He is most blessed or happy and indeed Blessed and every way perfect â— Psal 5. 12. Ma. 11. 25. Aâ— 17. 24. 1 Tim. 6. 15 16. Jâ—m 〈◊〉 〈◊〉 14 15 16 17. of * compleat and incomprehensible blessedness because he possesseth both a Nature in all respects absolute and a Majesty in the highest degree glorious and every way aboundeth with the Treasures of all good and feareth not any hurt or evil from any nor standeth in need of any good from without himself at any time but doth largely of his own give all unto all as he pleaseth because he is the first chief and ever inexhaustible Fountain of all things that are good 14. And thus much touching the essential The Vse of the Doctrine of the Vnity of God Attributes of God pertaining indeed to this Head all which generally and particularly we believe to be most * Deut. 6. 4 c. Mat. 4. 10. 1 Cor. 8. 5 6. profitable yea hitherto necessary to be known insomuch that without the knowledg of these we cannot worship God aright but by it we may For because God is One it is altogether just and necessary for us that we with Soul and Body depend wholly upon him only as the first or chief Author of our Salvation and again likewise that our whole Worship terminate and end in him alone 15. Because he is of Irrefragable Of his Supreme Power Authority Power and Supreme Authority it is altogether meet and necessary that we do whosoever we be and wheresoever at least we are in all things most humbly submit our selves unto him as King of Kings * Gen. 18. 27. 2 Sam 15. 25 26. Lam. 3. 25 26 c. and Lord of Lords any where sworn to none nor obnoxious to any that we do pray continually unto him for †Phil. 4. 6. Jam. 5. 1 2 c. and 1 Pet. 3. 17. his Benefits and other things necessary or at least useful for us that we give him thanks for things received Also that all Adversity whatsoever he sendeth we should bear it patiently and quietly and contentedly and that we should never abuse our Prosperity or grow proud thereby 16. Because he is Eternal and Immutable Of his Eternity Immutability it is requisite that we be very believingly to expect and firmly to hope for the reward of * Rom. 16. 25 26. Tit. 1 2. Jam 1. 17 18. Eternal Life graciously promised unto us by him in Christ and certainly believe that he will never at any time either alter or change it himself nor suffer it to be violently taken away from us by others 17. Because he is Immense and Omnipresent Of his Omnipresency it is meet that we every-where walk circumspectly reverently and carefully as in his †Psal 139 7 8 c. Amos 9. 2 c. Mat. 6. 1 2 c. sight that we also always pour out unto him our Prayers and Supplications with all humility and submission and a firm confidence of being heard and that we think speak or do nothing at any time but what is serious grave or weighty and worthy the presence of so great a Deity 18. Because he is of infallible Knowledg Of his Onâ—â—isciency it is expected that we walk and live uprightly and sincerely and circumspectly that we always study to approve our Thoughts †Psal 34. 16 17. 94. 7 8 c Mat. 6. 4 6 18. Rom 8. 27 Heb. 4. 11 12 13. 1 Pet. 3. 12 Words and Actions unto him that we continually commend our Cause when good and just unto him that we with boldness offer unto him our Prayers Sighs and Groans And lastly That we be thorowly perswaded that he taketh care of us and all our Concerns 19. Because he is of most free Power Of his most free Will and Pleasure and Will it behoveth us that whatsoever * Gen. 32. 10. Deut. 4. 4 5 c. 7 6 7 c. Psal 18. 1 2 c 116. 12 c. 1 Cor. 4. 7. good things we have either in common with others or peculiar before and above others whether bodily or spiritual we attribute it to his alone spontaneous liberality and most free munificency that we always diligently and seriously seek his grace and favour and carefully endeavour to retain the same that we humbly deprecate or pray against his Punishments and Threatnings and whatsoever he either doth himself or suffereth to be done by †Rom. 9. 18 c. 11. 33 c. Job 1 2 throughout others or willeth to be done by us we do not measure the same by our own proper sense and apprehensions but that we always religiously adore it as proceeding from his most good and free pleasure and disposal 20. Because he is most good and Of his Goodness Bounty bountiful it is fit and meet * Deut. 32. 6 7 c. Psal 18. 1. 145 throughout 2 Cor. 1. 3 4 c. that we love and delight in him with all our Heart with all our Soul and with all our Might that we resolutely trust or relie on his Promises confidently implore his Grace and Mercy do willingly and chearfully conform our selves to his most bountiful Will and that even under the Cross and always and every-where obey him 21. Because he is of inflexible Equity Of his Justice Truth and * Ps 36. 6 7 73. 2 c Rom. 9. 14 c. 11. 33 c. Justice and also Truth we are to see that we never murmur against him when he commandeth tempteth visiteth punisheth permitteth evils c. and that we never at any time doubt of his Promises and Threatnings and other his Sayings And because he is in the highest degree holy †Lev. 19. 2. 20. 7. 1 Pet. 1. 15 16. that we also imitate him in a serious study and exercise of Holiness 22. Because he is of insuperable Of his Omnipotency Power it concerns us that we fear him who is able to cast Body and Soul into * Mat. 10. 28. Deut. 32. 39 c. Jer. 5. 22. Job 40. 1 c. Hell and that we dread his terrible Anger