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
visible shapes were not the very substance of God is hereby manifest for that the Scripture with great consent reacheth that God is seen of no man neither can be seen and incomprehensible and unchangeable But those visible shapes were not alwayes the same Object 2. To these they add that which is said Gen. 32.30 Exâ—d 33.11 Deut 34.10 Deut 5.24 2. Cot. 13.13 How God is said 〈◊〉 seen face 〈◊〉 â—ace that God was seen of Jacob face to face and of Moses and of all the people and that all of us shall see God face to face in the life to come By which Metaphor or borrowed speech is signified a cleer and conspicuous manifestation and knowledge of God which is perceived not-with the eyes of the body but of the mind either by means as by the word by his works and outward tokens and such as run into the senses whence the minde may gather somewhat of God or without means by inward revelation And albeit in the life to come shall be a farte more bright knowledge of God then now yet to know God most perfectly is proper to God onely as it is said Not that any man hath seen the Father save he which is of God 〈◊〉 c. 46. hee hath seen the Father So far is it that the invisible infinite and everlasting Deity may ever be conceived by bodily eyes whose nature is not to perceive any objects but such as are finite and limited Object 3. They have alledged also those sayings wherein the parts of mans body are attributed to God But these also are not properly Hâ—w the parts of 〈◊〉 â—odvaâ—e attriâ—â—â—ed unto God but by a Metaphor spoken of God whereby is signified to us a power in God working after an incomprehensible manner his works a certain shadow whereof are those actions which men doe by the ministery and help of their bodily parts as the eyes and ears signifie the wisdome of God whereby hee understandeth all things the mouth the publishing of his word the face the declaration tokens and feeling of his divine goodnesse and grace or severity and anger the heart his love the hands and armes his power the feet his presence Object 4. They have affirmed also because man was made according to the image of God that therefore God hath an humane shape The image of God in man doth not argue a bodily shape in God Ephes 4.24 Not marking that the image of God consisteth not in the shape and figure of the body but in the minde and integrity of nature in wisdome righteousnesse and true holinesse As for Tertullian whereas he reasoneth that God is a body that he speaketh improperly therein and abuseth the word body in stead of substance not only Augustine witnesseth in his Epistle to Quod vult Deus but this is also an argument and proof thereof because he termeth also the souls and Angels oftentimes bodies Wherefore let us know that therefore we are taught the nature of God to bee spirituall Why wee must know God to be spirituall that we may not conceive of God any thing which is grosse terrene carnall and unworthy his divine Majesty neither should deem that he can be perceived by our bodily senses or in thought imagined but should consider his nature by his word and works that wee should not dare to represent him by any bodily shape and in a word that wee should remember that he is to be worshipped not with the gestures or other things of the body but with the minde and spirituall motion of the heart Lastly seeing he alone inspireth into us temporall and everlasting life we should acknowledge the gift of both to come from him out of this fountain only we should seek it and endeavour to referre it wholly to his glory Two reasons why God is to be intelligent Intelligent 1. Because he is the cause both of the mind of man and of the notions shining in it and also of that order which is in the nature of things and Common-weals 2. Because all intelligence or understanding of the creature cometh from him both in respect of the faculty as also in respect of the operation For neither can the efficient and preserving cause of intelligent natures and of the understanding it selfe and order in nature be but intelligent and understanding And therefore the holy Scripture also reasoneth on this wise He that planted the ear shall he not hear Psal 94.9 or hee that made the eye shall he not see Now this wee are to hold against those who setting Nature in the place of God imagine the world and the variety and order of things in it to arise from the matter and the inclination thereof to this forme when as notwithstanding these things could not have their being from a cause not intelligent We are to hold it also thereby to acknowledge not only true knowledge it selfe but also all ability of understanding and the sagacity and capability of the senses and minde to perceive to be the gift of God Eternall That is such an eternity which can have neither beginning The eternity of God without beginning or end Psal 30.2 nor any end of being agreeth to God alone both nature sheweth forasmuch as hee is the first cause of all things and of infinite perfection and power and the Scripture also recounteth as Before the mountains were brought forth or ever the earth and the world were made thou art God from everlasting and world without end But we are to observe that not therefore only the eternity of God is so often inculcated in the Scriptures that in regard hereof hee may be discerned from things created but also Because hee will impart eternity unto us that is he hath purposed and promised that he will give us of his eternall goodnesse and providence eternall blessings and will have continuall care of us through all eternity and will have a kingdom in Angels and men whereof shall be no end Therefore we are given to understand God eternall unto us that God is eternall to us That we may oppose the certain hope of eternall blessednesse grounded upon his eternity against the shortnesse of mortall life and against the frailty of mans condition For seeing hee is eternall he can and seeing he promiseth he will for ever preserve us with his protection For this God is our God for ever and ever And Psal 48.11 Psal 111.9 He hath commanded his covenant for ever Wherefore being upheld with this consolation let us neither refuse to suffer the short misery of this life neither preferre the short felicity thereof before eternall blessings and seeing God will be not only bountifull towards the godly but judge also of the ungodly eternally let the cogitation of the eternall wrath of God keep and hold us in the fear of God that we may not desire to buy the fading shew of whatsoever good with eternall misery God other and diverse from all
commandement or they are not done to that end principally as thereby to doe and execute the known will of God The reason thereof is certain and expresse in the Scriptures because the will of God revealed in his word is the only and surest rule of goodnesse and rightnesse in the creatures Wherefore if those motions and actions accord to the will of God they are in themselves good and pleasing to God but those actions which disagree from his will are in themselves sins which God abhorreth and punisheth Whatseever is not of faith is sinne that is Rom. 14.23 whatsoever resteth not on the certain commandement of God neither is done to that end no action evill in it selfe in respect of God as thereby to obey the knowne will of God But the argument on the other side is false if we respect the will of God moving and working all the motions and actions of all creatures The reason is for that God alone by his own nature can will appoint or doe nothing that is unjust whether he worke by the good or by the wicked Because seeing he is most good his will only is the rule of justice and seeing he oweth nothing to any man he cannot to any man be injurious Wherefore to spoyle another against the law and commandement of God is sinne in it selfe and theft But God commanding by an especiall commandement the Israelites to spoyle the Egyptians it was not theft but a worke good in it selfe both in respect of God â—xod 12. â— by this meanes punishing the unjustice of the Egyptians as also of the Israelites doing it to this end that they might obey therein the speciall will and commandement of God which if they had done without this commandement they had committed theft Repl. 2. He that willeth and worketh an action which is in it selfe sin willeth and worketh sins God willeth those things which are sins in themselves in respect of mans will but not in respect of his will God willeth those actions which in themselves are horrible sinnes as are the hainous offences of Absolon the lying of the Prophets the cruelty of the Assyrians making waste of Jury Therefore God willeth and worketh sin Answ The Major is true of one who worketh an action which is sin and disagreeth from the law of God in respect of his will 1 Kin. 22.23 Esav 10. who worketh it and is not true of others but the Assyrians actions and of others finning which God effectually would were sins not in respect of the will of God but of the will of the men themselves sinning For though God would the same thing yet he would it not in the same sort that they But that this answer as also the former may be the better understood may be with greater certainty opposed against the like sophisms which humane reason in great number frowardly wresteth against Gods providence this generall rule is to be observed the truth whereof is manifest and the use great in Philosophy both Naturall and Morall as also in Divinity One and the same worke or action A rale to be observed of good and evill causes of one and the same effect or effect in subject or matter is in consideration manner and forme made most diverse good and bad according to the diversity of the causes both efficient and finall For in consideration and respect of a good cause it is good in respect of a bad cause bad and a good cause is in it self a cause of good by an accident a cause of an evill and bad effect or vice which is inherent and remaining in the effect by reason of a bad and vicious cause concurring in the producing of that effect and contrary a bad and evil cause is in it self a cause of evill but by an accident of good which good is in the effect by reason of a good cause concurring there-with to the producing of that effect Now then whatsoever God doth cannot be but most good and most just seeing both himselfe is most good and hath no scope or ends of his counsels and works but such as are most good alwaies agreeing with his nature and Law namely his glory and the safety and salvation of his chosen But the creatures action is then good when both themselves are good and have a good end proposed unto them of their action which end they have when as they execute the commandement of God either generall or specialls being moved by the cogitation of his commandement whether they have or have not any knowledge of the counsell and purpose of God why he commandeth this or that thing to be done And the action of creatures is evill when hoth themselves are evill as also when being forsaken and not corrected by God they doe a thing without his commandement or not to that end as thereby to obey him Wherefore that worke the working and doing whereof is ascribed by the Scripture both to God and to a corrupt and evill creature must needs be good in respect of God and evill in respect of the creature neither what is evill in that worke may be attributed to God neither what is good unto the corrupt creature but by an accident So the afflicting or wasting of the Jewes was in subject and matter one and the same worke which both God would ordayned and wrought and the Assyrians executed yet in consideration and respect it was not the same but most diverse For in respect of God purposing by this meanes to punish the sins of the Jewes it was the power and most holy worke of God in respect of the Assyrians who were both wicked cruell ravenous and bent not upon the will of God which they were ignorant of but on the fulfilling of their whole rapacity and hatred against the law of God it was wicked robbery the proper work of the Assyrians as it is expresly shewed Esay 10.7 which God neither would nor intended nor wrought in the Assyrians Wherefore neither the proper worke of the Assyrians can be attributed to God nor the proper worke of God unto the Assyrians but by an accident because namely in one and the same losse and waste which God brought upon the Jewes by the Assyrians the unjust worke of the Assyrians did by an accident concurre with the most just worke of God Even as a Judge is not therefore made a thiefe nor a thiefe made a Judge because a just Judge putteth to death a robber by an evill executioner and a thiefe but one and the same slaughter is a just punishment in respect of the Judge and murther in respect of the executioner being a thiefe So a Captaine lawfully waging warre and laying waste the country of his enemies doth well but the wicked souldiers who fulfill therein and follow their owne lusts sinne So God afflicting Job thereby to try him doth justly Sathaâ— and the Caldeans spoyling and vexing him for to fulfill their owne lusts and to destroy him doe wickedly
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.
it by an order changeable some by an unchangeable order and therefore in respect of some it is contingent and in respect of some necessary For as the originals or causes of contingency in things are that liberty which is in the will of God and Angels and Men and the mutable nature of the matter of the elements together with the readinesse or inclination thereof to divers motions and formes so the cause of absolute necessity in God is the very unchangeable nature of God but the cause of that necessity which is only by consequent is the divine providence or decree coming between those things which are in their owne nature mutable and also the nature of things created which is framed and ordained of God to certaine effects and yet subject to the most free will and government of God either according or besides or contrary to this order which himselfe hath made In respect therefore of second causes some things are necessary which are done by causes alwaies working after one sort as the motion of the Sun the burning of any matter put into the fire if it be capable of burning some things are contingent which have causes working contingently that is apt and fit to produce or to forbeare producing divers and contrary effects as the blasts of windes the locall motions of living creatures the actions of mens wils But in respect of the first cause that is of the will of God all things which are or are done in Gods externall or outward workes are partly necessary partly contingent Necessary as even those things which have second causes most changeable as that the bones of Christ on the Crosse were not broken by the Souldiers by reason of the unchangeablenesse or the decree and providence of God Contingent by reason of the liberty of his eternall and unchangeable decree and the execution thereof even those things which as concerning their own nature have second causes most unchangeable as the motion of the Sun and shadowes If therefore by contingency they meane the changeablenesse of effects What contingency is denied which they have by the natures of second causes or by the power and liberty of God it doth not follow that things are contingent because of that necessity which they have by the providence of God For this doth not take away but preserveth rather the nature order and manner of working in second causes ordained by God But if by contingency they meane the changeablenesse of second causes and effects so floating and wavering that they are not ruled and governed by Gods providence any such contingency the Scripture doth not admit or approve Whether the motions of a creature are contingent or necessary Hereby we also understand When it is demanded concerning the motions and effects of creatures whether they are to be termed necessary or contingent that some verily are more rightly and properly called contingent than necessary though both contingent and necessary are wrought by divine providence For they are rather to be called such as they are of their own nature and by the nature of their neerest causes than as they are in respect of Gods providence which is a cause more removed and farther off And nothing is more either certain or manifest than that according to the nature of second causes some things should be changeable some unchangeable yet by the power of God though all things in the creatures may be changed they are made notwithstanding unchangeable because of the certainty of his decree and divine providence So likewise we answer concerning fortune and chance What fortune and chance is denied For if by these names be understood such causes or events by accident as have no cause which is proper and by it selfe a cause they ought to be far abandoned from the Church of Christ But if wee understand thereby a cause which is by it selfe a cause and proper though unknowne to our senses and reason or such causes by accident which have notwithstanding some secret proper cause adjoyned nothing hindereth in respect of second causes which are causes by accident and in respect of our judgment whereby we attain not to the proper and that which is by it selfe the cause of these events that to be or to be a thing fortuning or done by chance which in respect of Gods providence cometh to passe by his most accurate and unchangeable counsell and decree according to those sayings Mat. 10.29 Pro. 16.33 One Sparrow shall not fall on the ground without your Father And The lot is cast into the lap c. The fifth Sophisme of the inutility or unprofitablenesse of means God is effectuall in working by means which himself hath freely ordained THat which shall be unchangeably and necessarily by the will and providence of God in vain to the furthering or hindering of that are means applyed as the use of the ministery the magistrates lawes exhortations promises threatnings punishments prayer our study and endeavours But all things are done by the decree of God unchangeably neither can they which work by the providence of God work otherwise then they doe Therefore all those means are vain and fruitlesse Answ It is not necessary that the first and principall cause being put the second and instrumentall cause should be removed and taken away In vain are second causes and means applyed if God had determined to execute his decrees without means neither had commanded us to use them But seeing God hath decreed by those means in some to work faith and conversion some to bridle and keep under means and some to leave excuselesse and hath for that cause commanded us to use them they are not in vain used and applyed yea when there cometh no profit by these yet they profit to this that they leave the wicked without excuse As therefore the Sun doth not in vain daily rise and set neither are the fields in vain sowed and watered with the rain neither bodies in vain with food refreshed though God createth light and darknesse bringeth forth the corn out of the earth and is the life and length of our dayes so neither are men in vain taught or do study to conform their life unto doctrine though all available actions and events proceed only from God for God from everlasting decreed as the ends so the means also and prescribed them unto us whereby it seemed good to him to bring us unto them Wherefore we using those means doe well Three causes why we must use means and obtain profitable and fruitfull events but if wee neglect them either by our fault we deprive our selves or others of those blessings offered by God or if God even in this contempt of his word have mercy on us or others yet our conscience accuseth us of open and grievous sin Wherefore we must use means 1. That wee may obey God therein who both hath decreed ends and ordained means to those ends and prescribed them unto us neither tempt
him heire of all Hee hath made him heire of all things All that the Father giveth mee shall come to me Thine they were and thou gavest them mee Him hath God lift up with his right hand to be a Prince and Saviour to give repentance to Israel and forgivenesse of sins God hath made all things subject under his feet and hath appointed him over all things to be the head of the Church Now whereas he is our Lord after a far more excellent manner than others we also are far more bound to his allegeance and obedience For he is so our Lord that he doth indeed with us what he will and hath full right and power over us but yet he useth that his power to our salvation only For we receive daily of this Lord moe and by infinite parts more excellent benefits than doe any other throughout the whole world And therefore we ought alwaies to acknowledge the dominion and power TWO parts of our acknowledging Christs dominion over us which Christ hath over us Which acknowledging of his dominion is 1. A profession of so great a benefit of Christ as that he hath vouchsafed to be our Lord and to set free us his enemies into this so fruitfull and glorious a liberty 2. A confession of our bond and duty For Christ being so mercifull a Lord unto us we ought both in word and life to professe our selves as his servants to be bound to faithfull subjection and obedience unto him in all things that he may be magnified of us for ever What is then the meaning of this article I beleeve in Christ our Lord Ans Three divers speeches are here to be observed The meaning of the Article I beleeve in Christ our Lord. 1. To beleeve that Christ is Lord. To beleeve this is not sufficient for we beleeve also that the Divel is Lord but not of all or ours as we doe beleeve Christ to be Lord of us all 2. To beleeve that Christ is Lord and that of all and also ours Neither is it enough to beleeve this For the Divels beleeve also that Christ is their Lord as he hath full right and authority not only over all other things but over them also to determine of them whatsoever pleaseth him 3. To beleeve in Christ our Lord that is so to beleeve Christ to be our Lord that in him we place our trust and confidence and be throughly perswaded that by him we are wholly freed and delivered from all evill and are defended and safeguarded against all our enemies and this is it which we especially ought to beleeve When as therefore we say that we beleeve in our Lord we beleeve 1. That the Son of God Christ is Creatour of all things and therefore hath power over and is Lord of all creatures John 16.5 All things that the Father hath are mine 2. But especially of his Church which being purchased with his own bloud he guideth defendeth and preserveth by his spirit 3. And that I am also one of his subjects whom being redeemed from the power of the Diven he mightily preserveth ruleth maketh obedient unto him and at length enricheth with eternall glory that is I beleeve that hitherto I have been by and for Christ preserved and shall hereafter be preserved of him through all eternity and lastly that he useth and will use his dominion and power which he hath as over all other creatures so over mee unto my salvation and his own glory ON THE 14. SABBATH Quest 35. What beleevest thou when thou saiest He was conceived by the holy Ghost and born of the Virgin Mary Ans That the Son of God who is a John 5.20 Joh. 1.1 17.3 Rom. 1.3 Col. 1.15 and continueth true and everlasting God b Rom. 9.5 took the very nature of man of the flesh and bloud of the Virgin Mary c Gal. 4.4 Luk. 1.31 42 43. by the working of the holy Ghost d Matth. 1.20 Luke 1.35 that withall hee might be the true seed of David e Româ—n 1.3 Psal 132.11 2 Sam. 7.12 Luke 1.32 Acts 2.30 like unto his brethren in all things f Philip. 2.7 Heb. 2.14 17. sin excepted g Heb. 4.15 The Explication The adversaries against whom this doctrine of Christs taking flesh of the Virgin is maintained THE Explication of this Question is very necessary for the convincement and suppression of ancient and late Heretickes who denyed and now deny that the flesh of Christ was taken out of the substance of the Virgin For the Eutychians argue thus Christ was conceived by the holy Ghost Therefore the flesh of Christ was produced out of the substance of the Divinity or out of the essence of the holy Ghost and by this means the divine nature was changed into the humane The particle by in the Article conceived c. implieth not a materiall but an efficient cause Ans The fallacy of this argument is drawn from an abuse of misconstruing of a common phrase of speech For the termes by the holy Ghost or of the holy Ghost doe not signifie unto us a materiall but an efficient cause so that the flesh of Christ proceedeth not out of the essence of the holy Ghost as out of the matter whereof it was made but the whole man Jesus Christ was conceived in the Virgins wombe by the vertue and working of the holy Ghost as appeareth out of the words of the Angel The holy Ghost shall come upon thee Luke 1.35 and the power of the most High shall over-shaddow thee Christ is called the seed of Abraham the sonne of David Therefore hee took his flesh of these Fathers not of the holy Ghost And as wee are born of God because he made us not that we are of his substance So Christ was conceived by the holy Ghost that is hee was conceived by the vertue and operation of the holy Ghost not that he was conceived of the substance of the holy Ghost Object If in this article He was conceived of the holy Ghost the particle Of imply not a materiall cause then in like sort the Article which followeth Born of the Virgin Mary the same particle Of cannot imply a materiall cause and so Christ cannot be said to have taken his flesh of the Virgin Ans The case is not alike in both of these but in this latter Article it must needs signifie a materiall cause The reason is because it was necessary that Christ should come of the seed of David But when it is said Three reasons why the particle ex signifying by or of though in the Article Born of c. it import a materiall cause yet it doth not so in the Article Conceived of c. Three things to be observed in the Conception He was conceived of the holy Ghost the particle Of intimateth no materiall cause The reasons are 1. Because if this were true it could not be true which followeth that Christ was
we may in some sort conceive what life eternall is Life is defined among the Philosophers diversly What life is and it is indeed a word of divers significations and signifying divers things Generally both as touching God and Angels living soules and plants it is the existence or being of a living thing For even Spirits live but they have not that from any quickning soule but from their very nature and essence But in wights or creatures possessed of living soules life is properly the being of living creatures which is nothing else but To be indued with a living soule or To have in him a living soule For What a soule is the soule is that whereby such a wight liveth or the essentiall forme of life which who have live It is taken both for the first act that is for the very living and being and for the second act that is for the operation of a living thing Thus therefore it is more fully defined Naturall life is the existence or abiding of the soule in a quickned body and the operation of a living thing Or it is the act and perfection of the soule executing operations proper to a living thing Or finally it is an aptitude of a living thing to work the operations proper unto it and is also the operations themselves by reason of the union of the body with the soule Now when we mention everlasting life we restraine the word life for then we speak of the everlasting life of men and Angels That is called everlasting 1. Which hath neither beginning nor ending so God is everlasting 2. Which hath no beginning and yet hath an ending as the decree of God What everlasting meaneth 3. Which hath a beginning but shall have no end as Angels and the soules of men c. And in this third sense our heavenly life is called everlasting life that is a life having beginning but without end So then the everlasting life of man is nothing else but the eternall being of a regenerate and glorified man which being What everlasting life is is to have the image of God restored according to which man was at the first created to wit to be endued with perfect wisdome righteousnesse and felicity or with a true knowledge and love of God joyned with eternall joy And here in these acts of acknowledging and loving God we for plainenesse sake include the faculties and powers of acknowledging and loving God For to be able to acknowledge God aright and love him no lesse belong to the spirituall life then to acknowledge and love him 1 Cor. 2.14 seeing The naturall man perceiveth not the things of the Spirit of God neither can know them Againe we thus describe it Everlasting life is a perfect restauration of Gods image in us and eternall joy resting on God celestiall glory and abundant fruition of all good things which are required to the state of perfect happinesse More briefly it is a perfect conformity of man with God consisting in the true and perfect knowledge and love of God and in the glory of both soule and body So that to the full understanding of the essence of everlasting life Two parts of this life we are to consider these two things Uunion An union both of our body and soule with God Conformity with God A conformity with God which issueth out of this union as an effect proceedeth from his cause Now this conformity is a perspicuous and evident knowledge of God and his will and his works perfect righteousnesse joy fixed in God incomparable glory wherewith our bodies and soules shall flourish and shine as the Sunne and a sufficiency of all good things in God pertaining to true and perfect blisse All these things doe somewhat expresse the maner and forme of everlasting life Now if we adde hereunto the efficient and finall causes thereof An ample definition of everlasting life an absolute full definition may be thus framed Everlasting life is the eternall habitation or dwelling of God in the Elect by the holy Ghost and the true knowledge of God his will and all his works kindled by the same spirit immediatly in their hearts and true and perfect righteousnesse and wisdome that is a perfect conformity and correspondence of their will and powers and operations with the mind and will of God as also a joy resting on God and a sufficiency of all good things in God as touching both soule and body freely bestowed by God through Christ on the Elect begun in this life and to be perfected in the life to come to this end to glorifie and magnifie God through all eternity The particular proofe of each part of this definition All the parts of this definition are taken out of the Scripture Gods eternall habitation in us John 14.23 John 14.16 It is the eternall habitation of God in us by the holy Ghost I and my Father will come unto him and will dwell with him He shall give you another Comforter that he may abide with you for ever Knowledge of God and perfect wisdome John 17.36 It is the knowledge of God and perfect wisdome This is life eternall that they know thee to be the onely very true God and whom thou hast sent Jesus Christ Righteousnesse Luke 20.36 It is righteousnesse They are equall unto the Angels and are the sonnes of God sith they are the children of the resurrection Joy John 16.22 It is joy in God Your joy shall no man take from you Sufficiency in God Revel 21.22 23. 1 Cor. 15.28 1 Cor. 13.33 It is sufficiency in God The Lord God Almighty and the Lamb are the Temple of it And the City hath no need of the Sunne neither of the Moone to shine in it for the glory of God did light it and the Lamb is the light of it God shall be all in all All those good things which we possesse here shall then be perfect When that which is perfect is come then that which is in part shall be abolished Without interruption Revel 21.4 Luke 1.33 Dan. 7.27 It shall not be interrupted God shall wipe away all teares Of his Kingdome shall be no end And the Kingdome and Dominion and the greatnesse of the Kingdome under the whole heaven shall be given to the holy people of the most High whose Kingdome is an everlasting Kingdome that is which hath neither beginning nor ending Object Everlasting life is to live everlastingly But the wicked also shall be raised and be immortall because they shall live eternally Therefore the wicked shall have everlasting life Answ No consequence is currant or of force when it is deduced but from one part onely of a definition For by the name of everlasting life is not meant the presence of the soule in the body that is the naturall life but this being presupposed there is further meant a spirituall life which the holy Ghost worketh in the Elect by
The furthering causes of conversion are The crosse and chastisements whether our own or others also the punishments benefits and examples of others The helping causes Jerem. 31.8 Psal 119.71 Mat. 5.16 Thou hast corrected mee c. The subject or matter wherein conversion is placed is the will minde heart and all mans affections wherein there is an alteration by means of conversion The forme of conversion is conversion it selfe with all the properties and circumstances thereof which are 1. In the minde and understanding The materiall cause The form of conversion a right judgement concerning God his will and works 2. In the will an earnest and ready desire and purpose of avoiding our former falls and a declining of Gods displeasure with a resolution to obey God according to all his commandements 3. In the heart new motions with good and reformed affections conformable with Gods law 4. Uprightnesse in our outward actions and whole course of life with obedience begun after Gods law The Object of conversion is 1. Sin or disobedience The object which is the thing from which we are converted 2. Righteousnesse or new obedience which is the thing whereunto we are converted The chief finall cause of conversion is Gods glory The finall causes Luke 22.51 Mat. 5.16 the next and subordinate end is our good even our blessednesse and fruition of everlasting life There is another end also of conversion lesse principall to wit the conversion of others To this place of conversion belong those questions of Pelagianism Whether a man be able to convert himself without the grace of Gods Spirit and Whether by free-will a man be able to prepare himself unto the receit of grace The former was maintained by Pelagius contrary to these expresse testimonies of Scripture Turne thou mee and I shall be turned God worketh in as both the will and the deed An evill tree cannot bring forth good fruit The later the Schoole-men and the Papists at this day defend contrary to the same words of Scripture and contrary to that direct proof against their opinion No man cometh unto mee except my Father draw him Thomas Aquinas attributeth preparation unto free-will Vid. Suâ—â— Theolog Partis primae parte secunda quaest 109 Art 6. but not conversion Now this preparation he thus coloureth that it is indeeda furtherance to the habituall grace of conversion but yet through the free assistance of God moving us inwardly 5. What are the effects of mans conversion THe effects of conversion are 1. A true and ardent love of God and our neighbour 2. An earnest desire to obey God according to all his commandements without exception 3. All good works even our whole new obedience Vid. Cal. Institur lib. 3. cap. 3. Paragraph 16. 4. A desire of converting others and re-calling them into the way of salvation In a word the fruits of true repentance are all the duties of piety towards God and charity towards our neighbour 6. Whether mans conversion be perfect in this life OUr conversion unto God is never perfected and accomplished in this life but is here in perpetuall motion untill it attaine unto perfection in the life to come Wee know in part Hereunto beare witnesse all the complaints and prayers of the Saints 1. Cor 13 9. Pâ—al 19.12 Rom. â— 2 Mat. â— 10 Rom. â— Gâ—â— â— leanse thou mee from my secret faults O wretched man that I am who shall deliver mee c. Forgive us our trespasses The wrestling also and conflicts between the flesh and the spirit in the converted testifie hereof The flesh lusteth against the spirit The exhortations also of the Prophets and Apostles that the converted should yet be more converted confirme this position Hee that is righteous c. Wee may thus make evident demonstrance hereof Revel â—2 11 Neither the mortification of the flesh Both parts of coâ—veâ—sion are imperfect in this life nor the quickning of the spirit is absolute and perfect in the Saints in this life Therefore mans whole conversion cannot be absolute and peâ—fect Concerning the imperfection of man in the mortification of the flesh there can be no question or doubt thereof it is so apparent because the Saints of God doe not onely continually wrestle with the concupiscence of the flesh but oftentimes also yield and give over in the conflict oftentimes they sinne and slip and displease God though they defend not their sins but detest bewaile and study and endeavour more and more to shun and avoid them Touching mans imperfection in the quickning of the spirit the same combate giveth testimony and verity sith our knowledge is but in part only the renuing of our will and heart is even such for our will followeth our knowledge Two causes of this imperfection in man Now there are two evident causes why the will of the converted tendeth imperfectly to good in this life 1. Because the renewing of our nature in this life is never made perfect either concerning our knowledge of God or concerning our inclination to obey God whereof Saint Pauls onely complaint maketh sufficient proofe I know that in mee that is in my flesh dwelleth no good thing 2. Because the converted are not alwaies ruled by the holy Ghost Rom. 7.18 19. but sometimes forsaken by God for a season either to examine or try them or to chastise and humble them notwithstanding at length they are re-called to repentance so that they perish not Muke â— 24 The 〈◊〉 why God 〈◊〉 râ—th 〈◊〉 mâ—â—rfeâ—tioâ— to be â—â—man Pâ—â—â—â—â—3 Ma. â— 12 I beleeve Lord Lord helpe mine unbeliefe But the causes why God finisheth not as hee might mans conversion in this life are these 1. That his Saints may be humbled exercised in saith patience prayers and skirmishing with the flesh and not wex proud with an opinion of perfection but daily pray Enter not into judgement with thy servant O Lord. Forgive us our trespasses 2. That they may more and more goe forward unto perfection and covet it more earnestly 3. That contemning this world they may the more aspire and hasten to the heavenly life as knowing that their perfection is reserved untill then Set your affectioâ—s on things which are above Col 3 2 3 4. 1 Johâ— 3.2 Your life is hid with Christ in God Mortifie therefore your members which are on the earth It doth not appeare what we shall be and we know that when he shall appeare we shall be like him Of this imperfection Calvin hath a notable saying In tit 5. 3. parag â— This reparation or restoring faith he is not finished in one moment day or yeer but God bâ— continuall and sometimes slow proceedings abolisheth the corruption of the flesh in his Elect. hee cleanseth them from their filth and consecrateth them temples unto himselfe bâ—renuing according unto true purity all their senses that they may exercise themselves in repentance their whole life time and they know that of
two or three parts of our justice are either three perfect justices of Christ every one of which apart satisfieth the Law or they are so many imperfect justices concurring to make up one perfect righteousnesse If they are imperfect do they not manifestly derogate from the death of Christ If perfect how is not God unjust who for one fault demands two or three perfect satisfactions whereas his justice requires but one 8. If a part of our justice must be sought for here a part there a part in the death a part in the actuall Antecedent obedience and a part in the naturall holinesse of Christ is not our faith dangerously distracted and our comfort undermined 9. Lastly that which chiefly with-holds me is that I reade no-where in Scripture such a tripartite or bipartite division of our justice I reade no-where that Christs humane holinesse is imputed to us that either it or any part of it is our righteousnesse If any man hath read it I intreat him to shew it that I may also reade and beleeve it Neither do I reade this any-where of actuall obedience nor do the five testimonies which they bring prove any such thing which I briefly shew thus Out of that saying Rom. 5. they conclude more then followes for the consequence will not hold We are justified by Christs obedience ergo by his active obedience The Apostle sets in opposition Christs obedience and Adams disobedience not as action against action but as satisfaction against the fault as the remedy against the disease otherwise the sinnes of omission were not transgressions but Adams sin was not onely a perpetration of evill but the omission of good also Now the obedience which he understands here in another place he doth more expresly declare saying He was made obedient to death even the death of the Crosse But this was the obedience of his exinanition and of death and of the same obedience Theophylact interprets both places Therefore we deny that in this other place which they object the second time any mention is made of two obediences for the text sheweth that the Apostle speakes of his continuated obedience Even to the death of the Crosse Phil. 2. which began when he assumed a servile condition and ended with his death Gal. 4. Neither doth that place Gal. 4. availe any whit to the active obedience for how Christ for us was made subject to the Law the Apostle himselfe explaines cleerely chap. 3. He redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham may be extended upon the Gentiles in Christ Jesus But this is understood of Christs voluntary humiliation even to the death appointed by the Law for our sins How notwithstanding this place may be understood of the servitude to the whole Law I will speake hereafter In that saying to the Corinthians 1 Cor. 1. the Apostle joyneth foure things but not as parts of imputed justice for who will reckon among these wisdome or redemption it selfe but as the chiefe heads of Christs benefits of which some do helpe us onely by imputation as justice others by reall participation also in this life inchoatively in the other life perfectly as all the rest Hence then no partition can be proved In that place to the Romans is the fallacy of Figura dictionis Rom. 8. for there The Law of the Spirit of life doth not signifie life or Christs active obedience much lesse his formall holinesse but it signifieth the doctrine or quickning grace of the Gospell The place is somewhat obscure but by the scope the simple meaning may be knowne that the remainders of the flesh condemne not godly men if so be they make resistance against them by the helpe of the Spirit What the Apostle said in the first verse he proves in the second by supposing his owne person from the effect of the Gospell The Law saith he of the spirit of life that is the doctrine or grace of the Gospell which is the ministery of the Spirit of life or of that which makes us live in Christ Jesus hath made me free that is hath absolved me and all the faithfull and pronounceth us free from the law of sin and of death that is from condemnation with which the Law threatneth sinners therefore the Apostle opposeth here the law of the Spirit and the law of death as he opposeth the ministery of the Spirit and the Ministery of condemnation 2 Cor. 3.8 as if he would say Although that killing law endeavoureth to condemne those that are justified in Christ Jesus because of the remainders of sin in them with which as yet they wrestle yet the Law of the Spirit of life that is the living doctrine and grace of the Gospell doth absolve them from damnation notwithstanding these remainders of sin seeing these also are pardoned them through Christ for The bloud of Jesus Christ purgeth us from all sin and from all remainders of sin This without prejudice to other mens judgements seems to me to be the genuine meaning of the Apostle But this by the way I hasten to the other Arguments To the sixth wee have already answered Christ wholly quickneth us but one way as he is the efficient another way as he is the matter of righteousnesse And neverthelesse he all justifieth although his passion or death is onely said to be imputed for he all suffered and dyed Neither is his active obedience excluded from merit or justification though it is not said to be imputed which is that the seventh Reason would have For how can the efficient cause or that which is called sine qua non be excluded from its effect Truly both the obediences as well the active as the passive were required in the Mediatiour for our justification but after a divers way that as the cause sine qua non or without which the effect cannot be produced as also his naturall holinesse this as the matter In the eighth Reason we deny the Antecedent For it was never heard that the Law did oblige both to obedience and punishment at the same time but every law obligeth dis-junctively not copulatively either to obedience or to punishment For so long as obedience is performed the Law obligeth no man to punishment that is it pronounceth no man guilty of punishment but promiseth life but when obedience is violated then the Law obligeth the sinner to punishment This is generally true both of divine and humane lawes Therefore their suppositions which they here assume are untrue and repugnant to Gods justice 1. That Adam before his fall at once was tyed to obedience and punishment 2. That man after his fall and so the Mediatour for man was obliged both to fulfill the Law and to suffer punishment When obedience indeed is violated the sinner is bound to make satisfaction by punishment this being performed he is no more a sinner and he is tyed to obedience not to that for the violation
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
misery is his wretched estate since the fall consisting of two great evils 1. That mans nature through sin is corrupted and averted from God 2. That for this corruption it is guilty of an eternall malediction and rejected of God 2 Whence our misery is known Rom. 3.20 Deut. 27.26 We have a knowledge of this misery out of the Law of God By the Law cometh the knowledge of sin saith Saint Paul And it is the voice of the Law Cursed is he that fulfilleth not all the words of this Law Now by what meanes the Law yeeldeth us the knowledge of our misery the two next Questions which follow in order shall declare Quest 4. What doth the Law of God require of us Answ That doth Christ summarily teach us Matth. 23. Thou shalt love the Lord thy God with all thy heart with all thy soule with all thy mind and with all thy strength This is the first and the great Commandement and the second is like unto this Thou shalt love thy neighbour as thy selfe On these two Commandements hangeth the whole Law and the Prophets a Deut. 6.5 Levit. 19.18 Mar. 12.30 Luk. 10.27 The Explication THis summe of the Law Christ rehearseth Mat. 22.37 and Luke 10. out of Deut. 6.5 Levit. 19.18 And he expresseth what is meant by that Cursed is he that fulfilleth not the whole Law that is to say who loveth not God with all his heart with all his soul with all his mind and with all his strength and his neighbour as himselfe The which severall clauses are particularly to be unfolded more at large Thou shalt love the Lord thy God To love God with all the heart c. is on due acknowledgement of his infinite goodnesse reverently to regard him and to account him our principall and chiefest blisse and for this cause to love him above all things to rejoyce in him to relye on him to preferre his glory before all things that there be not found in us not so much as the least thought inclination or appetite of any thing that may displease him and rather to part from that which is dearest unto us and partake of any grievous calamity whatsoever then suffer our selves to be separated from communion with him or any way offend him Lastly to direct all our actions to this end that he alone may be glorified by us The Lord thy God As if hee should say Thou shalt love that God who is the Lord and thy God who is revealed unto thee who conferreth his manifold benefits upon thee and whom thou art bound to serve It is therefore an Antithesis or opposition of the true God against false gods With all thy heart By the Heart in this place is understood all the affections inclinations and appetites or desires Whereas then God requireth our whole heart his meaning is that he will have himselfe alone to be acknowledged and reckoned our soveraign and supreme God and to be loved above all things that our whole heart rest on him and not part thereof to be yeelded unto him and part unto another Nay his will is that we match and compare nothing with him much lesse preferre and admit to share or partake one jot in his love This the Scripture calleth to walk before God with a perfect heart whose contrary is Not to walk before God with a perfect heart to wit to halt and yeeld himself by halfes unto God Object God alone is to be loved therefore we ought not to love our neighbours parents and kinsfolkes Answ It is a Sophisme which Logicians call a fallacy of accident when we argue from the deniall of the manner of any thing to the simple and absolute deniall of the thing it selfe As in this present example God is chiefly to be loved and above all things that is in such manner that there be nothing at all which we either prefer or equall with him and which for his sake we are not ready presently to forgo We ought to love our neighbour our parents and other things also but not chiefly not above God not so that we rather chuse to offend God then our parents but after God and for God With all thy soule By the Soule he comprehendeth that part which is willing to any thing or the motions of the will therefore he meaneth with thy whole will and purpose With all thy cogitations By the Cogitations he understandeth the mind and understanding as if he should say So much as thou knowest of God so much also shalt thou love him But thou shalt bend all thy cogitations and thoughts to know God perfectly and aright and so shalt thou love him For so much as we know of God so much also doe we love him Now we love him imperfectly 1 Cor. 13.10 because we know him but in part in the life to come we shall know him perfectly therefore wee shall love him perfectly and that which is in part shall be abolished With all thy strength He meaneth all actions both inward and outward that they be agreeable to the Law of God Why the love of God is called the first Commandement This is the first and greatest Commandement The love of God is called the first Commandement because it is the spring and fountaine of all the rest that is the impulsive efficient and finall cause of obedience in all the rest For we therefore love our neighbour because we love God and that we may declare in the love of our neighbour that we love God In like manner it is called the greatest Commandement 1. Because the object which it immediately respecteth and considereth is the greatest object Why it is called the greatest Commandement even God himselfe 2. Because it is the end whereunto all the other Commandements are directed For our whole obedience hath this onely end that we shew our love towards God and honour his name 3. Because that is the principall worship of God whereunto the ceremoniall worship was to yeeld and give place For the Pharisees extolled the Ceremoniall law above the Morall Contrariwise Christ calleth love the greatest Commandement and preferreth the Morall law before the Ceremoniall because Ceremonies were appointed for love and are to vaile and submit themselves unto it Object Love is the greatest Commandement therefore love is greater then faith therefore love justifieth rather then faith Answ Love is here taken in generall for our whole obedience which we owe unto God A distinction of love and faith under which Faith is comprehended which faith justifieth not of it selfe as it is a vertue in man but with relation and reference to her object I meane the merit of Christ as it appeareth and applieth to it selfe that merit But that love which in speciall is properly called love is not the same with faith neither justifieth it because Christs justice is applied unto us nor by love but by faith alone The second is like unto this Thou shalt love thy neighbour
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
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
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
but not contrariwise all that is contingent is free 2. What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and men Two things common to God and creatures in their will TWo things there are common to God and reasonable creatures as touching the liberty of Will 1. That God and reasonable creatures do things upon deliberation and advice that is they chuse or refuse whatsoever objects with an understanding going before the action and a will accompanying the action of chusing or refusing 2. They chuse or refuse any thing of their proper and inward motion without constraint that is the Will being fit in it owne nature to will the contrary of that which it willeth or to suspend the action it intendeth of it owne accord inclineth to the one part Psal 104.24 115.3 Gen. 3.6 Isa 1.19 Mat. 23.37 Difference of liberty in God and his creatures But the differences also of this liberty in God and in the creatures are three 1. In the Understanding In the Vnderstanding because God understandeth and knoweth all things of himself perfectly and from all eternity without any ignorance or errour of judgment but the creatures know neither of themselves neither all things neither the same at all times but they understand of God his will and works so much and at such time how much and when it pleaseth God to reveale unto them And therefore many things they are ignorant of and erre in many The testimonies of this difference are Mat. 24.36 Dan. 2.21 Isa 40.13 Heb. 4 13. Of that day and houre knoweth no man no not the Angels of heaven but my Father only He giveth wisdome unto the wise and understanding to those that understand Who hath instructed the Spirit of the Lord Neither is there any creature which is not manifest in his sight John 1.9 He lightneth every man that cometh into the world In the Will In the Will The will of God is governed by no other nor dependeth of any other cause but of it selfe But the wils of Angels and men are so the causes of their actions that neverthelesse they are carried by the secret counsel of God and his providence to the chusing or refusing of any object that either immediatly by God or mediately by instruments some good some bad which it seemeth good unto God to use so that it is impossible for them to do any thing beside the eternall decree and counsell of God And therefore the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his own at his owne will and in his own power whereby the Greek Divines expresse Free-will agreeth more properly unto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntary and free which word the Apostle useth to Philemon Ver. 14. Hebr. 10.26 1 Pet. 5.2 The testimonies and arguments of this difference are laid down in the doctrine of Providence And that God indeed is the first cause of his counsels these and the like sayings of Scripture doe testifie Psal 115.3 Dan. 4.32 He hath done what soever he would Who according to his will worketh in the army of heaven and in the inhabitants of the earth But that the wils and counsels of the creatures depend on Gods beck and permission these and the like speeches doe prove Gen. 24.7 Exod. 3.16 Acts 2.23 3.18 4.27 28. The Lord shall send his Angel before thee c. Goe and gather the Elders of Israel together c. Him being delivered by the determinate counsell and fore-knowledge of God ye have slaine But God hath fulfilled these things Herod and Pontius Pilate gathered themselves together to doe whatsoever thine hand and thy counsell had determined before to be done I know Jer. 10.23 that the way of a man is not in himselfe neither is it in man to walke and to direct his steps The Kings heart is in the hand of the Lord Therefore the wils of Angels and men Pro. 21.1 and all other second causes as they were created of God their first supreme and soveraigne cause so are they ruled of him but the will of God is ruled by no one of his creatures because as God hath no efficient cause without and besides himselfe so neither hath hee any moving or inclining cause otherwise hee were not God that is the supreme and soveraigne cause of all his workes and the creatures should be invested in Gods room The wils of the creatures are râ—led by God not inforced Moreover God ruleth and bendeth the wils of his creatures and doth not draw or enforce them that is by objects represented to the mind hee effectually moveth affecteth and allureth the Will to will that which then the mind judgeth good and refuse that which seemeth evill In the will and understanding In the Vnderstanding and Will both together because God as hee unchangeably knoweth all things so also he hath determined from everlasting and will unchangeabâ—y all things which are done as they are good and permitteth them as they are sins Now as the creatures notions and judgements of things so also their wils are changeable so that they will that which before they would not and will not that which before they would For seeing that all the counsels of God are most good most just and most wise he never disliketh correcteth or changeth them as oftentimes men do when as they do perceive themselves to have determined any thing unadvisedly before Hither appertain those sayings God is not as man Num. 23.19 that hee should lye I am the Lord and change not Object Mal. 3.6 The unchangeablenesse of Gods purpose taketh not away the liberty of his will Hee that cannot change his counsell and purpose hath not free-will but God cannot change his counsell and purpose which he hath once appointed Therefore his will is not free First we deny the Major For not he which doth not change his purpose which he hath once appointed hath no liberty of will but he which could not purpose any other thing being let by some external cause But the liberty of God consisteth not in the change of his will or purpose but in this that God will all things whatsoever he will altogether with his will and of himself and could have had otherwise decreed or not decreed all things which he decreed from everlasting of the creation preservation and government of things according to these sayings With men this is impossible Mat. 19.26 Luk. 18.27 but with God all things are possible These and the like sayings shew that God hath so appointed from everlasting with himselfe the creation of things and the gathering and saving of his Church not as if he could not have not done this or not have appointed it otherwise but because so it seemed good to him
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
agnise the mercy and grace of God and yeeld thanks unto him for the same The summe therefore of all is that though the satisfaction of Christ our Mediator for our sins is most perfect yet all are not delivered by it but they only who beleeve the Gospel and do apply the merit of Christ by a true faith unto themselves Object 1. Grace exceedeth the sinne of Adam If therefore for the sin of Adam all men are cast away much more by the grace of Christ all and not beleevers onely shall be saved Answer to the antecedent Grace exceedeth and is above sin in respect of the sufficiency of the satisfaction not in respect of the application thereof Wherefore that all are not saved through the satisfaction or obedience of Christ the fault thereof sticketh in men themselves and is to be ascribed unto the unbeleevers who imbrace not the grace of Christ offered but like ungratefull men reject it Object 2. Whomsoever Christ hath fully satisfied for they are to be received of God into favour for so doth the justice of God require But Christ hath fully satisfied for all the sins of all men Therefore all men are to be received of God into favour or if this be not done God shall be unjust or somewhat is derogated from Christs merit Answ The Major proposition being understood simply and without any limitation is false All are received into favour for whom Christ hath satisfied with this condition if they apply the satisfation of Christ unto themselves by faith This condition is expresly added John 3.10 So God loved the world that hee gave his Sonne that whosoever beleeveth in him should not perish but might have everlasting life Object 3. Adam by one sinne made all subject to condemnation but Christ doth justifie onely some The force therefore of Adams sin is greater to condemne then of Christs satisfaction to save Answ The force of Christs satisfaction is seen not in the multitude of them who are saved but in the greatnesse of the benefit We deny the consequence of this argument because the force excellency and efficacy of Christs satisfaction is not to be esteemed by the multitude or number of those men who are thereby saved but by the greatnesse of the benefit it selfe For it is a greater work to deliver and save even one from everlasting death then to make all men by one sin guilty of everlasting death for be it that Christ should save even but one man yet it was necessary 1. That he should pay in a finite time a punishment in greatnesse and value infinite not onely for that one sin of Adam but for other infinite sins which follow it of which every one also deserves infinite punishment It was required also 2. That he should purge and take away not only that originall and birth-sin but also infinite others 3. And should restore in him a perfect conformity with God Wherefore the grace of Christ in saving even one man doth in infinite manner exceed the sin of Adam Ans 2. Again that the force of that efficacy which is in Christs merit and benefit passeth not through all men as the strength of Adams sin passed through all his posterity the fault hereof is in men who do not as much apply unto themselves by a true faith Christs merit as they do apply unto themselves the sin of Adam both by being born in it and consenting unto it and fostering it Now the reason why all men do not beleeve nor apply this Christs benefit unto themselves is a question of higher and deeper speculation impertinent to this place This may suffice for answer herein Rom 9.28 God hath mercy on whom he will and whom he will he hardeneth And he will so shew his mercy that hee will also exercise his justice Quest 21. What is true faith Answ It is not only a certain knowledge whereby I surely assent to all things which God hath revealed unto us in his word a James 2.19 but also an assured trust b Heb. 11.1 7. Rom. 4.18 19 20 21. 10.10 Ephes 3.12 Hebr. 4.6 James 1.6 kindled in my heart by the holy Ghost c Gal. 5.22 Matth. 16.17 2 Cor. 4.13 Joh. 6.29 Eph. 2.8 Act. 16.14 Phil. 1.19 through the Gospel d Rom. 1.16 10.17 1 Cor. 1.21 Act. 10.44 16.14 whereby I make my repose in God being assuredly resolved that remission of sins everlasting righteousnesse and life is given not to others only but to me also e Rom. 1.17 5.1 Gal. 3.11 2.16 and that freely through the mercy of God for the merit of Christ alone f Eph. 2.8 Rom. 3.24 5.19 Luke 1.77 78. The Explication THe doctrine of Faith followeth 1. Because faith is the means whereby we are made partakers of the Mediatour 2. Because without faith the preaching of the Gospel profiteth and availeth nothing The Questions touching Faith are 1. What faith is in generall 2. How many kindes of faith there are in Scripture 3. How faith differeth from hope 4. What are the efficient causes of justifying faith 5. What are the effects of it 6. To whom it is given 1. What faith is in generall THe word fides or faith according to Cicero's derivation Whence faith hath his name Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo which signifieth doing because that which is covenanted is performed and is defined by him to be The assurance and truth of contracts and whatsoever kind of composition yea the very foundation of justice The generall nature of faith as it is extended unto all things It is commonly defined to be A certain or grounded knowledge of propositions or conclusions to which we assent on authority of the assertion of true witnesses whom wee may not except against or doubt of whether it be God or Angels or man or experience The generall nature of faith as it concerneth onely divine things and is taught in Scripture But whereas in the most generall distinction of faith there is one kind of faith in divine matters another in humane the question here is what Theologicall faith or faith in divine things is Wherefore we must give a more strict difinition of faith taken in generall which notwithstanding must be such as that it comprise all the specials of faith delivered in Scripture In generall therefore The divers acceptations and uses of the name of faith whatsoever faith is mentioned in Scripture it is A certain knowledge firmly yeelding assent to all things which are delivered in the sacred Scriptures of God his will works and grace whereunto we condescend even because God himselfe doth affirme it Or it is to yeeld assent to every word of God delivered to the Church either in the law or in the Gospel for that it is the asseveration or avouching of God himselfe Oftentimes faith is taken for the very doctrine of the Church or those things
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
wit as touching their accomplishment and consummation Some reconcile the difference of these two in this manner Faith apprehendeth the promises proposed in the Creed concerning things to come Hope the things themselves promised which are to come But this reconcilement is not so popular and easie to be conceived by the vulgar fort as is the other Object 2. Faith is the evidence of things which are not seen Therefore not of things present Answ It is the evidence of things which are not seen to wit by the outward sense but they are seen by the eyes of the mind even as if they did lie open to the eyes of the body Again they are not seen as is afore-shewed in respect of their accomplishment and consummation 5. What are the causes of faith How the H. Ghost is the principall efficient cause of faith Ephes 2.8 THe first and principall efficient cause of faith both historicall temporary and of working miracles is the holy Ghost howbeit hee is cause of these by his divine generall working only but he is cause of justifying faith by a speciall kinde of working By the grace of God ye are saved through faith and that not of your selves it is the gift of God who enlightneth the minde that it may understand the word and moveth the will that it may assent unto the word once understood Object The divell hath historicall faith It is therefore wrought in him by the holy Ghost Ans Yea even whatsoever faith is in the divell is wrought by the Spirit of God but that by a generall and universall working only as hath been said whereby he worketh in all not by a speciall and proper action because by such a kind of working the holy Ghost fashioneth and frameth a justifying faith in the elect alone For verily whatsoever knowledge and understanding is in divels and hypocrites God effecteth it by his Spirit but not so as to regenerate or justifie them that they might rightly acknowledge him to be the authour of this gift and magnifie him therefore for after this manner hee worketh faith in the elect alone The divels therefore and hypocrites have faith from the Spirit of God but the elect from the Spirit of God sanctifying them The word of God preached the instrumentall cause of faith Rom. 1.16 Rom 10 17. 1 Cor 4.15 The instrumentall cause of faith in generall is the whole word of God comprehended in the books of the old and new Testament in which writings also are contained many works and miracles of God besides the word But the chief and proper instrument of justifying faith is the preaching of the Gospel The Gosel is the power of God unto salvation to every one that beleeveth Faith cometh by hearing and hearing by the word of God This instrument doth the holy Ghost use yet not as necessary in regard of his working but arbitrary and at his own good pleasure both to stir up faith in us and to nourish strengthen and increase the same Wherefore ordinarily justifying faith is never engendered in those who are of yeers to receive it without the preaching of the Gospel Speciall revelation the cause of faith of miracles The formall cause of faith The object of faith The subject of faith The ends of faith The cause of that faith which worketh miracles is not simply the word of God but there must necessarily come thereto an especiall or immediate revelation from God The formall cause of justifying faith is a certain knowledge and confidence in Christ The object of it is whole Christ and his benefits promised in the word The subject or part of man wherein it remaineth is the understanding will and heart of man The end or finall cause 1. The glory of God to wit the celebration of his truth justice bounty mercy which hee hath shewed in the sending of his Son and in the giving of faith in him 2. Our salvation that wee may receive the blessings which are promised in the word 6. What are the effects of faith The effects of faith THe effects of justifying faith are 1. The justifying of us before God 2. Joy resting on God and peace of conscience Being justified by faith we have peace with God 3. Our whole conversion regeneration and all our obedience which followeth faith and beginneth at the same time with faith For by faith God purifieth our hearts Rom. 5.1 To the effects of faith appertaine also the consequents thereof that is increase of spirituall and corporall gifts and the receiving of the things themselves which faith aimeth at Acts 15.9 The first then and immediate effect of justifying faith is justification from this afterwards flow all other benefits purchased by the bloud of Christ which all we beleeve to be given us by faith faith it selfe being the cause of them for That which is the cause unto any cause of any effect is likewise a cause of that effect If thererefore faith be the next cause of our justification in respect of us it is also a cause of those things which necessarily follow justification Thy faith hath saved thee Luke 8.48 In a word The effects of faith are justification and regeneration which is begun here and is to be perfected in the life to come Rom. 3.28 10.10 Acts 13.39 7. Unto whom faith is given Justifying faith is given to all the elect and to them only Joh. 6.44 10.26 Matth. 13.11 Acts 13.48 Rom. 8.30 Ephes 2.8 Rom. 10.16 2 Thes 3.2 Mat. 7.22 JUstifying faith is only proper to the elect and that to all of them for it is given to the elect alone and to all the elect even to infants as concerning some inclination No man can come to mee except the Father which hath sent mee draw him Ye beleeve not for ye are not of my sheep It is given to you to know the secrets of heaven but unto them it is not given And they beleeved as many as were ordained to everlasting life Whom he predestinated them also he called and whom hee called them also hee justified Faith is the gift of God All have not hearkened to the Gospel For all men have not faith Temporary faith and the faith of miracles is given to those who are members of the visible Church only that is hypocrites Have wee not by thy Name done many great works Cast out divels But now neverthelesse this faith of miracles ceaseth which flourished in the primitive Church for that now the doctrine is sufficiently confirmed Historicall faith all they have who are by profession of the Church whether they be of the godly or reprobates yea and they also who are not members of the Church but enemies as divels and tyrants Historicall is a part of justifying faith because there can be no assent or perswasion of a thing which is not first known Object Historicall faith is a good work The divels have historicall faith Therefore they have good works Answ Historicall
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
of the creature But if any man will further reply That this very worship and obedience profiteth him unto whom it is done To grant this concerning the creatures as who may be furthered and enriched by the mutuall duties of each other yet will it by no means agree to God seeing no man can help or harm him and the true agnizing and magnifying of God as also the whole conformity and agreement with him is not his happinesse and perfection but the creatures Object 4. To whom is given that which is due unto him to him something cometh thereby more then bee had before Unto God is yeelded our obedience and worship which is due unto him Therefore somewhat cometh to him from us Answ The Major is true of that which is due of need or want or which he needeth Our obedience through◠due to God yet bringeth 〈◊〉 increate to him and is furthered thereby to whom it is given But our obedience is no such due but that which God by order of his justice requireth of us and that not for his but our perfection and felicity Lastly if any man urge That hee who rejoyceth doth receive some good of those things wherein hee rejoyceth And therefore some fruit certainly to redound unto God out of our obedience and salvation seeing he pronounceth that he rejoyceth therein We grant verily that in men rejoycing and the like affections are stirred up by outward objects But we must not deem that our vertues are the cause of that rejoycing which is in God For therefore is a thing thought right and honest because it is agreeing to the will and nature of God and because God from everlasting is delighted with his owne goodnesse and uprightnesse and with things agreeing therewith therefore doth hee create and work such in men and that everlasting approbation or liking which was the cause why God created good things is the cause also why hee now cherisheth and preserveth them being created Gods rejoicing in out obedience salvation is the cause thereof but not our obedience and salvation the cause of his rejoycing Wherefore the everlasting rejoycing in God for our obedience and salvation is the efficient cause of our obedience and salvation but not contrariwise our obedience the efficient cause of that rejoycing in God as it cometh to passe in men who are affected by outward objects Or thus God rejoyceth at our good as being an object but not a cause because objects are not the cause but effects of Gods approbation and rejoycing Unchangeable When God pronounceth himselfe to be unchangeable he sheweth that he will be alwayes such as he hath been from all eternity Three things meant by Gods unchangeablenes Five reasons of unchangeablenesse so that 1. Neither his essence nor whatsoever is proper thereto can be augmented or diminished 2. Neither his nature and will be changed 3. Neither himselfe hath need to transport himselfe from place to place This doe Philosophers induced thereto by reasons confesse For 1. Whatsoever is changed that must needs have either some outward cause or some originall or beginning in it selfe of moving and changing or both But God cannot be moved or changed by any thing which is without him for so himselfe should not be the first mover and maker of all that is good in nature Neither can hee suffer change from any inward originall beginning of change For whatsoever is so moved or changed that must needs have parts whereof some must move and some be moved Now that God should be divided into parts neither doth his immensity suffer nor his great perfection for seeing every part is imperfecter then the whole and in God is nothing which is not most perfect it is impious to imagine any parts in him Wherefore neither by any outward nor inward cause is hee moved or changed 2. Whatsoever is changed that must needs be changed either to the worse or the better or into a state equall to the former It is impossible that God should be made worse for he should so become of perfect imperfect And to be made better is also impossible for so he should have been once imperfect But neither can hee be translated into an equall condition and state as thereby to leave some good which before he had and to receive some good which before he had not for thus should hee be neither before nor after his change most perfect as wanting some part of those good things which belonged unto him 3. That which is infinite neither can be made greater for so it should not have been infinite before nor lesser for so it should be made finite Seeing then both the essence and power and wisdome and all the vertues of God are incomprehensible and all things in God immense therefore cannot any of them be either diminished or increased 4. For the same cause God doth not transport and remove himselfe from place to place as creatures seeing by reason of his immensity whereby he filleth heaven and earth he can neither depart nor be absent from any place 5. Seeing he is most wise and therefore from everlasting hath most well purposed decreed and fore-seen all things change of purpose and will cannot fall into him And therefore God would have this in many places of holy Scripture inculcated unto us that his nature and will is subject to no mutations as being a thing most respecting his glory God is not as man that he should lie Numb 23.19 nor as the son of man that he should repent Hath he said it then and shall he not do it Hath hee spoken and shall he not accomplish it The counsell of the Lord shall endure for ever Psal 33.11 and the thoughts of his heart from generation to generation With whom is no variablenesse James 1.17 neither shadow of change Object 1. But God is said to repent Ans He is said to repent Two reasons why God is said to repent when yet he doth nothing which he decretd not from everlasting not that he changeth his will but 1. Because he earnestly detesteth sins and is not delighted with the destruction of men 2. Because by reason of this hatred against sin and this mercy toward repentant sinners hee maketh change of things and events which from everlasting hee decreed as men are wont to doe who repent them of their purpose for among men every change is an amending of that which disliketh them amending riseth from repentance wherefore the name of repentance as also the names of other humane affections are said to be attributed to God by an Anthropopathy because the Scripture speaketh of God after the manner of men for our infirmity that we understanding those things which are in us to be shadowes of those which are in God may in some sort conceive something of the nature of God and his will towards mankind Wherefore these forms of speaking do not signifie any perturbation in God or change or passion
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
all other things of their being therefore called Jehovah as if you would say Being by himself and causing others to be Sâ—iâ—ituall Incorporeall invisible and to no sense of man perceivable Likewise in that he liveth of and by himselfe and quickeneth or giveth life to other things Joh. 1.18 4.24 Acts 17.24 â—8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 1. He oftentimes appeared Ans True in a bodily form assumed for a time Object 2. He was seen face to face Ans That is by the clear knowledge of the mind and not with the bodily eyes Object 3. He hath the parts of a mans body Ans Indeed they are ascribed unto him after the manner of men Object 4. The bodily man is the image of God Ans Surely he is so in the essence of his soul in the faculties and uprightnesse thereof Ephes 4. in wisdome righteousnesse and true holinesse not in the shape and figure of his body Intelligent Witnesse hereof is the mind of man and the notions shining therein which all proceeded from God Psal 94.9 Now He that planted the ear shall he not hear Eternall Having neither beginning nor end of being Thou art God from everlasting and world without end Psal 90.2 Other from the creatures Not Nature it self as some dream not the matter or form not any part but the sole efficient and the only maker of all things neither intermingled with any thing but of a quite different or other essence and utterly unlike all things 1 Cor. 8.6 Acts 17.29 Object 1. All things are of God Ans I grant they are by creation out of nothing Object 2. We are the generation of God Ans Yea verily by a similitude of properties John 1.13 and by creation Object 3. The Saints are born of God Ans Questionlesse by regeneration through the holy Ghost Object 4. We are made partakers of the divine nature Answ Undoubtedly by the dwelling of God in us and by our conformity with him Obj. 5. Christ is God and hath a divine body Ans To wit by a personall union and glorification Incomprehensible 1. In our cogitation and the cogitation of any creature 2. In the unmeasurablenesse of his essence 3. By communication of the essence which is in such sort the very substance of the three persons of the Divinity that it remaineth in number one and the same Most perfect in himself 1. Sole possessor of all blessednesse 2. And that in himselfe and of himself 3. with sufficiency to replenish all other things Object 1. The Lord hath made all things for himself Prov. 16.4 Answ Not to aid himselfe by them but to communicate himselfe to them Object 2. Hee useth the creatures ministery in accomplishing many of his works Answ Not as needing but honouring the creature Object 3. Wee yeeld him worship Answ It is our debt his due and the issue is our good and benefit alone Object 4. To whom is given that which is due unto him to him something cometh thereby more then hee had before Answ This assertion is false of that which is due by order of justice and pertaineth to the felicity of the giver Obj. 5. God rejoyceth in our obedience Ans He doth so our obedience being an object not an efficient cause of his rejoycing Unchangeable 1. In his essence 2. In his will 3. In place because he is immense and filleth all things Object 1. God repenteth him of things done Ans To repent and such like humane affections are attributed to God by Anthropopathy or after the manner of men Object 2. He promiseth and threatneth that which he performeth not at all Ans True but a condition and exception is alwaies understood Object 3. He dependeth on a changeable condition Ans To wit changeable in respect of mans will but not of Gods decree and counsell Object 4. He changeth his precepts observances and works Ans Namely according to his everlasting decree Omnipotent 1. He can do and doth all things which he still 2. And that at his beck without difficulty 3. As having all things in his own power Object Many things he cannot do Ans They are then the works of impotency and imperfection as to lie to die Of exceeding wisdome 1. In beholding and understanding himselfe and perceiving at once the whole order of his minde and nature which hee doth perpetually and exceeding perfectly 2. In being the cause of all knowledge in Angels and men Of exceeding goodnesse 1. Because Gods whole nature is such as is revealed in the Law and the Gospel 2. Because he is the cause and rule of all good in his creatures 3. Because hee is the most supreme good 4. Because he is the very essence of goodnesse Just 1. In respect of his generall justice and righteousnesse whereby hee willeth and worketh unchangeably such things as he hath commanded in his Law 2. In respect of his particular justice whereby he immutably dispenseth aright rewards and punishments In that he is the rule of righteousnesse and square of uprightnesse in his creatures Object 1. Hee doth good to the evill and heapeth evils on the good Answ Hee doth but not finally but onely for a time Object 2. Hee doth not punish the wicked out of hand Answ For he providently deferreth their punishments for speciall occasions best known to himself Object 3. No harm should ever be done to the good Answ Not to those which are perfectly good which wee in this life are not Object 4. Hee doth something contrary to his law Answ He abridgeth certainly something from his generall will by his speciall will Object 5. Hee giveth to men of equall condition unequall rewards Answ Yet giveth he to each of them that which no way is their due Repl. They are due by order of justice Ans God is bound unto no man Repl. Promise is a debt Ans The promise of creatures not of God the Creatour True 1. Because he hath the true and certain knowledge of all things 2. Because he neither willeth nor speaketh things repugnant or contrary 3. Because he faineth nothing nor deceiveth any man 4. Because he never changeth his mind 5. Because he ratifieth his sayings by the events of things 6. Because he enjoyneth and prescribeth truth to be kept of all Object 1. Hee fore-telleth that which hee will not have done Ans He fore-telleth that it shall come to passe but conditionally Object 2. He deceiveth the Prophets Answ That is Ezek. 14.9 he in his just judgment delivereth them up to the divell to be seduced Chaste 1. By reason of the exceeding purity of his nature 2. Because he is the lover and author of chastity 3. Because he doth most severely detest and punish all uncleannesse both internall and externall 4. Because by this notable note of difference he distinguisheth himself from unclean spirits and filthy divels 1 Thess 4.3 4. This is the will of God even your sanctification and that ye should abstain from
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
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
issuing of the bloud and posterity of the Woman and the Fathers and therefore to have been indeed begotten of the substance of Mary and to have taken true flesh By his office of Mediatourship The office of the Mediatour confirmeth the same The sinne of men in respect of Gods truth and justice could not be punished in any other nature than in a humane nature which should be of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to be punished Therefore he must needs be true man who hath humane flesh not created of nothing or borne else-whence but sprung from the bloud of Adam as well as ours Moreover it was necessary for Christ not onely to take but also to retaine our nature for ever because God hath decreed to bestow and doth bestow the benefits which Christ by his death hath purchased for us by this man Christ upon them onely who are and remaine ingraffed into his masse and flesh as members into their head or branches into their Vine 1 Cor. 15.21 John 15.6 For since by man came death by man came also the resurrection of the dead If a man abide not in me he is cast forth as a branch and withereth Lastly It behooved Christ to be made and to continue our brother for ever that as he is flesh of our flesh so we also of the other side might be flesh and bones of his flesh and bones by the same spirit dwelling in us Ephes 5.30 John 5.56 Ephes 4.12 16. Rom. 8.11 We are members of his body of his flesh and of his bones Wherefore except Christ had indeed taken our nature without which he cannot be our brother we should lose that comfort ever needfull and necessary for us which consisteth in the brotherhood onely of Christ with us I am of his flesh and of his bones Object 1. The flesh of Adam that is humane flesh issuing from Adam by generation unto his posterity is sinfull The flesh of Christ is not sinfull Therefore the flesh of Christ is not the flesh of Adam Answ The Major proposition hath a fallacy of the accident For it is not necessary that of whatsoever the accident of a thing is denied of the same the thing also or subject of the accident should be denied because an accident doth so cleave to the thing wherein it is as it may be separated from it Sin is not of the nature of mans flesh but an accident only thereof Sin is not of the essence and nature of humane flesh for that was created pure of God but sin came otherwise by the defection and falling of our first Parents from God Seeing then the flesh of Adam is sinfull only by an accident it followeth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substance the same flesh with the flesh of Adam Wherefore they deale like Sophisters who deny the flesh of Christ for that it is void of sinne to be the same in substance or essence or kind with the flesh of Adam For he that could in the beginning create humane flesh pure of nothing he is able also by his omnipotent power and speciall working so to form it of the substance of the Virgin being a sinner as withall to let and stop any issuing of sin thereunto that is to make it puâ—e and holy There is no new or strange thing therefore if the omnipotent Lord hath taken humane substance without the accident sinne into the unity of his person Wherefore this their argument shall be rather thus inverted The flesh of Adam is true flesh Christs flesh is the flesh of Adam and therefore Christs flesh is true flesh and by a consequent Christ is true man See the explication of the 35 Question of the Catechisme Object 2. That which is conceived and begotten of another is of the same substance with him The flesh of Christ was conceived of the holy Ghost Therefore the flesh of Christ is no creature but came downe from heaven issuing from the substance of God Answ There is a faâ—â—acy in the diverse understanding of the particle of For that in the Major signiâ—â—eth the matter or materiall cause in the Minor the efficient cause onely that is That which is conceived or begotten of another transfusing or passing his substance or part of his substance into the thing begotten this is of the same essence with him who begot it Christs flesh was conceived by the holy Ghost not that he transfused or passed his substance into flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with originall sin Object 3. In God are not two natures Christ is God Therefore there are not two natures in him Ans Meere particulars doe in force nothing For if the Major be taken universally it is false Whosoever is God in him are not two natures this generall proposition is false The Major therefore is true as touching God the Father and God the holy Ghost but not as touching God the Son incarnate Repl. 1. But nothing can be added unto God by reason of the great perfection and simplicity of his nature Christ is God Therefore the humanity could not be added to his divine nature Answ Nothing can be added to God by way of perfection that is whereby his essence may be changed and perfected but by way of copulation or union Now in that God the Word joyned the humane nature unto him personally there came no change or great perfection thereby to the Word which took it but to the nature which was taken Repl. 2. Humane nature cannot come unto him 1 Tim. 6. â—â— who dwelleth in the light that none can come unto Answ This is true if so God of speciall grace doth not assume and take it unto him Repl. 3. But it is ignominious for God to be a creature Christ-man is God Answ The changing of the God-head into a creature would have been ignominious and reproachfull unto the Word but that the God-head should be united unto a creature is most glorious unto God as who by that meanes hath demonstrated and made knowne his infinite both goodnesse and wisdome and justice and power to the whole world 2. Whether Christ be one person or moe IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures divine and humane is truly designed by the concrete termes or voyces of both natures For it is requisite that one and the same should be Mediatour both by merit and by power or efficacy But they who make two persons make also two Christs with Marcion and Nestorius See Iren. Lib. 3. cap. 17. advers haeret The one a man passive and crucified the other God not crucified
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
16.11 Therefore hee shall not then be judged Ans The Divell is already judged but that only 1. By the decree of God 2. In the word of God 3. In his owne conscience 4. As touching the beginning of his condemnation But then he shall be so judged having the sentence proclaimed publikely on him that he shall not be able to attempt any thing more against God and the Church 7. What shall be the processe of the last Judgment and the sentence and execution of it 1. BY the vertue and divine power of Christ and by his humane voice the dead shall be raised John 5.28 1 Cor. 15.53 For All that are in the graves shall heare his voice and they shall come forth The living shall be changed and their mortall bodies shall be made immortall and they shall be gathered from the foure coasts of the world 2. By the ministery of the Angels all shall be presented before Christs throne For by the Angels as by those reapers Christ shall gather the godly and the wicked from the foure coasts of the world and they shall appeare before him This shall he doe by the Angels not of necessity but with authority not as if he had need of the Angels ministery but thereby to shew himself to be Lord of the Angels and of all creatures and this shall be for the majesty and glory of our Judge 3. The world heaven and earth shall be dissolved by fire there shall be a change of this present state and a purifying of the creatures but not a consuming or utter abolishing of them all 4. There shall be a separation of the godly from the ungodly and sentence shall be given of both Sentence shall be given which also we did touch before in the second question on the wicked principally according to the Law yet so as it shall be with the approbation of the Gospel Sentence shall be given on the godly principally according to the Gospel yet so that the Law shall allow and like of it The Elect shall heare the sentence out of the Gospel according to the merit of Christ apprehended of them by faith the testimonies of which faith shall be good works Come yee blessed possesse ye the kingdom Mat. 25.34 35. But the wicked shall heare the terrible and dreadfull voice Goe ye cursed into everlasting fire 5. There shall be a casting of the wicked into everlasting paines and an advancing of the godly to everlasting happinesse and glory For then shall Christ perfectly glorifie us and shall take us unto himselfe I will come againe John 14.3 1 Thes 4.17 and receive you unto my selfe Wee shall be caught up with them also in the clouds to meete the Lord in the aire and so shall wee ever be with the Lord. The wicked shall be cast apart from the godly with the Divels and shall be adjudged to eternall paines Object Hee that beleeveth not is condemned already Therefore the wicked are even now already condemned and shall not then first be condemned Ans As we said the Divels were already judged so also are the wicked already judged and condemned namely 1. In the decree of God 2. In his word inasmuch as this decree of God is revealed in his word 3. In their owne conscience 4. As concerning the beginning of their judgement But then the wicked together with the Divels shall be judged by proclaiming and publishing of that Judgement For then shall be 1. A manifestation of Gods judgement that they perish justly who perish 2. The wicked shall further also suffer punishments and torments of body which now is buried 3. The wicked and the Divels punishments shall be aggravated and they shall be so sharpely lookt unto and kept under that they shall not be able any more to hurt the godly or to despite God and his Church A great gulfe placed between us and them shall shut up all passage from them so that they shall cease to harme us 8. For what causes this judgement shall be THe chiefe and principall cause is the decree of God For therefore shall the last judgment be because God hath said and decreed that it shall be Wherefore it must needs be so 1. That so God may have his end 2. That he may shew and declare perfectly and wholly his goodnesse and love towards us that he may be worshipped in his temple which is in his chosen that the Son of God may have his kingdome and his citizens glorious and such as beseem him 2. A lesse principall and subordinate cause is both The salvation of the Elect who are here vexed and the damnation of the wicked who here doe flourish for therefore also shall the last judgement be that it may go well with the good and ill with the bad And of this shall the godly take matter to magnifie and praise God 3. The last judgement shall be because of Gods justice Here is not a full and perfect execution of Gods justice for the wicked must be in perfect and full evill state both in body and soul In a word the causes of the last judgement are That God may utterly cast away the wicked deliver and free his Church dwell in us and be all in all things 9. When the judgement shall be 1. THis judgement shall be in the end of the world in the end of dayes For there are three parts of the during and continuance of the world 1. Before the Law 2. Under the Law 3. Under Christ That part of the during of the world which is under Christ is called the end of the world the end of dayes the last time namely the continuance of time from Christs first coming untill his second Wherefore there shall not be so long space between Christs first coming and his second as was from the beginning of the world unto his first coming for we are fallen into the last dayes and daily see the signes which were fore-told concerning the judgement Babes it is the last time and as yee have heard that Antichrist shall come 1 John 2.18 even now are there many Antichrists whereby wee know that this is the last time But the yeer the moneth the day of this judgement is not known of Christ himselfe 1. As touching his humane nature 2. As touching his office and Mediatorship inasmuch as that requireth not that he should declare unto us the time of judgement Mark 13.32 Of that day and houre knoweth no man no not the Angels which are in heaven neither the Son himself save the Father 10. Wherefore God would have us certain of the last judgement THe time of the judgement to come is unknown to us but as it is most certaine that that judgement shall come so God also would have us know the same 1. In respect of his glory that wee might be able to refute Epicures who account this heavenly Doctrine of the divine judgement to come for a fable and from the confusion which now is
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
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
in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
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
justifying faith The summe of all is If the word justified in this text of James be understood properly of justification before God then the name of faith there signifieth a dead faith If faith be taken for true justifying faith then the ambiguity rests in the word justified Object 9. That which is not required unto justification is not necessary to be done but it is necessary that good works be done Therefore they are required to justification Ans The Major is false because there may be many ends of one thing Though good works are not required to justification yet they are required in token of thankfulnesse and to the setting forth of Gods glory As it is said Let your light so shine before men that they may see your good works Mat. 5.16 and glorifie your Father which is in heaven For this cause good works are necessary to be done More causes of them shall hereafter in the doctrine of mans thankfulnesse be alledged and declared Obj. 10. It is said that Phinees work and deed was imputed unto him for righteousnesse Therefore good works justifie Psal 106.31 Ans This is a mis-construing of the phrase used in the place alledged For the meaning of it is that God approved of this work but not that he was justified by that work Gal. 2.16 Psal 143.2 For by the works of the law flall no flesh be justified in his sight Object 11. Ten crownes are part of an hundred crownes in payment of a debt Therefore good works may be some part of our justice before God Ans There is a dissimilitude in these examples For 1. Ten crowns are a whole part of an hundred crowns and being ten times multiplyed make up the whole summe of the debt but our workes are not a whole and perfect part but an imperfect part of the obedience we owe and being multiplyed an hundred thousand times yet never make any perfect obedience 2. Ten Crownes may be accepted by the Creditour for a part of the debt due unto him because there may be some hope of payment of the rest but good works are not accepted by God as a part of our justice because there is no hope of full payment to be made by us and all imperfection or defect is condemned by the law Object 12. The justice or righteousnesse which Christ brought is eternall Dan. 9.24 Osianders arguments against imputed righteousnesse For the Messias as Daniel saith bringeth everlasting righteousnesse But imputed righteousnesse is not eternall Therefore imputed righteousnesse is not given by Christ. Ans We deny the Minor for imputed justice is eternall 1. By perpetuall continuation of imputation in this life 2. By perfection of that justice which is begun in us For both that righteousnesse which is imputed unto us and that which is begun in us is the righteousnesse of Christ and both of them shall be eternall For we shall be acceptable and pleasing unto God for ever through his Son Christ Therefore imputation also shall be continued or rather shall be changed into our owne justice and righteousnesse Repl. Where sin is not there is no place for remission or imputation In the life to come sin shall not be Therefore there shall be no place there for remission or imputation Ans We grant the whole reason if it be conceived aright In the life to come shall not be remission of any sin then present yet there shall be a remission of sins past inasmuch as the remission which was once granted in this life shall continue and endure for ever that is our sins which were long since forgiven us in this life shall never be imputed to us againe And moreover that conformity which we shall have with God in the life to come shall be an effect of this imputation Object 13. The Lord is our righteousnesse Therefore we are not justified by imputed righteousnesse Jerem. 23.6 but God himself essentially dwelling in us is our righteousnesse Ans In this saying of Jeremie the effect is put for the cause The Lord is our justice or righteousnesse that is our Justifier even as Christ is said to be made unto us of God wisedome righteousnesse sanctification and redemption that is a Teacher of wisdome a Justifier a Sanctifier and Redeemer 1 Cor. 1.30 That justice which is God himself is not in us because so God should be an accident to his creature and become justice in man For justice and vertue are things created in us not the essence of God Osiander who objecteth this doth not discerne the cause from the effect that is uncreated justice from created justice As we live not or are wise by the essence of God for this is all one as to say that we are as wise as God so also we are not just by the essence of God Wherefore nothing is more impious than to say that the essentiall justice of the Creatour is the justice of the creatures for thereof would follow that we have the justice of God yea the very essence of God OF THE SACRAMENTS Quest 65. Seeing then that onely faith maketh us partakers of Christ and his benefits ON THE 25. SABBATH whence doth it proceed Answ From the holy Ghost a Ephes 2.8 6.23 John 3.5 Phil. 1.29 who kindleth it in our hearts by the preaching of the Gospel and confirmeth it by the use of the Sacraments b Mat. 28.19 20 1 Pet. 1.22 23. The Explication THis Question pointeth out unto us the coherence and connexion of the doctrine of Faith and the Sacraments For Faith whereon the former immediate discourse hath insisted is ordinarily wrought in us of the holy Ghost by the Ecclesiasticall Ministery whereof there are two parts the Word and Sacraments The holy Ghost by the Word kindleth faith in us and fostereth strengtheneth and sealeth it unto us when it is once kindled by the Sacraments For the Word and Gospel is as a Charter or Letter Patent the Sacraments are as seales thereunto annexed For whatsoever is promised us in the Word of the obtaining of our salvation by Christ the same the Sacraments as signes and seales annexed unto the Word as it were unto a Charter or Letters Patents confirme unto us more and more thereby to help and relieve our infirmity It remaineth therefore that we now proceed to intreate of the Sacraments the signet of faith adjoyned to the Word and Gospel Object It is said that the Spirit and the Word work faith in us and the Sacraments nourish it being wrought How then differ these three one from another Answ Very much Three differences between the Spirit and the Word and Sacraments in working faith in us 1. The holy Ghost worketh and confirmeth faith in us as the efficient cause thereof the Word and Sacraments as instrumentall causes 2. The holy Ghost also can work faith in us without them and the Word and Sacraments without the holy Ghost can work nothing 3. The holy Ghost
grounds of Consubstantiation 1. The Vbiquity 2. The words of Christ. The Ubiquity hath beene at large discoursed of before in expounding the Articles of the personall union of the two natures in Christ of his ascension into heaven and of his sitting at the right hands of God the Father and the difficulties therein discussed fully resolved and Ubiquity it selfe confuted Christs words witnesse the Papists themselves neither intimate Consubstantiation neither can beare that interpretation Which the Ubiquitaries also in their writings dissemble not and have therefore devised and invented the Ubiquity because they saw that the ground and foundation of their opinion if it were laid on Christs words only were too ruinous and like to have a speedy down-fall Christ said This is my body which is given for you which words the Consubstantials retaine not Consubstantiation over browne by Christs very words neither literally nor according to their sense and meaning We need not therefore any argument to refute Consubstantiation but Christs very words whereunto we recall them and thus reason against them Christ said not In this bread is my body but This is my body neither is the sense of both these propositions all one seeing the former declareth what is in the bread and where Christs body is the later what the bread it selfe is in the Eucharist Therefore the Consubstantials who teach that in the bread is Christs body retaine neither the letter nor the meaning of Christs words A refutation of objections framed to confirme Consubstantiation Schmidline his argument in the conference at Mulbr Laâ— Pag. 159. OBject 1. It is an usuall kind of speech when two things are joyntly given the one apparent the other in covert that that onely be named which appeared not as we say of purses fraught with money This is money of a caske of wine This is wine But Christ in his Supper delivering in the same manner two things joyntly at once namely the bread and his body named that onely which appeared not under the bread saying Take this is my body Therefore Christs manner of speech is most usuall and proper neither needeth it any explication at all Answ To the Major we answer that it is a forme of speech most usuall c. but with this limitation when it is certaine that the thing which is named though it be not apparent yet it is contained in that thing which is apparent as it is certaine that money is in the purse and wine in the caske Otherwise it is no usuall plaine or true forme of speech to say of an empty purse This is money But hitherto it is not cleere neither have the Consubstantials as yet proved that Christs body lay hid in the bread when Christ said thereof This is my body as it ought to be evident that money is in the purse and wine in the vessell when it is said This is money This is wine Yea and we avouch the contrary to wit that Christs body in the first Supper lay not hid in the bread but sate at table and now is in heaven untill it thence returne in judgement Therefore this forme of reasoning is a begging of that which is in controversie betwixt us Answ 2. The Minor also is false For Christ delivering unto his Disciples not his body but bread taken from the table and broken said Take cate This that is this bread is my body Which exposition is proved 1. Because it is said of the cup This cup is the New Testament 2. Paul expoundeth the particle This of the bread saying The bread which we break is the communion of Christs body 3. Because the bread and body of Christ both together are neither properly not figuratively Christs very body and hereby a Tautologie or a vaine and childish iteration of the same thing should be fathered on Christ in saying My body is my body 4. We deny also the consequence because their conclusion compriseth more then their premisses in force For they conclude that it is a most usuall and proper speech But these two usuall and proper are not in force and signification alike For the most usuall form of speech may be figurative as those very triviall and yet Synecdochicall speeches urged by them This is money This is wine who is so mad as to think the purse alone or the purse with the mony is properly money So was that Sacramentall speech of the Passeover frequent and well knowne unto the Disciples of Christ Where wilt thou that we provide the Passeover Yet spake they not properly but figuratively attributing to the signe the name of the thing signified by a sacramentall Metonymie or change of names That which followeth therefore out of the premisses is only this That Christs words were triviall plaine and known to the Disciples but not that they were understood properly literally and without all Trope or Figure Object 2. Christ said This is my body But Christ is true Therefore we must beleeve him setting apart all Philosophicall subtilty and sharpnesse and so by consequent bread is not a signe of his body but his body as the words lie which are simply and literally to be understood Ans Here they alledge us that for a cause which is indeed no cause of the matter in hand For Christs truth is a cause onely that his words are true yea most true to which we ought to give credence setting apart all Philosophicall subtilty but it is no cause why his words should be proper and literally taken For he which speaketh figuratively may also speak truly as Christ him selfe was no lesse true yea truth it selfe when he said I am the light of the world the doore of the sheepfold the good Shepheard the true Vine my Father is an Husbandman ye are the branches then when he said This is my body And they deserve to be hissed out of Schooles who presume to terme figurative speeches by the name of lies 2. We retort their Minor thus Christ is true Therefore he said not that his body lay hid in the bread when all his Disciples saw that it sate at Table 3. We retort their conclusion on them thus Christs words must be understood simply Therefore yee may not cloake and colour them with your glosse which perverteth the letter when ye say that In With Vnder the bread is Christs body or that the bread is the closet of Christs body Object 3. Christ is omnipotent Therefore he can effect that his body should be really in the bread Ans The reason is of no force which will conclude a thing to be done because it may be done The question is not What Christ can doe but what he will He no where promised the presence of his body in the bread or in the presence of the bread Therefore we derogate nothing at all from his omnipotency when we beleeve no such presence Repl. Bread is present in place of the Supper Bread is Christs body Therefore Christs body is present in
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
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is and the conscience I say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
coyne some false-hood Suspiciousnesse is to take things well or ambiguously spoken in the worser part to suspect evill things of those that are good or to suspect without cause or also to make too much of true suspicions What suspiciousnesse is It is lawful for us sometimes to suspect Mat. 10.16 17. except wee will be fooles Beware of men be yee wise as serpents and innocent as doves But it is one thing to conceive a suspicion and another to dwell on it and continually nourish it What suspicion is Foure sorts of evill and good suspicion Now suspicion is an opinion of evill of some man for some probable cause whether true or apparent Suspicion is two-fold Good and Evill 1. Evill suspicion is when it proceedeth from a cause either altogether false or unsufficient as when a cause is feigned where no cause is or when our neighbour is innocent Good suspicion is when wee suspect on good ground or cause sufficient 2. Evill suspicion is when on bare suspicion wee determine something Good suspicion when the matter is left in suspence as long as there are probable reasons on both parts 3. Evill suspicion is when on suspicion wee take counsell how to harme some man Good suspicion doth the contrary 4. Evill suspicion is when on suspicion we conceive hatred Good suspicion doth the contrary In the excesse foolish credulity and foolish Flattery What Credulity is Credulity is hastily or unadvisedly to interpret any thing or to assent to one without just and probable cause or to beleeve a thing of another when there are manifest and probable reasons to the contrary What Flattery is Flattery or assentation is to praise or like things not to be praised thereby to get either the goods or favour of another man Fairnesse of mind is an assistant or speciall kind of truth Therefore it is also here together with truth commanded III Vertue Simplicity Simplicity which is open truth without wrinckles or fetches and compassings or it is a vertue which doth properly and plainly speak and doe such things as are true right and declared in arts and common life Truth is tempered with simplicity and fairnesse of mind or conditions The contrary vices The extremes of simplicity are Feigned simplicity and doublenesse in manners and conversation IV Vertue Constancy Constancy which is a vertue not departing from the knowne truth neither altering his purpose without good and necessary causes but constantly speaking and doing such things as are true just and necessary Or it is a vertue persisting in the truth once found knowne and approved and in the like manner professing and defending the same Constancy is necessary for the preservation and maintenance of the truth The contrary vices therefore it is here also commanded The extremes hereof in the defect are Vnconstancy or Lightnesse which is to alter true purposes and opinions without reason In the excesse the extremes are Pertinacy or Stoicall Stiffenesse and rigour which is a vice arising from a confidence in his owne wit or from pride and ostentation refusing to yield or depart from his opinion albeit it be such as hee seeth by strong reasons to be false but persisting in false opinions or unjust or unprofitable actions V Vertue Docility Docility or a readinesse to learne which is a vertue searching after the reasons of true opinions easily beleeving and yielding to those that teach or shew better things and that upon certain reason and framing his will ready to assent unto true or probable reasons and to leave those things which before hee held and imbraced The same are the extremes of Docility which are of Constancy whereunto also this Docility is necessary The contrary vices for Constancy without Docility degenerateth into Pertinacie and Docility without Constancy degenerateth into Levity Now all these vertues which have been numbred agree and are linked very well one with another For Truth must be tempered with Fairnesse of mind and Simplicity perceived and knowne by Docility preserved and maintained by Constancy And so these former vertues are required to the being of Truth the three vertues following are required to the profitable being of Truth in the world VI Vertue Taciturnity Taciturnity or silentnesse which is a vertue with-holding in silence things secret and unnecessary to be spoken where when and as far as is needfull and avoiding over-much babling and talkativenesse Or it is such a manner of professing the truth whereby secret things whether true or false are kept close and speeches unnecessary and unprofitable are avoided especially untimely and pernicious speeches and such as give offence The contrary vices 1. Pratling 2 Foolish-prating 3. Treachery The extremes hereof in the defect are Pratling Foolish prating and Treachery Pratling is not to be able to keep close any thing but revealeth all things even mens very secrets Foolish prating or futility and folly of speech is to speake unseasonably immoderately and foolishly Treachery is to betray honest attempts and enterprises to the hurt of them whose friend the tale-carrier seemeth or ought to be or not to defend one nor respect his danger when a man ought and may so do likewise to relate and detect things unworthy the mentioning and whose mentioning is harmfull to him to whom it is disclosed or discovered or to informe one of things which must needs be revealed upon no good mind and to no good end Lastly to give information with perjury or a lie In the excesse Haughtinesse Peevishnesse and dissembling of the truth where are necessary or probable causes Peevishnesse or morosity is an overmuch silentnesse In excesse 1. Peevishnesse or morosity 2. Silentnesse and a burying of the truth where Gods glory and the safety of our neighbour or our own or others cause or the love of our friend requireth us to speake VII Vertue Affability Affability or readinesse of speaking which is a vertue gladly and with signification of good will hearing answering speaking where need is upon a necessary and probable cause or it is a vertue easie entertaining the mutuall talks of others and giving signification of good will in conferences speech and gestures Or gentlenesse facility affability consist in giving eare and making answer to others Vide Arist Eth. 4. cap. 4. The contrary vices with some signification of good will The same are the extremes of affability which are of taciturnity or silentnesse likewise levity assentation or affected and laboured affability Silentnesse without affability becometh morosity or peevishnesse and affability without silentnesse becometh pratling and foolish prating babling out things hurtfull unnecessary vaine or secret Therefore Taciturnity and affability are vertues of neere affinity VIII Vertue Urbanity Vrbanity or pleasantnesse which is a vertue of speaking the truth with a certain grace and elegancy to teach comfort exhilarate and nip or touch or it is a certain sauce of truth and speech to wit the
day render an account to God of our stewardship and administration 8. Whether it be lawfull to put up any thing for hereafter IT is doubtlesse lawfull to put up something for the time to come according to this commandement of Christ Gather up the broken meate which remaineth that nothing be lost This is also included in the word Our For we are commanded to succour and help the Common-wealth when need is and bestow something on the poore Therefore we must lay up something whereby to doe this and we must lay up of our own Hither belong also such precepts and commandements as speake of parsimony and frugality which vertues are busied in keeping and well and profitably disposing of things well gotten to a mans owne use and the use of his friends avoiding all sumptuousnesse prodigality and luxury and lavishing or mis-spending the gifts of God The Apostle teacheth that it is the duty of Parents to lay up something for their children when he saith The children ought not to lay up for their fathers 1 Cor. 12.14 Yet here we are to observe these three things 1. That those things which are stored up be lawfully gotten purchased by lawfull and honest labour and industry 2. That we repose no confidence in them 3. That they may be imployed on lawfull and necessary uses both of our owne and others as to the honest maintenance either of our life and family or our friends Likewise to the preservation of the Church to aide the Common-wealth when need shall require and bestow somewhat on the poore and our needy brethren Hereof saith David Trust not in wrong and robbery give not your selves unto vanity Psal 92.10 If riches increase set not your hearts upon them And Paul Let him that stole steale no more but let him rather labour and worke with his hands the thing which is good Ephes 4.28 that he may have to give to him which needeth Now shall answer easily be made to such objections as may be opposed against this petition Object 1. That which is ours we need not desire Bread is ours Wherefore we need not to desire bread Ans There is a diverse signification in the word Ours For in the Major proposition it signifieth a thing which we have in our owne power in the Minor a thing which is made ours by Gods gift or which by prayer we obtaine of God as hath beene before declared Object 2. That which is not gotten by labour but by prayer that we need not labour for Our daily bread is not gotten by labour but by prayer Therefore we need not labour but pray onely Answ Here is a fallacy taking that for simply true which is true but in part Such things as simply are not or cannot be gotten by labour neither as a cause nor as a meane for these indeed in vaine we labour But though our labours be not necessary as the whole and principall efficient causes whereby corporall blessings are gotten yet they are necessary as meanes ordained by God according to these Scriptures Gen. 3.19 In the sweat of thy face thou shalt eate bread He that will not worke let him not eate God indeed giveth all things freely and yet not without our labour and prayers 2 Thes 3.10 as is well signified by that proverbiall Verse Dat Deus omne bonum seâ— non percornua tauâ—úm Virtutem posuêre Dii non ante lâ—borem The path to vertue which doth lead With toilesome labour men must tread Object 3. Christ willeth us to desire daily bread Therefore it is not lawfull to put up any thing against the Morrow but we are to care onely for the present day Againe he willeth us not to desire bread against the Morrow but to desire bread for this day Why then saith Saint Paul that the Fathers ought to lay up for their children 1 Cor. 12.14 Ans This is a fallacy putting that for a cause which is no cause Christ willeth us to desire daily bread and this day and therefore we must also desire of him things necessary for our life for every day this day to morrow and so long as we live but he meaneth not hereby as if he would not have us labour for the morrow or not to put up any thing for the morrow or to cast away those blessings which he hath already given us sufficing for the morrow but he endeavoureth to take from amongst us all distrust covetousnesse wrongfull gaining or purchasing and disobedience Christ indeed other-where commandeth Mat. 6.34 That we care not for the morrow but there he forbiddeth us to thinke of the morrow with mistrustfulnesse as if God would give nothing to morrow or with a purpose of not praying to morrow but he forbiddeth not prayers and labours Wherefore the Lord will not that we put up any thing for hereafter but first that we be content with things present all distrust and covetousnesse unlawfull getting and disobedience being set apart and banished 2. That we place not our trust in things necessary given us of God but know and certainly perswade ourselves that those benefits which have beene and are given come from the hand of God and that they are not otherwise good and profitable unto us except his blessing come to them 3. That we consider our selves alwaies to stand in need of Gods blessings And we must withall beware that we prescribe not to God what he is to give us ON THE 51. SABBATH Quest 126. What is the fifth petition Answ Forgive us our trespasses as we forgive them that trespasse against us that is Even for the bloud of Christ do not impute unto us most miserable and wretched sinners all our offences neither that corruption which still cleaveth unto us a Psal 51.1 143.2 1 John 2.1 2. Rom. 8.1 even as we also feele this testimony of thy grace in our hearts that we stedfastly purpose unfeignedly from our hearts to pardon and forgive all those who have offended us b Mat. 6.14 15. The Explication OF the order and argument of this fifth Petition Saint Cyprian doth learnedly and religiously informe us in these words After our supplication to God for supply of food and sustenance we pray for pardon of our sinnes and offences that he which is fed of God may live in God and we regard not onely this present and temporall life but we respect eternall life to which he shall come or into which he shall be received whose sins are forgiven And this petition is as the same Father noteth a notable and ingenuous confession of the Church wherein she acknowledgeth and bewaileth her sinnes and it is withall a consolation that the Church shall receive remission of sinnes according to Christs promise Also a binding of us to a mutuall forgiving of our neighbour Now then Christ in this petition will 1. That we acknowledge our sins 2. That we thirst after remission of our sinnes because it is granted
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
13.8 Jesus Christ yesterday to day and the same for ever 1 Cor. 8.6 We have one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him d 1 Cor. 10.4 All did eate the same spirituall food and all did drinke the same spirituall drinke for they dranke of the spirituall Rock which followed them and that Rock was Christ 1 Cor. 12.13 By one Spirit we are all baptised into one body both Jews and Greeks and have beene all made to drink into one Spirit Ephes 1.4 5. He elected us in him before the foundation of the world was laid and hath predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will IV. The spirituall grace or the thing signified is with the signes received in the true use of the Sacrament which is when with true faith and conversion to God the Sacrament is a received for God so instituted the Sacraments that the signes ordained to confirme our faith should be received out of the hand of the Minister the promise annexed to the signes and spirituall grace it self promised should be received by faith from b God as the promise cannot be received but by faith Hence the Sacraments are not availeable to those that are without faith and conversion Testimonies of Scripture and of others a John 1.26 33. I baptise you with water but he standeth in the midst of you whom yee know not he it is who baptiseth with the holy Ghost 1 Cor. 3.6 I have planted Apollo hath watered but God gives the increase b Rom. 2.25 But if thou breakest the Law thy circumcision is become uncircumcision 1 Cor. 11.20 When ye come together therefore into one place this is not to eate the Lords Supper Apol. August Confes Tit. De usu Sacram. Therefore as the promise is ineffectuall if it be not received by faith so the Ceremonie is unprofitable if faith be not added which truly assureth us that here remission of sins is proffered V. Here is the true use of Sacraments when the Sacramentall signes are received with true faith and a repentance and are directed to that end for which they were ordained by God Testimonies of Scripture and of others a Mark 16.16 He that beleeveth and is baptised shall be saved Rom. 2.25 Circumcision indeed availeth if thou fulfill the Law Apol. August Confes De Sacram. c. Therefore we teach that in the use of the Sacraments faith is required which may beleeve these promises and may receive the things promised which are there offered in the Sacrament and it is a most plaine and firme reason that the promise is uselesse if it be not received by faith Idem De usu Sacram. And such an use of the Sacrament is the worship of the New Testament when faith quickneth the affrighted soule Idem But that faith acknowledgeth mercy and this is the principall use of the Sacrament VI. By reason of the Sacramentall signification obsignation and exhibition of things by signes it comes to passe that oftentimes the signes do retaine the names of the things signified which phrase is called Sacramentall Testimonies of Scripture and of others Gen. 17.18 This is my Covenant Verse 11. This shall be the signe of the Covenant betweene me and you Exod. 12.11 This is the Lords Passeover 1 Cor. 11.24 25. This is my Body This Cup is the New Testament in my blood August Ad Bonifac. Epist 23. If Sacraments had not a certaine similitude of these things of which they are Sacraments they could not be Sacraments at all and by reason of this similitude many times they receive the names of the things themselves Idem Tom. 4. in Levit. quaest 57. The thing which signifieth is wont to be called by the name of that thing which it signifieth as it is written The seven sheaves are seven yeares VII We therefore reject these truly Sacramentarian errors which are partly Papisticall and partly Ubiquitarian as 1. That there is no need of the generall doctrine of Sacraments 2. That Sacraments are not fully but onely in some sort defined by the efficient and small cause or by their effects as the Apology of Exfurt teacheth 3. That they are not the Seales of the promises of grace nor do they confirme our faith as the Jesuits and Anabaptists contend 4. That they containe justifying grace in them as it were the pitchers or vessels thereof that they are the instruments of justification by conferring it 5. That by their force they conferre justifying grace by the work wrought as they say 6. That there is not the same spirituall grace in the Word and in all the Sacraments nor the same communion of Christ 7. That the old Sacraments were bare signes without the true exhibition of the things themselves in their true use 8. That the spirituall things signified no lesse then the signes signifying are carried in and dispensed by the hands of the Minister 8. That spirituall things are received by the wicked even without faith 9. That there are no phrases figurative and Sacramentall but all proper in the Sacraments 10. That there are seven or more Sacraments then the two of Baptism and the Lords Supper instituted by God ARTICLE IX Of Baptisme I. WE beleeve that Baptisme is the laver of water in the Word by which Christ cleanseth his Church regenerating and renewing it by the holy a Ghost that is to say that it is a Sacrament instituted by Christ in which God witnesseth to those that are baptised with water in the Name of the Father Son and holy b Ghost that he receiveth them into the Covenant of grace through Christ and that he reneweth and cleanseth them from sin by the holy Spirit through his bloud Testimonies of Scripture a Ephes 5.26 Even as Christ loved the Church and gave himselfe for her that he might sanctifie her having cleansed her by the laver of water in the Word Tit. 3.5 By his mercy he hath saved us through the laver of regeneration and renewing of the holy Ghost b Mat. 28.19 Go and teach all Nations baptizing them in the Name of the Father Son and holy Ghost Mark 16.16 He that beleeveth and is baptised shall be saved 1 Cor. 6.11 You are washed you are sanctified you are justified in the Name of the Lord Jesus 1 Cor. 12.13 By one Spirit we are baptised into one body II. We say that it consisteth of the Element and the a Word according to that vulgar saying Adde to the Word the Element and it becomes a Sacrament as if it were a visible word and therefore it consisteth of a two-fold b washing the one external of water obvious to the sense the other internal of bloud and of the holy Ghost and of this the Word instructs us The externall signifying washing which is a signe is done by the Minister touching the body externally the internall which is the thing signified
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
to obedience and punishment together for it were great iniquitie to oblige them to punishment that obey the Law but dis-junctively either to obedience of his humane justice with the Law as the chiefe perfection of the person of the Mediatour without which he could not be our High-Priest and Saviour so the justice of his merit or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not onely the bloud and death but comprehends also all the obedience of his humiliation from the minute of his conception even till the death of the Crosse For the whole life of Christ being full of miseries and sorrowes what else was it then a perpetuall suffering and punishment for our sins For by the order of divine justice whereas Christ was most just his life should not have been miserable and calamitous but altogether sorrowlesse fortunate and happy but in that it was miserable it was by reason hee suffered and satisfied for our sins 4. Therefore when the Scripture points out to us justice in the bloud crosse and death of Christ he doth not speak exclusively as if the sufferings that went before his death did nothing belong to his merit but synecdochically comprehending under the complete finishing of our redemption all the antecedent degrees also that is the beginning encrease and consummation The beginning was in his Incarnation when having assumed the forme of a servant hee became poore c. for us The encrease was throughout all his life which he led in perpetuall miseries tentations and dangers being subject to Gods wrath for us Lastly the consummation was in his crosse and death when giving up the ghost he cried out It is finished All these the Prophet conjoynes in the price of our redemption which Christ paid for us He did truly beare our infirmities Isa 53. and took upon him our sorrowes he was wounded for our transgressions and bruised for our iniquities and with his stripes we are healed So the Apostle 2 Corinth 5. When he was rich be became poore for us that we by his poverty might be rich So Herb. 2. He was made somewhat inferiour to the Angels by suffering of death But chiefly Phil. 2. Being in the forme of God he emptied himselfe taking the forme of a servant and he humbled himselfe being made obedient even to the death of the Crosse Nor will their cavill availe in saying that the Apostle speaks not here of the matter of our justice it is enough that he here extends Christs obedience which elsewhere he shewed was our justice to his whole humiliation Neither is that place Hebr. 9.22 against us Without shedding of bloud there is no remission It onely followes from hence that the shedding 〈◊〉 bloud is not excluded from the cause of remission but that it is the cause sine qua non of this But it will not follow that it is the onely cause or that death which followed or the antecedent sufferings are excluded Therefore to Christs death belongeth the whole obedience of his humiliation even to the death of the Crosse 5. But why the Scripture ascribes merit which Christ hath purchased for us in all the course of his obedience to his death as if it were peculiar onely and proper to that the reason is because the sufficiencie of merit consisteth in the death of Christ alone for had hee not dyed the obedience of his humiliation had not been absolute neither had the wrath of God in threatning death to Adam been satisfied Therefore all the rest of Christs obedience without dying had been an insufficient merit and unprofitable to us But they who attribute the merit of justice to his active obedience or naturall holinesse they make void doubtlesse the death of Christ This explication true and consonant to Scripture being observed it will appeare 1. That there is something amisse in both sides of the controvertents in the former because they confound the justice of the person with the justice of merit and by dividing merit into many heterogeneall parts they doe not onely disturbe our faith and comfort but also against Scripture they separate justification from Christs death In the later because from the justice of merit they exclude the whole life of Christ with his humility and sufferings that went before his death And they oppose the exclusive particle Alone in their phrases as when they say The death of Christ alone justifieth His bloud alone purgeth to his life and antecedent obedience whereas it is opposed in meritorious or materiall causes partly to personall justice partly and chiefly to mens merits and all other externall causes except they restraine this particle Alone to sufficiency of which wee have said in the fifth position Againe it will appeare that this will be an easie way to reconcile the controversie if all of them will agree to urge against the Papists and mens merits all these common passages in which as I said already they agree concerning free justification of faith by Christs imputed justice and that they would not use scrupulous disputations concerning this justice or the matter of imputative justice before the people in their Sermons but that they would use Scripture phrases and be content that we are justified not by workes but by faith not by our owne righteousnesse but by anothers obedience to wit by the bloud and death of the Son of God imputed to us and applyed by faith c. For these are sufficient to beget true comfort to all and to refute humane merits As for the controversie it selfe if it must at all be handled in the Schooles it is needfull for a tolerable reconciliation to beware on both sides that the Disputants minds may not be too much alienated The later sort are offended at the partition of merit into so many divers pieces because they see many absurdities spring from thence and the Scripture to be wronged On the other side the former are offended by restraining merit to the death of Christ because they feare lest his life and antecedent obedience be excluded against the Scripture What shall be done then It is needfull that the one forbeare to divide the matter of merit into two three or foure as they use and that they doe not separate the merit of justice from Christs death nor justification from remission of sins That the others restraine not merit to the effusion of bloud upon the Crosse or to the three dayes death and that they exclude not his life and antecedent obedience And both must distinguish with the Scripture personall justice from merit as the efficient cause or sine qua non from the materiall seeing many inconveniences must arise of confusion by which the sense of Scripture is overthrowne the consciences are disturbed and occasion of cavilling is ministred to Papists as we shewed in the first and second Position 2. Let the personall justice of the Mediatour be rightly limited according to the third Position 3. Let the justice of merit be rightly defined and let the Synecdoche
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