whom and to whom are all things g Rom. 11.36 and hath most Sveraign Dominion over them to do by them for them and upon them whatsoever himself pleaseth h Re 4.11 1 Tim 6.15 Dan 4.25 35. In his sight all things are open and manifest i Heb 4.13 his knowledge is infinite infallible and independent upon the creature k Rom 11.33 34. Psa 147.5 so as nothing to him is contingent or uncertain l Act 15.18 Ezek 11.5 He is most holy in all his counsels in all his works and in all his commands m Psa 145.17 Rom 7.12 to him is due from Angels and men and every other creature whatsoever worship service or obedience he is pleased to require of them n Revel 5.12 13 14. III. In the unity of the Godhead there be three Persons of one substance power and eternity God the Father God the Son and God the Holy Ghost o 1 Joh 5.7 Mat 3.16.17 Mat 28.19 2 Cor 13.14 The Father is of none neither begotten nor proceeding The Son is eternally begotten of the Father p Joh 1.14.18 The Holy Ghost eternally proceeding from the Father and the Son q Joh 1.15.26 Gal 4.6 CHAP. II. Of God and of the Holy Trinity Examined IN This Chapter yon present us in the first Section with a large description of Gods Essence where we cannot but wonder that you should omit an essential to him and an essence so bright and glorious in the Godhead as the Divine light of God is whereby he manifests himself unto Angels and Men opposeth himself to the Prince of darkness And of which glorious Attribute or Nature of his the word of God maketh so frequent mention There are found in the holy Scripture some short but excellent descriptions of him first Hebr 11.6 That God is that is he onely is of from by and in himself and all other things are by in and for him Secondly God is light 1 John 1.5 that is a lightful bright and glorious being Thirdly God is a Spirit John 4.24 that is a most spiritual being yea that Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 3 17. Lastly God is love 1 John 4.16 that is a most holy good gratious kinde patient vertuous and perfect Being for love is the bond of perfection Col. 3.14 see 1 Cor. 13.1 2 to the 13. Now it seems strange unto us that you which are and who would be accounted Seers should not observe the second of these Is not light Gods glorious Robe and Vestment Psal 104.2 Who coverest thy self wiâ—h light as with a garment Is not light Gods habitation Who dwelleth in the light whereunto no man can approach 1 Tim 6.16 Doth not God distinguish himself and his work from Satans and his Kingdom by this very thing 1 John 1.5 6 7. This then is the message which we have received of him and declare unto you that God is light and in him dwelleth no darkness at all c. Is not God the Father called the light of Israel Isa 10.17 And the light of Israel shall be for a fire and his holy one for a flame Is it not said of the Son of God John 1.9 That was the true light which lighteth every man which cometh into the world Is not the Holy Ghost the everlasting light of Gods spiritual Jerusalem Isa 60.20 Thy Sun shall no more go down neither shall thy Moon withdraw it self for the Lord shall be thine everlasting light and the daies of thy mourning shall be ended Is not Gods work in the regenerate light of this light Ephes 5.8 For ye were once darkness but now ye are light in the Lord. Yea Is not our everlasting inheritance a participating of his living and glorious light Psal 36.9 For with thee is the Fountain of life and in thy light we shall set light Col. 1.12 Giving thanks unto God the Father who hath made us meet to be partakers of the inheritance of the Saints in light Brethren what would you think of him who should undertake to give you a description of the Sun and should leave out his glorious splendor and light would you not conclude he had suffered some Ecclipse of his inward and outward senses But we desire to spare you and hope the best of many of you But here we must not omit to shew our great detestation of a late Diabolical Doctrine which turns God into a Devil making him the Author of the evils of sin aswell as the evils of punishment and affirming that he is the worker in deeds of darkness aswel as in the works of light yea maintaining that he is aswell pleased with the one as the other See 1 John 1.5 This then is the Message which we have heard of him and declare unto you that God is light and in him is no darkness at all If we say that we have fellowship with him and walk in darkness we lie and do not the truth So also Jam. 3.11 CHAP. III. Of God's Eternal Decree GOd from all Eternity did by the most wise and holy Councel of his own will freely and unchangable ordain whatsoever comes to pass a Eph 1.11 Ro 11.33 Heb 6.17 Rom 9.15 18. yet so as that neither is God the Author of sin b Jam. 1.13 17. 1 John 1.5 nor is violence offered to the will of the creatures nor is the liberty or contingency of second causes taken away but rather established c Act 2.23 Mat 17.12 Acts 4.27 28. Job 19.11 Pro 16.33 II. Although God knows whatsoever may or can come to pass upon all supposed conditions d Act 15.18 1 Sam 23 12. Mat 11.21 23. yet hath he not decreed any thing because he fore-saw it as future or as that which would come to pass upon such conditions e Rom 9.11 13 16 18. III. By the decree of God for the manifestation of his glory some men and Angels f 1 Tim 5.21 Mat 25.41 are predestinated unto everlasting life and others fore-ordained to everlasting death g Rom 9.22 23. Eph 1.5 6. Pro 16.4 IV. These men and Angels thus predestinated and fore-ordained are particularly and unchangable designed and their number is so certain and definite that it cannot be either increased or diminished h 2 Tim 2.9 Joh 13.18 V. Those of mankinde that are predestinated unto life God before the foundation of the world was laid according to his eternal and immutable purpose and the secret counsel and good pleasure of his will hath chosen in Christ unto everlasting glory i Eph 1.4 9 12. Rom 8.30 2 Tim 1.9 1 Thes 5.9 out of his meer free grace and love without any foresight of faith or good works or preseverance in either of them or any other thing in the creature as conditions or causes moving him thereunto and all to the praise of his glorious grace l Eph 1.6 12. VI. As God hath appointed the Elect unto glory so
cogit triplices ad praelia sectas Hásque omnes temerat caede livore dolis Effugient pauci Lotus ut de triplice sectâ Uvas qui Sodomae non comedêre suae E Babylone fugam propera properante ruinâ Ne te corripiant dira flagella Dei. Mitte fidem citus hanc nobis tot monstra creantem Quot nescit monstri Nilus ipse ferax Ad pulsus cytharae vestrae saltabimus omnes An fidibus vestris admodulanda fides Sis Gomarhaee puer pueris coeleste paratur Regnum stultescas si sapuisse velis Cum Christo moriare prius vivatur ut illi Quà m nos de Christo tale quid edoceas Scire tuum nihil est vetitae nocet arboris esus Obsequium ad vitam jam patefecit iter Vera fides coelis ignem deducit Amoris Igneus hic currus tollit ad astra virum Quicquid lex mandat quicquid sacra foedera spondent Et Legem Vates unus adimplet Amor. Arbor quid vitalis Amor. Paradisus Amores Fons Edenis Amor. Vita perennis Amor. Quid Deus ipsus Amor fine Marte cupidinis expers Cui Veneres virtus fas pietásque faces THE Lamentation over the Synod of DORT OR The verses of an out-landish but a learned and peaceable man since deceased unto and upon that Synod sitting in the fatal yeer presently after the great blazing Star that messenger of Gods wrath and the foreteller of the worlds ensuing calamities appeared Anno Dom. 1618. now turned into English WHen in the Netherlands the learned crew Of James Arminius first 'gan to brew Or broach their sober Tenets to the Dutch Prejudice-drunk uncapable of such The Gomarist the fatal Comets brother A Synod called at Dort which was no mother And being set upon the judgement throne Convents th' Arminians yet leave out one But Dordrect might have learnt of Amsterdame No man that lives well for his faith to blame Yet in that Synod rests a knot untide Who shall Umpire be 'twixt side and side Sayest thou the Scripture That each side doth wrest They make their own sence not the Text the Test A rule is one thing in a lightful place A Judge another in a doubtful case Shal then the Church be judge which of the twain The Roman Synagogue or Lutheran Neither say you the former are my foes The later with Arminius doth close Will yee the Dominick shall moderate No they in some thing suit the knaves I hate Then chuse the Anabaptists at a pinch No I fear drowning if they me should drench Wilt thou be judge thy self That likes me well What foe judge foe So heaven may yield to hell Then let Arminius have leave to cite The Gomarists and boldly them indite If Gomarists shall any Vorsty yield Let that learned combatant be barr'd the field And let new Spanish inquisitions With interrogatories vex those sons Be sure with heresie thy charge be strong With schisme them burden be it right or wrong Damn them to hell as reprobates alive The Authors of their damning Art deprive What shall for truth for falshood pass decree The Law is in thine hand be bold and free Thine Articles of faith bring into light Though they be errors darker then the night Awake the civil sword the soldier call To helpe the cause of Christ material Now Gomarist doth all this seem accurst Why didst thou then this way pursue at first Cymerian darkness droppeth from thy quil The ship of truth doth touch the Armenian hil Who to these haltings twain shall be umpire Unless some new Elias bring down fire Dost thou reply that prophets now are gone Then in the list of prophets thou art none Prophesie faith and knowledge cease But when When peece-works have an end with perfect men A prophet wants not honor save at home I le prophecy of some but be no Mome One by Loves spiri't doth evangelize Of love and peace against wickedness and vice Another in his eight books doth impart Th' Heavenly treasures hidden in mans heart A third to Ninivitish penitence Like a new Jonas doth us all incense A Belgick prophetess I here could spring Sions laments who dolefully doth sing Pretor's Elias and Schnaubar Divine Europes post writer make up a new trine What need I pantel Trapim Faire recite Or Behman who did like a prophet write Arnd and thy lesser prophets I forget Oh what a harvest here of prophets met Was not the Comet late a prophet true Of errors schismes and wars which all must rue Armin's when he had write Elias found With him the fire of love which to the ground Consumes the altar with the sacrifice Oh that thou Gomarist mighst find the prize Who had he lived would an Elisha prove But death untimely did the man remove When he that did these Articles discry Of the disease articular doth ly What faith is this which soyles the Deity With little-less then tacit blasphemy Decrees Laconick which were writ in blood Saturne his sons devouring far from good Yet far more cruel things to God the Fount And Ocean of goodness thou dost count Who mak'st him damne from all eternity Most men then guiltless with unmov'd decree Which Soveraign justice to him such ascribes As him from favor frees not though from bribes Whilst men of equal merits it will have Some to destroy at pleasure some to save Which to the herds of Epicure sets ope a gate By Stoical necessity and fate If all things hurryed be by fatal stream Drink Dutch man cover of no vertue dream Which for the fathers fault condemn's the seed This God abjures and this his lawes forbid Go burn thy guiltless infants Gomarist That thou with th' name of justice may'st be blest Which the most simple Deity doth fill Here with a double but contrary will Who by his secret will would few men save By his revealed none would damned have Doth not this faith make him an hypocrite And worse then Satan see the foul despight For by the Laws of contraries the Devil Hath a will secret good but th' open evil Which of Divine Elections makes no choice Though one a calling is from sin and vice Another crowneth after tryal late A third from ages all conditionate Which saith that Esau yet unborn was hated Ere he or good or ill had perpetrated But why should God himself so oft perplex Creating things so hated self to vex God of two seeds did to Rebecca say The younger people shall the elder sway It is the house of Edom desperate Whom Malachy doth shew this God to hate Which general for sorts Christs ransome makes But individuals must claim no stakes Is not Christs Godhead then a boundless spirit Infinite in mercy as well as merit Which makes God now create all men impure Can he produce uncleanness most past cure Which maketh God use force and violence When his converting work he doth commence Hence slothful souls till they drop into hel Expect a time when God
some vertues more then to others The Pharisees though inclined to pride and covetousness were not so propense to sensuality and uncleaness as some of the Publicans were Luke 18.11 12. and consequently they did not so much abhor sobriety temperance and chastity as the others did nor did the other so much aversate sincerity liberality and humility as the Pharisees did Secondly You may take notice that all faln men are not alike intensively depraved sinners do gradually sinks into sin by custome and continuance therein so the Lord saith Ezek. 16.46 47. That Jerusalem had more deeply corrupted her self then her elder sister Samaria or her younger sister Sodom and by consequence she was more averse to good then either of them both And our Saviour affirms that Corazin and Bethsadia were more averse from repentance and amendment then Tyre and Sidon Luk. 10.13 And though it fares thus with the divel and his Angels yea and with all those men who through pride malice and desperation are incorporated into him yet we hope that the case or state for the present is not so evil or desperate with any other as you here would make it with lapsed men For to be utterly averse from all good is a most forlorn and deplorable condition and their very incorrigible state of whom the Lord complaines Jer. 13.23 Can the Ethiopian change his skin or the Leopaâ—d his spots then may ye also do good who are accustomed to do evil Now for your ground improperly and impertinently applyed That because man since his fall is dead in trespass and sins Eph. 2.2 5. he cannot therefore by his own strength convert himself or at all prepare himself thereunto To this we say It is neither a lively nor a forcible kind of arguing for it must be considered to what kind of life men by their fall become dead not to their natural life surely for the Apostle speaking of her that liveth in pleasures saith that she is dead whilst she liveth 1 Tim. 5.6 Here then as he chargeth her with a spiritual death so he grants her a natural life still remaining It is then to the former light of Christ or life of righteousness that we are dead by our fall as it is written Act. 8.33 That the life of Christ is taken from the earth and Isa 58.8 That he was cut off from the land of the living Agreeably hereunto the Apostle tels the Ephesians that in their unbelief they were at thee time without Christ Eph 2.12 and consequently without power to do good till we receive that again by grace But what is that to the willing and nilling faculty which is a natural and essentiall property to the soul Must that be dead in the man also and he become a meer passive block or a dead trunk as you would have him we have proved before that even the faln man can both will and act some kinds of righteousness at leastwise towards man witness that young man in the Gospel before spoken of But here to disintangle you and others we will first breifly â—istinguish concerning the use and exercise of that faculty and then secondly shew some causes why men do not ordinarily choose the good and nil the evil even then when it is in their power so to do For the first of these we must distinguish between freedome of will and coaction the latter of which may befal man but not the will of man Secondly betwixt a will that willeth or nilleth with full consent and a mixt will wherein the one party is predominant Phil. 1.23 For I am in a strait between two desiring to depart and to be with Christ which is best of all Thirdly Betwixt an indifferency of will or aequilibriuâ— to good or bad and a will enclined more to that which is good then to the evil This we take to have been the state of will in or first parents if not of all men yet before they fall Fourthly Betwixt a will more enclined to the evil then to the good and a will inflexible The former of these may be found after our fall gradually in men according to their inchoated or more perfect habits in evil The latter of these is found in no man till he be wholly incorporated in the pride and malice or desperation of the divel That the will of man after the fall is not wholly inflexible till such a diabolical incorporation we prove by these few instances instead of many First Pharoah that proud and obstinate Tyrant although at the first he was most averse to obey Gods voice and let Israel go yet he was brought to it by degrees untill he fully consented by Gods Judgements upon him and his people together with their perswasions Secondly Those six hundred thousand Israelites brought out of Egypt who harkening to their unbelieving spies or searchers of the good land refused to go up fight against their enemies afterwards being made sensible of Gods displeasure against them did of their own accord go up and fight against the Amalekites in the mountain even then when Moses forbad them and threatned them with capital danger Numb 14. A most evident example of the vertibility of mans will Judas himself though he would not be warned by our Saviours discovery of his treason aforehand nor by his threatning of the ensuing danger Mar. 14.18 19 20 21. Yet afterwards his will turned and he brought the money again which had corrupted him truely confessing his great wickedness Wisdome it self or Christs declareth Prov. 1.20 30. though many will not turn to him at his calling or reproof yet when it is too late the door of mercy being shut against them in the time of their great calamity this will turn to him and seek him early that is diligently So that mans will is never finally obstinate till it be wholly indevilled But from these last instances we should be warned to seek the Lord while he will be found Isa 55.6 Where the Psalmist concluds thus Psal 32.6 For this shall every one that is godly pray unto thee in the time when thou maist be found Surely in the great waterfloods of Gods destroying calamities they that is the wicked shall not come nigh him But to go on in our distinctions we must in the fifth place distinguish betwixt freewill and power voluntatem arbitrium for the one may be had where the other is wanting Rom. 7.18 Lastly Between a free will or agency and some strong inclination of nature to this or that object both which may stand together As first in God who is strongly inclined to the good and Sathan who propends wholly to the evil yet doth act freely without compulsion though not without some necessity or strong influence of nature Now in the second place the causes why the faln man doth not will the good which he might are these among others The first is the ignorance of that good ignoti nulla cupido Thus the ignorance of things promised hinders
the Spirit yee mortifie the deeds of the flesh then ye shall live and to that effect Ezek. 18.31 Cast away from you all your transgressions whereby ye have transgressed and make you a now heart and and a new Spirit for why will you dye O house of Israel Secondly In saying here that it is upon the apprehension of Gods mercy in Christ to such as are penitent that men so grieve for sin hate and turn from it and so purpose and ind avor to keep all Gods commandements whereas the apprehension of Gods mercy and grace in the general and that for salvation may produce all this and hath done it in thousands of Jews and Gentiles in the times of the Old Testament and since also who for the present had no knowledge of Jesus Christ and the further grace to be attained in him yet do we not deny but the knowledge and belief of that grace which is held forth in Christ may increase that godly sorrow and much strengthen that purpose and endevor of obedience yea and make the believer to seek the second part of repentance even the work of mortification from the grace of Christ Lastly you are short in this that you make this saving repentance to extend no further then to bare purpose indeavor of walking with God in the ways aforesaid For if this indeavor acts but according to the strength of nature or the first grace received it must needs fall short both in the subduing of sin and the accomplishment of Gods will and therefore true repentance unto life seeks grace and power from Christ for both out of faith in the promises and rests not till it hath attained it according to the promises Ezek. 36.25 26 27 c. Jerem. 31.33 34. Ephes 5.25 26 27. 2 Pet. 1.4 5. Luke 1.74 75. In your third Section you strangely contradict your selves in saying first That repentance is no cause of the pardon of sin and yet afterwards making it a thing so necessary for sinners that none may expect pardon without Is causa sine qua non no cause with you or is the fulfilling of such a condition as without which remission of sins shall not be granted a thing of no satisfaction at all to him that requireth it absolutely though he help us in it Or is it in no wise to be rested in as any satisfation to God who requires it We grant it is not the first inducing cause nor yet the meritorious cause but is first or last some antecedent cause before the thing shall be estated and sealed upon him that is to enjoy it especially since it is Gods absolute will and pleasure to grant pardon no other way That also which you affirm in your fourth Section is by some questioned and that not without cause Whether there be not some sin so great that it doth and shall bring damnation with it though it be repented of For there is a time of patience and mercy in which God hath purposed to receive the sinner if he repents and returns Rev. 2.21 And I gave her space to repent of her fornications but she repented not If in this tearm or space they repent not they may yea shall be excluded from pardon though they repent afterwards Luk. 13.25 26. When once the Master of the house is risen up and hath shut to the door and you begin to stand without and to knock at the door saying Lord Lord open unto us he shall answer and shall say unto you I know you not whence you are what say you to Judas who repented all too late as many thousands more do Prov. 1.28.29 Your fifth Section we grant as also the necessity of confessing of sins unto God and in case of scandal given to the respective parties scandalized also Section sixth But here again you are defective in two things First in that you set not forth the expedience yea necessity that there may be for such as are troubled in minde either for some great sin committed or with terrible temptations to confess and open their estate to some wise and godly counsellor whether Minister or private Saint and to crave the help of their advise and prayers And secondly you make no mention of restitution which is requisite also in many cases if the party be able to recompence the damage which he hath done Exod. 22.1 c. Luk. 19.8 CHAP. XVI Of Good works GOOD works are onely such as God hath commanded in his holy word a Mich 6.8 Rom 12.2 Heb 13.21 and not such as without the warrant thereof are devised by men out of blind zeal or any pretence of good intention b Mat 15.19 Isa 29.13 1 Pet 1.18 Ro 10.2 Jo 16.2 â— Sam 15.21 22 23. II. Those good works done in obedience to Gods commandements are the fruits and evidences of a true and lively faith c Jam 1.18 22. and by them believers manifest their thank-fulness d Psal 116.12 13. strengthen their assurance e 1 Joh 2.3 2 Pet 1.5 6 7 8 9 10. edifie their brethren f 2 Cor 9.2 Mat 5.16 adorn the profession of the Gospel g Tit 2.5 9 10 11 12. â— Tim 6.1 stop the mouths of the adversaries h 1 Pet 2 15 and glorifie God i 1 Pet 2 12 Phil 1.11 Joh 15.8 1. whose workmanship they are created in Christ Jesus thereunto k Eph 2.10 that having their fruit unto holiness they may have the end eternal life l Ro 6.22 III. Their ability to do good works is not at all of themselves but wholly from the Spirit of Christ m Joh 1â— 4 5. Ezek 36.26 27. and that they may be inabled thereunto there is required an actual influence of the same holy spirit to work in them to will and to do of his good pleasure n Phil 2.13 Phil 4.13 2 Cor 3.5 yet are they not thereupon to grow negligent as if they were not bound to perform any duty unless upon a special motion of the Spirit but they ought to be diligent in stirring up the grace of God that is in them o Phil 2.12 Heb 6.11 12. 2 Pet 1.3 5 10 11 Isa 64.7 â—2 Tim 1.6 Acts 26.6 7. Jud verse 20 2â— IV. They who in their obedience attain to the greatest height which is possible in this life are so far from being able to superogate and to do more then God requires as that they fall short of much which in duty they are bound to do p Luk. 17. Nehem 13.22 Job 9.1 2. Gal 5.7 V. We cannot by our best works merit pardon of sin or eternal life at the hand of God by reason of the great disproportion that is between them and the glory to come and the infinite distance that is between us and God whom by them we can neither profit nor satisfie for the debt of our former sins q Rom 3.20 Rom 4.2 4 6. Eph 2.8 9. Titus 3.5 6 7.
of his spiritual ordinances epecially and these are first the commandments of the morall Law and then his other precepâ— subservient thereunto as the Scripture every where cals them Gods ordinances 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exod. 18.20 2 Kings 11.37 but not of the preaching of mans doctrine the administring the Sacraments not without ignorance perhaps some superstition and confusion as you often do and which you account to be the main if not the only ordinances of God Thus we fear that will finde you guilty of which the Prophet complaines Isa 24.5 The earth is defiled under the inhabitants thereof because they have transgressed the Laws changed the orâ—iâ—ancâ—â— broken the everlasting Covenant c. For what ordinances do you speak of to the people but of your way of preaching and administring the Sacraments c. In your Directory for worship you have omitted the ten Commandements Gods principal ordinances but highly magnified your kinde of preaching which hath more of art then of the spiritual gift of Prophecy in it your keeping of an outward day in every week holy with your self chosen worship and other meer humane â—rdinances Is not this to change the ordinances as Isaiah speakes In your fourth which is your last Section You first set out the respective duties of Subjects to Magistrates well and truly Secondly you rightly affirm That neither difference in religion no nor Infidelity it self do make void the Magistrates just and legal authority nor free the people from their due obedience to him If Infidelity it self cannot do this what other thing can Yet it must be granted that when Magistrates are esective and chosen conditionally the breaking of a fundamental condition may disanull his place and claim Thirdly you say here That Ecclesiastical persons are not exempted from their obedience which is but true in part in regard of civil honor obedience and all needful assistance especially where the Magistrate is no more but civil But in matters of faith salvation and damnation the consciences not only of Ecclesiastical persons as you call them but of laicks themselves are exempted from his tyranny and force therein they are only the subjects of Christ Yea in these things some persons may have authority over the Magistrate himself in the Lord though that Magistrate be a Christian also to wit such persons as are inspired and sent of God to be his mouth as Naâ—han and Gâ—d were to David and John Baptist was to Herod and diverse other Prophets were to their respective Princes and Governors Lastly you justly shut out the Pope and his jurisdiction from us as those which have taken the oath of supremacy but here you are too general in your affirmatives for want of due distinction or limitation for in some parts of Italy which are the Popes inheritance he hath power and authority over his subordinate officers and the people as other Princes have and may justly deprive those that are under him of dominions and lives when they break such capital Laws as deserve death confiscation and disinheriting but he may not do this to forraign Princes and States nor to their people who are not under his lawful jurisdiction whether upon the pretence of heresie or any other like pretext Yet some Papists are confident of this that now you have deprived the Pope of his deprivative authority over Princes you will assume it to your selvs or bestow it upon your friends when and where you think good to serve your own turns CHAP. XXIV Of Marriage and Divorce MArriage is to be between one man and one woman neither is it lawful for any man to have more then one wife nor for any woman to have more then one husband at the same time a Gen 2.24 Mat 1.19 56. Prov 2.17 II. Marriage was ordained for the mutual help of husband and wife b Gen 2.18 for the increase of mankind with a legimiate issue and of the Church with an holy seed c Mal 2.15 and for preventing of uncleanness d 1 Cor 7.2 9. III. It is lawful for all sorts of people to marry who are able with judgement to give their consent e Heb. 13.4 1 Tim 4.3 1 Cor 7.36 37. Ge 24.57 58. yet it is the duty of Christians to marry only in the Lord f 1 Cor 7.39 and therefore such as profess the true reformed Religion should not marry with Infidels Papists or other Idolaters neither should such as are godly be unequally yoked by marrying with such as be notoriously wicked in their life or maintaine damnable heresies g Gen 34 14. Exod 34.16 Deu. 7.3 14. 1 Kin 11.4 Neh 13.25 26 27. Mal 2 11 12. 2 Cor 6.14 IV. Marriage ought not to be within the degrees of consanguinity or affinity forbidden in the word h Lev 18 c. 1 Cor 5.2 Am 2.7 nor can such incestuous marriages ever he made lawful by any law of man or consent of parties so as those persons may live together as man and wife i Mar 6.28 Levit 18.23 25 26 27 28. The man may not marry any of his wives kindred nearer in blood then he may of his own nor the woman of her husbands kindred â—eerer in blood then of her own k Lev 20.19 20 21. V. Adultery or fornication committed after a contract being detected before marriage giveth just occasion to the innocent party to dissolve that contract l Mat â— 18 19 20. in the case of adultery after marriage it is lawful for the innocent party to sue out a divorce m Mat 5.31 32 and after the divorce to marry another as if the offending party was dead n Mat 19.9 Rom 7.2 3 VI. Although the corruption of man be such as is apt to study arguments unduely to put asunder those whom God hath joyned together in marriage yet nothing but adultery or such wilful desertion as can no way be remedied by the Church or civil Magistrate is cause sufficient of dissolving the bond of marriage o Mat 19 8 9 1 Cor 7 15 Mat 19 6 wherein a publike and orderly course of proceeding is to be observed and the persons concerned in it not left to their own wils and discretion in their own tase p Deu 14 1 2 3 4 CHAP. XXIV Of Marriage and Divorce examined IN this tract of marriage and divorce the path is so trite that it is no wonder if you deviate not as you have done hitherto yet are you sufficiently deficient in many things and in some other mistaken here also Your defects are these among others First since those that marry shall have trouble in the flesh as Saint Paul speaketh 1 Cor. 7.28 and marrying brings with it of necessity many avocations lets and distractions from attending upon Gods service and the seeking of his kingdom 1 Cor. 7.32 33 34. you might very seasonably in these calamitous times wherein the people like the generation before the flood are mad upon
hath he by the eternal and most free purpose of his will foreordained all the means thereunto m 1 Pe 1.2 Eph 1.4 5. Eph 2.10 2 Thes 2.13 Wherefore they who are elected being fallen in Adam are redeemed by Christ n 1 Thes 5.9 10. Tit 2.14 are effectually called unto Faith in Christ by his Spirit working in due season are justified adopted sanctified o RoÌ„ 8.30 Eph. 1.5 2 Thes 2.13 and kept by his power through Faith unto salvation p 1 Pet 1.5 Neither are any other redeemed by Christ effectually called justified adopted sanctified and saved but the Elect onely q Joh. 17.9 RoÌ„ 8.28 to the end Joh 6.64 65. Joh 10.26 Joh 8.46 1 Joh 2.19 VII The rest of mankinde God was pleased according to the unsearchable councel of his own will whereby he extendeth or withholdeth mercy as he pleaseth for the glory of his Soveraign Power over his creatures to pass by and to ordain them to dishonor and wrath for their sin to the praise of his glorious justice r Mat 11.25 26. Rom 9.17 18 21 21. 2 Tim 2.19 20. Judg 5.4 1 Pet 4.8 VIII The Doctrine of this high Mystery of Predestination is to be handled with special prudence and care Å¿ Rom 9.20 RoÌ„ 11.32 Dâ—u 29.29 that men attending the will of God revealed in his word and yeelding obedience thereunto may from the certainly of their effectual vocation be assured of their eternal Election t 2 Pet 1.19 k Rom 9.11 13 16. Eph 1.4 9. So that this Doctrine affords matter of praise reverence and admiration of God u Eph 1.6 Ro 11.33 and of humility diligence and abundant consolation to all that sincerely obey the Gospel w Rom 1â— 5.6.20 2 Pet 1. â—0 Rom 8.33 Luk 10.10 CHAP. III. Of God's Eternal Decree examined IN this Chapter you begin well in the first Section and end not much worse in the last if you had added a word or two more and had observed the advice therein given but in the rest you fail much Here then we must crave your patience as elsewhere that you will suffer your failings to be represented your errors detected and those objections which have been so many stumbling blocks to you and many others and may prove works of offence hereafter also if not timely removed to be answered and cleared Your failings are here specially two First you forget your selves and contradict what you have spoken before in your describing of Gods holy nature and Secondly you distinguish not things but differ very much as First Betwixt Gods general knowledge whereby he sees and knows all persons and things before-hand Acts 15.18 known unto God are all his works and his special foreknowledge of some mens wayes and courses and these either evil and disapproved in themselves as was the obstinacy and envy of the Jews into whose hands Christ was delivered by the determinate counsel and foreknowledge of God Act. 2.23 and Acts 4.28 or else foreseen and allowed as the faith obedience and perseverance of the Saints Rom. 8.29 For whom he did foreknow those he did predestinate to be made conformable to the Image of his Son Secondly Betwixt Gods predestination from everlasting and his destination in time Thirdly Betwixt a predestination of things and those either good such as are good works which God hath ordained that we should walk in them Ephes 2.10 or evil to wit the evil of punishment as Tophet was ordained of old Jsai 30.33 and betwixt the predestination of persons and those either to some office estate or condition here as Jeremiah was ordained of God to be a Prophet Jer. 1.4 Paul an Apostle 1 Tim. 2.7 or to an eternal estate hereafter of life or death Fourthly Betwixt an absolute predestination either unto life and so onely is Christ ordained or unto death and so is the spiritual Antichrist and that great son of perdition appointed to death and betwixt a conditional predestination either to life or death under which not onely Angels fall but men also as Rom. 8.13 For if we live after the flesh we shall die but if through the Spirit ye shall mortifie the deeds of the flesh ye shall live Fifthly Betwixt a general Election unto life which is alwayes conditional as first of the Angels in case they should persevere in obedience and so retain their first estate And then secondly of men and that in a twofold estate For in the state of Innocency they were ordained to life in case of perseverance in obedience and the retention of God's Image in which they were created And secondly after their fall in case they imbrace the grace that shall be offered and fulfil the conditions or requiring of the same And betwixt God's special Election of some persons both Angels and men out of foreseen perseverance c. Sixtly Betwixt the special Election of God which is from eternity out of foreseen Faith Love Obedience Perseverance c. or that which is made in time actually and that is either conditional as of those which by regeneration are called out of the sinful estate wherein other men are yet captived and so all called ones are said to be chosen John 15.16 19. and Election in this notion is all one with calling 2 Pet. 1.10 Wherefore the rather Brethren give all diligence to make your calling and election sure Which persons are chosen or called to life conditionally that they persevere in Faith and Obedience c. Rom. 11.22 Behold therefore the goodness and severity of God towards them that fell severity but towards thee goodness if thou continue in his goodness therwise thou also shalt be cut off Or else the Election of God in time is absolute such was the Election and choice of the blessed Angels after their perseverance in the fear and love of God when others had fallen therefrom And such is the Election of men spoken of by the Lord Isai 48.10 Behold I have chosen thee in the furnace of affliction These have fulfilled the conditions aforesaid of peseverance in Faith Obedience and Mortification And therefore were absolutely and finally chosen to eternal life These are the Elect that cannot be deceived Matth. 24. and who shall never fall Seventhly Betwixt some that were onely typically Elected or passed by in God's providence as figures and representatives of those which should be saved or perish as Isaac and Ishmael the two sons of Abrabâ—â— were Gen. 17.16 and Rom. 9.6 7. without any prejudice to the salvation of either And those which are really elected or rejected For as Moses and Aaroâ— were debarred entrance into the land of promise for their doubting or unbelief for a warning to all unbeleevers Heb 4.1.11 Revel 21.8 yet without any peril of their own exclusion from eternal life none that we know of making the least doubt of their salvation so it was not prejudicial to the salvation of Ishmael his father Abraham having obtained life for him