contradiction as if thou shouldst say I am certain of my reward therefore I will not run for a reward is not given but to him that runneth These propositions do one mutually follow another To be certain of salvation and To have a desire of conversion and amendment of life 2. What predestination is The difference between predestination and providence PRedestination differeth from providence as a speciall from the generall For providence is the eternall counsell of God concerning all creatures but predestination is the eternall counsell of God concerning the saving of men and angels Wherefore predestination is the eternall most just and unchangeable counsell of God of creating men of permitting their fall into sin and eternall death of sending his Son into flesh that he might be a sacrifice and of converting some by the word and the holy Ghost for the Mediatours sake and saving them in true faith and conversion justifying them by and for him raising them up to glory and bestowing on them eternall life and of leaving the rest in sin and eternall death and raising them up to judgment and casting them into eternall pains Here is spoken of men which shall be saved and not saved therefore to them onely and not to angels doth this definition of predestination agree The parts of predestination are Election and Reprobation Election is the eternall Election unchangeable free and most just decree of God whereby he hath decreed to convert some to Christ to preserve and keep them in faith and repentance and by him to give them eternall life Reprobation is such a decree of God as whereby he hath decreed to leave some Reprobation according to his most just judgement in their sins to punish them with blindnesse and damnation and condemn them being not made partakers of Christ everlastingly That election likewise as also reprobation are both the decree of God these and the like sayings do prove I know whom I have chosen His grace was given to us before the world was John 13.18 2 Tim. 1.9 Rom. 9.18 He hath mercy on whom he will But therefore election and reprobation were made by counsell and therefore both are a decree and that eternall because there is no new thing in God but all from everlasting and the Scripture doth manifestly say Ephes 1.4 that God hath chosen us before the foundation of the world Seeing then he hath chosen us hee hath therefore rejected the rest that which the very word of choosing doth shew For whatsoever is chosen the same is chosen other things being rejected 3. What are the causes of predestination or election and reprobation THe efficient and motive cause is the good pleasure of God It is so O Father The efficient cause of our election Gods good pleasure not any thing in us Ephes 2.3 because thy good pleasure was such God hath not foreseen any thing in us for which he should choose us for there can be no good in us as of our selves seeing we are by nature the children of wrath as well as others For if any good be found in us that he doth work wholly in us and he worketh nothing in us which he hath not decreed to work from everlasting Wherefore the alone gracious and free good pleasure of God or the alone free mercy of God is the efficient and motive cause of our election Our election I say is of grace and free that is not in respect of any good foreseen in us Rom. 9.18 John 15.16 He hath mercy on whom he will that is he freely giveth what he giveth Ye have not chosen me but I have chosen you God hath predestinate us to be adopted through Jesus Christ unto himselfe The cause of reprobation is in GOD. Ephes 1.5 according to the good pleasure of his will See further Rom. 9.11 Col. 1.12 2 Tim. 1.9 10. In like manner also the efficient cause of reprobation is the most free good pleasure of God For we being all by nature the children of wrath had all perished if sinne were the cause of reprobation Wherefore the cause of reprobation is not in men themselves but that is in God his will of shewing forth his justice Therefore of particular men why this man is elected and the reprobated there can be no other reason given but the good pleasure of God only But the cause of damnation is altogether in men which is sin For God will declare his justice in the damnation of the reprobate He therefore condemneth no man not ordaineth unto condemnation unlesse it be for sin neither willeth he the damnation as it is damnation but as it is a just punishment Now punishment taketh not place but there where sin was before seated The cause of damnation is the free will of divels and men The principall cause therefore of damnation is the free will of Divels and men because of their owne accord they fell from God But the first cause of salvation is the eternall and free election of God whereof God foresaw no cause in us why he would convert us unto Christ rather than others why he would save and redeeme us out of the common and generall destruction wherein all were plunged rather than others The supreme finall cause of Predestination is Gods glory and the last and proper finall cause of election is the manifestation of Gods goodnesse and mercy in freely saving the Elect. The next and nearest finall cause of our election is our justification when God doth in his Sonne freely account us for righteous Both which finall causes the Apostle compriseth in these words He hath predestinated us to the praise of the glory of his grace wherewith he hath made us freely accepted in his beloved Ephes 1.6 Likewise of the contrary The first finall cause of reprobation is the declaration of Gods justice severity and hatred against sinne in the reprobate Rom. 2.9 God would to shew his wrath and to make his power knowne suffer with long patience the vessels of wrath prepared to destruction Object 1. God did foreknow our workes therefore he chose us for our works Ans He did foreknow those good things which he purposed to work in us as also he foreknew the persons otherwise he could not have foreknowne any good workes So could he not have foreseene any evill except he had purposed to permit the same Object 2. Whomsoever God chose in Christ them he found in Christ for he in Christ benefiteth none but those who are in Christ Ephes 1.3 God chose us in Christ Therefore he found us in Christ that is he foresaw that we should be accepted of Christ that we would beleeve rather than others and would become better than others and therefore he chose us Answ We deny the Major For the reason alledged holdeth not true in election but in the effects of election and in the consummation of Christs benefits which are imparted unto none but such as are in
Christ by faith according to that saying of Christ Except ye abide in me John 15.4 ye shall have no life in you In election and the first cause thereof it is apparently untrue by that testimony of Paul which the objection citeth For he chose us before the foundations of the world were laid not because we would be but that we should be holy and blamelesse Ephes 1.3 not because we were already in Christ but that he might engraffe us into Christ and adopt us to be his sonnes Wherefore our foreseene faith and holinesse is not the cause but the effect of our election in Christ He chose us not then being sons but hereafter to be adopted sons Augustine saith He chose not us because we were then holy neither yet because we would hereafter prove holy but be rather chose us to this end that in the time of grace we might be holy through good works But the Pelagian here contradicting the truth saith God foreknew who would be holy and unspotted by reason of their free-will and therefore he in his foreknowledge chose them such as he knew they would be But the Apostle here stoppeth the mouth of the Pelagian whilest he saith that we should be holy Object 3. Christs merit applyed unto us by faith is the cause of our election Therefore not the good pleasure of God Answ Christs merit is not the cause of election but is reckoned among the effects thereof and amongst the causes of our salvation Hee chose us in Christ that is as in the head Wherefore he first chose the head and ordained him unto the Office of the Mediatourship as Peter testifieth Afterwards he also chose us as members in that head 2 Pet. 1.10 John 3.16 So God loved the world that he gave his only begotten Son c. Wherefore Gods love that is his free election is the cause of his sending of the Son and not the sending of his Son the cause of his love Object 4. Evill works are the cause of reprobation Therefore good works are the cause of election Answ Evill works are not the cause of reprobation but of that which followeth reprobation that is of damnation For if sin had been the cause of reprobation wee had been all reprobates because we are all the sons of wrath Rom. 9.11 12. For ere the children were born and when they had done neither good nor evill that the purpose of God might remain according to election not by works but by him that calleth it was said unto her The elder shall serve the younger Good works goe not before in him that is to be justified much lesse are they the cause of election but they follow in a man being instified and draw their originall and their perpetuall efficacy and vertue from Gods meer grace 4. What are the effects of Predestination THe effect of election is the whole work of our salvation The effects of election Ephes 1.4 5 6 7.8 11. John 6.39 and all the degrees of our redemption 1. The creation and gathering of the Church 2. The sending and giving of Christ the Mediatour and his sacrifice 3. Effectuall calling of men to his knowledge which is the conversion of the elect by the holy Ghost and the World 4. Faith justification regeneration 5. Good works 6. Finall perseverance 7. Raising unto glory 8. Glorification and eternall life The effects of reprobat on Rom. 9.17 Mat. 11.21 Isa 6.9 The effects of reprobation are 1. The creation of the reprobate 2. Privation of Gods grace 3. Blinding and hardening 4. Perseverance in sin 5. Raising to judgement 6. Casting into eternall torments Obj. 1. Divers or contrary causes have contrary effects The effects of election are good works Therefore evill works are the effects of reprobation Answ The Major is not alwaies true in voluntry causes which can work diversly and yet produce no contrary effects as in this place there is a dissimilitude Because God purposed only to permit evill works but to work good in us But the proper cause of evill works is the divell and evill men Obj. 2. But God hardeneth and blindeth men Blindnesse is an effect of reprobation and a sin Therefore sin is an effect of reprobation Ans Blindnesse is a sin in respect of men who admit it and as it is received of them and purchased by their own demerit but as it is inflicted of God it is a just punishment and that God doth deliver some from that blindnesse is of his mercy Obj. 3. Hardnesse or induration is an effect of reprobation and is a sin God is authour of reprobation Therefore of hardnesse also and of sin Ans Hardnesse is an effect of reprobation but so that it is done according to reprobation but cometh not from it Hardnesse and blindnesse or excecation are according to reprobation or according to predestination as they are sins but they are effects of reprobation or predestination as they are most just punishments 5. Whether Predestination be unchangeable Predestination unchangeable PRedestination is firm sure and unchangeable which may appear even by this generall reason because God is unchangeable and doth not depend on the interchangeable course of things but the same rather dependeth on his decree What therefore hee hath from everlasting decreed of saving the elect and condemning the reprobate that hath he unchangeably decreed And therefore both election and reprobation is firm and unchangeable For whom he would and hath decreed from everlasting should be saved them also hee now will and so hereafter perpetually The same also we are to think concerning reprobation neither are there wanting testimonies of Scripture John 6.36 whereby the same is confirmed This is the Fathers will Isa 46.10 that of all which he hath given me I should lose nothing My counsell shall stand and I will doe whasoever I will Mal. 3.6 Joh. 10.28 29. 2 Tim. 2.19 I am the Lord I change not None shall pluck my sheep out of my hand Ye beleeve not for ye are not of my sheep The foundation of God remaineth sure and hath this seal The Lord knoweth who are his The foundation which Paul so calleth is the decree of saving the elect 1. Because it is the beginning and well-spring of our salvation and the end thereof and of all the means tending to salvation 2. It is called the foundation for the surenesse and firmnesse thereof because the same is never shaken These things are needfull for us to know that wee may have firme comfort and consolation that we may beleeve eternall life and so all other articles of Christian faith The reason is often repeated and therefore often to be meditated of because hee that denieth himselfe to be certain of the grace to come is uncertain also of the present grace of God For God is unchangeable 6. How far forth Predestination or Election and Reprobation is known unto us and whether wee may and ought to be certain thereof IT
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
we perceive by the works of faith true obedience and true conversion For exercise of our faith That by good workes our faith may be exercised cherished strengthened and advanced For they who give themselves over to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in God as being appeased and favourable unto them For wee have through faith only a feeling of Gods favour towards us and a good conscience If yee live after the flesh ye shall die I put thee in remembrance Rom. 3.13 2 Tim. 1.6 that thou stir up the gift of God which is in thee by the putting on of my hands To grace our calling Ephes 4.1 That by good workes wee may shew forth and grace our life profession and calling I pray you that ye walke worthy of the vocation wherewith yee are called For avoiding of punishments Mat. 7.19 Rom. 8.13 Psal 39.12 That we may escape temporall and eternall punishments Every tree that bringeth not forth good fruit is cut downe and cast into the fire If yee live according to the flesh ye shall die Thou with rebukes doest chasten man for sin To obtaine rewards 1 Tim. 4.8 That we may obtain at Gods hands corporall and spirituall rewards which according to the promise accompany good works Godlinesse is profitable unto all things c. For except God would have the hope of rewards and the feare of punishments to be motive causes unto good works hee would not use them in admonitions promises and comminations III. We must doe good works also in respect of our neighbour To edifie him by our example 2 Cor. 4.15 Phil. 1.24 That wee may be profitable to our neighbours by our good example and so edifie them In respect of our neighbour and that All things are for your sakes that most plenteous grace by the thankesgiving of many may redound to the praise of God That I abide in the flesh is more needfull for you To avoide offence Mat. 18. â— Rom. 2.24 That offences may be avoided Woe be unto that man by whom offences come The Name of God is blasphemed among the Gentiles through you To winne the faithlesse unto Christ Luke 22.32 That we may winne unbeleevers and by our words and deeds and example convert them unto Christ When thou art converted strengthen thy brethren Here the question is moved Whether good workes be necessary to salvation Some have defended simply and peremptorily that they are necessary thereunto others on the contrary have maintained stifly that good works are pernicious to salvation Both formes of speech are ambiguous and scandalous especially the latter which seemeth to condemne not onely the confidence on good works but also the study and desire of performing them Wherefore the latter is utterly to be rejected The former must thus be declared or expounded That Good workes are necessary to salvation not as a cause of our salvation nor as a merit deserving such a reward but as part of salvation it selfe or an Antecedent of salvation which is to come after or as a meanes without which we cannot attaine the end And after the same sort also may be said That good workes are also necessary unto justice and righteousnesse or unto justification or in them that are to be justified namely as a consequent following Justification wherewith Regeneration is unseparably joyned But yet I would not use these kindes of speaking 1. Because they are ambiguous and doubtfull 2. Because they breed contentions and administer occasion of cavalling unto the Adversaries 3. Because the Scripture doth not use them which must be followed of us in speaking more safely say that good works are necessary in them that are justified and them that are to be saved To say that they are necessary in them who are to be justified is an ambiguous kind of speech seeing it may be so understood that they are required before Justification and so become a cause of Justification But Augustine hath rightly refuted this opinion saying Good works goe not before them that are to be justified but follow them that are justified Hence ariseth a direct answer to this objection Obj. That is necessary to salvation which whosoever have not they cannot be saved But they which have no good workes cannot be saved as it is said in the 87. Question of this Catechisme Therefore good works are necessary to salvation Ans We answer by distinguishing the Major proposition That without which no man can be saved is necessary to salvation that is either as a part of salvation or as some necessary precedent of salvation and so we grant the conclusion but not as a cause or merit of salvation If the Major be thus understood wee condescend unto it For good works are very necessary to salvation or rather in them that are to be saved for it were better so to speak and avoid ambiguity as a part of their salvation and as a precedent thereof but not as a cause or merit 6. Whether good works merit any thing before God THis sixth Question ariseth out of the fifth as the fourth did out of the third For when men heare that we receive rewards of God by our workes they presently conclude that we merit somewhat by them Wherefore we are to know that good works indeed are necessary and therefore are to be done also for the rewards insuing them Out works merit not at Gods hands but yet that they merit nothing no not the least of Gods gifts either corporall or spirituall The reasons hereof are most true and evident Because they are imperfect and that 1. In parts 2. In degrees Gal. 5.17 Our works are imperfect as well in parts as in degrees of accomplishment In parts because we omit many things which the Law prescribeth and do many evill things which it prohibiteth and alwaies mingle evill with good as both Scripture and experience testifieth The flesh lusteth against the spirit and the spirit against the flesh and these are contrary one to the other so that ye doe not the same things that ye would Now imperfect works not only merit nothing but are also condemned in the judgement of God Cursed is every one that continueth not in all things c. They are imperfect in degrees Deut. 27.26 because the best workes of the Saints are uncleane and defiled in Gods sight seeing they are not done by such as are perfectly regenerate nor with so great love of God and our neighbour as the Law requireth The Prophet saith even of good workes Esay 64.6 Wee have all been as an uncleane thing and all our righteousnesse is as filthy clouts Phil. 3.8 Paul Pronounceth as much of his I think all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whom I have counted all things losse and doe judge them to be dung that I might winne Christ Thus
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
doth that necessity follow upon the fore-knowledge of God that Adam must needs have sinned because God did fore-know that he would sin Some wise father did fore-know by some signes and tokens that his son should hereafter at some time be slain with a sword Neither doth this his fore-knowledge deceive him for he was thrust thorow for fornication But hee is not therefore thought to be slain because his father did fore-know that he should be slain but because he was a fornicator Lib. 2. De voâ—â—â— gent. c. 4. Lib. 3. dâ— libero arbit cap. 4. So saith Ambrose speaking of the murther which Cain committed Verily God did fore-know to what the fury of him being in a rage would come neither yet was the attempt of his will forced of necessity to sin because the knowledge of God could not be deceived And Austine God is a just revenger of those things of which yet he is not an evill authour Wherefore those sinnes which ensue and follow are in respect of God considered as most just punishments which as they are punishments have their being from him as their authour and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting only seeing hee doth not cause men to do that which he would have done for a punishment to this end as for to obey therein his will For one and the same work is good and holy in respect of God Two differences in the working of God and man and sin in respect of men by reason of the diversity both of the efficients and of the ends For 1. Man by reason of his great both ignorance and corruption wills and worketh evill only but God because he is exceeding good and the very rule of goodnesse and righteousnesse doing in all things what hee will wills and worketh alwaies only that which is good 2. Men have such an end of their actions as is disagreeing from the Law of God that is what they doe they doe not to that end to obey God but to fulfill their bad and corrupt desires but God hath the end of all his works agreeing with his Nature and Law even that hee may declare and execute his justice goodnesse and mercy By these two things it cometh to passe that the reasonable creature working together with God God working uprightly and holily doth neverthelesse it selfe work unholily and corruptly 5. What are the effects of sin NOw that it is defined what sinne is and from whence it came we are to consider also what be the evils which follow sin For except this be also known we know not yet how great evill there is in sin and with how great hatred God pursueth it It hath been said before that evill was of two sorts one of crime or offence which is sin the other of paine or punishment The evill of punishment is the effect of the evill of offence That this may be the better understood we must here againe remember that of punishments some are Onely punishments as are the destruction of nature or torments others Both punishments and sin as all sins which have followed since the first fall Sins ensuing effects of sins which goe before Rom. 5.19 The sins which follow are the effects of those which goe before So Originall sin is the effect of the sin or fall of our first Parents By one mans disobedience many were made sinners Actuall sins effects of originall Rom. 7.11 All Actuall sins are effects of Originall sin Sin took an occasion by the commandement and deceived me Increase of sins the effect of actuall sins Rom. 1.24 2 Thes 2.11 Mat. 25.29 The effect of actuall sin is the increase of them that is greater guiltinesse by reason of the most just judgement of God because God punisheth sins with sins Wherefore God also gave them up to their hearts lusts And therefore God shall send them strong delusions that they should beleeve lies From him that hath not shall be taken away also that which he hath Other mens sins oftentimes effects of actuall sin The effect of all actuall sins are also oftentimes other mens sins by reason of scandall or example whereby some are made worse of others and are intised or moved to sin So the perswasion of the Divell caused man to decline from God and now it worketh in stubborn-minded men The Divell put it into the heart of Judas to betray Christ John 13.27 1 Cor. 15.33 Evill speeches corrupt good manners So evill teachers do withdraw men from God to errours idolatry and other sins So a use of liberty out of season offendeth and draweth men to sin An evill conscience an effect of sin There followeth sin in the immoveable and perpetuall order of Gods judgement an evill conscience which is the knowledge and dislike which wee have in our mind of our own sin and the knowledge of the judgement of God against sin and that proceeding out of the knowledge of Gods Law upon which ensueth the feare of the wrath of God and punishment according to the order of Gods justice and a flying and hatred of God who destroyeth sin which is the beginning of despairaâ—ion and eternall torments except it be cured by the comfort of the Gospel The Gentiles shew the effect of the Law written in their hearts Rom. 2.15 their conscience also bearing witnesse Isa 57.21 and their thoughts accusing one another or excusing And There is no peace to the wicked Temporall and spirituall evils effects of sin Temporall and Spirituall evils as temporall death and in a word all the calamities of this life These evils are only punishments that is torments and dissolution of nature If any man object That they also are subject to temporall death and other calamities who have all their sinnes remitted and therefore all temporall evils are not the punishments or effects of sinne but some have other causes Wee answer Temporall evils in the regenerate are effect of sin not as punishments but as chastisements that the consequence holdeth not from the deniall of one particular to the deniall of the generall For albeit the calamities of the regenerate are not effects of sinne as a punishment which is inflicted on men sinning that so the justice of God might be satisfied yet are they effects of sin as chastisements and exercises whereby sin is repressed and more and more purged out untill at length by corporall death the whole be abolished Now that of the blind man Neither this man hath sinned John 9.3 nor his Parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sins were not the principall cause why he was borne blind but that the workes of God should be shewed on him Christ by a miracle opening his eyes Eternall death the effect of sin Eternall death which is the effect of all sins as
the Will verily doth worke freely but it is carried to evill only and can doe nought else but sin The reason is because the privation of the knowledge of God in the understanding ensued on the fall and the want of inclination in the heart and will unto obedience in whose stead blindness and aversnesse from God succeeded which man cannot shake off unlesse he be regenerated by the holy Ghost Briefly it is the fitnesse and pronenesse in man after his fall being unregenerate to chuse only evill Of this blindnesse and corruption of mans nature after the fall it is said Genes 6.5 Jer. 13.23 Syrac 17.14 Mat. 7.18 Ephes 2.1 3. 2 Cor. 3.5 All the thoughts of man are only evill Can the Blackmoore change his skin c. Every man from his youth is given to evill and their stony hearts cannot become flesh A corrupt tree cannot bring forth good fruit We were dead in our sins by nature the sons of wrath Wee are not able of our selves to thinke any thing as of our selves With these testimonies concurreth every mans experience and the weary sense of conscience which proclaimeth that we have no liberty and pronenesse of will to doe that which is good but too great freedome and readinesse to practise evill Jer. 31.18 unlesse we be regenerate as it is said Convert thou me and I shall be converted Wherefore there is no love of God in us by nature and therefore we have by nature no readinesse to obey God The liberty which is in man now after his fall and not yet regenerated and recovered is the very bondage of sin Rom. 6.16 This liberty of the unregenerate is the most wretched servitude of sin and very death in sins whereof the Scripture teacheth in many places Whosoever committeth sin is the servant of sin Know ye not that to whomsoever ye give your selves as servants to obey his servants ye are to whom ye obey whether it be of sin unto death or of obedience unto righteousnesse Promising unto them liberty and are themselves servants of corruption Object 1. Nothing more easie saith Erasmus then to keep a mans hand from stealing Againe Socrates Aristides and many others have shewed and exercised many vertues Therefore they had free-will to doe good before regeneration Answ This is an ill definition of a good worke and free-will to doe good which is a power of yeelding obedience pleasing to God 2 Pet. 2.19 Free-will to outward good actions without an inward faith and obedience is not free-will to good The unregenerate steale within by their lust and desire though not by outward fact that the unregenerate containe their hands that is observe outward discipline this is also Gods benefit who by his generall providence governeth also the hearts of the wicked and bridleth their in-bred wickednesse that it break not forth and affect that which it would But hereof it followeth not that it is easie to begin inward obedience or that to containe their hands from stealing is simply a good worke Neither are these good workes before God that is pleasing unto God which have not joyned with them faith and inward obedience But faith and inward obedience could not be in them because they were not regenerated Repl. 1. The workes of the Law are good Heathen men did the workes of the Law Therefore the works of the Heathen were good And by consequence Heathen men also or unregenerate had liberty of doing good We answer to the Major by a distinction The outward actions good in themselves are made evill by want of an inward faith The workes of the Law are good true by themselves but they are made ill by an accident and so are the works of the Law made ill by an accident of the unregenerate because they are not done by them for that end and after that sort which God commanded Repl. 2. There remaine also many true notions in the minds of the unregenerate concerning God and his will and the right ordering of their life Wherefore the Will working according to these notions and the direction of true reason doth not sin but worketh well Ans 1. Those legall notions whether they belong to the first The remnants of spirituall life in the unregenerate are not sufficient to make their workes good or to the second Table of the Decalogue they are not perfect and sufficient And therefore God cannot be rightly worshipped according to these remaines or reliques of spirituall light except there come thereunto the knowledge of God and his divine will out of the Word of God which is delivered to the Church 2. Men not brought up in the Church doe patch many false things with these true imprinted notions of nature and do heap sins upon errours 3. Such is the frowardnesse of the will and affections even against the judgement of rightly informed and ruled reason that they obey not so much as those naturall notions much lesse those which are to be adjoyned out of the Word of God Wherefore also are those complaints even of the Heathen I see the better and I like them but I follow the worse and that accusation of the Apostle Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men which with-hold the truth in unrighteousnesse wherefore those notions without the grace of the holy Ghost do not engender true godlinesse in them The praise and commendation which is given of God to our good works doth not prove that they proceed frâ—m our selves but rather are his gifts Rom. 9.30 Object 2. God commendeth us for good workes Therefore good workes are in our power and will Answ This is a fallacy concluding of that which is no cause as if it were a cause God commendeth our good workes not because they are or can be performed of us without our renewing by the holy Ghost but because they are agreeable unto his Law and good and pleasing unto him yea because they are his own gifts and effects in us and we his instruments unto whom he communicateth himselfe and his blessings according as it is said Whom he predestinated them also he called Repl. Who doth not in such sort work well as that it is in his owne power to doe either well or ill hee deserveth neither commendation nor reward but those good things which men doe are not in their power and arbitrement Therefore they deserve not either commendation or rewards for their vertues Answ If the question be of desert we grant the whole argument For it is true that no creature can deserve or merit ought at Gods hand neither ought the praise or commendation or glory be given to us as if the good which we do were of our selves it being God which worketh whatsoever is good in all But if they say that neither reward or commendation is justly given more is in the conclusion then was in the premisses For God to testifie that righteousnesse pleaseth
that the regenerate neither perfectly nor continually can obey God and that Reasons to prove the former doctrine as the beginning so the continuance of our conversion dependeth of God is confirmed besides these testimonies by evident reasons as 1. We receive all good things from God much more then these good things which are the greatest of all Jam. 1.17 that is our conformity with God and perseverance therein 2. Nothing can be done besides the eternall decree of God but the good works which the converted doe Ephes 2.10 God from everlasting did decree We are his workmanship created in Christ Jesus unto good workes which God hath ordained that wee should walke in them Jer. 1.5 Before I formed thee in the wombe I knew thee and before thou camest out of the womb I sanctified thee Wherefore they are able to doe neither more nor lesse of such workes then God hath decreed to worke in them by his Spirit 3. The gifts of the holy Spirit are not in the will and power of men but in the power of the Spirit who dispenseth them All these things worketh even the selfe same Spirit distributing to every man severally as he will 2 Cor. 12.11 Ephes 4.7 2 Thes 3.2 Vnto every one of us is given grace according to the measure of the gift of Christ All men have not faith Now perseverance in true godlinesse and a will and desire to persevere and the craving of the confirmation strengthening and aide of the holy Spirit are no lesse the gift of the holy Spirit then regeneration it selfe and faith and conversion as hath been shewed before Wherefore to persevere in faith and conversion is no more in our power then to beleeve and be converted 4. In whose power and arbitrement our perseverance is be is the preservation of our safety But God and not we is the author and preserver of safety John 10.28 No man shall plucke my sheep out of my hand Therefore our perseverance is not in our owne power and arbitrement but in Gods 5. As our conversion so also our perseverance is the free gift of God that is As God findeth no cause in us why to convert us so neither findeth he cause in us whereby he should be moved to keep us being converted that wee doe not defect or fall For neither is there cause in us why he should more keep us from falling away then our Parents in Paradise neither is the chiefe cause in the Saints themselves why God should defend some rather then some against temptations and sins as Samuel and Josaphat rather then Sampson and David But if to persevere were in our power or not to persevere then the cause of this diversity should be in us Wherefore perseverance in godlinesse and abstaining from sin is not to be ascribed to our selves but to the mercy of God But against the former sentence to wit that even the best workes of the Saints in this life are not perfectly good and therefore are not able to stand in the judgement of God and to please God but by the imputation of Christs satisfaction the Papists oppose themselves Object 1. The Workes of Christ and the holy Spirit say they cannot be impure and not please God The good workes of the regenerate Christ worketh in them by his Spirit Wherefore it is necessary and must needs be that they are pure and perfect and please God even as they are considered in themselves For God cannot condemne his owne workes although he examine them according to the rigour of his judgment The good workâ— of the regenerate are not perfect so long as themselves who work joyntly with the spirit are not perfect We answer to the Major The workes of God are pure and worthy no reprehension as the workes of God and such as God worketh but not as they are depraved by the creature neither are they alwayes pure which are not the workes of God only but the creatures also For these as they are of God are voide of all fault but as they are done by the creatures they are good also and without reprehension if the creature by which God worketh them be perfectly conformable to the will of God but impure and unperfect and according to the sentence of the Law subject to damnation if the creature by which God worketh them be corrupt and vicious that is depraved by the not knowing of God and by averting from God Object 2. God cannot condemne the members of his Son There is no condemnation to them that are in Christ Jesus Rom. 8.1 The regenerate are the members of Christ Therefore even as they are considered of themselves they and their workes cannot be condemned in the judgment of God Answ There is more in the conclusion then in the premisses The imperfections of the regenerate and their workes are blotted out and pardoned in Christ For this only followeth that the Saints cannot be condemned but this cometh in respect of Christ his satisfaction imputed to them not in respect of their owne obedience which pleaseth God not because it perfectly agreeth with the Law but because the defects and faults which cleave unto it are pardoned through Christ Object 3. Christ in judgment will render unto every one according to his workes But the severity of Gods justice doth not render good according to workes which are not perfectly good Wherefore the workes of Saints are so perfect as that they cannot be condemned in the judgement of God We answer unto the Major The justice of God doth not render good but according unto perfect workes if hee judge legally according to the covenant of perfect obedience towards the law But he rendreth good also according to the imperfect workes How Christ will render unto every one according to his workes and such as deserve damnation except the sin that cleaveth unto them be pardoned when as he judgeth according to the Gospel that is not according to the covenant of workes or our owne obedience which should satisfie the law but according to the covenant of faith or of the righteousnesse of Christ applied unto us by faith and yet according to workes as according to the tokens or testimonies of faith from which they proceed and which they as effects thereof doe shew to be in men Object 4. The Scripture in many places ascribeth perfection of good workes to Saints even in this life and saith that they are perfect and did walke with their whole and perfect heart before God I have sought thee with my whole heart Psal 119.10 Psal 119.2 Genes 6.9 2 Chro. 15.17 Matth. 5.48 In what sense the Scripture sometimes ascribes perfection of works to the regenerate in this life And in the same Psalme Blessed are they that keepe his testimonies and seeke him with their whole heart Noah was a just and upright man in his time The heart of Asa was perfect in all his dayes Be ye perfect as your Father
and consolations whereby he plainly teacheth whom and what he will be acknowledged and published by us to be and that hee is not acknowledged or worshipped of any but of them who think according to his word both of him and his will neither is the true knowledge of him found elsewhere then in this word The certainty of this position is hereof most manifest for that all those who imagine God to be other in essence or nature or will then he hath testified himself to be in his own manifestations and revealings do not imbrace and worship at all the true God but another thing of their own framing in stead of the true God according to these sayings Ye worship that which ye know not wee worship that which wee know Joh. 4.22 5.23 for salvation is of the Jewes He that honoureth not the Son the same honoureth not the Father which hath sent him Galat. 4.8 But then when ye knew not God ye did service unto them which by nature are not gods Ye were at that time without Christ Ephes 4.12 and were aliens from from the common-wealth of Israel and were strangers from the covenant of promise and had no hope and were without God in the world Whom ye then ignorantly worship him shew I unto you Acts. 17.23 1 John 2 23. Whosoever denyeth the Son the same hath not the Father But against these things seemeth that to be which Paul saith Rom. 1.19 20. That that which may be known of God is manifest also in men estranged from Christian Religion for that God hath shewed it unto them For the invisible things of him that is his eternall power and God-head are seen by the Creation of the world being considered in his works to the intent that they should be without excuse And Acts 14.15 That God in former ages did not leave himselfe without witnesse and that out of the whole nature of things but chiefly by the minde of man and the difference of things honest and dishonest and by the punishments of the wicked it may in some measure be gathered not only that there is a God but also what he is and therefore many things are found to have been spoken truly by the heathen and others concerning the unity and nature of God But to these objections we answer that there are indeed some true things concerning God manifested otherwise also then by the word delivered to the Church but by them notwithstanding who is the true God cannot be shewed Two causes why tâ—eglimsle of nature is not sufficient to shew who is the true God and that for two causes For first Those things by themselves are not sufficient for to the knowing of the true God it is requisite that we know and professe not somethings only but all things which he openeth of himselfe and would have known Moreover These selfe same true testimonies of God also which remaine in mens mindes and in nature all they by reason of a naturall blindnesse in them and pravity doe many wayes corrupt who in weighing them follow not the light and interpretation thereof drawn from the word of God delivered to the Church when as even of these which might be known by the help of nature many things they do not know many they faine of their own which have nothing agreeing with the nature and will of God and those things which they doe retain and in shew of words professe they farre otherwise understand then they are proposed of God and declared in his word and in the Church understood and so beholding and sounding in their mouth true sentences and sayings concerning God conceive neverthelesse and foster false opinions of him in their mind This answer S. Paul himself expresseth when he addeth Rom. 1.20 21. That they are inexcusable because that when they knew God they glorified him not as God The â—oâ—ce of nature concerning God neither to be rejected no contemned other in â—esned of sufficiency 〈◊〉 â—â—â—-construing Now albiet Philosophicall wisdome cannot therefore shew who is the true God for that concerning the essence nature will and works of God so much as is necessary to be known it doth not teach and is diversly depraved by men so that out of the Church remaineth no true knowledge of God yet neverthelesse that voice of the nature of things concerning God ought not for these causes to be rejected as false or contemned as fruitlesse for neither is that straight wayes false in it selfe which is perversly construed of men neither fruitlesse for all things nor to all men which availeth the reprobate nothing at all to everlasting salvation For God will also out of the Church bridle the lewd and dissolute by the testimonies which their conscience and punishments give of his will anger and judgement and according to them will he have the life and manners of men ruled He will have mans corruption and his justice made more conspicuous and cleer in punishing them who stubbornly withstand the known truth He will by naturall testimonies mens consciences shewing the imperfection thereof have men stirred up to seek the true God in the Church as it is said that men were therefore placed in the theater of the world Acts 17.27 That they should seeke the Lord if so be they might have groved after him and found him Hereof fee Damâ—â—â—en iâ—◠〈◊〉 orthâ—â—â—id Basil â—o 4. conâ—â—unom Rultice Diaconâ— c. 3. 〈◊〉 Acephal 〈◊〉 thesâ— cap 1. ◠〈…〉 a. cap. 5. 〈◊〉 Meâ—aâ—â— 12. c. 7 〈…〉 somâ—â—â— Scipâ—oms He will also have them who are converted to him to be more confirmed by the consent of nature and the word as the often alledging of naturall testimonies in the Scriptures declareth Lastly hee will the imperfection of naturall knowledge being considered have mens ignorance concerning God acknowledged and his mercy magnified who discovereth and openeth himselfe in his word God cannot be defined 1. Because he is immense 2. Because his essence is unknown unto us yet some way he way be described according to the measure which himself hath revealed of himself and that so that the description of him shall comprehend such attributes or properties the persons and principall works of the Deity as by them the true God may with halfe an eye be discerned from idols The description of God according to Philosophy The description of God according to the â—uâ—es of Divinity Philosophically he is described on this wise God is an eternall mind or intelligence sufficient in himselfe to all felicity most good and the cause of good in nature But Divinity hath taught the Church of God a more full and ample description of him which is in this sort God is a spirituall essence intelligent eternall infinite other from all the creatures incomprehensible most perfect in it selfe immutable and of an immense power wisdome and goodnesse just true chaste mercifull bountifull most free angry and wroth with sin which essence is the
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
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.
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
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
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
his proper function and office Now though the wicked after the Resurrection shall be immortall yet their soul-life shall be no life but everlasting death For with the eternall life in the wicked shall be joyned 1. An eternall rejection from God 2. A privation and want of the knowledge and grace of God 3. A perpetuall and unutterable torment and vexation Their worme shall never dye There shall be weeping and gnashing of teeth The everlasting death of the wicked Hereby is understood what everlasting death is and that it is so called not because the Reprobate by once dying shall fulfill it but because they shall dye perpetually and shall feele perpetuall torment without end 2. Who giveth everlasting life GOD alone giveth eternall life Rom. 6.23 Everlasting life the work of all three persons For Eternall life is the gift of God and the Father as the author and fountaine of all life giveth it by the Sonne and the holy Ghost the Sonne by the holy Ghost the holy Ghost by himselfe which order of working is naturall in the persons of the Divinity Of the Father it is said As the Father raiseth up the dead John 5.21 26. and quickneth them so the Sonne quickneth whom he will In which place the same is affirmed of the Sonne also as in like manner in these following John 1.4 Esay 9.6 John 10.28 John 3.5 Rom. 8.12 In him was life The Father of eternity I give unto them eternall life that is not by merit onely but also by power and working Of the holy Ghost likewise it is said Except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit dwelling in you And this testimony is to be observed for the confirmation of the God-head of both Object But the Ministers also give life according to that 1 Cor. 4.15 1 Tim. 4.16 In Christ Jesus I have begot you through the Gospel In doing this thou shalt both save thy selfe and them that heare thee Therefore God onely giveth not life Answ There may be many subordinate causes of one effect Christ and the holy Ghost give life by their own power the Ministers are only instruments by whom Christ worketh through the vertue of his Spirit Let a man so think of us 1 Cor. 4.1 3.5 6. as of the Ministers of Christ and disposers of the secrets of God Who is Paul then And who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase Repl. But Christ giveth life by a communicated power Therefore not by his proper power Ans He giveth it by a power communicated but communicated from everlasting as he was begotten from everlasting By retortion therefore it followeth thus He giveth life by a power communicated to him of his Father from everlasting John 5.26 Therefore he giveth it by his owne power As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe 3. To whom everlasting life is given EVerlasting life is given to all and only such as are elect from everlasting or All the Elect and they alone are partakers of everlasting life John 10 28. John 17.9 12. Rom. 11.7 to them that are converted in this life I give unto them eternall life that is to my sheep who are his elect and chosen I pray for them I pray not for the world but for them which thou hast given me for they are thine Those that thou gavest me have I kept and none of them is lost but the child of perdition Againe faith and repentance are proper to the Elect only The Elect have obtained it and the rest have been hardned We must observe in this place whereas the question is To whom everlasting life is given that it is better to answer That eternall life is given to the Elect * As they are elected so they are but chosen to eternall life as they are converted so they are in part admitted unto it and begin to be put in dossession of it then to say It is given unto the converted For Conversion and Faith are the beginning of eternal life And to say eternall life is given to the converted were all one as if you would say life is given to the living Also when the question is To whom the beginning of everlasting life is given we answer rightly Unto the Elect. For if you say It is given to the converted you answer no more then that which is in question and doubt seeing it is demanded who they are whom God converteth 4. For what cause everlasting life is given EVerlasting life is given unto us not for our works either present or fore-seen God of his free mercy giveth us for Christs sake everlasting â—â—sief that we might praise and magnifie the same his mercy for ever Rom. 6.23 Ephes 2.8 9 10. but for the alone free mercy of God and his love towards mankind and his will of shewing his mercy in saving the Elect for the alone satisfaction and merit of Christ imputed unto us by faith to this end that God may be magnified of us for ever The gift of God is eternall life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves it is the gift of God Not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath ordained that we should walke in them So God loved the world John 3.16 that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life c. Wherefore the impellent or motive cause of everlasting life given unto us is not any work of us men either present or fore seen in us For before the beginning of eternall life that is before conversion all our works merit eternall death after the beginning thereof that is after conversion they are effects thereof and nothing is cause of it selfe We are indeed brought unto it by many meanes but the meanes by which we are led of God unto eternall life are one thing and the cause for which we are led unto it another The finall cause or end for which eternall life is given us is that the mercy of God might be acknowledged and magnified of us To the praise of the glory of his grace Ephes 1.6 wherewith he hath made us accepted in his beloved For the same cause God giveth us eternall life for which he chose us 5. How everlasting life is given unto us God giveth us everlasting life by ths outward ministery of the Word and the inward ministery of the Spirit EVerlasting life is given us by faith faith by the preaching of the Word and inward efficacy of the
respecteth and as an instrument apprehendeth Object 5. Evill workes condemne Therefore good workes justifie Ans 1. These contraries are not matches For our evill workes are perfectly evill our good workes are imperfectly good 2. Although our good workes were perfectly good yet should they not deserve eternall life because they are debts Unto evill workes a reward is due by order of justice unto good works not so because wee are obliged and bound to do them For the creature is obliged to his Creator neither may hee of the contrary binde God unto him by any workes or meanes to benefit him And evill workes in their very intent despight God but good works yield him no profit or delight Object 6. Hee that doth righteousnesse is righteous Therefore not hee that beleeveth Answ 1. Hee is righteous before men that is by doing righteousnesse 1 John 3.7 hee declareth himselfe righteous to others but before God wee are righteous not by doing righteousnesse but by beleeving as it is written Rom. 3.20 By the workes of the Law shall no flesh be justified in his sight 2. John sheweth there not how wee are righteous but what the righteous are as if he should say that he that is regenerated is also justified because by doing righteousnesse he testifieth to the world that he is justified So then in this reason the fallacy is a taking that which is no cause of justification instead of the true cause thereof Object 7. Christ saith Many sins are forgiven her because shee loved much Luke 7.47 Therefore good workes are the cause of justification Ans 1. Christ here reasoneth from the latter to the former from the effect which cometh after to the cause which goeth before In that the woman loved Christ much Christ thence gathereth that many sins were forgiven her and because there was a great feeling in that woman of the benefit it must needs therefore be that the benefit is great and many sins are forgiven her That this is the meaning of Christs words appeareth by the parable which he there useth 2. Not every thing that is the cause of Consequence in reason is also the cause of the Consequent or thing it selfe which followeth in that consequence of reason Wherefore it is a fallacy of the Consequent if it be concluded Therefore for her love many sins are forgiven her For the particle because which Christ useth doth noâ— alwaies signifie the cause of the thing following It followeth not The Sun is risen because it is day Therefore the day is the cause of the rising of the Sun The contrary rather is true Quest 64. But doth not this doctrine make men carelesse and profane Ans No For neither can it be but they which are incorporated into Christ through faith should bring forth the fruits of thankfulnesse a Mat. 7.18 John 15.5 The Explication THis Question of the Catechisme is a prevention of the Papists slander against the doctrine of Justification by faith Ob. 1. Doctrine which maketh men secure and profane is not true and therefore not to be delivered But this doctrine of free justification by faith maketh men secure and profane Therefore it is not true nor to be taught or delivered in the Church Ans Here is a fallacy of accident If the doctrine of free justification by faith make men secure this happeneth by accident The naturall effect of this doctrine is an earnest desire of shewing our thankfulnesse towards God But this accident objected by the adversaries of this truth falleth out not because men doe apply but because men doe not apply to themselves the doctrine of grace Repl. 1. Even those things which fall out to be evill by an accident are to be eschewed But this doctrine maketh men by an accident evill Therefore it is to be eschewed Ans Those things which fall out to be evils by an accident are to be eschewed if there remaine no greater and weightier cause for which they are not to be omitted which become evill to men through their owne default But wee have necessarie and weighty cause why this doctrine ought to be delivered and by no meanes to be omitted namely the commandement and glory of God and the salvation of the Elect. Repl. 2. That which cannot hart wee need not to eschew But according to the doctrine of justification by faith sinnes to come cannot hurt us because Christ hath satisfied for all both which are past and which are to come Therefore wee need not to beware of sinnes to come Now this is apparently absurd Therefore the doctrine whence this Consequent ariseth is likewise absurd Ans 1. We answer to the Major of this reason that we need not beware and take heed of that which cannot hurt namely whether it be taken heed of or no. But sins to come hurt not that is hurt not them which are heedfull and penitent yet they hurt them who are carelesse and unrepentant 2. Therefore we also deny the Minor for God is alwaies offended with sins and his displeasure is the greatest hurt that can befall man Further sins bereave us of conformity with God and purchase bodily pains unto the faithfull howsoever eternall paines be remitted unto them Hither belong other arguments of the Papists wherewith they oppugne this doctrine of Justification by faith such as are these following Object 2. That which is not in the Scripture is not to be taught or retained That wee are justified by faith only is not in the Scripture Therefore it is not to be retained Ans To the Major we say that which is not in the Scripture neither in words nor in sense is not to be retained But that we are justified by faith only is contained in Scripture as touching the sense thereof for we are said to be justified freely by grace without the works of the law Rom. 3 2â— 28. Gal. 2.15 Ephes 2.8 9. Titus 3.5 1 John 1.7 without the law not of works not of our selves not of any righteousnesse which wee have done by faith without merit Also the bloud of Christ is said to cleanse us from all sin And these are all one To be justified by faith alone and To be justified by the bloud and merit of Christ apprehended by faith only by receiving and beleeving deserving nothing by faith or other works Now the reasons why we are to retain against the Papists the exclusive particle only have been heretofore declared and inlarged Object 3. That which is not alone doth not justifie alone Faith is not alone Therefore faith doth not justifie alone Ans If the conclusion be so understood as it followeth out of the premisses on this wise Faith therefore doth not justifie alone that is being alone the argument is of force For justifying faith is never alone without works as her effects Faith justifieth alone but is not alone when it justifieth having works accompanying it as effects of it but not as joynt causes with it of justification But if
it be thus understood Therefore faith alone doth not justifie meaning that it hath not alone the act of justifying which is the apprehending of Christs justice then either the conclusion containeth more than the premisses enforce or the Major is evidently false For I alone may speak in a hot-house and yet not be alone there A thing may be not alone but joyned with others and yet may alone have this or that act For example The will is not alone but joyned with the understanding yet it willeth alone A mans soule is not alone but joyned with the body yet it understandeth alone It is commonly and that rightly called a fallacy of Composition the reason being deceitfully composed For the word alone is composed and joyned in the conclusion with the Predicate which is the word justifie but in the premisses it is joyned with the Verb is Object 4. That which is required in those who are to be justified without the same faith doth not justifie Good works are required in those who are to be justified Therefore without good works faith doth not justifie and so faith alone doth not justifie Ans Here also is the same fallacy With what difference faith and works are reqâ—ired in them that are to be justified For the particle without is ambiguously and doubtfully taken For in the Major it is taken thus Faith without it that is being without it doth not justifie For though it be not or exist not alone but is alwaies united and coupled with charity whereby it worketh yet it justifieth alone that is it alone hath the act of imbracing and applying to it selfe Christs merit The Minor also of this objection is more at large to be explained that it may the better be rightly conceived In them who are to be justified faith and workes are required but not after the same manner Faith with her proper work without which it cannot be considered is required as a necessary instrument whereby we apply Christs merit unto us But good works are not required that by them we may apprehend Christs merit and much less that for them we should be justified but that by them we may shew our faith which without good works is dead and is not known but by them that is good works are required as effects of faith and as it were a testimony of our thankfulnesse towards God Whatsoever is necessarily co-herent with the cause that is not therefore necessarily required to the producing of the proper effect of that cause So good workes although they are necessarily co herent and joyned with faith yet are they not necessary for the apprehension of Christs merit that we should over and besides faith by them also apply the same unto us Object 5. Where moe things are required there the exclusive particle onely may not be used In them that are to be justified besides faith good workes are required Therefore we cannot say that faith onely justifieth Answ This argument is all one with the former and therefore the answer unto it is the same In them that are to be justified more things are required but in a diverse manner faith as a meane or instrument apprehending anothers justice good works as a testimony of our faith and thankfulnesse Object 6. He that is justified by two things is not justified by one only But we besides that we are justified by faith are justified by the merit and obedience of Christ Therefore not by faith only Ans Againe we must yield the same answer He that is justified by two things is not justified by one only that is after one and the same manner But we are justified by two things after a divers manner For we are justified by faith as by an instrument apprehending justice but by the merit of Christ as by the formall cause of our justice Object 7. Knowledge doth not justifie Faith is a knowledge therefore faith doth not justifie Ans Knowledge alone doth not justifie But justifying faith is not a knowledge only but also a confidence and sure perswasion whereby as a mean we apply Christs merit unto us And furthermore knowledge and this sure perswasion are much different Knowledge is in the Understanding but this is in the Will Knowledge and confidence differ Therefore a sure perswasion or confidence is not only a knowledge of a thing but also a will and purpose of doing or applying that which we know and of resting in it so that wee are thereby secure and take joy of heart therein So then to beleeve in God is not only to acknowledge God but also to have confidence in him Else the Divel also hath a knowledge of God and of his promises but without confidence Therefore his knowledge is no justifying faith but historicall only whereof S. James speaketh saying The Divels beleeve and tremble James 2.19 Of such a faith we easily grant the Papists argument but not of a true and justifying faith Object 8. S. James saith Yee see then how that of works a man is justified and not of faith only Therefore faith only justifieth not James 2.24 Ans There is a double ambiguity in the words and first in the word justified For S. Jam. speaketh not of that justice whereby we are justified before God that is whereby we are reputed of God just for unjust but he speaketh of that justice whereby through our works we are justifed before men that is are approved just or are found to be justified This is proved 1. Out of the 18. verse Shew me thy faith by thy works and I will shew thee my faith by my workes Shew it me saith he to wit who am a man Wherefore hee speaketh of manifesting our faith and righteousnesse before men 2. Out of the 21. verse Was not Abraham our Father justified through works when he offered his Son upon the altar Gen. 15.60 This cannot be understood of justification before God For the story testifieth that Abraham was reputed just by God long before the offering of his Son And Paul saith Abraham was justified before God not by works but by faith S. James his meaning is that Abraham was justified before God because it is written Abraham beleeved God and it was imputed to him for righteousnesse Rom 4.1 2. Gen. 15 6. but by good works and obedience towards God he witnessed his justice before men This is the first ambiguity in the word justified The second ambiguity is in the word faith For S. James when he taketh away justification of faith speaketh not of a true or lively faith as Paul doth but of a dead faith which is a bare knowledge without confidence or works This appeareth in those words Even so faith if it have not works is dead in it self and such faith he ascribeth to divels who questionlesse have not true justifying faith Lastly in the 16. ver he compareth that faith which he denieth to justifie with a dead body but such is not true and
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
which are not converted is done without faith and is therefore sin and abomination before God First therefore those things which are spoken of Conversion are in few words to be expounded Then ensueth the common place of good works for by them we declare our thankfulnesse towards God and true conversion cannot stand without good works Afterwards is adjoyned the doctrine which intreateth of the law whereby we learn to know good works For those are truly said to be good works by which we worship God aright and shew our selves to be thankfull which are done by faith according to the rule and prescript only of Gods law Because God will chiefly be worshipped of us and magnified by invocation and for this cause we shew our thankfulnesse most of all by prayer and thanksgiving at length the common place of prayer shall be lastly annexed These things we purpose to declare briefly and in order here following ON THE 32. SABBATH Quest 86. When as wee are delivered from all our sins and miseries without any merit of ours by the mercy of God only for Christs sake for what cause are we to doe good works Answ Because after that Christ hath redeemed us with his bloud he reneweth us also by his Spirit to the image of himselfe that we receiving so great benefits should shew our selves all our life time thankfull to God a Rom. 6.13 12.1 2. 1 Pet. 2.5 9. 1 Cor. 6.20 and honour him b Matt. 5.16 1 Pet. 1.12 Secondly that every of us may be assured of his faith by his fruit c 2 Pet. 1.10 Matth. 7.17 18. Galat. 5.6 22. And lastly by our honest and good conversation may win others unto Christ d 1 Pet. 2.12 Romans 14.19 Matthew 5.16 The Explication THis Question concerning the impulsive causes of good works is moved in the first place and before we come to handle the Question of mans conversion not that good works goe before conversion but for the orderly connexion of this latter part of Catechism with the former For out of the doctrine of free satisfaction humane reason thus argueth He is not bound to satisfie for whom another hath already satisfied Christ hath satisfied for us Therefore there is no need that we should do good works Ans The Conclusion containeth more then the premisses enforce that which followeth out of the two former propositions is this Therefore we our selves are not bound to satisfie and thus much we grant 1. In respect of Gods justice which exacteth not a double payment 2. In respect of our salvation for which if wee were bound to satisfie it should be no salvation at all Farther also we are obliged unto obedience and good works in regard of those causes which are in this Question inlarged 1. Because good works are the fruits of our regeneration by the holy Ghost which is perpetually united with free justification For whom hee called them also he justified and glorified Rom. 8.30 Such were some of you but ye are washed but ye are sanctified 1 Cor. 6.11 Therefore they who perform no good works declare themselves to be neither regenerated by the Spirit of God nor redeemed by Christs bloud 2. To testified our thankfulnesse towards God for the benefit of our redemption Rom 6.13 12.1 Give your members weapons of righteousnesse unto God Give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God 3. That God may be honoured by us Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven Mat. 5.16 That by your good works which they shall see 1 Pet. 2.12 they may glorifie God in the day of visitation 4. Because good works are fruits of faith by which we judge of our owne faith and of the faith of others Give diligence to make your calling and election sure 1 Pet. 1.10 after which words of Peter certain copies insert these words by good works Matth. 7.17 Every good tree bringeth forth good fruit A good tree cannot bring forth evill frruit Galat. 5.6 22. Faith worketh by love The fruit of the Spirit is love joy peace long-suffering gentlenesse goodnesse faith meeknesse temperance 5. That we may win others unto Christ When thou art converted Luke 22.32 1 Pet. 3.1 strengthen thy brethren Let the wives be subject to their husbands that even they which obey not the word may without the word be won by the conversation of the wives Let us follow those things which concern peace Rom. 14.9 and wherewith one may edifie another These causes are with diligence to be urged and unfolded unto the people in our sermons of exhortation and hereunto tendeth the whole sixth Chapter and part of the eighth Chapter of the Epistle to the Romans as far as the sixteenth Verse Three causes why justification and regeneration have a necessary coherence For farther declaration of the first cause we may observe that the benefit of justification is not given without the benefit of regeneration 1. Because Christ hath merited both to wit remission of sins and the dwelling of God in us by his holy Spirit Now the holy Ghost is never idle but alwaies working and so maketh those men in whom he dwelleth conformable unto God 2. Because by faith the hearts are purified Acts 15.9 For in them to whom Christs merit is by faith applied is kindled a love of God and earnest desire of performing things acceptable unto him 3. Because God imparteth the benefit of justification to none but to them which prove thankfull But no man can prove thankfull but he which receiveth the benefit of regeneration Therefore neither of these can be separated from the other We are farther to note the difference of the first and second cause The first sheweth us What Christ worketh in us by the vertue and power of his death The second teacheth us What things we are bound unto in regard of the benefits we have received Quest 87. Cannot they then be saved which be unthankfull and remain still carelesly in their sins and are not converted from wickednesse unto God Ans By no means For as the Scripture beareth witnesse neither unchaste persons nor idolaters nor adulterers nor theeves nor covetous men nor drunkards nor slanderers nor robbers shall inherit the kingdome of God a 1 Cor. 6.9 Ephes 5 5 6. 1 John 1.14 The Explication THis Question is a collection or consequent issuing out of the former Question and depending thereon For whereas good works are the fruits of our regeneration and are the thanks we owe unto God and evident arguments of true faith which whosoever have they onely are saved on the contrary it followeth that evill works are the fruits of the flesh unthankfulnesse to God and cleer arguments of infidelity wherein whosoever persevere they cannot be saved Therefore they who are not converted from their evill
works unto God but continue in their sins they are condemned for ever 1 Cor. 6.9 for so saith the Scripture Be not deceived neither fornicators nor idolaters nor adulterers Galat. 5.21 nor wantons c. shall inherit the kingdom of God Whereof I tell you before as I also have told you before that they which doe such things shall not inherit the kingdom of God Ephes 5 5. For this ye know that no whoremonger neither unclean person nor covetous person which is an idolater hath any inheritance in the kingdom of Christ and of God For for such things cometh the wrath of God upon the children of disobedience 1 John 3.14 He which loveth not his brother remaineth in death We may farther observe that here is contained another cause of good works arising from the effect of the contrary namely of evill works because they which have not good works but persevere in sin cannot be saved seeing they are destitute of true faith and conversion ON THE 33. SABBATH Quest 88. Of what parts consisteth the conversion of men unto God Answ It consisteth of the mortifying of the old man a Rom. 6 1 4 5 6. Ephes 4.22 23 24. Col. 3.5 6 7 8 9 10. 1 Cor. 5.7 2. Cor. 7.11 and the quickning of the new man Quest 89. What is the mortifying of the old man Ans To be truly and heartily sorry that thou hast offended God by thy sins and daily more and more to hate and eschew them b Rom. 8.13 Joel 2.13 Hosea 6.1 Quest 90. What is the quickning of the new man Ans True joy in God through Christ c Rom. 5.1 14.17 Esay 57.15 and an earnest and ready desire to order thy life according to Gods will and to doe all good works d Rom. 6.10 11. Gal. 2.20 The Explication Here followeth the Doctrine of mans conversion unto God the chiefe questions whereof are 1. Whether mans conversion be necessary 2. What conversion is 3. What are the parts of mans conversion 4. What are the causes of conversion 5. What are the effects of conversion 6. Whether mans conversion be perfect in this life 7. In what the conversion of the godly differeth from the repentance of the wicked 1. Whether mans conversion unto God be necessary MAns Conversion unto God in this life is so necessary that without it no man can attaine unto everlasting salvation in the life to come according to the Scripture which saith Except a man be born of water and of the Spirit John 3.5 Luke 13.3 1 Cor. 6 9. Gal. 5.21 2 Cor. 5.3 Mat. 25.10 hee cannot enter into the Kingdome of God Except yee repent yee shall all likewise perish They which doe such things shall not inherit the Kingdom of God If we be clothed we shall not be found naked Hereunto belongeth the example of the foolish Virgins which are shut out from the Marriage because they had not burning Lampes filled with oyle And to this purpose is it that Christ gave commandement Let your loyns be girded about Luke 12.35 40 46. and your lights burning Be ye also prepared therefore for the Son of man will come at an houre when ye think not And againe The Master of that servant will come in a day when he thinketh not and at an houre when he is not ware of and will cut him off and give him his portion with the unbeleevers And here may we take up that notable sentence of S. Cyprian against Demetrianus When wee are once departed hence there remaineth no longer any place for repentance there is no work of satisfaction Here life is either lost or gained Here we procure eternall salvation by our worship of God and fruit of faith Neither let any man be bindered by sin or force from coming to obtain salvation For no repentance is too late for him that is yet abiding in this world c. Hence it appeareth how necessary conversion is unto the godly or those who are to be justified and saved and therefore that in our exhortations to amendment of life or conversion the foundation or ground is to be laid concerning the absolute and simple necessity of conversion it selfe in all those which are to be justified 2. What mans conversion unto God is THe Hebrew word signifying mans conversion is Thescubah the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some distinguish these two words Mat. 27.3 Heb. 12.17 Rom. 11.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Sam. 15.11 29. so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their judgement is spoken only of the repentance of the godly and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth also the repentance of the wicked for of Judas it is said that hee repented himselfe where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used and of Esau it is said that hee found no place to repentance where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is expressed Howbeit of God Saint Paul saith The gifts of God are * We have no one English word to answer unto Resipiscentia for our English Repentance expresseth rather the Latine Poenitentia which agreeth as well to the wicked as to the godly without repentance and the Septuagint when they speak of God use either word indifferently It * repenteth me that I have made Saul King The holy One of Israel will not * repent The difference therefore is very little or none at all save that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth properly a change of the minde or understanding and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insinuateth an alteration of the will and purpose Now in mans conversion there is a change of both these parts the understanding and the will The Latines have many appellations and names whereby they expresse the same For they call it Regeneratio Renovatio Resipiscentia Conversio Poenitentia Among all these the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very well interpreted in Latine by Resipiscentia there being the same reason of both names For as the Latine Resipiscentia is derived from Resipisco which signifieth to wex wise after we have done a thing so the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is also to wex wise after an error or fault committed to re-call or retract our judgement and opinion and to alter an evill purpose Some render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Latine Poenitentia that is repentance or penitency and this Poenitentia is said to be derived either from Poenitet which signifieth to be grieved and to repent or from Poema which signifieth paine and punishment because the griefe which is in repentance is as it were a punishment or as Erasmus is of opinion from pone tenendo as if to repent were to apprehend and lay hold on a latter advisement or to know and understand a thing after it is done However it be yet the name of Poenitentia or repentance is more obscure than the name of Conversio or
to do any thing with a true faith is 1. That the person who is the Agent beleeve that he is acceptable to God for Christs satisfaction What it is to doe any thing with true faith 2. That the obedience it self pleaseth God both because it is commanded by him and also because the imperfection thereof is accepted of God through Christs satisfaction for which the person is accepted Without faith it is impossible for any man to please God Neither is such a faith here sufficient which assureth thee that God willeth this or that this work is commanded of God For then the wicked also should do that which God willeth with a true faith A true and justifying faith therefore stretcheth further as both comprehending historicall faith and also which is the chiefest thing applying the promise of the Gospel unto us Rom. 14.23 Heb. 11.6 Of this true faith are these things spoken Whatsoever is not of faith is sin Without faith it is impossible to please God And the reasons of both these sayings are not obscure because without faith there is no love of God and so consequently no love of our neighbour And whatsoever worke ariseth not from the love of God is hypocrisie yea a reproach and contempt of God For he which dareth to doe any thing whether it be acceptable to God or no despiseth God and dishonoureth him Neither can there be a good conscience without faith and that which is not done with a good conscience cannot please God A referring of them principally to Gods glory It is required that this worke be referred principally to the glory of God onely and to his honour Now honour comprehendeth love reverence obedience and thankfulnesse Therefore to doe any thing to Gods glory is so to doe it that we may testifie thereby our love reverence and obedience towards God and that by way of thankfulnesse for benefits received Hereunto must our works principally be referred if we will that they be good and acceptable to God namely to Gods glory not to our glory and profit Otherwise they shall proceed from the love of our selves not from the love of God When as thou doest any thing thou must not heed or eare what men speak whether they praise thee or no so that thou know that it pleaseth God according to the saying of the Apostle 1 Cor. 10.31 Doe all things to Gods glory But yet true glory wee may lawfully desire and seek for according to that Let your light so shine before men that they may see your good works Briefly Mat. 15.16 in good works faith is required because except wee be certainly perswaded that they are acceptable unto God they are done with a contempt of God The commandement is required because faith hath an eye unto the Word Wherefore seeing there is no faith besides the Word there can be no good works also besides the Word Lastly Three sorts of works failing in the former conditions it is required that they be done to the glory of God because if they be attempted with a desire of our own glory or profit they cannot please God By these former conditions all these works are excluded 1. Which are sins in themselves and repugnant unto Gods law and his will revealed in the Word 2. Which indeed are not repugnant unto the law neither in themselves good or evill but which may yet by an accident be made good or evill Workes not repugnant unto the law are made evill or sins by accident when as they being not commanded of God but imposed by men are done with an opinion of worshiping God therein or with the offence of our neighbour These kinde of works faile in these two former conditions of good workes 3. Which are good in themselves and commanded by God but yet are made sins by accident in that they are unlawfully done as not arising from those lawfull causes by which the doers of them should be moved to them and which in doing they should respect that is they are not done by faith neither to this end chiefly that God might therein be honoured These kind of works faile in the two latter conditions of good works 2. The works of the regenerate and unregenerate differ in that the good works of the regenerate are done after all the conditions before specified but the good works of the unregenerate though they be commanded by God yet 1. They proceed not of faith 2. Are not joyned with an inward obedience and therefore are done dissemblingly and are meere hypocrisie 3. As they proceed not of the right cause that is of faith so are they not referred to the chief end which is Gods glory Therefore they deserve not the name of good works 3. This difference which appeareth in the works of the godly and the wicked confirmeth also that the morall works of the wicked are sins though yet not such sins as those are which in their own nature are repugnant unto Gods law For these are sins by themselves and in their own kind but those other are sins only by an accident namely by reason of defect because they neither come of faith neither are done for Gods glory Wherefore this consequence is not of force All the works of the wicked and Paynims are sins Therefore they are all to be eschewed For the defects only are to be eschewed not the works A Table of the kinds of good works Of good works some are 1. Truly good which according unto the definition of good works are done 1. By Gods commandement 2. Of faith and these are 3. To Gods glory and these are and these are 1. Perfect as are the workes of Angels and mans workes were before the fall shall be in the life to come 2. Unperfect as are the workes of the regenerate in this life 2. Apparently good such as are indeed commanded by 1. God and are in their kind good but evill by accident because they are not performed on that manner and to that end which they should 2. Men for religions sake as traditions advertisements and precepts of Pharisees and Papists Mat. 15. In vaine they worship mee c. 2. How good works may be done Against the Pelagians and Papists THis question must be unfolded and plainly expressed because of the Pelagians who attributed good works even to the unregenerate and because of the semi-Pelagian Papists who have coyned preparative workes of free will Good workes may be done through the grace or assistance of the holy Ghost only and that by the regenerate onely whose heart is truly regenerated of the holy Ghost by the faith of the Gospel and that not onely in their first conversion and regeneration but also by the perpetuall and continuall government of the holy Ghost who both worketh in them an acknowledgement of sin faith a desire of new obedience and also doth daily more and more increase and confirm the same gifts in them Unto this doctrine S. Jerome
also consenteth Let him be accursed saith he Who affirmeth the law to be possible without the grace of the holy Ghost Wherefore out of this doctrine we learn that men not as yet regenerated are able to doe no good and that even the holiest men sin also except the benefits and blessings of regeneration be continued This we may see in Peter and David Without regeneration no one part of a good work can be so much as begun because we are by nature evill and dead in our sins Mat. 7.11 Ephes 2 1. Esay 6.6 All our righteousnesse is as the cloth of a menstruous woman In which saying also the Prophet comprehendeth himself and even the holiest among men If in the Saints themselves nought else but sin is found before God what then in the unregenerate What these are able to performe we see in the Epistle to the Romanes in the two first chapters Now as by our selves we are not able to begin good works so neither are wee our selves able to accomplish any good works Matth. 7.18 Jerem. 13.23 John 15.5 Phil. 2.13 An evill tree cannot bring forth good fruit Can the Blacke moore change his skin or the Leopard his spots then may yee also be good that are accustomed to doe evill Without me can yee doe nothing It is God which worketh in you both the will and the deed even of his good pleasure Without imputed righteousnesse we are all in the sight of God abomination filth and dung But the righteousnesse of Christ is not imputed unto us before our conversion Therefore it is impossible before our conversion that either our selves or our workes should please God Faith is the cause of good works Faith cometh from God Therefore the effect also shall come from God neither shall it go before the cause and therefore good works cannot be before our conversion An answer to the Papists question touching preparative workes Here notwithstanding some demand of us whether there be no preparative works Ans If they meane by preparative works such workes as are unto us an occasion of repentance or which God useth to work in us repentance such as are externall civill demeanour and a life led according unto the law hearing reading and meditation of the Word yea oftentimes the crosse and afflictions we may grant that there are some preparative works of this kind But if by preparative works they understand workes before conversion due according to the law whereby as by mans good endeavour God is allured and encited to impart on the workers true conversion and other his benefits and graces we utterly deny that there are any such because according to S. Pauls rule Whatsoever is not of faith is sin The Papists terme these works merits of congruity Rom. 14 23. The Papists merit of congruity that is such as in themselves indeed are imperfect and deserve nothing yet such they are that for them it may seem meet to the mercy of God to bestow on men conversion and life eternall But true it is that Paul saith God hath mercy on whom he will not on them who deserve mercy For no man deserveth ought of God but plagues and punishments When yee have done all those things which are commanded you Rom. 9.18 Luke 17.10 say Wee are unprofitabe servants we have done that which was our duty to doe 3. Whether the works of Saints be perfectly good THe works of the Saints are not perfectly good or pure in this life 1. Because the Saints which doe good workes doe many things which are sins in themselves for which they are guilty before God and deserve to be cast out into everlasting pains Cursed be he that abideth not in all Yea the holiest men do many evill works commit many sins and acts which are evill in themselves Such was the sin of Peter thrice denying Christ and of David murthering Vriah committing adultery willing to cover it and numbring the people 2. Because they omit many good things which they should doe according to the law 3. Because there is not that degree of goodnesse in those works that proceed from the Saints which ought to be and the exactness of the law requireth for their good works are not so pure and good as God requireth Yea when the Saints perform most holy works yet are they not perfect but have alwaies in this life defects and are stained with sins For faith and the love of God and our neighbour whence good works flow are imperfect in us in this life The effect then shall not be perfect because the cause is not perfect For we doe not perfectly know and love God and our neighbour and therefore neither doe we so cheerfully and perfectly as we ought perform these works unto God and our neighbour I see another law in my members rebelling against the law of my minde And this is the cause why the works of the godly cannot stand in the judgement of God Seeing then all our works are imperfect let us acknowledge and bewail our defects and infirmities and so much the more hasten unto perfection Hence it is apparent that that device of the Monkes touching works of supererogation A refutation of works of supererogation Luke 10.35 is a wicked doctrine which they feign to be works undue to God and the law when men perform more then they ought O blasphemous opinion against that of Christ When yee have done all c. Object 1. If thou * Supererogaveris spendest any more c. Therefore there are works of supererogation Ans In Parables and similitudes opinions may not be grounded on every circumstance and particle seeing that which is like is not altogether the same The Samaritane saith If thou spendest any more not on God 1 Cor. 7.25 but on the sicke man Object 2. I give mine advice saith S. Paul speaking of Virgins concerning whom he had no commandement from the Lord Wherefore advice may be given of doing more works than are commanded Ans I give my advice to wit that I think it profitable and commodious for this life Mat. 19.22 but not meritorious of life eternall Object If thou wilt be perfect goe and sell all that thou hast Therefore there be some exhortations which being put in practise give perfection Ans This is but a speciall commandement whereby the proud young man is called unto humility and to the love of his neighbour and to the office of an Apostleship in Jurie and Christ requireth not supererogation at his hands but perfection and that also he requireth only to cause him to understand how far off he is from it 4. How our works though not perfectly good please God IF our works were not acceptable unto God they should in vain be performed We must therefore know how they please him Whereas then they are in themselves imperfect and many waies defiled they cannot of themselves please God by reason of the exactnesse of justice which is
in God How beit they are acceptable unto him in Christ the Mediatour through faith that is for the merit and satisfaction of Christ imputed unto us by faith and for his intercession with the Father for us For as wee our selves please God not in our selves but in his Son so also our works being imperfect and defiled in themselves yet are accepted of God for the righteousnesse of his Son wherewith whatsoever is imperfect and uncleane in them is covered so that it cometh not into Gods sight The person who is the Agent of good works must first be acceptable to God and then the workes please him Otherwise the very best works of man without faith are not gratefull unto God but are an abomination unto him because they are nothing but hypocrisie And the works of the person which pleaseth God so please God as the person himself doth Now the person pleaseth God for the Mediatours sake that is by the imputation of the righteousness and sanctification or satisfaction of Christ being clad therewith as with a garment before God and therefore the works also of the person are for the Mediatours sake pleasing and acceptable unto God God doth not examine our imperfect justice and our works as they are in themselves according to the strict rigour of the law according to which he should rather condemne them but regardeth and considereth them in his Son Hence is it that God is said to have had respect unto Abel Gen. 4.4 and to his offering to wit in his Son in whom Abel beleeved Whence Christ also is called our High Priest by whom our workes are offered unto God Heb. 11.4 He is called also the Altar whereon our prayers and works being put are pleasing to God whereas otherwise they should stink in the fight of God Wherefore it followeth that we doe as it were supply and repaire our want and defect with the perfection of Christs satisfaction in Gods judgement Therefore saith Paul Phil. 3.9 That I might be found in him that is not having mine owne righteousnesse which is in the Law but that which is of the faith of Christ c. 5. Why we are to doe good workes and whether they be necessary BEfore in the 86. Question certain impulsive causes unto good works were specified and expressed which pertain unto this place namely Our regeneration having a necessary coherence with our Justification Our gratefulnesse for our Redemption Our glorifying and magnifying of God The confirmation of our faith and election and our good example unto others whereby to winne them unto Christ These weighty causes may most amply be enlarged if we reduce them to these three Classes or principall heads to wit if we say that good works are to be done by us in respect 1. Of God 2. Of our selves 3. Of our neighbour I. Inrespect of God they are to be done In respect of God that Because of the commandement Mat. 5.16 1. Because of the commandement of God Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarily to give our selves to good works John 15.12 Rom. 6.13 1 Theff 4.3 that we may perform due obedience unto God who requireth it of us This is my commandement that ye love one another Being made free from sin yee are made the servants of righteousnesse This is the will of God even your sanctification For Gods glory For the glory of God For the setting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us that both by them we may worship and magnifie God and others seeing the same may glorifie out heavenly Father like as that saying of Christ before alledged out of S. Matth. doth teach us To testifie our thankfulnesse Because of that thankfulnesse which the regenerate owe. It is right and just that by whom we are redeemed and from whom we receive exceeding great benefits and those of all sorts we should also love magnifie worship reverence him and declare our love and thankfulnesse towards him by our good works and obedience But God deserveth all our duties by his benefits and wee merit not his benefits by any or all our duties therefore wee owe unto him thankfulnesse in lieu of them which is to be declared in our obedience and good works Rom. 2.1 I beseech you brethren by the mercy of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God Ye are made an holy Priest-hood to offer up spirituall sacrifices acceptable to God by Jesus Christ II. We are to doe good works also in respect of our selves In respect of our selves and that For confirmation to our selves of our faith Mat. 7.18 James 1.20 Phil. 1.11 That by our good works we may make testimony of our faith and may be assured thereof Every good tree bringeth forth good fruit That faith which is without works is dead Filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Now by our works wee must needs know that wee have faith because the effect is not without his cause and wee must know the cause by his proper effect When as therefore we finde not in our selves good works or new obedience wee are hypocrites neither have we faith but an evill conscience For true faith only which never wanteth all her fruits bringeth forth as a fruitfull tree good works obedience and amendment of life and these fruits likewise discern and distinguish true faith from historicall and temporary faith and so also from hypocrifie For our assurance of remission of sins That we may be assured that we have obtained remission of sinnes through Christ and are for Christs sake justified before God for justification and sanctification are benefits linked together which so cleave together and that necessarily as they never can be severed or pulled asunder For Christ obtained both for us at once namely both remission of sins and the holy Ghost who stirreth up in us by faith the study and desire of good works and new obedience For our assurance of our Election 2. Pet. 1.10 That we may be assured of our Election and Salvation Give diligence to make your calling and election sure These proceed from the cause next going before For God hath chosen from everlasting of his free mercy those only which are justified for the merit of his Son Whom hee predestinated Rom. 8.30 them also he called and them also he justified Therefore we are assured of our Election through Justification and that we have received from Christ our Justification which is never given unto the Elect without Sanctification wee know by faith And that we have faith
Pet. 1.6 4.12 The one is from God the other from the Divell and the Flesh The temptation whereby God tempteth us is a triall of our faith godlinesse repentance and obedience by whatsoever encumbrances which are by God opposed to every one as by all evils by the devill the flesh lusts the world afflictions calamities the crosse c. that our faith patience and constancy may be manifested and made knowne both to our selves and others So God is said to have tempted Abraham Joseph Job David Lord thou hast proved me So God is said to tempt his people by false Prophets and to try us by the crosse The temptation whereby the Devill and our flesh and the wicked also tempt us is every soliciting to sinne which soliciting it selfe also is sin 2. The Devils temptation Job 1. 21. So the Devill tempted Job that he might seduce and withdraw him from God whom he had before loved and served albeit the matter fell out otherwise then the devill would have it Object But God tempteth no man Answ James 1.13 God tempteth no man that is by soliciting him to sinne or evill but he tempteth by procuring and trying us The Devill the World our Flesh tempt us that is solicite us to evils and withdraw us from God But God so tempteth no man and yet he is said to have tempted Abraham Job David that is to have tried their faith and constancy by afflictions and the crosse so by the same he trieth our faith hope patience love invocation constancy whether we will or no worship and serve him also in affliction Hereby we easily understand seeing temptation is attributed unto the Devill and to the corrupt lusts and inclinations of men in what sense God may be said to tempt or not to tempt men For Sathan tempteth both offering occasions of sinning without and instigating within to sin thereby to draw men headlong into destruction and to reproach God Corrupt inclinations tempt because they bend and are prone to actions by God forbidden But God tempteth not to destroy us nor to cause us to sin but to try and exercise us when either he sendeth calamity upon us or permitteth the Divell or men or our flesh to provoke or invite us to sin hiding for a while his grace and efficacy in preserving and ruling us that our faith and constancy may be more knowne and apparent not verily unto God himselfe as who from everlasting knoweth what and how much it is and how much also hereafter it shall be by his favour and blessing but to our selves and others that so also a trust and full perswasion of Gods presence and protection may be confirmed in us by the examples of deliverance and in others a desire of following our example may be kindled through the beholding of our perseverance and that in all of us may be raised and stirred up true gratitude and thankfulnesse towards God who delivereth his out of temptations So God tempteth Abraham commanding him to sacrifice his son Isaac Gen. 22. Exod. 15.25 16.4 He is said to have tempted the people with want of water He commandeth Manna to be gathered as much as was sufficient for every day that he might tempt or prove the people whether they would walke according to his Law or no. He is said to tempt the people by false Prophets Deut. 13.3 that he might know whether they loved him with all their heart and with all their soule In the embassage of the Princes of Babel God left Hezekiah to tempt or try him 2 Chron. 32.31 and to know all that was in his heart Wherefore this prayer which Christ taught us Leade us not into temptation but deliver us from euill speaketh not simply of triall and manifestation of our faith and godlinesse unto which also David offereth himselfe of his owne accord saying Prove me O Lord and try me examine my reines and mine heart Psal 139.23 James 1.13 And Saint James speaketh not of our triall but of our incitement to sin Let no man say when he is tempted I am tempted of God for God cannot be tempted with evill neither tempteth he any man But every man is tempted when he is drawne away by his owne concupiscence and is enticed Then when lust hath conceived it bringeth forth sin and sin when it is finished bringeth forth death It is also hereby manifest how God punisheth the wicked or chastiseth or tempteth the godly by evill spirits neither yet is he the cause or partaker of those sinnes which the Divels commit For that by the wicked the wicked are punished or the good chastised or exercised it is the righteous and holy worke of Gods divine will but that the wicked execute the judgement of God by sinning that commeth not so to passe by any fault of God himselfe but through the proper corruption of the wicked and such as themselves have purchased God neither willing nor allowing nor working nor furthering their sinne but in his most just judgement only permitting it when executing and accomplishing by them his owne worke and counsell either he revealeth not at all his will to them or moveth not their will to have his revealed will as the end and levell of their action This difference of the works of God and the Devill and even Gods working of his just worke by the Devill but permitting only the sin of the Devill is evidently confirmed by the story of Job Job 1. 2. Where God purposeth to try Job but the Devill to destroy him The same is likewise confirmed by the story of Achab 1 Kings 22. 2 Thes 2. and by that prophecy of the Apostle concerning Antichrist where the Divell seduceth men to destroy them and God will have them to be seduced thereby to punish them and suffereth the Devill by sinning to execute and fulfill his will 2. What is to leade into temptation WHen God is said to leade us into temptation it is meant that God according to his most just will and judgement trieth us Now to leade us into temptation wherewith the Divell tempteth us is that God permitteth the Divell to solicite us Now we here in this petition pray against both which also we briefly touched before namely What here we pray against our triall and allurement or soliciting to sinne For we desire 1. That God will not tempt us to try us but yet with a condition of his will and pleasure and if he do tempt us yet that he will not tempt us above our strength and that also he will give us strength 2. We desire that he will not suffer the Divell or the world or our owne flesh to solicite us to sin or if he suffer them that yet himselfe will be present with us that we fall not wholly into sins The meaning then is Leade us not into temptation that is suffer us not to be tempted above our power neither suffer the Devill so to tempt us
neighbour is 614. Justification The signification of the word 384. How we are justified by grace how by Christs merit how by faith 385. Three causes why faith onely justifieth 386. Foure reasons of our maintenance of this doctrine against Papists ibid. Ten causes why we cannot be justified by works 387. That this doctrine doth not make men either carelesse or profane 389.390 With what difference faith and works are required in them that are to be justified 390. Vide Faith Works K KEy What the power of the Keyes of Gods Kingdome is and why called a key 481.482 Two parts of the power of these keyes 483. To whom the power of these keyes is committed 485. How the power of the keyes differeth from the civill power 488.489 Kill How the Letter is said to kill 23. King Christians are Kings 237. Kingdome What Christs kingdome is 233. what is the kingdome of Christians 237. Foure differences between Christs kingdome and ours 237. How the kingdome of heaven is opened 480. 481. The power of the keyes of this kingdome and what those keyes are 481. 482. Of Gods universall and speciall kingdome 634. The parts of Gods kingdome ibid. c. How manifold ibid. Who is king and head in this kingdome 635. Of the Citizens and Laws of this kingdome 635. 636. Its enemies and laws 636. How it is said to come ibid. Why we are to desire that it might come 637. L LAW The differences betweene the Law and the Gospel are two pag. 2. What it requireth of us 36. A distinction of Law and faith 38. Why the love of our neighbour is called the second commandement 38. What it is to examine our selves by the law and how we do apply the curse of the law to our selves 39. What the law is in generall 516. Its parts 517. How far abrogated and not abrogated by Christ 519. 520. 522. By faith the Law is three waies established 523. In what the Morall law differeth from the Gospell 523. 524. A difference between civill and ecclesiasticall laws 544. Foure uses of the ceremoniall law 617. Two of the Judiciall and Morall law ibid. Seven uses of the Morall law in nature restored 618. Why we are to desire the perfect fulfilling of the law by us in this life ibid. c. How the law is the Letter and how the Gospel is the Spirit 621. Christ in himselfe fulfilled the law two waies 621. And in us two waies ibid. The law is said to increase sin two waies ibid. Letter What is meant by the word Letter in holy Writ 23. How the Letter is said to kill ibid. Liberality What. 608. The affinity between liberality and parsimony 609. Life Eternall life what 375. Who giveth it 376. To whom for what cause how 377 When. 378. Whether in this life we may be assured of everlasting life 378. Lord. Why Christ is called Lord why Our Lord and how many waies 268. 269. Lost Five meanes by which the Spirit is lost 346. Love Why the love of God is called the first and greatest commandement in the law 37. The law and feare of God how they differ 537. Lust What. 602. Three kinds of it 602. 603. Lying What with distinctions 611. M MAgicke What. 534. Magistrates Foure duties which they owe. 592. Man What maner of creature he was made by God pag. 40. The end of his creation ibid. What the image of God is in man 42. How far forth lost and how repaired in man 43. 44. It was necessary that man should have free power either to stand or fall 71. No other creature could sat is fie for man but man 113. How the parts of mans body are attributed to God 152. Marriage What. 613. Its causes 604. Eight conditions of lawfull marriage 604. Whether it be a thing indifferent or no. 605. The duties of married persons ibidem Masse The originall of the word 456. 457. the difference betweene the Lords Supper and it 456. 457. 458. Nine causes for which the Masse is to be abolished 460. Meanes It must be used for three causes 217. Mediatour Our Mediatour must be very man pag. 114. 115. He must be very God 116. Reasons 116. 117. Eight reasons why the Sonne not the Father nor the holy Ghost should be Mediatour 118. 119. What a Mediator is and what need man hath of one 120. The office of a Mediatour 121. What our Mediatour doth for us with the benefit of his Mediatourship 122. Three things in the person of a Mediatour 123. There can be but one Mediatour 123. Christ Mediatour according to both natures 229. Whether there be two natures in Christ our Mediatour 273. The office and properties of Christs Mediatourship 285. 286. 287. Member What it is to be a member of Christ 243. Mercy Arguments of the mercy of God in preserving his creatures 163. Merits No good work of the creature meriteth reward 217. The efficacy of Christs merits performeth three things unto us 223. Whether our good works can merit 514. 515. Ministers Ministry What. 587. It s end degrees and duties 587. 588. Vnto whom it is to be committed 588. Miracles How true miracles are discerned from false 9. Misery Why the knowledge of our misery is necessary 34. Whence knowne 36. It s name and nature ibid. Known two waies 39. Modesty What. 594. Murther Why internall murther is forbidden 596. N NAme Foure significations of distinctions of Gods name 556. The parts and vertues of the right and lawful usage of the name of God 558. What the name of God signifieth 632. Nature Whence the wickednesse of mans nature ariseth 45. Why Nature cannot throughly shew what God is 150. Whether there be two natures in Christ our Mediatour 273. The truth of Christs humane nature proved 273. Sin is not of the nature of mans flesh but an accident only thereof 275. The union of the two natures in Christ 278. A rule touching the properties of both natures in Christ 281. 282. c. Whether Christ suffered according to both natures 293. Neighbour Why the love of our neighbour is called the second commandement 39. O OAthes Vide. Swearing pag. 569. c. Whether all oaths are to be kept 573. why the Israelites kept their oath made with the Gibeonites 574. Omnipotency Three things signified by Gods omnipotency 159. Two differences betweene the Church of God and Philosophy in conceiving of Gods omnipotency ibid. Order A double liberty of the Church in matter of order 18. There is order in the most disordered things 208. P PArents Foure reasons why parents rather then other Governours are to bee obeyed 590. Foure duties of Parents 591. Passeover What it was 467. 468. Its ends and uses 468. 469. Passion Vide Suffering What we beleeve concerning Christs passion 290. What is meant by the name of Christs passion 291. Three differences betweene Christs passion and mens sufferings 292. The causes impellent of Christs passion 294. the ends of it ibidem Passions Humane passions attributed to God for two reasons
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
wickednesse of mans nature ariseth pag. 45. Will. See the word Free-will pag. 75. 76. c. Will-worship is false worship 540. What GODS will is 638. How wee pray that that will may be done in earth as it is in heaven 638. 639. Of whom Gods will is to be done 640. Wisdome Christ is the wisedome of God 255. Wish How God is said to wish any thing pag. 87. Word Vide Scripture abundantly Why Christ is called the Word 230. 249. The word made flesh expounded 242. 254. See the word Flesh The word was a teacher from the beginning of the world proved by sundry testimonies pag. 234. The Word a person before Jesus was borne of the Virgin Mary pag. 248. The Word is equall with the Father pag. 258. The Word is consubstantiall with the Father pag. 261. A confession of the Incarnation of the Word made by the Fathers of Antioch pag. 289. How the Word of GOD doth absolve and condemne pag. 485. Workes Two reasons why the vertues of Ethnickes please not GOD. page 44. Our good workes that are praise-worthy proceed not from our selves but are Gods gifts pag. 87. Good workes how said to be Ours how not page 89. Not perfect in the Regenerate yet their imperfection pardoned page 93. How Christ will render to every man according to his workes page 94. No good worke of the creature meriteth reward page 217. Evill workes merit punishment justly ibidem Why our workes are imperfect pag. 387. Ten causes why wee cannot bee justified by workes ibidem The reward of workes are not of merit but of grace ibidem c. Three causes why GOD promiseth to reward our workes page 388. Wee must not be carelesse of doing good workes page 389. With what difference faith and good workes are required in them that are to be justified page 392. Concerning the impulsive cause of good workes page 499. A Table of their kindes page 509. Three things make a good worke page 508. Three sorts of workes failing in the former conditions page 509. A Table of the kindes of good workes ibid. c. Whether the Saints workes bee perfectly good page 510 How they please GOD though they bee not perfectly good page 511. Why wee are to doe good workes and whether they bee necessary page 512. 513. Whether they can merit of God page 514. World Five significations of the word World page 181. The Creation of the world proved by Scripture and Reasons pag. 181. 182. How GOD made it pag. 185. It was created of nothing ibid. 168. Reasons why not made in a moment pag. 168. For what causes God created the world pag. 187. Worship What the true worship of GOD is pag. 540. Will worship is false worship ibidem Things indifferent are to be diligently discerned from Gods worship page 541. Z ZEale What. pag. 599. A Table of the most choice places of Scripture which are occasionally handled by way either of Explication Controversie or Reconciliation or by way of Vindication from all Adversaries especially Papists Anabaptists and other Heretikes A work which was never done before but now composed and compiled with great labour and industry for the conscionable Readers satisfaction and benefit GENESIS Chapt. Ver. Page 1 31 50 2 7 335  15 101  17 297. 366 4 13 506  16 169 6 9 94 7 1 169 15 6 391  16 53 28 12 191 32 30 152 45 5.7 209  8 202 48 16 567 Exodus 3 14 173 12 2 210 21 6 320 31 27 581 32 7 384 33 11 152  19 201 Numbers 15 30 482 23 19 207 DEUTERONOMY Chapt. Ver. Page 4 10 152 5 24 152 15 8 156  â—0 490 17 â—â— 483 27 â—â— 387 32 29 87 Josua 9 15 574 1 Samuel 16 14 345 2 Samuel 12 11 202 16 10 202 24 1 97. 202 1 Kings 22 23 2â—0 2 Kings 19 34 566 2 Chronicles 15 17 94 Job Chapt. Ver. Page 5 1 567 7 7.10 369 10 20 368 12 25 202 14 2 367 17 1 369 19 1 368 Psalmes 8 6 169 10 4 147.283 14 1 147 32 1.2 382 37 24 140 45 8 228 51 4 507  12 345 55 2 147 82 6 169 88 10 368 104 4.29 335 106 31 392 110 1 251 115 3 205 116 3 303  11 94 119 2.9 94  10 202 143 3.22 382 146 4 368 Proverbs  25 246 8 4 166.207 16 15 384 17 1 209 21   Ecclesiastes 1 4 207 7 3 84 9 1 141 Esay 1 19 90 10 5 209 20 6 202 40 6 367 45 7 199 61 1 128 63 17 202 Jeremy Chapt. Ver. Page 1 5 420  7.13 90 18 8 199 23 6 392 31 31 622 48 10 202 Lamentation 3 37 202 Ezekiel 8 14.19 554 12 25 206 14 9 167 18 13 199  20 53  24 141 33 11 102.165.199 43 7 521 47 1 521 Daniel 4 32 209 9 24 392 Hosea 13 9 199 Joel 2 28 344 Amos. 3â— 6 101.186.199 Zachary 1 3 90  11 567 12 10 331 Malachy 3 1 256 Matthew 1 21 222 3 11 235 4 3.6.9 193 5 6 490  19 58  25 56  48 94 6 24 446  34 646 7 17 56  18 389 10 16 353 12 37 384  31 57.558 13 15 353  30 489 15 41 192 16 19 489 18 16 420 Chapt. Ver. Page  17 491  18 362.483 19 12 511  17 91 20 15 201 22 30 84.98  38.39 36.37 23 35 53  37 165.168 24 25 367 25 40 567 26 53 214 27 46 291.292 28 10 565  19 410.412.414  20 429 Marke 5 36 386 10 14 26 12 30 36.37 13 32 334 14 25 439 16 16 414.420 Luke 1 34 271 337  37 215 10 21 91  27 36.37 14 23 490 15 10 564 16 21 366  23.25 564 17 10 383.387 22 25 487 23 43 304.365  46 274 24 26 325 John 1 3 340  5.10 249  12 250  13.14 166.239.241.246  16.18 231  18 129.130  26 258  51 191 2 19.21 243 3 16 246.353.357.298  17 277.330  18 332  36 299 4 1 412  21.22.23 458  24 335 Chapt. Ver. Page 5 17.19 245.252  19 247.252  19.20 252  21 253  22.27 330  23 250  26 252.263 6 40.54.56 447  51 434  54 373  62.63 440.446 7 39 319 8 41 244  44 218  46 152 9 3 73 10 16 359  26 253  29 263 12 40 249  47 330  6 130 14 17 344  21 249 15 5 130.389  16 356  26 337.343 16 7 319.343  11 331 17 3 266.267  5 265  9 353  24 319  26 265 19 30 305  36 468 20 23 363 Acts. 1 11 315.316.320 2 3 344  23 202.293  33 343  38 337 4 28 202 5 4 609  3.38 218  28 214 7 6 366  56 325 10 43 298  44
mankinde did predestinate some to life eternall to be saved in Christ is none other in the counsell of God then what in time moved him that he should bestow upon his Elect according to his revealed word faith and life eternall to wit his meere good pleasure and free-will of electing them in a Christ and not their fore-seene holinesse or good b works for they were all sinners alike and unapt for good c works unlesse that God doth operate these in them because he had predestinated and d elected them before Testimonies of Scripture a Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Ephes 1.5 Who hath predestinated us whom he hath adopted to be sons in Christ Jesus to himselfe according to the good pleasure of his will Mat. 11.26 Even so Father because it hath pleased thee b 1 John 4.10 In this is love not that we loved God but that he loved us John 15.16 You have not chosen me but I have chosen you Rom. 9.11 Not of works but of him that calleth Tit. 3.5 Not by the works of righteousnesse which we have done but by his mercy he hath saved us Ephes 1.4 He hath elected us in him in love Deut. 7.7 Not because you were many hath God above all people loved and chosen you but because the Lord loved you c Ephes 2.3 We were all the children of wrath as others were Mat. 7.8 An evill tree bringeth not forth good fruit d 2 Cor. 3.5 Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God See also Ephes 1.4 Rom. 8.30 X. Why God did not choose all or did not forsake all but some onely and why he chose us rather then others I say Jacob Peter and Paul rather then Esau Judas and Simon Magus in Gods eternall counsell no other reason can be given then what is revealed in his Word to wit why he did not call all in time or not call convert or not convert to wit the gracious and just pleasure of his a will and not the fore-seene inequality worthinesse or unworthinesse of men as if God had fore-seene that these should be good in themselves and others should be wicked for God saw all men equally corrupted and therefore in respect of worth he might have justly b rejected all S. Paul tells us that the cause of this good will and pleasure of God was the manifestation of his mercy and c wrath but why that seemed good to God thus and not otherwise it is that unsearchable depth of the wisdome of God to be adored by us with the Apostle O the d depth The cause may be hid it cannot be unjust saith e Austine Testimonies of Scripture and of the Ancient Fathers a Mat. 11.25 26. I thank thee Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them to babes Even so because it pleased thee O Father See also Ephes 1.5 6. b Rom. 9.11 The children being yet unborne when they had done neither good nor evill that the purpose of God might remaine sure according to election that is not of works but of him that calleth c Rom. 9.22 What if he being willing to shew his wrath and make knowne his power hath suffered with much gentlenesse the vessels of wrath prepared for destruction and to make knowne the riches of his glory towards the vessels of mercy c. Rom. 9.17 For this cause have I raised thee that I might make knowne my power on thee and that my Name might be declared through all the earth Prov. 16.4 God made all for himselfe even the wicked for the evill day d Rom. 11.33 O the deep riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out e August ad Paul epist 59. Why some belong to predestination some do not belong the cause may be occult it cannot be unjust XI But the cause why God chooseth not these as uncleane vessels ordained to wrath and eternall a damnation is none other then why now and for ever according to Law and Gospell he punisheth and condemneth them to wit in regard of God his most just anger against b sin in regard of the reprobate their sins malice and c infidelity for as God in his justice punisheth none but for d sin so he predestinated no man to punishment but for sin Testimonies of Scripture a Prov. 16.4 God hath made all for himselfe the wicked also for the evill day See Rom. 9.22 Mat. 25.41 Jude 4. b Psal 5.6 He hateth all the workers of iniquity c Ephes 5.6 For these things the wrath of God cometh upon the children of disobedience d Ezek. 18.4 That soule that sinneth shall die XII Therefore there is no injustice in Gods predestination but all things are done graciously and justly for it is an act of grace to pardon the Elect that debt which he might have justly exacted from them and it is an act of justice to require it of the reprobate which he was not bound to remit unto a them yea God should be just if he punish b both because he found both in the same corruption they then that are condemned cannot pretend that they have not deserved punishment nor can they who are justified glory that they have deserved grace and c salvation Testimonies of Scripture and of Ancient Doctors a Mat. 20.13 15. Friend I do thee no wrong may not I do with mine own what I please Is thine eye evill because I am good Rom. 11.35 Or who hath first given to him that he might be repaied b August de bono perseverant cap. 8. He should be just though he punished both he who is delivered hath cause to give thanks he who is condemned hath no cause to complaine c Ambrose l. 2. c. 1. De vocat Gent. Neither is the complaint of the damned man just nor the bragging of the justified true if either the one say that he hath deserved punishment or the other affirme that he hath merited grace XIII All things saith Luther depend upon Gods predestination to wit In praefat comment ad Rom. who are to beleeve who not who are to be freed from sin who are to be blinded who are to be condemned and who justified For in them who are elected to life he worketh by calling them to repentance faith justice comfort a glory in those that are predestinated to damnation he doth not worke but in them he findeth sin infidelity injustice desperation and shame in many notwithstanding he worketh most just b induration and in all eternall desertion and rejection from Gods c presence Testimonies of Scripture a Rom. 8.29 30. Whom he fore-knew he also predestinated to be conformable to the image of his Son that he might be the first-borne among many brethren Those whom he predestinated he called whom he called them he hath justified whom he justified
is his eternall counsell in saving us before others for from this fountaine flowes the outward calling and inward also to faith in Christ of all those who shall be saved Hence flow faith and repentance justification obedience and perseverance in faith yea our whole salvation and glorification which the Scripture perspicuously teacheth and confirmes in these and such like sayings Whom he predestinated Rom. 8.30 Rom. 11.7 Act. 13.46 Eph. 1.3 c. them he called whom he called them he justified whom he justified them also he glorified Also Election hath obtained the rest waxed hard Also So many as were ordained to salvation beleeved Also He elected us in Christ before the foundations of the world that we might be holy and blamelesse before him in love whom he hath predestimated unto adoption by Jesus Christ De bono persev c. 14. Praesat ad Rom. to the praise of his glorious grace c. Austin confirmes the same saying This predestination of the Saints is nothing else but a preparation of Gods bounties by which they are most assuredly freed who are freed Luther also very emphatically confirmes the same in these words Both flow and have their originall from Gods eternall predestination to wit who shall beleeve who shall not beleeve who shall be absolved from sin who not that all this may be out of our power and onely in the hand of God that we are justified That this fountaine therefore must chiefly be knowne by Divines and by all who will be strengthened in faith and comfort and that it is to be perspicuously and soberly taught in Schooles and Churches who will doubt and that specially for two causes 1. For the glory of God that knowing the meanes and causes of salvation and the qualities of those that are to be saved and salvation it self not to depend from us but from Gods good pleasure alone we may ascribe our salvation not to our selves but wholly to Gods mercie 2. For our consolation that being assured that our faith perseverance and salvation depend not from our owne strength or free-will but that they are grounded on Gods eternall and immutable counsell we may be confident that the same is certaine and immoveable and in this confidence 2 Pet. 1.9 we may studie to make our election and vocation sure to us by continuali prayers and good works ordained by God for this end But this Article doth altogether foule and obstruct this most cleere fountaine with the dirt of equivocation for it denieth see the Conference that our faith and perseverance proceed from the fountain of eternall election as the effect from the first cause and it ascribeth both these in shew to Gods grace but indeed to mans will because it makes mans will the mistresse of Gods resistible grace it makes mans free-will stronger and more powerfull then Gods grace which can be resisted and makes the whole difference of those that are to be damned and saved depend on mens wills by which meanes it is plain that the glory of mans salvation cannot be wholly ascribed to God but he is of necessitie robbed of it Hence it utterly overthrowes both the certaintie of faith grace justification perseverance and indeed of our whole salvation and consequently of our onely comfort in life and death For who doth not understand that the assurance of grace justification perseverance salvation and our whole comfort in life and death can no waies consist with resistible grace and with mans will resisting or able to resist as it were with two principles either repuguant to each other or changing every houre Hence it is apparent what we are to judge of tolerance for who can say that an Article so equivocall and so captious with dangerous high tragicall straines is tolerable Who wittingly and willingly would buy or eat sugar mixt with poyson Who will account that a benefit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to have the apple of contentions flung into our Churches which will afford matter of perpetuall strife Will Physicians endure in their Schooles that Empericks adulterate or deny their doctrine of diseases Can Mathematicians endure the false delineations of Mechanicks introducing for example into a quadrangle a false sine for a true one and so overthrowing the grounds of their science Much lesse should equivocall doctrines be tolerated in the Church which using the pretext of grace Prosper Epist ad August deny grace by which the originall of salvation is placed in man mans will is preferred to Gods will therfore one is helped because he wills it but doth not will because he is helped Men are made beleeve that they who are originally evill receive the beginning of their goodnesse not from God but from themselves and 't is taught that God is pleased by other means then by those which he himself hath given And so much of the equivocations of the first Article but how that is rightly to be understood filled up and formed is explained * Cothurno 2º above ARTICLE II. Therefore Jesus Christ the Saviour of the world dyed for all and singular and so far that he hath obtained reconciliation and remission of sins for all by his death but on this condition that no man can really enjoy the said remission of sins except the faithfull man and this is according to the Gospel John 3.16 God so loved the world that he gave his onely begotten Son that whosoever beleeveth in him might not perish but have life eternall And 1 John 2.2 And he is the propitiation for our sins and not for ours alone but for the sins of the whole world The Examination THis is no new matter which the Remonstrants handle in this Article for of old the Semipelagians in Marsiles and Syracusa held the same in these words Our Lord Jesus Christ dyed for all mankind Prosper Epist ad August and no man at all is exempted from the redemption of his bloud although his mind hath been quite averse all his life from him because the mysterie of mercy belongs to all men by which therefore many are not renewed because they are fore-knowne that they account it needlesse to be renewed Therefore so far as concernes God life eternall is prepared for all but as for mans liberty of will it is received by them who of their owne accord shall beleeve God and shall receive the help of grace by the merit of their faith By this Article although in shew they amplified Gods grace and mans redemption yet in effect they minced both giving to God an indifferent grace to Christ the merit of redemption but to free-will the efficacie of both And while they would overthrow the doctrine of Predestination which Austin did maintaine out of the Apostle they did indeed shake the whole Gospel in ascribing the cause of faith and perseverance and consequently of mans salvation to God and Christ indifferently but to mans wit and free-will determinately which what it is they that are taught by God
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
time after it and are Novices in respect thereof Whereas then undoubtedly the ancientest Religion is most true for men received the first Religion that ever was immediately from God it followeth that the doctrine of the Church alone is true and divine Miracles The miracles whereby God from the beginning of the world confirmed the truth of this doctrine such as the Divell is not able to imitate in deed nay not to resemble in shew I meane The raising of the dead the standing still or going backe of the Sun Luke 7. Josh 10.13 2 Kin. 20. Exod. 14. 2 Kin. 2. Gen. 18. the dividing of the sea and rivers the making of the barren fruitfull and such like which miracles whereas they are the workes of God alone wrought for the confirmation of the doctrine of the Prophets and Apostles and God cannot give testimony unto a lye do powerfully evince that this doctrine is most true and proceedeth from God For albeit mention is made also of some miracles of the Heathen 1 Object Others also have miracles Ans It is not true and it is said of Antichrist and false prophets that they shall worke signes and great wonders so that the very elect themselves if it were possible should be seduced yet these neither in number not in greatnesse are equall unto the miracles of the Church and by the end for which they are done it may easily be discerned that they are not wrought by any divine power Wherefore there is a double difference especially by which true miracles are severed from false For first Those miracles which are vaunted of by the enemies of the Church are such as without changing course and order of nature They differ 1 In the substance may be done by the sleights and jugglings of men or Divels and seem therefore to others to be miracles because they perceive not the causes of them and the means wherby they are wrought Furthermore they have this as their chiefe end that they confirme Idols superstitions 2 In the ends manifest errours and mischiefes But the miracles with which God hath set forth his Church are workes either besides or contrary unto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest God hath wrought many miracles for the confirming of his truth whose very shew the divel is never able to imitate or resemble as the aforesaid miracles raising of the dead to stay or call backe the course of the Sunne to make fruitlesse and barren women fruit full But specially the miracles of God are distinguished by their ends from the divellish and feigned For they confirme nothing but that which is agreeing with those things which aforetime were revealed by God and that in respect of the glory of the true God of godlinesse and holinesse and the salvation of men And therefore it is said of the miracles of Antichrist 2 Thesâ—â— That his coming shall be by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish c. Now 2 Object They are doubtfull if any be so bold as to call in question whether or no the miracles which are reported in the Scriptures were done so indeed he is out of all question of very great impudency Ans The Antecedent is false For hee may after the same manner give the lye to all both sacred and profane histories But let us first understand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publike face of the Church and mankind In vaine should the Prophets and Apostles have endevoured to get credit unto their doctrine by miracles which men had never seen Furthermore the doctrine which they brought was strange unto the judgement of reason and contrary to the affections of men and therefore their miracles except they had been most manifest would never have found credit Also it cleerly appeareth both in the miracles themselves and in the doctrine which is confirmed by them that they who writ them sought not their own glory or other commodities of this life but only the glory of God and mens salvation To these arguments agreeth not only the testimony of the Church but the confession also of the very enemies of Christ who surely if by any meanes they could would have denied and suppressed even those things that were true and knowne much lesse would they have confirmed by their testimony ought that had been forged or obscure Oracles The Oracles and Prophecies of things to come verified by their events of which sort many are found in the books of either Testament whose heavenly fountaine and head-spring is evidently demonstrated in that it is the property of God alone to utter true Oracles Consent in the parts of doctrine The consent of each part of the doctrine of the Church For that doctrine which is contrary unto it selfe is neither true nor of God sith that truth consorteth with truth and God contradicteth not himselfe But the doctrine of the Prophets and Apostles alone except all other Religions manifoldly jarre discord and mutinize within themselves even in their very foundation and chiefe points Wherefore the doctrine of the Church alone is true and divine Enemies confession Luke 4.41 The confession of very enemies Because the Divell himselfe is enforced to cry out Thou art the Christ the Sonne of God and other enemies are constrained to confesse that this our doctrine is true for whatsoever goodnesse and truth they have in their Religions the selfe-same hath our Religion and that more cleerly and soundly disciphered and they may easily be convicted to have stollen it from our Religion and intermingled it with their owne forgeries as indeed it is the custome of the Divell through Apish imitation of God to mingle some truth with his manifold falshoods that thereby he may the more cunningly and easily deceive men Whence it ariseth that these things which other Sects have agreeable with our doctrine cannot therefore be refelled because they have borrowed them of us but those things which are contrary to our doctrine are at the first on set overthrown because they are the inventions of men Sathan and wicked mens hatred thereof The hatred of Satan and his instruments exercised against this doctrine For certainly that doctrine is true and divine which all the wicked yea and Satan himselfe with joynt conspiracy despite and endevour to abolish For Truth hatcheth hatred and John 8.44 The Divell is a lyar from the beginning and abode not in the truth But Satan and the world oppugne not nor hate more eagerly any doctrine then the doctrine of the Church because forsooth it accuseth them more sharply and handleth them more rigorously it oftner calleth their cavils into tryall sifreth and discovereth their
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
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
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
holy Ghost b John 3.3 5. 1 Cor. 12.3 2 Cor. 3.5 The Explication THe Question of Free-will or of the power of mans will in well-doing and performing obedience to God occurreth next in order after the tract of Mans Misery For necessary it is to know what ability man was of before his fall and of what strength after the same that thence descrying aright the effects of the first sin we may be the more pricked forwards and provoked to humility and to an earnest desire of Gods divine grace and protection and finally unto thankfulnesse towards him For this doctrine of Free-will is a view or contemplation not of mens ability and excellency but of their weaknesse and misery OF FREE-WILL The state of the maine question about Free-will THE principall scope and question of this disputation is Whether as man averted himselfe from God so on the other side hee be able by his owne strength to returne to God to receive grace offered by God and to amend himselfe And further Whether the Will of man be the first and principall cause why others are converted others persist in their sinnes and as well of the converted as not converted others are more others lesse good or evill and in a word doe either good or evill some after one manner some after another To this question the Pelagians and the like adversaries make answer That so much grace is both given of and left by nature to all men that they are able to returne unto God and obey him neither ought wee to seeke any other cause before or above mans Will for which others receive or retaine others refuse or cast away divine succour and aide in avoiding sinne and doe after this or that manner order and institute their counsels and actions Contrariwise we have learned out of the sacred Scriptures That no worke pleasing to God can be undertaken or performed by any man without regeneration and the sâ—â—â—all grace of the holy Spirit neither can more or lesse good be in any mans counsels or actions then God of his free goodnesse doth cause in them neither any other way can the will of any creature be inclined then whither it shall seeme good to the eternall and good counsell of God and yet all the actions of the created will both good and bad are wrought freely For the clearing hereof we are to consider 1 What the liberty of the will or free-will is 2 What difference there is of the free-will which is in God and that which is in reasonable creatures Angels and Man 3 Whether there be any liberty of mans will 4 What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of man 1 What the liberty of will or free-will is Liberty from bond bondage and misery LIberty sometime signifieth a relation or respect to wit the power or right that is the ordering either of person or thing made either by ones will or by nature to deale at his own arbitrement or motion according to honest lawes or order agreeable to his nature and to enjoy commodities convenient for him without inhibition or impediment and not to sustaine the defects and burdens or encombrances which are not proper to his nature This liberty may be termed a liberty from bond and misery and it is opposed unto slavery So God is most free because he is bound to no man So the Romans and the Jewes were free that is stood not charged with forraigne governments and burdens So a Citie is free from tyranny and servitude after a civill kind of freedome So we being justified by faith are by Christ freed from the wrath of God the curse of the Law and Moses Ceremonies But this signification of liberty appertaineth not to this present disputation of free-will because it is agreed upon on all sides that we all are the servants of God and are obliged by his Law either to obey him or to suffer punishment Our Will also willeth many things freely the liberty or power of performing whereof notwithstanding it hath not Liberty from constraint Secondly liberty is opposed unto constraint and is a quality of the Will or a naturall power of a reasonable creature concurring with the Will that is a faculty of chusing or refusing any object or action represented unto it by the Vnderstanding by it owne proper motion without any constraint the nature of the Will remaining still entire and free to doe this or that or also to suspend forbeare and deferre any action as a man may be willing to walk or not to walk And this is to put any thing in action upon mature deliberation which is the proper manner of the working of the Will This liberty of Will is in God Angels and men and their free-will is called free Arbitremen That thing is called free which is endowed with this faculty and liberty of willing or nilling But Abitrement is the Will it selfe as far as it followeth or refuseth in her choice the judgement of the Understanding for it compriseth both faculties of the mind to wit both the judgement of the mind or understanding of the object What free-will is the Will either receiving or refusing it Free Arbitrement therefore is a faculty or power of willing or nilling or of chusing or refusing any object represented unto it by the Vnderstanding by proper motion without constraint And this faculty or power of the soule is called Arbitrement Arbitrement in respect of the mind shewing unto the Will an object to be chosen or refused and it is called free in respect of the Will following of her own accord and without constraint the judgement of the mind or understanding Free For that is called free which is voluntary and which is opposed to that which is involuntary and constrained not which is opposed to that which is necessary For that which is voluntary may well stand with that which is necessary but not with that which is involuntary As God and the holy Angels are necessarily good yet not involuntarily and constrainedly against their will but with most free will because they have the beginning and cause of their goodnesse within themselves I mean Constrained free-will But that is said to be constrained which hath only an externall beginning and cause of motion and not also an internall whereby it may move it self to do on this or that manner Necessary Wherefore there is such a difference between necessary and constrained as is between a generall and a speciall For whatsoever is constrained is necessary but not contrariwise whatsoever is necessary is constrained Whence there ariseth a double necessity A double necessity A necessity of Vnchangeablenesse and a necessity of Constraint The former may stand with that which is voluntary the latter cannot Contingent The like difference is between things contingent and free For Whatsoever is free is contingent
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
neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty thereof But against that where it was said That the wils of all creatures are so guided by God that neither they are able to will what he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which God so ruleth as he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
Wil taken away or diminished in them but rather is increased and confirmed as who with all willingnesse choose and doe those things only which are just Fourthly Many places of Scripture confirme the necessity of those actions the liberty of which yet both we and our adversaries acknowledge it is shewed by many testimonies of Scripture that the Wils and voluntary Actions of good and wicked men which our adversaries maintaine to be and have been free and we also according to the right meaning of this word Liberty doe willingly confesse are so guided by the secret and unchangeable purpose of God that they neither can or could either doe or be otherwise Wherefore either so many manifest places of Scripture must be denied or openly corrupted or it must be granted that one and the same Action of the Wil is free contingent in respect of the Wil and necessary in respect of Gods government Fiftly it is declared by many places of Scripture Contingent effects lose not their contingencie by reason of any necessity imported by Gods decree The same is to be said of the effects of the will which are in respect thereof contingent that is free and might as well not be done as be done that al contingent effects doe retain their contingency which they have from the nature of their causes although they be done by the unchangable determination of the purpose or providence of God But al voluntary effects or motions are contingent in respect of the Wil which by nature was alike able to have done the plaine contrary unto them They therefore retain their contingency that is their liberty for this is the contingency of the actions of the Wil although they be so determined of by Gods Wil that there can be no other The reason of the Major in this argument is for that God so moveth the second causes and by them bringeth to passe what he wil that in the mean season by this providence he doth not destroy or abolish their nature which he gave them at their creation but rather preserveth and nourisheth it so that as concerning their nature some work contingently some necessarily although in respect of the liberty of Gods purpose al work contingently and in respect of the unchangeablenesse of his decree all work necessarily so as they doe For when God by the rising of the Sun lightneth the world hee maketh not the Sun so as if being risen it did not necessarily lighten or were apt by nature not to lighten and yet it is in the power of God either to change the nature of the Sun or that remaining as it is not to lighten the world as he shewed in Egypt and at the passion of Christ In like manner when the Quailes light at the Tents of the Israelites and the Ravens carry meat to Elias and one sparrow falleth on the ground God doth not make the nature of these living creatures such as could not be carried elsewhere and yet that they can have no other motion then that which they have by reason of the wil of God interposed coming betweene the Scripture plainly affirmeth Whereof it is manifest that as in other things which work contingently their contingency so in the will the liberty which is given it of God is not taken away but rather preserved by Gods government Now then if our adversaries in their argument understand that Liberty which consisteth in the deliberation of the mind and free assent of the wil we do not only grant but also better maintaine then they the liberty of wil in all actions thereof and so the Major of their argument shal be false to wit that those things which are done by the unchangeable decree of God are not done by the free-wil of men and Angels For this liberty the providence of God doth so not hinder but rather establish and confirm that without this that liberty cannot so much as be for God both keepeth his order which he appointed at the creation by his perpetuall efficacy and operation and doth inspire into al by his vertue true notions and right election But if they challenge a liberty unto the creature depending of no other cause wherby it is guided we deny their whole argument as knowing such a liberty of creatures to stand against the whole Scripture and that it onely agreeth unto God For him alone doe all things serve In him we live and move and have our being he giveth unto all not onely life or power of moving themselves but even breathing too that is very moving it selfe The will worketh together with God and is not meere passive Object 2. If the will when it is converted by God or turned and inclined to other objects cannot withstand it is even meere passive and so worketh not at all Answ This consequence deceiveth them because in the Antecedent there is not a sufficient ennumeration of those actions which the will may have when it is moved of God For it is able not onely to withstand God moving it but also of it owne proper motion to assent and obey him And when it doth this it is not idle neither doth it onely suffer or is moved but it selfe exerciseth and moveth her owne actions and yet this is to be understood of the actions of the Will not of the new qualities or inclinations which it hath to obey God For these the Will receiveth not by her owne operation but by the working of the holy Ghost The will of man withstanding the revealed will of God is yet guided by his secret will and therefore resisting doth not â—esist Object 3. That which withstandeth the will of God is not guided by it But the will of men in many actions withstandeth the will of God It is not therefore alwayes guided by the will of God Answ The consequence here faileth because there are four termes For the Major is true if both the revealed and the secret will of God be understood so that simply and in all respects it bee withstood and that bee done which simply and by no meanes it would have done that which is impossible to come to passe because of the omnipotency and liberty of God But in the Minor the will of God must bee understood as it is revealed For the secret decrees of Gods will and providence are ever ratified and are performed in all even in those who most of all withstand Gods commandements Neither yet are there contrary wils in God for nothing is found in his secret purposes which disagreeth with his nature revealed in his word and God openeth unto us in his law what he approveth and liketh and what agreeth with his nature and the order of his mind but hee doth not promise or reveale how much grace hee will or purposeth to give to every one to obey his commandements God though the mover of wicked wils yet not the mover of the wickednesse of the wils Object 4. If all
temptation so neither could he persist in integrity when he was tempted except God had sustained and confirmed him even as he confirmed the blessed Angels that they should not defect and fall away together with the other Apostates Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sin neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternall counsell and will of God The causes of humane reason refuted which lay the fault of the first sin on God Humane reason fancying her owne wit deriving the blame of sin from her self when she heareth these things is troubled and keepeth a stirre and feigneth many absurdities to follow except such a liberty of doing well or evill be given to man that his perseverance or falling depend of his owne will alone First That God was the cause of that first sin and by consequent of all other sins as which came all of the first fall Likewise That he was the cause of the sin of the Divell seducing man especially seeing the first sinne is not to be accounted a punishment as other sins for no sinne had gone before which should be punished with that sinne and therefore seeing God would not will that as a punishment he may seem to have willed it as a sin Answ But although there be nothing to the contrary why sin may not be the punishment even of it selfe whereas in the same action both the creature How the first sin might be a punishment unto it selfe and to that end permitted of God depriving himselfe of that conformity which he had with God might sinne and God depriving him of that good which he of his owne accord casteth away might punish as it is said of covetousnesse There is nothing worse then when one envieth himselfe and this is a reward of his wickednesse Yet notwithstanding there are other ends besides punishment Syrac 14. for which it was convenient for God to will the action both of the Divell and of man God would the temptation of man which was done by the Divell Other ends and causes why God would the action though not the sin both of Sathan and Adam as a triall of man by which it might be made manifest whether he would persevere in true piety towards God even as God himselfe did tempt Abraham immediately when hee commanded him to doe that which hee yet would not have done God would that assent of man by which he did yeeld unto the Divell against the will of God as a manifestation of the weaknesse and feeblenesse of the creature which cannot keep the gifts wherewith he was adorned by God without Gods speciall instinct and aide Likewise he would have this done as an occasion or way to manifest his justice and severity in punishing and his mercy in saving sinners as Exodus 9. Romanes 9. Now God respecting and willing these things in that perswasion and enticement of Sathan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not will it neither cause it but justly permitted and suffered it to be done For first Whatsoever things God doth they are alwaies just 2. Hee was not bound unto man to preserve and confirme him in goodnesse 3. He would have man to be tempted and to fall that he might try mans perseverance in true piety towards God 4. That hee might manifest the weaknesse of the creature 5. That his fall might be an occasion and way to manifest Gods justice and mercy These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free-will except hee had equall power as well to persist in obedience as to fall the consequence is not of force because they reason from an ill definition of mans liberty which they imagine cannot stand if it be determined and ruled by God But the whole Scripture witnesseth that it sufficeth for the liberty of the creature if the Will be inclinable of it selfe to the contrary of that which it chuseth and doth of it owne accord chuse that which the mind either liketh or disliketh And hence also is that dissolved that they say That man is not justly punished of God if he could not avoid his fall For he that sinneth willingly or doth draw on himself the necessity of sinning is justly punished his owne conscience accusing him neither is it unjust that he is forsaken of God and deprived of the grace of the holy Ghost who wittingly and willingly casteth it away and that he suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As It must needs be that offences shall come Mat. 18.7 but woe be unto that man by whom the offence cometh Gods deniall of grace no cruelty but a way to greater mercy At length they say That God is made cruell envious and far from bounty and mercie if he did not bestow that grace upon man without which he knew man could not stand or consist in temptation and yet would have him tempted of the Divell But these and the like tauntings and reproachings of the workes and judgements of God out of doubt are joyned with great impiety because they over-turn the ground and principle which is the first degree and step to godlinesse and reverence towards God that is that whatsoever God doth it is good and just and not disagreeing from his nature and law whether the reason thereof be knowne unto us or unknowne Wherefore this answer should suffice that it disagreeth not from the mercy and goodnesse of God whatsoever he doth But there is not want also of other answers As that deniall of grace doth not disagree but very well agreeth with the mercy bounty of God when God will have this to be an occasion of bestowing a greater grace and benefit as it is apparent in the fall and restoring of man againe that that is not disagreeing from mercy or any other vertue which doth appertaine to the manifesting of the glory of the chiefe good which is God For although it be mercy not to rejoyce in the ruine or destruction of his creature yet mercy ought not to fight with justice now it is just that more regard should be had of the chiefe good that is God both by himselfe and by others then of all creatures Wherefore very well doe agree together in God his mercy which will not the death of a sinner and his justice which suffereth mankind to fall that by his fall the severity and goodnesse of God may appeare The second degree of liberty after the fall The second degree of free-will is in man fallen borne of corrupt parents and as yet not regenerate In this state
confirmeth the faithful to yeeld obedience Lastly they cite all other sayings which seem to place conversion and good works in the will of men I have applied my heart to fulfill thy statutes Psal 119. He that is begotten of God keepeth himselfe 1 John 5.18 These and the like sayings attribute the work of God unto men 1. Because they are not only the object but the instrument also of Gods working Two causes why the workes of God are attributed to men which the holy Spirit exerciseth in them 2. Because they are such an instrument which being renewed and moved by the holy Spirit doth also it self work together and move it selfe For there is not one effect ascribed unto the holy Ghost and another to mans will but the same to both unto the holy Ghost as the principall cause unto mans will as a secondary and instrumentall cause The third degree of liberty in man regenerated The third degree of liberty belongeth to man in this life as hee is regenerated but yet not glorified or in whom regeneration is begun but not accomplished or perfected In this state the Will useth her liberty not only to work evill as in the second degree but partly to do ill and partly to do well And this is to be understood two waies 1. That some workes of the regenerate are good and pleasing to God which are done of them according to Gods commandement but some evill and displeasing to God which they doe contrary to the commandement of God which is manifest by the infinite fallings of holy men 2. That even those good works which the converted doe in this life albeit they please God by reason of Christs satisfaction imputed unto them yet are they not perfectly good that is agreeable to Gods Law but unperfect and stained with many sinnes and therefore they cannot if they be beheld without Christ stand in judgement and escape damnation The cause of the renewing and beginning of this liberty in man to good is the Spirit working by the Will The cause for which the Will beginneth to work well is this Because by the singular grace or benefit of the holy Spirit mans nature is renewed by the Word of God there is kindled in the mind a new light and knowledge of God in the heart new affections in the will new inclinations agreeing with the Law of God and the will is forcibly and effectually moved to doe according to these notions and inclinations and so it recovereth both the power of willing that which God approveth and the use of that power and beginneth to be conformed and agreeable to God and to obey him Deut. 30.6 The Lord thy God will circumcise thy heart and the heart of thy seed that thou mayest love the Lord thy God with all thine heart Ezek. 36.26 A new heart will I give you and a new spirit will I put within you and I will take away the stony heart out of your body and I will give you an heart of flesh and I will put my spirit within you and cause you to walk in my statutes Act. 16.14 The Lord opened the heart of Lidia that shee should attend to those things which were spoken of Paul 1 Cor. 3.17 Why the Will in the regenerate useth liberty not only to good but to evill also Where the Spirit of the Lord is there is liberty The causes for which the will useth her liberty not only to the chusing of good but of evill also are in number two 1. For that in this life the renewing of our nature is not perfect neither as concerning the knowledge of God neither as concerning our inclination to obey God and therefore in the best men while they live here remaine still many and great sinnes both Originall and others 2. For that the regenerate be not alwaies ruled by the holy Spirit but are sometimes forsaken of God either for to try or to chastise and humble them but yet are re-called to repentance that they perish not Of the first cause it is said Rom. 7.18 I know that in mee that is in my flesh dwelleth no good thing for to will is present with me but I find no means to performe that which is good Mar. 9.24 I beleeve Lord but help thou my unbeliefe Of the second cause it is said Psal 51.11 Take not thy holy Spirit from me O Lord why hast thou made us to erre from thy waies and hardened our heart from thy feare Returne for thy servants sake The Lord our God be with us Isa 63.17 1 Kin. 8.57 that he forsake us not neither leave us Therefore the regenerate man in this life doth alwaies go either forward or backward neither continueth in the same state Hence are deduced these two conclusions 1. As man corrupted before he be regenerated cannot begin new obedience pleasing and acceptable unto God so he that is regenerated in this life although he begin to obey God that is hath some inclination and purpose to obey God according to all his commandements and that unfeigned though yet weak and struggling with evill inclinations affections and desires and therefore there shine in his life and manners a desire of piety towards God and his neighbour yet can he not yeeld whole and perfect obedience to God because neither his knowledge nor his love to God is so great and so sincere as the Law of God requireth and therefore is not such righteousnesse as may stand before God according to that saying Psal 143.2 Enter not into judgement with thy servant for in thy sight shall none that liveth be justified 2. They who are converted can no farther retaine good inclinations neither thoughts and affections and a good purpose to persevere and goe forward therein then as the holy Spirit worketh and preserveth these in them For if hee guide and rule them they judge and do aright but if he forsake them they are blind they wander slip and fall away yet so that they perish not but repent and are saved if so be they were ever truly converted 1 Cor. 4.7 Phil. 1.6 2.13 What hast thou that thou hast not received If thou hast received it why rejoycest thou as if thou hadst not received it I am perswaded that he who hath begun this good work in you will performe it untill the day of Jesus Christ It is God that worketh in you both the will and the deed John 15.5 even of his good pleasure Without me you can doe nothing Who shall also confirme you to the end that ye may be blamelesse in the day of our Lord Jesus Christ 1 Cor. 1.8 and 10.13 God is faithfull which will not suffer you to be tempted above that you be able but will even give the issue with the temptation that ye may be able to beare it 1 Pet. 1.5 You are kept by the power of God through faith to salvation This doctrine
also alwaies most just cause why sometimes for a season God would bereave them of the grace and guiding of the Spirit As it is said And the wrath of the Lord was againe kindled against Israel 2 Sam. 24.1 and hee moved David against them in that he said Goe and number Israel and Judah 2. We answer to the Minor Every forsaking or rather sleeping as it were of the holy Ghost in the regenerate is not a punishment neither done to that end That every forsaking is not a punishment or done to that end as to punish but sometimes also for triall that is for to make knowne and open the weaknesse even of the best and holiest both to themselves and others that they may learne that they cannot for one instant or moment stand against the tentations and assaults of Sathan if they be not presently sustained and ruled by the conduct of the holy Spirit and that so they may be made more watchfull and more earnest to call hereafter for the assistance of the holy Spirit and to beware of relapses and fallings Lastly that both in this life and in the world to come they may the better know and set forth their own unworthinesse and the mercy of God towards them who hath reclaimed and re-called them out of so many and grievous sins unto himself and having deserved a thousand times death and destruction hath not yet suffered them to perish For these causes it is said 2 Cor. 12. Lest I should be exalted out of measure through the aboundance of revelations there was given unto me a prick in the flesh And God hath shut up all in unbeliefe that he might have mercy on all Against this they say Rom. 11. That God doth promise the assistance of his holy Spirit to all that aske it But this is generall only concerning finall perseverance but not so as touching continuall perseverance For God promiseth no where that he will so guide his Saints by his Spirit in this life that they shall never fall By this which hath been said that objection also vanisheth to nothing when they say That the converted seeing they have in their own power to depart from that which is right and to resist have also perseverance in their owne power For although he constraineth not or violently draweth their wils but maketh them of rebels and enemies willingly and of their own accord to become the Sons of God and as concerning mens wils in this life there is nothing more prone then they to evill yet as touching the counsel purpose and working of God evidence of truth constraineth even the adversaries themselves to confesse that it cannot be but that the will of man must then obey when God according to his everlasting counsels hath decreed forcibly to move and encline it either to conversion or to perseverance Neither doth this immutability and efficacy of Gods purpose take away the liberty of will in the converted but rather increaseth and preserveth it and how much the more effectually God moveth it with so much the greater propension and readinesse it both will and doth good which the example of the blessed Angels confirmeth This is also more frivolous that they say That the godly are made carelesse and slothfull and the desire to persevere is diminished in them if they heare that their perseverance dependeth of the grace of the holy Spirit alone For we may very well invert this and returne it upon our adversaries seeing nothing doth more give an edge unto the Saints and those who are indeed godly to a desire and endevour to beware of falling and to a daily and earnest calling upon God then if they knew that they cannot so much as one moment stand against the tentation of the Divell and their flesh except by the vertue and instinct of the holy Spirit they be withdrawn from evill and be forcibly moved to good but contrariwise that opinion as experience teacheth maketh men carelesse and lesse minding to beware of sin by which men imagine that it is in their own power to depart from God listning a while and yeelding to their owne lusts and to returne again to God as oft as themselves think good so to do Now if so be this sentence concerning true perseverance depending on the grace of the holy Spirit breed in the reprobate and profane men a carelesnesse and contempt of God it is both foolish and injurious to judge of the elect and godly by their humour or for their frowardnesse to hide and smother the truth Lastly against the defects of liberty in the second and third state of degree of man they object after this sort If the whole conversion and perseverance doe so depend on Gods will and be the worke of God in men that neither they can have it in whom he doth not worke it neither they cannot but have it in whom he will worke it then not only the liberty The working of â—he instrumentall cause which is our will is not taken away when we put the working of the principall cause which is God but all the action and operation of the Will is taken away and there remaineth only that it be constrained and suffer which is against the Scripture experience the inward strife and combate of the godly our own confession But we answer that the Wil is not therfore taken away when as it doth not resist the Spirit forcibly moving it For to assent also and obey is an action of the Will But when they reply That we make that obedience of the Will in conversion and perseverance wholly the worke of God and so leave nothing to the Will what to do they run into another Paralogisme of consequent whereas they remove the working of the second or instrumentall cause for that the first cause or principall agent is put For that which is so wholly the work of God in man that man is onely as the subject in which God worketh in that we grant the Will is only passive and suffereth and doth work nothing as imprinting or working or maintaining in the Will and heart new qualities or inclinations But that which is so the work of God that the Will of man is not only the object but the instrument also of Gods working and an agent by it own force given it of God in producing an effect in that the Will is not only passive but both active and passive forasmuch as it is to this end moved of the Spirit to worke that it selfe might doe that which God will work by it which also cometh to passe in all the good actions of the Will even as in ill actions also when it is incited either by the Divell or other causes it selfe is not in the meane season idle Wherefore in Ezekiel it is added I will cause you to walke in my statutes and ye shall keep my judgements and doe them The fourth degree of liberty is in man perfectly regenerated after his
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
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
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
Therefore the world not being created God not idle before the creating of the world but contemplating his owne wisdome Ephes 1.4 he was idle Ans The consequence of this argument is denied For God before the creation of the world did contemplate and behold from everlasting his owne wisdome hee begot the Son from him flowed the holy Ghost Hee chose us in Christ before the foundation of the world to everlasting life hee decreed to produce and create the world in time and provided and prepared hell for curious seekers and searchers into the hidden and secret counsels of God as Augustine prettily answered a certain African demanding of him what God did before the creating of the world He made hell saith he for curious men which rush and break into his secrets Object 2. They collect arguments also whereby to prove That the motion or mutation of things which now is hath been from everlasting Whatsoever can any way be moved or changed say they that either having been such from everlasting hath admitted no change or motion which were absurd and is also denyed of us or hath been made such by some generation and motion But there is no motion or change except there be something before which can be moved and changed Wherefore no motion of any thing can be brought which some other motion hath not gone before and so there shall be no beginning of changes and mutations Ans There is an untruth and an unsufficient enumeration in the Major for that they imagining that things could never be produced out of other but by generation take away from God the power of creating what he will even out of no matter pre-existent or being before Wherefore our answer is That motion goeth before a moveable thing which is generated Motion goeth before any movable thing which is generated but not before that which is created but not which is created Object 3. All motion before which was quietnesse or a ceasing of mutation hath another motion going before it whereby is removed the cause of that quietnesse or let of mutation But they say that according to our assertion there is put a quietnesse before the first motion that ever was in the nature of things Therefore there must be some motion or mutation whereby the cause of that quietnesse was taken away and so there shall be no mutation which may be said to be the first There went not any motion before the beginning of motion in nature but only the creting will of God Answ The Major is true of the mutation and entercourse of things now begun after the creation but not of the originall of those mutations and changes which wee now see in the world for the let and stay of them was in the will of God onely which is not taken away but being the same and standing immovable from everlasting to everlasting beginneth and effecteth the beginnings and ends and mutations or motions of things and also quietnesse or cessation and a continuance in the same state most freely and without any mutation or change of himselfe Seeing then this his divine will alone beginneth the motion and mutation of things without second causes as he did in the creation of the world it was not onely not necessary but not so much as possible by reason of the eternity and immutability of the divine will that there should be any other motion before the originall and beginning of the motions and mutations of nature For God will from everlasting to everlasting that all should then begin to have their moving mutation and being when this beginning was made There is therefore an ambiguity in the word quietnesse Two significations of the word quietnesse in Philosophy for wee grant the Major as concerning that quietnesse which signifieth a privation in the subject that is taken away by re-entry of motion but the Major is false if it mean such a quietnesse as is an absolute deniall of the being of motion this is taken away not by motion but by the will of God which alone without second causes and any motion beginneth motion Object 4. If time be eternall then motion is also eternall for time is the measure of motion whereby wee judge how long or short all motion is But time is eternall because every instant or point of time is the end of that time which went before and the beginning of that which followeth Therefore also motion is from everlasting Time as it is taken for the measure of motion is not eternall Answ The appellation of time here is ambiguous or doubtfull and therefore causeth a double answer For if time be taken onely for the measure of some motion the Major is true but if it be taken for the during of any thing the Major is false as it is manifest in the during of quietnesse which during also is time So also eternity is time without any mutation of the thing which is eternall So the Minor also is true as concerning duration but as concerning the measuring of motion it is false Neither is it furthered by the argument which is adjoyned concerning an instant For the first instant or moment wherein any motion beginneth may be also without any precedent motion for otherwise we should be fain to say that all even the shortest motions of all things were from everlasting And that instant is only the beginning or first point or indivisible moment wherein time by the will of God began to flow or multiply but it is not the end of any time fore-past So the first point in a line hath only line after it not also before it that is it is the beginning of the line not also the end Object 5. Whatsoever hath a beginning hath also an ending The celestiall bodies have no ending Therefore they had no beginning Answ The Major is to be distinguished Whatsoever hath a beginning naturally by motion or alteration of a pre-existen subject hath an ending also and is corrupted to wit naturally by motion Heaven is not corrupted naturally but by the power of God The celestiall bodies are not corrupted that is naturally for they have not a matter which is capable of another form Therefore they had no beginning that is by naturall motion For by order of nature corruption followeth the generation of one thing out of another Now although heaven is not corrupted naturally yet it is corruptible by the absolute power of God working without any motion for the omnipotency of the Creatour is able most freely either to preserve the same state or to change or to bring to nothing as well those things which he formeth out of other things as which he produceth out of nothing Object 6. God is eternall Lib. 1. de Coelo cap. 9. Heaven is the palace and seat of God Therefore heaven is eternall Ans It doth not follow for first there are four terms in this Syllogisme For God is one thing Two causes why
the Scripture by which both Gods universall and particular providence are established for there is almost no point of heavenly doctrine which is more diligently inculcated and urged in the old Testament then the doctrine of Gods providence So in Jeremy God reasoneth from the generall to the particular that is from the rule it self to the example The generall is Chap. 27.5 6. I have made the earth the man and the beast that are upon the ground and have given it unto whom it pleased mee And presently hee adjoyneth the particular Now have I given all these lands into the hands of Nebuchadnezzar the king of Babel my servant Reason The arguments whereby the Providence is avouched are of two sorts whereof one demonstrateth the thing that is in question à posteriori that is from the works or effects of God the other à priori that is from the attributes or properties or nature of God whereon as their proper cause those effects depend yet more known proofs and more common and obvious are those which are drawn from the works or effects of God For by these as being more known unto us we learn and know the cause it selfe even the nature and properties of God then after we know the cause we return back again from it to the effects and demonstrate them by this and have distinct and perfect knowledge thereof And both these proofes and reasons are demonstrative necessarily and irrefragably proving that which is in question and common to Philosophy with Divinity But the properties and works of God are better known of them which are in the Church then of them which are without And further the providence of God is proved almost by the same arguments whereby it is shewed that there is a God The reasons drawne from the works of God for proofe of his Providence 1. Order THe order which is in the nature of things that is the most apt disposing of all the parts and the succession of motions and actions continuing by certain and perpetuall lawes and courses and serving for the preservation of the whole and for those ends whereunto things were ordained for where there is order there is necessarily a cause ordaining and disposing the same Psal 89. 10. 135. 147. 148. Now this order proceedeth not from a meer sensible nature neither cometh it by chance or fortune but contrarily he must needs be most wise who appointed and setled this order in the nature of things and so he also who by his providence governeth and ruleth nature The minde The minde and understanding which is in Angles and men Man which as it were a little world is ruled by a mind and understanding much more then is the great world governed by divine providence as in the administring whereof more wisdome is required Whence it is said He that planted the ear shall he not hear Psal 94.9 Or hee that formed the eye shall he not see The naturall knowledge of the law The naturall notions or principles ingraffed in our minds or the law of nature or the difference between things honest and dishonest Hee that hath ingraved in the minds of men the rule of directing their life he will have men to live according to that rule and thereafter respecteth and governeth their life actions and events But God hath ingraved in the minds of men such a rule whereby to discern that which is honest from things dishonest Therefore hee is both the beholder and Judge of mans life As many as have sinned without the law shall perish also without the law Rom. 2.12 13 14 15. and as many as have sinned in the law shall be judged by the law For the hearers of the law are not righteous before God but the doers of the law shall be justified c. Plant. captiv Hom. in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Plautus saith There is verily a God who both heareth and seeth what we doe And Homer God hath an upright eye The terrours of conscience The terrours and torments of conscience in the wicked which generally ensue upon sin committed by them These feares cannot be stricken into any without some intelligent and understanding nature which beholdeth and respecteth all humane affairs especially seeing the wicked cannot escape Therefore there is some revenger of sins and wickednesse who is God and who inflicteth those horrours Rom 1.18 2.15 and also who knoweth and regardeth all things even the secrets of men The wrath of God is revealed from heaven against all ungodlinesse and unrighteousnesse of men And Juvenal writing unto a friend of his some way to comfort him for the losse which hee had suffered by trusting too much a cousening and perjured Merchant Why saith hee dost thou think such fellowes to have escaped whose mind being conscious and guilty of the deed possesseth them with astonishment c. Rewards and punishments Rewards and punishments He that at all times and in all places adorneth vertue with rewards and draweth the wicked to punishment he must needs rule all mankind with his providence But God yeeldeth more pleasant successes and events to the good which live with moderation and soberly even to those that are without the Church and punisheth hainous offences with grievous punishments in this life yea when men wink at them Therefore God ruleth and governeth the whole world by his providence The righteous shall rejoyce when hee seeth the vengeance Psal 58.9 10. 94 10. hee shall wash his feet in the bloud of the wicked And men shall say Verily there is fruit for the righteous doubtlesse there is a God that judgeth in the earth He that nurtureth the heathen shall not he punish Like unto this is the heathen Poets Axiome Such things as a man doth such an end and fruit thereof surpriseth him The maintenance and preservation of Common-weals The order and preservation of Common-weals He that ordereth and setleth the Empires and States of the whole world preserveth and maintaineth them against the power hatred sleights furies of divels tyrants and wicked men which are far moe in number then the good and wish rather the suppression then the maintenance of lawes and at his pleasure altereth and translateth them it must needs be that he taketh care of and guideth the affairs counsels and actions of men But it is God who alone is able to perform and doth perform these things for none besides him is mightier then the divell and the order of Common-weales and Kingdoms doth alwaies continue Therefore God governeth all things by his providence By me Kings reign and Princes decree justice Prov. 8.15 Dan. 4.14 That living men may know that the most High hath power over the kingdome of men and giveth it to whomsoever hee will and appointeth over it the most abject among men And Tully saith in a certain Oration Pro Rabir. Common-weals are governed far more by the
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
ends of all events are wrought by the will of God God is the first cause The first cause is that which doth not depend of any other but whereof all second causes and their actions and motions depend and are governed But God is the first cause of all things Therefore God and his counsels and works do not depend or are governed of any other but all other things of him neither according to others actions doth he determine of his but himself decreeth all things so to be done that is God hath not therefore determined or decreed any thing for that he fore-saw the second causes would so doe but therefore all things shall be so for that they are so determined or decreed by him Now to depend of another is upon consideration first had of anothers action whether present or past or to come to be moved thereby to determine and doe a thing The unchangeablenesse of God fore-knowledge What God unchangeably fore-knoweth he also unchangeably willeth from everlasting But God from everlasting fore-knoweth unchangeably all things even those things which are most mutable Therefore hee would from everlasting unchangeably all things either simply or in some sort and respect The Minor is manifest The Major is thus proved All certain and unchangeable prescience or fore-knowledge dependeth on an unchangeable cause But there is no unchangeable cause besides Gods will for all second causes are in themselves changeable and might not have been Therefore Gods will alone is the cause of his unchangeable prescience that is God therefore fore-knoweth that a thing shall be so because he willeth and decreeth it to be done so either simply or in some respect For if he simply would it not it could never have been done and fore-known of him The summe is Gods wil and decree is the cause both of the event and of the foreseeing or knowing of it but the fore-seeing is not the cause of the effect Moreover prescience in God is not severed from his will and working as in creatures but they are both but one thing differing in consideration only Hath he said it Mum 23 19. and shall he not doe it And hath he spoken and shall he not accomplish it God the cause of all good as it is good All naturall good things are from God as the first cause But all the faculties motions actions of all things as they are meerly such are naturall good things that is things made and ordained of God in nature Therefore all are from God their authour and effecter and are wrought by Gods providence In him we live Acts 17.28 and move and have our beeing A confutation of certaine Sophismes or Cavils which are wont to be objected against the providence of God moving and governing all and every particular whether good or bad great or small most justly The first of confusions and things disordered in nature NO confused or disordered things have their beeing or are governed by the providence of God But whatsoever things are under the Sunne are confused 1 Cor. 14.3 Eccles 1.4 because all are vanity Therefore they are not ruled and governed by divine providence Answ The Confusions as they are such are not from God as efficient of them but directing them Major proposition consisting of doubtfull termes is to be distinguished No confuse things true if they be simply confuse are governed by the providence of God that is the providence of God working them as they are confuse All things that are under the Sunne that is humane things are confuse and vaine true but not simply so that no order and good at all lyeth hid and is found in that confusion For if they were such God for his great goodnesse and justice would not permit them to be done Wherefore if by the confusion of the world they collect and conclude that there is no providence there is more avouched in the conclusion then was contained in the premisses or they proceed from that which is in some respect so to conclude the same to be simply and absolutely so For whereas many things in the world are well ordered as the celestiall motions the preservation of the kinds of all things common-weals the punishments of the wicked men many more it may not by this argument be concluded of all things but of those only which are done against the order by God appointed that they are not governed by his providence but those things in which a most manifest order doth appeare shall be an evident testimony of Gods wisedome and effectuall working But if then they conclude that those disordered things are not ruled and governed of God so also shall there be more said in the conclusion than was in the premisses For it followeth thereof Not that the things confuse and troubled but that the confusion or troubling of order which is in them is not of God As the wicked were created of God albeit their wickednesse proceeded not from God but from themselves For every thing is not necessarily avouched of the concrete or subject so qualified which is affirmed of the abstract or quality it selfe Wherefore if it be again replied putting this Major That disordered things are not or are not ruled of God and therfore many things in the world not done by his providence even thus too is the Major diversly faulty For 1. Be it that it be granted that things disordered if they be simply such are not or are not ruled of God There is order even in disordered things yet cannot this be granted of them if both confusion and order in divers respects be found in them Now neither Divels nor men commit any thing so repugnant to the order settled by God wherein albeit in respect of their corrupt will it be most disordered there is not yet the most wise order of divine justice power and goodnesse lying hid under that consusion which themselves had caused and for the most part also the same doth manifestly appeare the event or God himselfe by his word declaring it Great confusion was there in the Jewes detestable murther when they crucified the Sonne of God and yet notwithstanding the hand and counsell of God hath defined and determined nothing with more wonderfull order and wisedome than the death of his Sonne for our sins All humane things therefore are vaine not in respect of the will and decree or providence of God for if we respect it they are most well ordered even such as in mens judgements seeme most disordered but in respect of men as concerning both the fault and punishment For 1. All our things God not illightning correcting and directing us by his Spirit are evill and displeasing God 2. They obtaine not their expected and hoped events or those at leastwise not firme and stable neither such wherein sound and solide felicity and blessednesse doth consist 3. That wisdome also which is the knowledge of Gods will and a true desire to be
obedient thereunto in this life is joyned with manifold errours sinnes and calamities Therefore humane matters are not ruled of God that is working them as they are confuse and sins but are ruled of God permitting sinnes even as they are sins and directing them to most good ends but working all that is good even those things which lye hid in things disordered and confuse Moreover The evils which just men suffer and the good which the unjust enjoy seem disordered in mens judgements but according to the judgment of God there is a most just order in them for those causes which are uttered in the word of God And those things are to be removed from the will and working of God not which in our judgement but which in the judgement of God are disordered Repl. They who are against God are not ruled and guided by God Divels and wicked men are against God Therefore they are not ruled and guided by his divine providence Answ Wee grant the whole reason in some respect namely that Divels and wicked men are not ruled of God by his speciall providence that is The wicked are not ruled of God so manifestly as the godly they withstand Gods revealed will but not his secret wil. by his holy Spirit lightning their mindes with the knowledge of Gods will and inclining their hearts not to respect and execute in their actions their owne lusts but the knowne will of God and so themselves to worke well together with God who by them worketh well But they are ruled and governed of God by his generall secret providence or government so that they cannot doe any thing but what God hath decreed to doe by them and are the instruments of his punishments and benefits though themselves thinke and respect some other thing According to his will he worketh in the army of heaven Dan. 4 3â— and in the inhabitants of the earth and none can stay his hand nor say unto him What doest thou The Kings heart is in the hand of the Lord as the rivers of waters Prov. 21.1 he turneth it whither soever it pleaseth him God moveth inclineth Gen. 45.5 7. and ruleth the wicked wil of Josephs brethren in such wise as not to kill Joseph but freely to sell him to the Ismaelites that by this means he might transport the family of Jacob into Egypt nourish multiply them and being oppressed by long servitude and bondage gloriously deliver them Assur though a wicked and proud King yet is called The rod of the Lords wrath Likewise the Assyrians are called The sanctified of God hired souldiers Esay 10.5 doing service to God whom yet their own ambition cruelty and coveteousnesse carried to take weapons against the Jewes Likewise every-where in Scripture God is said to infatuate and besot the wicked to strike them with a giddinesse to mad and amase them to effeminate them to fill them full of feare so that their spirits faile them at the noise of the falling of a leafe to rule the swords of the wickedwith his hand to obdurate and harden their hearts By these and the like it is manifest that even the deliberations counsels and actions of the wicked are subject to his divine providence and government and that it is not an idle permission in them but an effectuall working of God inclining their wils and guiding their actions at his good pleasure The second Sophisme of the cause of sinne OBject 1. All the actions and motions of all creatures are done by the will and working of God Many actions as the selling of Joseph the Assyrians warring against the Jewes are sinnes Therefore sinnes are done by the will and working of God and by force of consequent the opinion of universall providence maketh God the authour of sin Ans There is a fallacy of the accident in the Minor proposition Actions are sinnes Actions are no sins in themselves but by an accident not in themselves and as they are actions but by an accident by reason of the corruption of the instrument in those actions which God worketh most justly by him he not respecting this as to obey therein the known will of God This corruption or defect of the creature and the action which God worketh by the creature concurre together by an accident For neither is essentiall to other neither the cause of other but each is to other accidentary For both God would have wrought that selfe same punishment which he inflicted justly on the Jewes by the Assyrians sinning by an instrument not sinning and the Assyrian if it had pleased God to correct his will might gave been notwithstanding the instrument of Gods wrath and yet good how great soever severity he had exercised toward the Jewes As when God by his good Angels slayeth the wicked hoast of the Assyrians Sin therefore which is in the actions of the creature is not done by the will and working of God but by an accident to wit as God willeth and worketh those actions which are sins by the fault of the creature The summe of all cometh to this The good action of God exercised by an evill and corrupt instrument is no otherwise the sinne of the bad instrument than water which cometh pure out of the fountaine is made impure running through uncleane places or the best wine coming out of a good vessell wexeth sowre and eager being put in a corrupt vessell according to that of Horace Vnlesse the vessell bee pure Horat. lib. epist 2. whatsoever thou powrest in sowreth or further than the good worke of a good Judge is the evill worke of an evill servant or minister or the riding of a good horse-man is the halting of a lame horse In all these is a Paralogisme or fallacy of the accident that is there is a proceeding from the essence or thing it selfe to that which is but an accident to the thing and doth but by an accident concurre with it after this manner The going of a lame horse is a plaine halting The horse-man willeth and worketh the going of the lame horse Therfore he willeth and worketh the halting In like sort the Divel is created and sustained by God The Divel is wicked Therefore the wickednes of the Divel is from God as the author and effecter thereof Both which reasons are alike sophisticall and false Many things in respect of the creatures are sins in themselves Repl. 1. Those things which are in their owne kind sinnes or unto which the definition of sin agreeth they are in themselves sins Many actions are in their own kind sins as theft lying adultery murder Therfore they are sins in themselves Ans It is a fallacy reasoning from that which is in some respect so to that which is simply so For the whole argument is granted concerning actions prohibited by God in respect of the creatures as they are committed of them against the law of God knowne unto them either by generall or special
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
workes of both creations Whatsoever things the Father doth the same things doth the Son also The Father sheweth him all things whatsoever hee himselfe doth Therefore not only the workes of the second creation but also of the first creation preservation and administration of the world In the same place it is said As the Father quickneth so the Son quickneth whom he will But the Father was from the very beginning the giver of corporall and spirituall life By him were all things created which are in heaven and which are on earth things visible and invisible whether they be thrones Coâ— 1.16 17. or dominions or principalities or powers all things were created by him and for him And he is before all things and in him all things consist Thus far of the first creation that which followeth speaketh of the second creation Repl. 1. All these speake of the instauration of the Church Ans No Because that comprehendeth also the Angels Repl. 2. The Angels also were restored by Christ and joyned to their head Ans But the new creation is called a restoring from sinnes and death to righteousnesse and life this agreeth not to the Angels Repl. 3. By whom also hee made the worlds Heb. 1.2 The worlds that is the new Church Ans 1. God made the old also by him because it is one Church having one head and foundation 2. The Greek word ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is used in that place signifieth in Scripture the world not the Church And further when it is there added Bearing up all things by his mighty word those words speake of the preservation not onely of the Church but of all things And moreover hee rendreth a cause why hee is the heire not onely of the Church but of all creatures namely because he is the Creator and Preserver of all things Thou Lord in the beginning hast established the earth and the heavens are the worke of thine hands Repl. In these wordes hee converteth his speech to the Father to prove that hee was able by his power to lift up the Sonne to divine majesty Answ This is an impudent shift and elusion 1. Because it is said before But unto the Son which appertaineth to both places of the Psalme cited by the Apostle 2. Because the Psalme doth intreat of Christs kingdom and therefore those words which there are spoken of the Lord are to be understood next and immediatly of his person secondarily and mediately of the Father Repl. 1. If hee made all things then the Father made them not by him John 5. â—9 Ans Both he made them and they were made by him Whatsoever things the Father doth the same doth the Sonne also And yet the Father doth them by him Repl. 2. The Creatour cannot be compared with the creatures But Christ is there compared with the Angels Therefore creation of things is not attributed unto Christ Answ Hee is not compared with the creatures in any proportion but without proportion This the place it selfe of the Psalme proveth The heavens shall perish but thou dost remanine Repl. 3. If hee were Creatour and equall with the Father hee could not sit at his right hand Ans Wee may invert this and say of the contrary rather if he were not equall he could not sit at his right hand Because none but the omnipotent and true God is able to administer the kingdome of heaven and earth Who being in the forme of God Phil. 2.6 Esay 45.23 Rom. 14.11 Esay 41.12 Rev. 1.18 22.23 thought it no robbery to be equall with God Thus saith the Lord that created heaven Every knee shall bow unto mee This is said of Christ Againe I am I am the first and I am the last My hand hath laid the foundation of the earth and my right hand hath spanned the heavens when I call them they stand up together These words Christ applyeth unto himselfe In it was life and the life was the light of men Wee interpret that the Sonne of God is by himselfe the life In the Word was life as is the Father and the fountaine giver and maintainer of all life as well corporall and temporall as spirituall and eternall in all from the very beginning of the world John 5.26 Hee hath given to the Sonne to have life in himselfe as the Father hath life in himselfe They construe it That the man Jesus is the quickner and giver of life because in him is the life of all that no man without him and all by him are saved These are their words Unto which we reply If hee give eternall life to all so that no man hath it without him Therefore either no man was quickned before he was born of Mary which were absurd or he was the quickner and giver of life from the beginning Even as John affirmeth this of him as being verified in him also before he was made flesh Neither can this be understood only of his merit whereby he deserveth this life for men For that life is in him signifieth that he is John 5.21 10.26 by his efficacy and effectuall working the quickner and reviver as himself expoundeth it and the adversaries themselves confesse So are we also to understand his illightning of men that is the knowledge of God the authour whereof he was in all even from the beginning as himselfe saith No man knoweth the Father but the Son and hee to whom the Son will reveale him And John Baptist saith Mat. 11.27 John 1.18 No man hath seen God at any time the Son hath declared him The light shineth in darknesse And the light shined in the darknesse and the darknesse comprehended it not Wee interpret it That this word even from the beginning hath both by naturall light and by the voice of heavenly doctrine shewed God unto men but those who were not regenerated by his Spirit have not knowne this light They say That he shined not before hee began to preach Ans 1. If so then should he not have been the true light that is the authour of light and the knowledge of God but only a minister thereof as was John Baptist but the Evangelist in this respect maketh John Baptist diverse from Christ 2. He should not have been the illuminaâ—or of all men which yet themselves are faine to confesse Christ himselfe saith of himselfe and Saint John here of him Hee lighteth every man that cometh into the world that is either with naturall light or spirituall Hee was in the world and the world was made by him and the world knew him not Wee as touching the time hereof say He was in the world it was from the beginning of the world unto his incarnation all which time the Son of God hath in the world which was created by him shewed God unto men but is not knowne of men They construe it of the time of his preaching when he was not heard but despised and persecuted Ans
John 16.30 Eph. 5.25 26. Christ loved the Church and gave himselfe for it That he might sanctifie it and cleanse it by the washing of water through the word He is unchangeable Heaven and earth shall passe but my word shall not passe He is truth it selfe and the fountaine of truth Mat. 24.38 John 0781 0 8.14 John 14.6 Eph. 5.2 Though I beare record of my selfe yet my record is true I am the Way the Truth and the Life He is of unspeakable mercy Even as Christ hath loved us and hath given himself for us to be an offering and a sacrifice of a sweet smelling savour to God He is angry against sin John 3.16 Rev. 6.16 17. and taketh vengeance thereof yea of hidden sins He that beleeveth not the Son shall not see life but the wrath of God abideth on him Fall on us and hide us from the presence of him that sitteth on the Throne and from the wrath of the Lambe For the great day of his wrath is come and who can stand The Son therefore is God by nature and equall to the Father 4 The Scripture in like sort attributeth all Divine operations to the Son as it doth unto the Father And it communicateth unto him 1. All generall effects and works common to the whole three persons as that he is Creatour John 1.3 Heb. 1.3 By him were all things made Likewise that he is the preserver and governour of all things Bearing up all things by his mighty word 2. It appropriateth unto him certain speciall offices and functions appertaining to the safety of his Church as that he sendeth Prophets Apostles and other Ministers of the Church As the Father sent mee so send I you John 20 21. Ephes 4.11 He therefore gave some to be Apostles some Prophets some Evangelists and some Pastours and Teachers That he furnisheth his Ministers with necessary gifts and graces I will give you a mouth and wisdome where against all your adversaries shall not be able to speak John 1.18 nor resist That he revealeth unto us his spirituall doctrine The only begotten Sonne which is in the bosome of the Father he hath declared him unto us That he confirmeth this doctrine by miracles And they went forth and preached every where Marke 16.20 1 Cor. 11.23 Mat. 28.19 Rev. 22.16 John 16.14 John 10.14 16. And the Lord wrought with them and confirmed the word with signes that followed That he instituted Sacraments I have recived of the Lord that which I also have delivered unto you Baptise them in the name of the Father the Son and the holy Ghost That he revealeth things to come I Jesus have sent mine Angel to testifie unto you these things in the Church He shall receive of mine and shall shew it unto you That he gathereth the Church I am the good Shepheard and know mine and am known of mine Other sheep I have also which are not of this fold them also must I bring and they shall heare my voice and there shall be one sheep-fold and one Shepheard That he inlightneth the understanding and hearts of men No man knoweth the Father but the Son and he to whom the Son will reveale him Mat. 11.27 Luke 24.45 John 1.33 Titus 2.14 John 15.5 Gal. 2.20 Mat. 11.28 John 14.27 Then opened he their understanding that they might understand the Scriptures That he governeth the actions and lives of the godly Without me ye can doe nothing Thus I live yet not I now but Christ liveth in me That he ministreth comfort in temptations Come unto mee all ye that are weary and laden and I will ease you Peace I leave with you my peace I give unto you That he strengthneth and defendeth us against the temptations of Sathan and preserveth those that turne unto him by a true faith John 16.33 John 10.28 John 14.14 2 Cor. 12.8 even unto the end Be of good cheere I have overcome the world My sheep shall not perish for ever and no man shall take them out of mine hand That he heareth those that pray unto him If ye shall aske any thing in my name I will doe it I besought the Lord thrice and he answered mee My grace is sufficient for thee That he forgiveth sins justifieth and adopteth unto us to be the sons of God Esay 53.11 Mat. 9.6 By his knowledge my righteous servant shall justifie many That ye may know that the Son of man hath power to remit sins on the earth As many as received him John 1.12 John 10.28 1 John 5.20 Acts 10.42 Acts 17.31 to them he gave power to be the sons of God That he giveth life everlasting I give unto them eternall life This same is very God and eternall life That he judgeth the world It is hee that is ordained of God a Judge of quicke and dead Because he hath appointed a day in the which he will judge the world in righteousnesse by that man whom he hath appointed These divine works attributed unto the Son differ so from the divine properties which are attributed unto him as effects from their causes so that then his properties worke them 5. The equality of honour and worship dependeth of the equality of essence properties Esay 42.8 He hath equall honour given him and workes I will not give my glory to any other But the Scripture giveth equall honour and worship to the Father and the Son Therefore they are truely equall in God-head and in all the perfections thereof The Minor is confirmed 1. By testimonies Psal 97. Heb. 1.6 Rev 5.13 John 5.23 John 14.1 Psal 45.7 Heâ— 1.8 Acts 30 28. 1 Tim. 16. proving that he is worshipped of Angels and the whole Church Let all the Angels of God worship him That all should honour the Son as they honour the Father Faith and hope are due unto him Yee beleeve in God beleeve also in mee 2. He is called God absolutely and simply as is the Father 3. The Epithetes or titles of divine honour which are every where in the Scriptures attributed unto the Son as God blessed for ever The great God and Saviour The Lord himself from heaven The Lord of glory The Lord of lords and King of kings power and eternall Kingdom Sitting at the right hand of the Father The Bridegroom Husband Head of the Church God of the Temple which are all the Elect Trust and beliefe in him Invocation for he is worshipped of the Church of God and Bridegroome of the Church at all times and in all places Thanksgiving for his divine benefits Furthermore albeit the name of God especially being put absolutely and without restraint doth evidently prove the Sons equality with the Father as it hath been said yet seeing that signifieth moe things and is also applyed to others who are not by nature God we are diligently to collect and to have in a readiness those testimonies in which things proper to the true God only are attributed to the
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
person not which is common to the Trinity And Rusticus in his Dialogue against the Acephalists Not God the Word by the divine nature but the divine nature by the person of God the Word is said to be united to the flesh And a little after Wherefore both God the Word and his nature is incarnate he by himselfe and in that he is in himselfe his nature not so but by the person God the Word then as touching himselfe is united to the flesh for he is made one person and one subsistence with the flesh but as touching his nature he is conjoyned rather than united because there remaine still two natures Wherefore either foule and shamefull is the folly or notorious the malice and slander of certaine smatterers that of this very Orthodoxall and sound position not of the Schoolemen onely but of Councels also and ancient Fathers viz. The flesh is united to the Word in person onely or according to subsistence and this onely maketh the proper difference of personall union they inferre that by this meanes the divine nature of the Word is drawne away from the personall union But let them againe and againe look unto it lest by that their reall communicating of the essentiall properties of the God-head which are the very divine Essence common to the Sonne with the Father and the holy Ghost which communication they will have to be the personall union which they define by it they overthrow as well the eternall God-head of Christ man as also the manhood it selfe and withall plainly incarnate the whole Trinity That then one and the same Christ is and is called truly and really the very eternall God immense omnipotent Creatour and true naturall man finite weak subject to passion and sufferings and a creature the only cause is the unity of person subsisting in two natures perfect whole and really distinct divine humane For every individuall and person is denominated or named of the natures or forms and their properties and operations concurring or subsisting in it Wherefore seeing in the same individuall person of the Word doe truly subsist and belong to the substance of one Christ these two most divers natures unto one and the same Christ of which soever nature he be called doe agree and are affirmed of him all the attributes and properties both divine and humane but after a diverse manner For the attributes which agree to Christ in respect of the personall union are of two sorts some are attributes or properties of the natures others of his office The naturall attributes are those which are proper to each nature whether the same be essentiall belonging to the essence of the thing or which necessarily follow and accompany it without which the nature cannot consist or accidentall which may be away and wanting without the destruction of the nature The essential properties and perfections of the God-head are To be eternall uncreate immense every where present not to be circumscribed in place omnipotent omniscient and the like which are the very essence of the God-head as also to create to give the holy Ghost to regenerate The essentiall attributes of the humanity are To have a soule understanding immortall and a body compounded of the elements consisting of skin bloud flesh bones veines and sinewes having a certaine and definite greatnesse figure proportion and collocation or locablenesse of parts and therefore to be circumscribed in one place to be solid visible palpable and such like These Christ retaineth for ever because without these nothing can be a humane nature The accidentall properties of the humanity are those infirmities which ensued upon sin which infirmities Christ together with the humane nature it selfe assumed and took without sin For he took the form of a servant which by his Resurrection and Ascension he laid down again The attributes of his office are called those which agree not to one nature onely but to both together that is it agreeth to the whole person according to both natures as being the compound of both A rule to be observed as touching the attributes or properties of both natures in Christ BOth natures and their properties are truly and really affirmed of the person and of themselves interchangeably in concrete terms or voyces yet so that the proper predicate which is proper unto one nature is attributed to the person not according to both natures but according to that onely to which it is proper The reason is for that one and the same persons subsisting in two natures hath and retaineth for ever really the properties of both natures and also because one and the same person is signified by the concrete voyces of both natures And therefore one and the same man is living and corporeall according to diverse natures and the corporeall is living by the soule only and contrarily the living is corporeall by the body onely for both soule and body are of the substance and essence of the same man so likewise one and the same Christ is God eternall immense omnipotent according to the God-head onely is man the Virgins Son created finite infirme and did suffer according to his humanity onely so likewise God is man borne of a Virgin annointed with the holy Ghost and suffered according to the flesh And man is God eternall creatour omnipotent giveth the holy Ghost not according to the humane nature but according to the divine For the sense and meaning of these speeches is The person which is God Creatour of all things omnipotent by reason of the God-head the selfe same person is man a creature infirme by reason of the flesh subsisting in it But notwithstanding one nature and the properties thereof whether they be uttered in abstract or in concrete voyces cannot be affirmed of the other nature or forme truly and really The reason is Because the union is not made in the nature that is two natures are not made one nature and because in neither nature the properties of the other doe really exist neither can exist For the natures doe not communicate each to other their essentiall properties as neither doe these impart their essence that is one nature doth not receive the properties of both natures Wherefore these kinds of speeches are false The God-head is the man-hood or man was conceived borne did suffer was dead and againe these The man-hood is the God-head or God is eternall immense uncircumscribed in place omnipotent giveth the holy Ghost doth regenerate For all these are no more true and to be admitted than those A soule is a body or corporeall mortall visible and a body is a soule or a spirit invisible immortall Object 1. The whole person of Christ is really omnipotent everywhere eternall c. The humanity and the God-head are the whole person of Christ Therefore both are really omnipotent every where eternall c. Answ This argument the Ubiquitaries who most of all ground upon it and often use it have borrowed from Swenkfieldians who commonly in their
and omnipotency not of his flesh but of his God-head united thereunto by which Christ-man doth effectually apply to us those benefits which he hath obtained for us of his Father Now to acknowledge when we worship Christ the Mediatour these things in him and to professe the same both in words gestures and actions is the honour which is due and is exhibited by us to his humanity by reason of the God-head united thereto yet so that this veneration of his humanity is not separated from the honour which agreeth to Christ according to his God-head For with one and the same particular and individuall invocation and worship we speak to and honour whole Christ God and man according to the properties of both natures which he retaineth and will have also now in his glory and for ever to be attributed to him unitely but yet distinctly that is As the person and office of the Mediatour so the adoration or worship is compound having parts whereof some agree to the God-head some to the flesh and as in the office so also in the honour of the person the properties and operations of the natures are not separated neither yet confounded but being united are distinguished Wherefore as it doth not follow The God-head in Christ is Redemptresse by reason of the flesh assumed Therefore it is alwayes subject to sufferings and mortall did suffer and was dead So there is no necessity in this Ubiquitary argument Christs humanity is adored by reason of his God-head Therefore the same is also really omniscient omnipotent and after the same manner to be adored as is the God-head The reason is because of the fellowship or conjunction of office and honour in the person the same properties and operations in natures are wrongly and heretically inferred The summe of all is That Christs humanity is adored by reason of his God-head cometh not thereof as if his humanity also were really omniscient and omnipotent as is the God-head For by reason of these and other like properties is the God-head onely invocated but because it doth truly know understand heare our necessities cogitations desires prayers the divine intelligence and understanding which is united to it revealing and opening them unto it and also because what we crave at Christs hands the same it effectually performeth not by the bones sinewes hands fingers feet but by the force and power of the same God-head Furthermore that manner and forme of speaking whereby the properties of one nature are really attributed to the person denominated of the other nature or of both natures is usually called the communicating of the properties Likewise The communicating of names because the names and attributes of both natures are affirmed of the same person and of themselves interchangeably by reason of the unity of person consisting of both natures The communicating of properties hath some resemblance of the figure in speech called Senecdoche and is termed by many Synecdoche because that is affirmed of the whole person which agreeth unto it onely in respect of one of the natures as a part It is also called a mutuall and interchangeable attribution because as humane properties are attributed unto God in respect of the humanity so divine are attributed unto man in respect of the divinity As God suffered Man is omnipotent So likewise the communicating of names For Man is God and God is man by reason of the personall union of both natures A rule to be observed concerning the attributes or properties of the office of Christ Mediatour THe names of Office and Honour agree unto the whole person in respect of both natures keeping still the difference in natures of properties and operations These attributes are rightly affirmed of subjects both concrete and abstract that is both of the person and of the natures For it is well said The God-head quickneth the manhood quickneth and God or man quickneth The attributes of office are To be the Mediatour to make intercession to redeeme to save to justifie sanctifie purge from sinnes to be Lord and Head of the Church to be worshipped to heare and such like These offices require the properties and operations of both natures not separated neither yet confounded but conjoyned and distinct For even for this very cause was it necessary that the two natures should be united in Christ Mediatour that what neither nature could doe being set apart in the work of our Redemption that Christ subsisting in both joyned together might doe and accomplish by both As therefore the natures themselves so their properties also or faculties of working and operations are proper and remain divers and distinct yet so that they concurre to the effectuating and working of one effect or work and benefit as parts and communicated labours For albeit the natures doe alwayes labour and work together in the office and benefits of the Mediatour and neither without other yet doth not therefore one worke the same which the other doth But each worketh according to his property and force of working onely that which is proper to each nature and not that also which belongeth unto the other As neither the soule doth that which is proper to the body neither the body that which is proper unto the soule each doing their proper function So likewise the humanity accomplisheth not that which is proper to the God-head nor the God-head that which is proper to the manhood but the same Christ executeth and performeth one and the same office and benefit by both natures which he hath in him as parts of his person the Word working according to the property therof what belongeth to the Word and the flesh in like manner executing according to the peculiar and proper faculties therof and not according to others that which belongeth to the flesh For the properties and operations proper to each nature are not common to both natures but to the same person consisting of both natures Wherefore in such like phrases of speech concerning Christs office which are called of the ancient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is communicatings or such as make things common the properties and operations of natures are to be distinguisht from the office of the person and from the honour which in respect of the office is due unto the person likewise one effect or act The antropall that is both of God and man or worke or benefit from one operation or action as the whole from a part The office is common to both natures but the natures proper faculties of working and actions in executing that office are not common to both natures For that the same should be both proper and common doth imply a manifest contradiction So the work and benefit of whole Christ is a certaine whole thing and is as it were compound and common to both natures but there are two parts hereof and diverse operations proper to each nature which are wrought joyntly and belong to the same person which is Christ God and man that is
both are wrought of one person according to diverse causes and originals of working or according to diverse natures but not by one and the same nature By these grounds it is easie to dissolve and assoile most of the sophismes and cavils with which at this time both the Swenckfieldians ard Ubiquitaries are wont to glose and blanch that their reall communicating of essentiall properties in natures and their Eutychian deifying of Christs flesh and to thrust the same upon the simpâ—e for the true majesty of Christ himselfe For thus they reason The office and benefits of the Mediatour his Redemption intercession purging from sins quickning sitting at the right hand of the Father his dominion and Lordly power over all creatures his presence with the Church beholding ruling all things raising the dead judging both quick and dead all these agree to Christ according to both natures Therefore the humâ—â—â—y as well as the divinity is also it selfe really omniscient searcher of hearts omnipotent present in the substance of his body at the same moment in all places doth of it selfe know all things heare our complaints and prayers give the holy Ghost and work by him in the hearts of the chosen faith and conversion and to conclude in respect of these things the humanity it selfe also is for it selfe adorable and to be adored as well as the God-head To these and the like there is one and a ready answer namely That it is ill going from the person and from the office and honour of the person to the properties and operations of the natures Or The society and conjunction of the office and honour doth not cause or inferre the same properties or operations of both natures Or In the affirmation of the office and honour are not signified the same properties of both natures nor the working of the same operations but the conjunction or concurrence of distinct operations proceeding from distinct properties to the same effect or action Theantropall that is of God and man The reason is Because of redemption quickning adoration and the like which are the functions benefits and worship of the whole person there are moe and diverse manners and parts which will agree really to one and the same person but not to one and the same nature but some to the God-head onely some onely to the manhood Wherefore this Major of the reason is false Whatsoever things agree unto Christ God and man according to both natures the same also doe agree after the same manner and as touching all parts to both natures For it doth not follow Because the God-head is Redemptresse therefore also it suffered and was dead Now That those things which in the person and office of the Mediatour are and abide proper unto one nature neither are made nor are by reason of the union common to both natures may be shewed at large but now let these few suffice 1. Such as is the union of the natures such is the communicating of the properties But the union of the natures was not made in the natures or into one nature but in the person or in one person Therefore the communicating of the properties was made in the person not in the nature that is the union maketh the properties of both natures common not to one nature but to one person For not one nature but one person hath truly as two natures so also double properties and operations and those infinitely differing created and increate finite and infinite Wherefore as by union the manhood was not made the God-head or God so neither is it immense infinite and omnipotent But contrariwise man is truly and really as God eternall so omnipotent also and every-where and giver of the holy Ghost The reason is because not the manhood but the man-Christ hath indeed in his substance the eternal and immense God-head 2. That which is proper to one cannot be common to moe that is cannot exist or be found together in other subjects also of divers natures For To be proper and To be common are contradictory and therefore in farthest repugnancy 3. There cannot be made one omnipotency and one omnipotent operation to be both natures whereby as well the manhood as the God-head should be really omnipotent and work divine things but there must needs be also one essence of both whereby the manhood also must be really God For the omnipotency which they will have one and the same to be communicated to the flesh is the God-head it selfe 4. If Christs humanity in the office of the Mediatour doth it self really and effectually performe not onely that which belongeth unto the flesh but also those things which are proper unto the God-head then either his God-head shall be idle and doe nothing in the work of our Redemption or surely the flesh assumed shall doe more and more shall be due and yeelded unto it than unto the Word which assumed and took it 5. If the flesh because it is said to be quickning is sort also may it be said that the God-head also because it is Redemptresse is subject to suffering and did suffer For both quickning and redeeming are properties of the office common to both natures but not after one and the same manner 6. The whole Majesty of the God-head is that it is an essence existing not of another but of it selfe and subsisting by it selfe spirituall or incorporeall eternall immense unchangeable of infinite power wisdome goodnesse c. That is the whole Majesty compriseth all the perfections and operations proper unto the God-head But omnipotency is the whole Majesty of the God-head according to the supposition of the Ubiquitaries For so Schmideline writeth in the 142. conclusion of his disputation of the Lords Supper and of the communicating of the properties had at Tubing in the yeere 1582. In the word omnipotency I comprise the whole Majesty of the God-head And in his 143. conclusion Omnipotency is the very essence it selfe of the God-head c. Therefore If Gods omnipotency be really communicated to Christs humanity so that this also is by reason of the omnipotency communicated unto it really omnipotent of necessity then by reason of the same omnipotency really communicated Christs humanity shal be indeed an essence subsisting of it self and by it self incorporeall eternall immense Creatresse of all things that is God himselfe blessed for ever and so by consequent the divine person For an essence intelligent subsisting by it selfe and which also is God must needs be the person And these are the fruits of reall communicating of properties in natures The participation of the God-head exaltation and majesty of the flesh and such like is not a reall communicating of the essentiall properties of the God head made into the humane nature or an omnipresence omniscience omnipotency that is a God-head of the manhood For such a communicating should not perfect but destroy the manhood and convert it into the God-head and dissolve the personall union of distinct natures but
it is 1. The very union of the humanity with the Word in such sort as it being created and finite doth together with all the essentiall properties thereof subsist not in a created person of the same humane nature but in the increate and eternall person of God the Word by reason of which union God the Word but not the God-head is and is called truly man and contrary man but not the manhood is and is called truly eternall God No dignity and eminency can be imagined greater than this neither doth it agree to any but to the flesh of Christ only 2. It is the excellency of gifts For these Christs humanity received without measure that is all whatsoever and most great and most perfect that may fall into a created and finite nature 3. The office of the Mediatour to the performing whereof the united but yet distinct properties and operations of both natures doe necessarily concur 4. The honour and worship which by reason of the Mediatourship agreeth and is given to whole Christ according to both natures keeping still as was before said the difference of properties and operations in natures Now whatsoever testimonies some bring either out of the Scriptures or out of the Fathers which were sound in faith thereby to prove that their Eutychian transmutation and a third kind of communicating forged by themselves that is exequation or equalling of natures all those testimonies indeed belong either to the grace of union of the natures which is signified by the communicating of properties or to the grace of Christs headship which compriseth the office and honour of the Mediatour which are affirmed of whole Christ by way of communicating or to the habituall grace that is the created gifts which Christ received without measure which are properly affirmed of the flesh or humanity These gifts which are also called graces are not properly effects of the personall union as are the attributes or properties of the natures and office 1. Because they are communicated to the manhood as well of the Father and the holy Ghost as of the Word or Son For he is said to have received of the Father the spirit without measure that is abundantly likewise to be annointed with the holy Ghost And if the gifts were effects of the union it would follow of necessity that the flesh was united not to the Son onely but to the Father also and the holy Ghost 2. The union of the flesh with the Word was from the very moment of the conception alwayes most perfect But the consummation and perfection of gifts was not untill the accomplished time of his resurrection and ascension For he was indeed humble weake and contemned he was indeed ignorant of some things he did indeed increase in wisdome stature and in favour not with men onely but also with God himselfe 3. The flesh when it was in the state of humility had not immortality or a nature not subject to sufferings or the like and yet remained it alwayes united with the Word Wherefore the habituall gifts or graces of the humanity for which it is also in it selfe really wise mighty just holy follow not the personall union in respect of dependency as the effect followeth and dependeth of his cause but only in respect of order Because indeed the humane nature was first to subsist and be before it were inriched with gifts and it subsisted united to the Word in the very first moment of the conception But after what manner the humanity is united unto the Sonne of God hath been said before For by the speciall and miraculous working of the holy Ghost in the womb of the Virgin of her bloud was the flesh of Christ formed sanctified and united according to subsistence or personally unto the Word 4. Why it was necessary that the two natures should be united in the person or subsistence of the Sonne of God FOr what cause Christ our Mediatour was to be together both a true and perfect just man and true that is by nature man and withall true God hath been declared of us before in the Common-place of the Mediatour For the work of our Redemption could not have been compassed and finished by the Mediatour without the concurrence of divers natures and operations in the same person For albeit he suffered and died in the flesh yet his passion and suffering could not have that force and efficacy to redeem justifie and sanctifie us neither could Christ have applyed those benefits unto us except he had been withall true and naturall God Of the incarnation of the Word the confession made by the Fathers of Antioch against Paulus Samosatenus This confession in taken out of the Acts of the first Ephesâ—â—e Councell WE confesse our Lord Jesus Christ begotten before all worlds of his Father but in the last times borne according to the flesh of the Virgin by the holy Ghost subsisting in one person only made of the celestiall God-head and humane flesh Whole God and whole man Whole God also with his body but not according to his body God whole man also with his God-head but not according to his Godhead man Againe whole adorable also with his body but not according to his body adorable Whole adoring also with his God-head but not according to his God-head adoring who le increate also with his body but not according to his body increated Whole formed also with his God-head but not according to his God-head formed Whole consubstantiall with God also with his body but not according to his body consubstantiall as neither also according to his God-head he is co-essentiall with men but he is according to the flesh consubstantiall unto us existing also in his God-head For when we say he is according to the spirit consubstantiall with God we doe not say he is according to the spirit co-essentiall with men And contrarily when we affirme him to be according to the flesh consubstantiall with men we doe not affirme him to be according to the flesh consubstantiall with God For as according to the spirit he is not consubstantiall with us for according to this he is consubstantiall with God So on the other side he is not according to the flesh co-essentiall with God but according to this he is consubstantiall with us And as we pronounce these to be distinct and divers one from the other not to bring in a division of one undivided person but to note the distinction and unconfoundablenes of the natures and properties of the Word and the flesh so we affirme and worship those as united which make to the manner of the undivided union or composition Vigilius Lib. 4. against Eutyches IF there be one nature of the Word and flesh how then seeing the Word is every-where is not the flesh also found every-where For when it was in the earth it was not verily in heaven and now because it is in heaven it is not verily in the earth and insomuch it is not as
the God-head signifieth not the person which hath both names but only the divine nature it selfe But of God which is the concrete name the properties not of the God-head only but of the man-hood also may be affirmed because God signifieth not the divine nature but the person which hath both the divine nature and the humane Object 3. There is no proportion between temporall punishment and eternall Christ suffered onely temporall paines and punishments therefore he could not satisfie for eternall punishment Answ There is no proportion between temporall and eternall punishment if they be considered as being both in the same subject but in diverse subjects there may be The temporall punishment of the Son of God is of more value and worth than the eternall punishment of the whole world for divers causes heretofore alledged Object 4. If Christ satisfied perfectly for all then all must be saved But all are not saved Therefore he satisfied not perfectly for all Answ Christ satisfied for all men as concerning the application of his merit and satisfaction True it is that Christ fulfilled the Law two wayes 1. By his owne righteousnesse 2. By satisfying for our unrighteousnesse and both these he performed most perfectly But the satisfaction is made outs by our private application which is two-fold the former is wrought by God when he justifieth us for his Sons merit and causeth us to cease from sin the latter is effected by us through faith For we then apply unto our selves the merit of Christ when by a true faith we are perswaded that God remitteth our sins for his Sons sacrifice and satisfaction and without this application Christs satisfaction availeth us nothing Object 5. There were also propitiatory sacrifices in Moses Law Answ There were no sacrifices which might properly be termed expiatory but those that were were shadowes onely of Christs sacrifice which onely is propitiatory Hebr 10.4 1 John 1.7 1 John 2.2 For it is impossible that the bloud of Buls and Goates should take away sinnes The bloud of Jesus Christ cleanseth us from all sinne He is the propitiation for the sinnes of the whole world 2. Whether Christ suffered according to both natures CHrist suffered not according to both natures neither according to his God-head but according to his humane nature onely both in body and soule For his divine nature is immutable impassible immortall and very life it selfe which cannot die Now he so suffered according to his humanity that by his death and passion he made satisfaction for infinite sinnes of men And the divinity sustained and upheld the humanity in the griefes and paines thereof and raised it againe to life when it had been dead Christ was put to death concerning the flesh but was quickned in the spirit 1 Pet. 3.18 4.2 John 2.19 Rev. 1.18 John 10.18 For Christ also hath once suffered for sinnes the just for the unjust that he might bring us unto God Destroy this Temple and I will raise it up againe in three dayes I was dead and loe I am alive I have power to lay downe my life and to take it up againe These testimonies prove that there was another nature in Christ besides his flesh which other nature neither suffered nor died Irenaeus saith As Christ was man that so he might be tempted Lib. 3. cont hares so he was the Word that so he might be glorified The Word indeed and Deity so resting in him that he might be tempted crucified and suffer death and yet united to his humanity that so he might overcome temptation death c. Object God purchased the Church with his owne bloud therefore the God-head suffered Ans It doth not follow Acts 20.28 because an argument from the concrete which is God to the abstract which is the God head is of no consequence Againe the kind of affirmation is altered God is said to have dyed by a figurative speech which is Synecdoche use when we signifie the whole by a part as whole Christ by God and by a communicating of the properties But when it is said The God head died this affirmation admitteth no figure seeing the subject in it is a meer abstract The concrete signifieth the subject or person having the nature or forme but the abstract signifieth the bare nature and forme onely Wherefore as the argument doth not follow A man is compounded of the clements and is corporeall Therefore his soule also is corporeall this cannot follow because all things agree not to the forme which agree to the subject the soule is the forme of man man is the essentiall subject of the soule So neither doth it follow Christ-God died therefore Christs God-head died For from the concrete to the abstract the reason doth not follow 3. The causes impellent or motives of Christs Passion John 3.16 1. THE love of God towards mankind So God loved the world that he gave his only begotten Son 2. The mercy of God towards man fallen into sin Of his mercy he saved us Titus 3.5 3. The will of God to revenge the injury of the Devill who in reproach and despight of God averted us from him and maimed the image of God in us in despight of the Creatour 4. The finall causes or ends of the Passion THE finall causes and fruits of Christs Passion are all one save that they differ in divers respects For in respect of Christ who suffered they are termed finall causes in respect of us they are called fruits The finall causes or ends of his Passion are 1. The manifesting of the love goodnesse mercy righteousnesse of God while he punisheth his Sonne for us 2. That his Passion might be a sufficient ransome of our sins or the redeeming of us The chiefe finall causes then are The glory of God and our salvation To the former finall cause belongeth the knowledge of the greatnesse of sinne that we may know how great an evill sinne is and what it deserveth To the latter belongeth our justification wherein all the benefits are comprehended which Christ merited by dying and by his freeing himselfe from death Hence know we that death is not now pernicious and hurtfull to the godly and therefore not to be feared Quest 38. For what cause should he suffer under Pilate as being his Judge Answ That he being innocent and condemned before a civill Judge a John 18.38 Mat. 27.24 Luk. 23.14 15. John 19.4 might deliver us from the severe judgement of God which remained for all men b Psal 69 5. Esay 53.45 2 Cor. 5.21 Gal. 3.13 The Explication MEntion is made of Pilate in Christs Passion 1. Because Christ did receive from him a testimony of his innocency that thereby we might know that he was pronounced innocent by the voyce of the Judge himself 2. That we might know that he though innocent was notwithstanding solemnely condemned 3. That we might be advertised of the fulfilling of the prophecy Eâ—ck â—1 27 I will over-turne
effect likewise is taken away The wages of sinne is death Further Rom. 6.23 if he hath abolished death and that by a sufficient satisfaction for our sins which satisfaction he hath shewed and declared by his resurrection to be sufficient it is certain that his resurrection is a most certain testimony of our resurrection for he having performed a sufficient satisfaction for the sins of his members the members cannot remain in death But the resurrection of Christ the head is an argument of the perfect satisfaction for the sinnes of his members Therefore Christs resurrection is also an argument of the perfect resurrection of his members 3. As the first Adam received the blessings for himselfe and all his posterity and lost the same from all So Christ the second Adam received life and all other gifts for himselfe and others and therefore also will communicate eternall life with us 4. Seeing the same spirit dwelleth in us which did in Christ he shall work also the same in us which in our head he did For the spirit is alwayes alike neither could he work in the head and sleep in the members Therefore seeing Christ hath raised himselfe up by his spirit from the dead he will verily also raise us up If the spirit of him that raised up Jesus from the dead dwell in you Rom. 8.11 he that raised up Christ from the dead shall also quicken your mortall bodies because that his Spirit dwelleth in you 5. Because Christ is man and our brother for except he were man we should have no hope of the resurrection of our flesh For 1 Cor 1â— 11 by man came the resurrection Therefore for his tender love and affection he will not leave us in death and so much the rather in regard of his power and glory For if he being dead raised himselfe much more being alive shall he be able to raise us up and if in the time of his humiliation he had power to raise himselfe much more may he raise us out of the grave now he reigneth in glory aâ— the right hand of his Father Object 1. Then the wicked shall not rise againe because Christs resurrection is neither an argument nor the cause of the resurrection of the wicked but of the godly onely Answ There be other causes for which the wicked shall rise againe even for the just judgement of God whereby he hath appointed them to eternall paines For the same thing may have moe effects and diverse causes Object 2. These are the benefits of his death therefore not of his resurrection Ans They are of his death as by it he deserved them of his resurrection 1. In respect of the manifestation of them for by his resurrection he declared that those benefis were purchased for us For by escaping from this punishment he made plaine proofe of his full and perfect satisfaction for sinne 2. In respect of the application of them Because by his resurrection he applieth his benefits unto us 2 Cor. â— 9 He being rich was made poore and being poore was made rich againe that he might enrich us Object 3. The effect is not before the cause The cause of these benefis which is his resurrection was not before the first resurrection therefore neither the effect that is the benefits themselves Answ The resurrection was not as touching the accomplishment thereof but in the counsell of God and in efficacy and vertue it was in the Old Testament For then also were men received into favour they were indued with the holy Ghost and received the other benefits but for and by the Mediatour which was in time appointed to be humbled and glorified Knowledge that Christ is the prophecied Melâ—ias By Christs resurrection we know him to be the Messias as in whom the prophecies were fulfilled Assurance that he is the Mediatour By it we are assured that he now executeth the office of the Mediatour that he applyeth unto us the benefit of redemption that he preserveth us perpetually in that righteousnesse which he hath applied unto us that he beginneth in us a new life and so doth also assure and ascertain us of the consummation and accomplishment of eternall life all which he could not doe except he had risen againe Affurance that he will alwaies defend his Church Seeing he now liveth and reigneth for ever we are certaine that he will preserve and defend his Church The consummation of all his benefits The last though not the least fruit of Christs resurrection is The consummation and perfecting of all his benefits and the glorifying of his Church For Christ did therefore die and is therefore risen and hath therefore perfectly delivered us from sin that we may be joynt heires with him of his kingdome and glory Col. 1.18 Rom. 8.17 He is the first-borne of the dead We are the heires of God and heires annexed with Christ He shall conforme and make us like unto himself because we live by the same spirit whereby he doth And this spirit is not unlike himselfe Rom. 8.11 If the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortall bodies because that his spirit dwelleth in you John 14.3 I will come againe and receive you unto my selfe that where I am there may ye be also The summe of the fruits of Christs resurrection is that seeing Christ is risen it is manifest that he is declared to be the Son of God and as touching his humanity is endowed with that glory which becometh the nature of the Sonne of God and further that he endueth us also with his spirit regenerateth us by the vertue of his spirit and will at length consummate and perfect the new life begun in us and make us co-partners of the same his glory felicity and everlasting life The meaning of the Article He rose againe from the dead Now what is the meaning of this Article I beleeve in Christ which rose againe the third day from the dead Answ The meaning hereof is that I beleeve 1. That Christ did truly recall his soule into his dead body and quickned it 2. That he retained a true soul and true body but both now glorified and free from all our infirmities 3. That he rose by his owne vertue and power 4. That he rose to this end to make me a partaker of his righteousnesse sanctification and glorification which he had purchased for us by his death Quest 46. How understand you that He ascended into heaven Answ That Christ his Disciples looking on was taken up from the earth into heaven a Acts 1.9 Marke 16.19 Luke 24. â—1 and yet still is there for our sakes b Hebr. 9.24 4.14 Rom. 8.34 Col. 3.1 and will be untill he come againe to judge the quick and the dead c Acts 1.11 Mat. 24.30 The Explication CHrists ascension into heaven is a
that he should magnifie him for ever which cannot be if there were no resurrection nor judgement All other proofs and arguments may be referred unto these 2. What is the last judgement IN every wordly judgement are the Accused the Accuser the Judge the Cause Examination and Hearing of the cause the Law according to which judgement is given the Sentence of absolution or condemnation and the Execution thereof according to the Law Worldly judgement then in generall is an inquisition or examination of a cause by an ordinary and lawfull Judge according to just lawes and a pronouncing of sentence and the execution thereof according to the just lawes Now it is easie to define this last judgment of God which he will execute by Christ This Judge hath no need of inquisition or examination of the cause or of witnesses and accusers seeing he himselfe will make the works of all manifest because he is himselfe the searcher of hearts Therefore there shall be only the Judge and the offenders on whom sentence shall be given and the law according to which sentence shall be given and executed The definition of it is this 1. The last judgement is a judgement which God shall exercise in the end of the world by Christ The definition of the last judgment who shall then visibly descend from heaven in a cloud in the glory and majesty of his Father and Angels by whom also then shall be raised from the dead all men which have died since the beginning of the world unto the end thereof but the rest who are then living shall be suddenly changed and all presented before the tribunall seat of Christ who shall give sentence on all and shall cast the wicked with the divels into everlasting torments but shall receive up the godly unto himselfe that they may with him and blessed Angels enjoy eternall happinesse and glory in heaven Acts 1.11 A more brief definition Hee shall so come as yee have seen him goe into heaven It may be defined more briefly on this wise The last judgement shall be a manifestation of the hearts and inward thoughts of all men and a declaration of all their actions and a separation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the law and Gospel the issue whereof shall be the perfect delivery of the Church and the finall abjection of wicked men and divels into everlasting punishment The confirmation of each part The parts of this definition we will now in few words confirme 1. The judgement shall be a manifestation of the just and unjust For the books shall be opened that the secrets of hearts may be laid open Rev. 20.12 2. There shall be a separation of the just and unjust For Christ shall place the sheep on his right hand but the goates on his left hand 3. This manifestation and separation shall be wrought of God by Christ Mat. 25.28 If of God then shall it be a most divine and just judgement If God be unrighteous how shall he judge the world It shall be made and wrought by Christ because Rom. 3.6 The Father hath committed all judgement to the Son John 5.22 Acts 17.13 God hath appointed to judge the world by a man 4. It shall be a pronouncing of sentence because the judge shall say to them on his right hand Come yee blessed of my Father To those on the left Goe yee cursed into everlasting fire Mat. 25.34.41 which is prepared for the Divell and his Angels 5. It shall be an everlasting execution And these shall goe into everlasting fire and the righteous into life eternall 6. After this manner the wicked and the godly shall be judged according to the Law and Gospel that is they shall be pronounced and declared just or unjust before the tribunall seat of Christ For the absolution of the just shall be principally according to the Gospel but shall be confirmed by the law The condemnation of the unjust shall be principally by the law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their owne merit Sentence shall be given on the godly according to Christs merit applied unto them by faith a testimony and witnesse of which faith shall be their workes Therefore also shall the godly confesse that the retribution of rewards cometh not by their merit but by his grace they shall say When saw we thee hungring or thirsting By nature we are all subject unto the wrath of God but we shall be pronounced blessed of God Mat. 25.37 not in Adam but in the blessed seed even in Christ Therefore the sentence shall be given according to the Gospel Object Vnto every man shall be given according to his workes Therefore judgement shall be given to all Rom. 2.6 not according to the Gospel but according to the doctrine of the Law Ans In this sense shall be given also unto the elect according to their works not that their works are merits but in that they are the effects of faith Wherefore then unto the elect shall be given according to their workes that is they shall be judged according to the effects of faith and to be judged according to faith is to be judged according to the Gospel Two causes why Christ will in the last â—ay raâ—her judge us according to the effects of faith than according to faith Now Christ shall rather judge according to workes the effects of faith than according to faith 1. Because he will have it known to others why he so judgeth lest the ungodly and condemned persons might object that he giveth us eternall life unjustly He will prove by our works the fruits of our faith that our faith was sincere and true and that therefore we are such as to whom life is due according to the promise Wherefore he will shew them our works and will bring them forth as restimonies to refute them that we have in this life applied unto us Christs merit 2. That we may have comfort in this life that we shall hereafter according to our works stand at his right hand 3. Who shall be Judge CHrist shall be the Judge John 5.22 27. the same person which is the Mediatour For the Father hath committed all judgement unto the Sonne and hath given him power also to execute judgement Acts 10.42 and 17.31 The Father and the holy Ghost shall judge by consent and authority in that he is the Sonne of Man Hee hath committed all judgement unto the Sonne Hee is ordained of God a Judge of quick and dead Hee will judge the world in righteousnesse by that man whom hee hath appointed Neither yet are the Father and the holy Ghost removed from this judgement But Christ immediatly shall
speake and give sentence and that in his humane nature And when hee speaketh God shall speake and when he judgeth God shall judge not only because he himself is God but because the Father shall speak and judge by him The judgement then shall belong unto all the three persons of the God-head as concerning their consent and authority but unto Christ as touching the publishing and executing of the judgement For Christ shall visibly give sentence of all The Son by visible pronouncing of sentence The Church by approbation Luke 21.30 Foure causes why Christ-man shall judge the world which sentence he shall also together execute The Church also shall judge as touching the approbation and allowing of his judgement as Christ saith that the Apostles shall sit on twelve seats and shall judge the twelve tribes of Israel that is that they shall subscribe unto Christs judgement and shall approve his sentence Furthermore the causes why Jesus Christ man shall be Judge are these 1. Because he must judge men therefore he must be beheld of men as a Judge But God is invisible 2. Because God will have the Church glorified by the same Mediatour by whom and for whom it was justified God will judge the world in righteousnesse Acts 17.31 Mat. 24.30 John 5.27 by that man whom hee hath appointed They shall see the Sonne of Man come in the clouds of heaven with power and great glory The Father hath given power to the Sonne to execute judgement in that hee is the Sonne of Man 3. That wee may have this comfort to wit that this Judge whereas he is our Redeemer Heb. 2.11 Ephes 5.30 Brother and Head will be gracious unto us and will not condemne those whom he hath redeemed and purchased with his bloud nay whom he hath vouchsafed to make his brethren and members These are the three things then which comfort us 1. The person of the Judge for he is our brother and our flesh 2. The promise of the Judge for he hath promised and said He that beleeveth in the Sonne John 3.36 and 5.24 hath eternall life Verily verily I say unto you he that heareth my word and beleeveth in him that sent mee hath everlasting life and shall not come into condemnation but hath passed from death unto life 3. The finall cause or end of his coming to judgement For he shall come to set his Church at liberty and to cast the wicked into eternall destruction 4. The fourth cause why Christ-man shall be Judge is the justice of God Because the world hath contumeliously dealt with Christ refusing his benefits Zach. 12.10 John 19.37 therefore They shall looke on him whom they have pierced that hee may the more confound his wicked enemies who shall be forced to behold him their Judge John 12.47 and 3.17 whom they have so much withstood Object Christ saith that he came not to judge or condemne the world How then should hee be our judge Answ Christ in these places speaketh of his first coming which was not to judge the world but to save it but at his second coming hee shall come to be the Judge of the quick and the dead 4. Whence and whither Christ shall come WE look for our judge Christ from heaven For whither the Apostle saw him ascend from thence shall he come 1 Thess 1.7 Mat. 26.64 Phil. 3.10 The Lord Jesus shall shew himself from heaven with his mighty Angels Hereafter shall yee see the Sonne of man sitting at the right hand of the power of God and come in the clouds of the heaven From heaven then where hee sitteth at Gods right hand not out of the aire or the sea or the earth Acts 1.11 For as ye have seen him goe into heaven so shall he come Hee shall descend into the clouds that is he shall descend from heaven visibly into this region of the aire as hee did indeed visibly ascend These things are necessarily proposed that the Church may know whence to expect their Judge and Redeemer For as he will have it known whither he ascended so also will he have it known whence he shall come againe that he might thereby signifie that he hath not laid away that humane nature which hee took 5. How Christ shall come to Judgement HEe shall come 1. Truly visibly and locally not imaginarily Mat. 24.30 They shall see the Son of man coming in the clouds of the heaven and so shall know him to be God by his visible majesty As yee have seen him goe into heaven so shall hee come Acts 1.11 But he ascended visibly and locally therefore hee shall descend also visibly and locally They shall look upon him whom they have pierced 2. Hee shall come furnished and prepared with glory and divine majesty with all the Angels Zach. 12.10 with voice and trump of the Archangel with divine power to raise the dead and to separate the godly from the wicked and to cast these into everlasting torments but to glorifie them for ever The Son of man shall come in the glory of the Father that is he shall come furnished with a heavenly multitude of Angels and full of majesty and that not by necessity but by his power and authority shewing himselfe to be Lord over all creatures and that with such glory as only agreeth and is proper unto the Father Whereupon withall is gathered that Christ is not a secondary God but the second person of the God-head equall with the Father For God will not give his glory to another 3. He shall come suddenly when the wicked lookt not for him When they say Peace 1 Thess 5.2 3. peace he shall come as a thiefe in the night 6. Whom Christ shall judge HEe shall judge all men both quick and dead and also the wicked Angels Now men are called quick or dead in respect of the state which goeth before this judgement As they which shall remaine alive untill the day of judgement are called the quick and living all the rest except these are called the dead and these at the day of Judgement shall rise the other which remain then alive shall be changed Which change shall be unto them instead of death and so We shall appeare before the judgement seat of Christ. Object But hee that beleeveth in the Sonne 1 Cor. 15.51 Rom. 14.10 shall not come into judgement and so it followeth that all shall not be judged Ans He that beleeveth shall not come into the judgement of condemnation but shall come into the judgement of absolution Wherefore we shall be judged as the word judgement is more largely taken for both condemnation and absolution The Divels shall not then be judged that is condemned but they shall be judged in respect of the publishing of the judgment already passed on them as also in respect of aggravating of the judgement Object The Prince of this world saith Christ is already judged and condemned John
and faith in us 8. By whose power and by whom the Resurrection shall be THe resurrection and raising of the dead shall be wrought by Christ for by the force and vertue of Christ our Saviour We shall rise John 6.54 I will raise him up in the last day which speech of Christ is to be understood of the body For he doth not raise up the soules because they die not Now Christ-man shall raise us by the voice of his man-hood and by the vertue of his God-head John 5.28 Acts 17.31 The houre shall come in the which all that are in the graves shall hear the voice of the Son of man God hath appointed a day in which he will judge the world in righteousnesse by that man whom he hath appointed whereof he hath given assurance unto all men in that he hath raised him from the dead The use of this doctrine is to beleeve this our raising which shall be hereafter both because the raiser is of sufficient power seeing he is Almighty God and of a prone and ready will because he is our head And hence ariseth unto us great consolation and comfort Because he is true man who shall raise us therefore he will not neglect his owne flesh and members but will raise them even us will he raise to eternall life for which cause he took our flesh and redeemed us Object But the Father is said to raise us yea to raise Christ himselfe He that raised up Christ from the dead Rom. 8.11 shall also quicken your mortall bodies because that his spirit dwelleth in you Therefore we shall not be raised by Christ nor by the power of Christ Ans The externall works of the Trinity performed on the creatures are undivided or common to them all alwayes observing an order of the persons in working As therefore the Father is not excluded when raising is attributed to the Son so neither is the Son excluded when it is attributed to the Father or the holy Ghost The Father therefore shall raise us by his Son mediatly But the Son shall immediatly raise us with his spirit as being our only Redeemer Phil. 3.20 21. and Judge We look for our Saviour from heaven even the Lord Jesus Christ who shall change our vile body that it may be fashioned like unto his glorious body according to the working John 5.21 whereby he is able even to subdue all things unto himselfe As the Father raiseth up the dead and quickneth them so the Son quickneth whom he will But the Spirit shall immediatly raise us up himselfe Rom. 8.11 If the spirit of him which raised up Jesus c. 9. For what end and to what estate we shall rise THe last end of the Resurrection is Gods glory For to this end shall the Resurrection be The ends of the Resurrection 1. Gods glory 2. The salvation and glory of the Elect and the damnation of the Reprobate Rev. 3.21 7.13 Dan. 12.3 that God may manifest and together fully and perfectly exercise both his mercy towards the Faithfull and his justice towards the Reprobate and so may declare the unutterable certainty of his promises in both The next and subordinate end to the former is the salvation and glory of the Elect and of the contrary the damnation and punishment of the Reprobate For the Elect or Saints of God shall rise to everlasting life To him will I grant to sit with me in my throne They shall be arrayed in long white robes They shall shine as the Sunne But the wicked shall rise to be drawne to everlasting paines and torments Mat. 25.41 Depart from me yee cursed into everlasting fire which is prepared for the Devill and his Angels And a little after And these shall go into everlasting paine and the righteous into life eternall Object Christs resurrection is the cause of our resurrection and also the benefit of Christs resurrection is our resurrection But this cause and this benefit belongeth not to Unbeleevers and Infidels Therefore they shall not rise For to whom the cause of the resurrection appertaineth not to them the resurrection it selfe no way belongeth Answ We thus make answer to the Major that To whom no cause of the resurrection belongeth they shall not rise But although this cause namely the resurrection of Christ concerneth not the wicked that is though the wicked shall not therefore rise because Christ is risen yet they shall rise for some other cause to wit for the execution of Gods just judgement whereby he shall deliver and give them to eternall paines For one and the same effect may have many and divers causes if not in number yet at least in kind especially being in divers subjects The cause therefore of the resurrection of the godly is the resurrection of Christ who is as their Head the cause of the resurrection of the wicked is not Christs resurrection for they are not the members of Christ but the justice of God and the truth of Gods menaces and judgements In a word there is no coherence in this reason They shall not rise because of Christs resurrection Therefore they shall not rise at all because they shall rise in respect of another cause which is that they may be punished There is but one end indeed of our resurrection in respect of God which is glory but the maner of coming to this end is diverse Quest 58. What comfort takest thou of the Article of everlasting life Ans That forasmuch as I feele already in my heart the beginning of everlasting life a 2 Cor. 5.23 it shall at length come to passe that after this life I shall injoy full and perfect blisse wherein I may magnifie God for ever which blessednesse verily neither eye hath seene nor eare hath heard neither hath any man in thought conceived it b 1 Cor. 2.9 The Explication THis Article is placed in the end 1. Because it is perfectly fulfilled after the rest 2. Because it is an effect of all the other Articles that is we beleeve all the other Articles because of this and all things that we beleeve in the rest were done that we might beleeve this Article and so at length injoy everlasting life This Article therefore is the end and proofe of our salvation The chiefe questions touching everlasting life are these 1. What everlasting life is 2. Of whom it is given 3. To whom it is given 4. Wherefore it is given 5. When it is given 6. How it is given 7. Whether in this life we may be assured of everlasting life 1. What everlasting life is THe question What everlasting life is may justly seem unexplicable seeing the holy Ghost hath pronounced thereof The things which neither eye hath seene Isay 64.4 1 Cor. 2.9 nor eare hath heard neither came into mans heart God hath prepared for them that love him Notwithstanding by analogy and proportion of that life whereof Philosophers dispute and Scripture speaketh
satisfaction of Christ are correlatives that is have a mutuall respect each to other the one being that which receiveth and the other that which is received This kind of speech is well and probably used because hereby faith is understood of the formall cause of justification that so the sense may be Christs merit justifieth us and not faith it selfe that which is apprehended doth justifie us and not the instrument which doth apprehend Neverthelesse this proposition We are justified by faith may be understood also without relation to wit we are justified by faith as a meane But this proposition of the Apostle Faith was imputed to him for righteousnesse and other the like Rom. 4.3 are necessarily to be understood with a relation to Christs merit and justice Faith was imputed unto him for righteousnesse as faith is the apprehending instrument of righteousnesse apprehended faith being as it were the hand wherewith the justice of Christ is received Quest 61. Why affirmest thou that thou art made righteous by faith only Answ Not for that I please God through the worthinesse of meere faith but because onely the satisfaction righteousnesse and holinesse of Christ is my righteousnesse before God a 1 Cor. 1.30 2.2 and I cannot take hold of it or apply it unto my selfe and other way than by faith b 1 Joh. 5.20 The Explication Three causes why faith alone justifieth WE say we are justified by faith alone 1. Because we are justified by the object of faith onely to wit by the merit of Christ alone besides which there is no justice of ours nor any part thereof For we are justified freely for Christs sake without works There is nothing which can be our justice and righteousnesse before God either in whole or in part besides Christs merit only by receiving and beleeving anothers justice we are justified not by working nor by meriting but by an apprehension and acceptation only we are just and righteous All works are excluded yea faith it selfe as it is a vertue or work 2. Because the proper act and operation of faith is for a man to apprehend and apply unto himself Christs righteousnesse yea faith is nothing else than the acceptation it self or apprehension of anothers justice or of the merit of Christ 3. Because faith only is the instrument which apprehendeth Christs satisfaction Hence it is evident for what causes we are to retain the exclusive particle Onely Foure causes why we are to maintaine against Papists that faith only justifieth Rom. 3 24 28. Marke 5 36. and to maintaine it against the Papists namely 1. For declaration of that which Paul speaketh Wee are justified freely by grace without works likewise of that which Christ saith Onely beleeve 2. That whatsoever works and merits of ours or of others may be excluded from being causes of justification and faith may be understood only with relation and respect to Christs merit which is our justice 3. That not only our merits but even faith it self may be wholly excluded from that which is received by faith and the sense may be we are justified by faith alone that is not by meriting but only by receiving as when wee say This poor man is enriched only by receiving the almes of charitable disposed people where all works and merits yea the very receiving of almes if it be considered as a merit are excluded Therefore Paul saith alwaies that we are justified a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by faith and b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through faith as by an instrument but no where faith c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for faith as the Papists say who will admit both these manners of speaking as if faith were not indeed the application whereby we apply unto our selves Christs justice but were also besides a certain work or merit whereby we deserve to be just which is quite repugnant to the nature of faith For if for faith we were just and righteous then faith were now no longer an acceptation of anothers righteousnesse but were a merit and cause of our own justice neither should it receive anothers satisfaction which now it should have no need of 4. That we may know what necessity there is of faith unto justification and may understand that we are not justified by the merit of faith and yet are not justified without faith apprehending the justice of Christ because it is the proper act of faith to lay hold on his righteousnesse 5. The Orthodoxall or right beleeving Fathers oft-times urge the exclusive particle Origen in Rom. libro tertio capite tertio Ambr. in Rom. 3. In cap. 10. by faith only Origen The Apostle saith that the justification of faith only is sufficient so that if a man beleeve onely hee may be justified yea though hee performe no work Ambrose They are justified freely who working nothing and rendring no recompence are justified by faith onely through the gift of God Again Ambrose How then may the Jewes thinke themselves to be justified by the works of the law with the justification of Abraham where they see that Abraham was not justified by the works of the law but by faith onely The law therefore needeth not when a sinner is justified before God by faith only In cap. 10. In 1. ad Cor. 1.4 And in the same place the exclusive particle Only is often reiterated The same Ambrose saith Because this is decreed by God that hee which beleeveth in Christ should be saved without any work receiving freely by faith only remission of sins Wee are therefore justified by faith onely that is by Christs merit onely received by faith This we must constantly maintain and defend 1. For Gods glory that Christs sacrifice be not extenuated 2. For our owne comfort that we may be assured that our righteousnesse dependeth not on our works for so should wee lose it many thousand times but only on the sacrifice and merit of Christ ON THE 24. SABBATH Quest 62. Why cannot our good workes be righteousnesse or some part of righteousnesse before God Ans Because that righteousnesse which must stand fast before the judgement of God must be in all points perfect and agreeable to the law of God a Gal. 3.10 Deut. 27.36 Now our workes even the best of them are imperfect in this life and defiled with sin b Esay 64.6 The Explication IN the former Questions the true doctrine of Justification hath been made manifest and confirmed It followeth that we proceed to the confutation of the Popish doctrine affirming that we are justified by workes or partly by faith and partly by works The argument is thus framed The justice which may stand in Gods judgement must be perfectly absolute and agreeable on all parts with Gods Law But our very best workes in this life are imperfect and stained with sin Therefore our very best workes cannot be our justice in the judgment of God neither in part nor wholly The Major
Church in the Supper of his continuing and increasing his benefits unto us In the mean time it is one and the same Christ who both regenerateth and nourisheth us to eternall life In manner of using In the manner of using them To the lawfull use of baptisme regeneration sufficeth therefore it agreeth to all whom the Church reputeth regenerate as all elder persons professing faith and repentance and infants born in the Church But the Supper requireth farther the triall of the faith of the receivers the remembrance of the Lords death and thanksgiving Luke 22.19 1 Cor. 11.18 Doe this in remembrance of me Shew forth the Lords death till he come Let a man examine himself Baptism therefore is due to the whole Church that is as well to infants as elder persons the Supper onely to elder persons who can prove themselves and shew forth the Lords death In order of receiving In the order of receiving them For baptism must goe before and the Supper follow that is the sacrament of the Supper must not be given but to them who are baptised and not to them neither presently after baptisme but after they have made confession of their faith and repentance Whereupon in the ancient Church after the sermon were dismissed such as were excommunicated likewise those that were possessed or troubled with an evill spirit and the Catechumens that is such as did not yet understand the grounds and principles of religion or were not as yet baptised So of old they who were not yet circumcised were not admitted to the sacrifices or ceremonies Now if they who were baptised before they have made confession of their faith and repentance are not as yet to be admitted unto the Supper much lesse are they who being baptised live after the manner of swine and dogs In order of receiving it selfe which of baptism is but once of the Supper often In the receiving it selfe Wee must often celebrate the Supper because we must often shew forth the Lords death for it was therefore instituted that in it should be made publick remembrance recounting and shewing of Christs death also the confirmation of our faith concerning the eternall continuance of the covenant which confirmation is by the Supper is often necessary and therefore the Supper is often to be reiterated as also the eating of the Paschal lamb prefiguring this Supper was for this cause yeerly reiterated But baptism is not to be reiterated but once only to be received in our life time even as circumcision of old was but once received and baptism is therefore not to be reiterated both because wee have no commandement to this purpose and also because it is a signe of our receiving into the Church and covenant of God for the covenant once made is not againe undone or made void to those that repent but remaineth ratified and firme for ever For the gifts and calling of God are without repentance and wee by repentance after our falls enter not a new league with God but renew and restore an old Hereof it is that Christ himselfe saith of the Supper Luke 22.19 1 Cor. 11.26 Doe this as often as yee shall drink it in remembrance of me And the Apostle As often as ye shall eat this bread and drink this cup ye shew the Lords death till hee come Rom. 9.3 But of baptism the same Apostle teacheth As many as have been baptised into Christ Jesus have been baptised into his death And Christ pronounceth Mark 16.16 He that shall beleeve and be baptised shall be saved Quest 76. What is it to eat the body of Christ crucified and to drink his bloud that was shed Ans It is not only to imbrace by an assured confidence of mind the whole passion and death of Christ and thereby to obtain forgivenesse or sins and everlasting life a Joh. 6.35 40 47 48 50 51 53 54. but also by the holy Ghost who dwelleth both in Christ and us so more and more to be united to his sacred body b Joh. 6.55 56. that though he be in heaven c Col. 3.1 Acts 3.21 1 Cor. 11.26 and we in earth yet neverthelesse are we flesh of his flesh and bone of his bones d Ephes 5.30 3.16 1 Cor. 6.15 1 John 3.24 and 4.13 and as all the members of the body are by one soule so are we also quickned and guided by one and the same Spirit e Joh. 6.57 15.1 2 3 4 5 6. Eph. 4.15 16. The Explication THis question expoundeth and declareth the thing signified in the Sacrament The eating of Christs flesh and drinking of his bloud is not corporall What it is to eat the flesh of Christ but spirituall and compriseth 1. Faith of Christs passion and death 2. An apprehension of remission of sinnes and eternall life through faith 3. Our union with Christ by the holy Ghost dwelling in Christ and in us 4. The benefit of his quickning by the same spirit Wherefore to eate the flesh of Christ and drink his bloud is to be received into favour with God for Christs merit to receive remission of sinnes and be reconciled to God by the same faith to have the Sonne of God who assumed mans nature and united it personally unto him dwelling in us and coupling us unto himselfe and his assumed nature by pouring into us his Spirit through whom he regenerateth us and restoreth light in us righteousnesse and life eternall such as is eminent in his assumed manhood More briefly to eate is 1. To beleeve 2. To receive remission of sins by faith 3. To be united to Christ 4. To be made partakers of the life of Christ or to be made like and conformed unto Christ by the holy Ghost who worketh the same things in us and in Christ This eating is our communion with Christ which the Scripture teacheth and which we professe in the Creed namely a spirituall union with Christ as members with the head and branches with the vine Christ teacheth us this eating of his flesh John 6. and confirmeth it in the Supper by externall signes Thus did the ancient Fathers Augustine Eusebius Nazianzen Hilary and others expound the eating of Christs body as hereafter shall appeare Wherefore the opinions of Papisticall Transubstantiation of a corporall presence and of eating Christs body in the bread with the mouth which many defend are not grounded on the words of the Supper which promise the eating of Christs body Quest 77. Where hath Christ promised that hee will as certainly give his body and bloud so to be eaten and drunken as they eat this bread broken and drink this cup Ans In the institution of his Supper the words whereof are these a 1 Cor. 11.23 24 25. Matth. 26.26 27 28. Mark 14.22 23 24. Luk. 22.19 20 Our Lord Jesus Christ in the night that hee was betrayed took bread and when he had given thanks hee brake it and said Take eat this
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
doe the Saints judge and account of their owne righteousnesse and merit Because they are none of ours but are wrought by God in us Phil. 2.13 1 Cor. 4.7 If wee doe any good works they are not ours but are belonging to God only who worketh them in us by his Spirit It is God which worketh in you both the will and the deed even of his good pleasure What hast thou which thou hast not received We are evill trees if then we doe any good that must needs come from God only It is God which freely maketh us good trees and which worketh good fruits in us as it is said Wee are his workmanship Ephes 2.10 created in Christ Jesus unto good workes which hee hath prepared that wee should walke in them If then we performe any good it is the gift of God and not our merit Mat. 20.16 Is it not lawfull for mee to doe as I will with mine owne Hee must needs be very impudent who having received of gift an hundred florens of a rich man thinketh that he deserveth a thousand moe by receiving of those hundred whereas rather he is by this gift received bound to the rich man and not the rich man to him Because God is not bound to reward any No creature which doth even the most perfect works can thereby merit ought at Gods hand or binde God unto him to give any thing of debt and according to order of justice The reason hereof doth the Apostle yield Who hath given him first We deserve no more our preservation than wee deserved our creation He did owe nothing unto us when he created us so neither now doth hee owe us our preservation neither is he bound to give us any thing but hee did and doth both of his owne free will and meere loving kindnesse Hee receiveth no benefits at our hands Wee can bestow no benefits upon our Creatour Now where there is no benefit there is no merit For a merit presupposeth a benefit received Because there is no proportion between our works and Gods rewards There is no proportion between our works which are utterly imperfect and the excellency of those great blessings and benefits which the Father giveth us freely in his Sonne Lest we should glory in our selves Hee that rejoyceth let him rejoyce in the Lord. But if wee merit by our workes remission of our sins man should have in himself whereof to rejoyce neither should the glory be given to God If Abraham were justified by his workes 1 Cor. 1.13 Rom. 4 2. hee hath wherein to rejoyce but not with God Because we are justified ere we doe them Rom. 9.11 2 13. We are just before we doe good works For ere Esau and Jacob were borne and when they had neither done good nor evill that the purpose of God might remain according to election not by workes but by him that calleth it was said unto her The Elder shall serve the younger As it is written I have loved Jacob and have hated Esau Wherefore we are not then justified before God when we doe good works but we then doe good works when we are justified Because all our good works are due Our good works are all due for all creatures owe unto their Creator worship and thanks-giving so that although we should never sin yet can we not sufficiently declare and shew forth our thankfulnesse whereof we are indebted Luke 17.10 When yee have done all those things which are commanded you say We are unprofitable servants we have done that which was our duty to doe The opinion of merit weakneth consolation Gaâ— 3 40. Rom. â— 16 8. The opinion of merit and justification by works impaireth Christian consolation disquieteth the conscience and causeth men to doubt and despaire of their salvation For when they heare the voice of the Law sounding in their eares Cursed is every one that continueth not in all things and withall consider their owne imperfection they are forthwith convicted in conscience that they never performed all things therein exacted Wherefore they are constrained to waver alwaies uncertain and to dread the curse But faith giveth sure consolation and comfort because it relieth on the promise which is certaine The inheritance is by faith that it might come by grace and the promise might be sure to all the seed Because then Christ had died in vaine Gal. 2.21 If wee should obtaine righteousnesse by our own works the promises should be made void For in Abraham shall all the Nations be blessed And Christ also should have died in vain Because then we should be otherwise justified thâ—n the Fathers of the old Church John 14.6 1 Tim. 2.5 Ephes 4.5 Heb. 13.8 Acts 4.12 There should not be one and the same reason and cause of our salvation if this doctrine of the merit of works should be admitted Abraham and the Thiefe on the Crosse should have been otherwise justified then we are justified But there is but one way leading to salvation I am the way the truth and the life There is one Mediatour between God and men There is one Lord one Faith one Baptisme Jesus Christ yesterday and to day the same is also for ever There is given no other name under heaven whereby we must be saved Therefore we shall not be saved by good works or for our good works Because then Christ were not a perfect Saviour Christ should not give us full and perfect salvation and so neither should he be a perfect Saviour if some thing were as yet required of us whereby we should be made just For look how much of our merit were added unto his so much should be detracted and subducted from his merit But Christ is our perfect Saviour For as Paul witnesseth God with his glorious grace hath made us accepted in his beloved Ephel 1.6 7. and 2.8 1 John 1.7 Acts 2.12 By whom we have redemption through his bloud even the forgivenesse of sins according to his rich grace By grace ye are saved through faith and that not of your selves it is the gift of God The bloud of Jesus Christ purgeth us from all sin There is no salvation in any other Object God calleth those blessings which hee promiseth to them that doe good works rewards and meed Now meed presupposeth merit Therefore good works doe merit before God Ans Amongst creatures sometimes it doth but never with God because no creature can merit at Gods hands seeing God oweth nought unto any creature But they are called the rewards or meed of our works in respect of God forasmuch as he recompenceth most fully those things which we doe neither yet is that recompence due For there can come no commodity unto God by us and therefore God is not bound no not to make the least recompence For he standeth no waies in need of our works and unto whom they can adde or bring nothing at all of him doubtlesse we
why the ceremoniall law belongeth not unto us are especially these 1. One part of this law of sanctifying the Sabbath is ceremoniall Col. 2.16 2. Paul saith Let no man condemne you in respect of an holy day 3. The Apostles themselves did change the Sabbath of the seventh day 4. From the end or purpose of the law It was a type of things that were to be fulfilled by Christ namely of sanctification and every type must give place to the thing thereby signified Likewise it was a severing or distinguishing the Jewes from other Nations but this severing and distinction was taken away by Christ Object 3. The Lord saith of the Sabbath day Exod. 31.27 It is a signe between me and the children of Israel for ever and an everlasting covenant Therefore the Sabbath of the seventh day is never to be abolished Ans 1. The ceremoniall Sabbath was perpetuall untill Christs coming who is the end of ceremonies 2. The Sabbath is eternall as concerning the thing signified which is a ceasing from sins and a rest in God for in this sense are all the types of the old Testament eternall even the kingdome of David also which yet was overthrown before the coming of the Messias Object 4. Wee grant the Mosaicall ceremonies to be changeable yet it followeth not thereof Look the question concerning the abrogating of the Law Ob. 1. Pag. 2. that the lawes which were made before Moses time are changeable in the number whereof also is the keeping of the Sabbath day Answ The ceremonies which were ordained of God before Moses are also changeable because they were types of the benefits of the Messias to come and therefore are by his coming abolished as circumcision which was given unto Abraham as also the sacrifices which were prescribed unto our first Parents Object 5. The lawes which were given of God before the fall are not types of the benefits of the Messias and binde all mankinde for ever for then was not given as yet the promise of the Messias and there was one and the same condition of all mankind But the Sabbath of the seventh day was ordained by God as soon as the creation of the world was finished before the fall of mankinde Therefore it is universall and perpetuall Ans The Major proposition is true concerning the morall law the notions whereof were imprinted in mans mind at the first creation but it is not true as touching the ceremony or observing of the seventh day as which after the fall was made a type of the benefits of the Messias in the Mosaicall law and therefore in like manner as other ceremonies which were either then or before instituted it became subject to mutation and change by the coming of the Messias For God would not have the shadowes of things to continue or remain the things themselves being once come and exhibited Wherefore albeit wee grant that the exercises of divine worship were to have been kept on the seventh day according to the commandement and prescript of the Decalogue as well if men had never sinned as now after they sinned yet notwithstanding seeing God hath enrolled this ceremony amongst the shadowes of the Messias to come he hath by this new law enacted by Moses made it changeable together with other ceremonies Object 6. The cause of the law being perpetuall doth make the law it selfe also perpetuall The memory and celebration of the creation and the meditation on the workes of God is a perpetuall cause of the Sabbath Therefore the Sabbath is perpetuall yea even after Christs coming Ans A law is made perpetuall or unchangeable by reason of an unchangeable cause that is if that cause it and doe necessarily or perpetually require this law as an effect or meane but not if at other times that end may be better come unto by other meanes or if the Law-giver may as well obtaine the same end by another law In like manner seeing also this law of sanctifying the Sabbath of the seventh day being repealed and abolished we may neverthelesse godlily and holily by other meanes meditate on Gods workes it followeth not that this law of the ceremoniall Sabbath is perpetuall although the memory and celebration of Gods creation and works ought to be perpetuall and therefore hath the Church by common consent according to Christian liberty well changed this ceremony of observing the seventh day being taken away by Christ and hath substituted in the place of the seventh day the first day of the week yet so that there is observed no difference of daies which is utterly forbidden in the Church seeing one day is not holier than another The Anabaptists also against the observation of the first day of the week Objecti against the observing of Sunday or the Lords day Col. 2.16 Galat. 4.10 Rom. 14.6 or the Lords day oppose those sayings of Scripture which forbid the putting of difference between daies and daies in the new Testament Let no man condemne you in respect of an holy day Yee observe daies and months and times and yeares Hee that observeth the day observeth it to the Lord and he that observeth not the day observeth it not to the Lord. Therefore say they the observation of the first day of the week or the Lords day is no lesse in these places reproved than the solemnizing of the Sabbath Ans We answer to the Antecedent that a putting difference between dayes and dayes is indeed forbidden amongst Christians but not simply or wholly but on this wise namely if it be done with an opinion of ceremonious worship or necessity Now the first day of the week or the Lords day is not so observed by the Church For there is a double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath or seventh day A double difference between the Christian observing of the Lords day and the Jewish observing of the Sabbath For 1. It was not lawfull for the Jewes to change the Sabbath or to omit it as being a part of ceremoniall worship and this they might not doe by reason of the expresse commandement of God to the contrary But the Christian Church retaining still her liberty allotteth the first day unto the Ministery without adjoyning any opinion of necessity or worship 2. The old ceremoniall Sabbath was in the old Testament a type of things to be fulfilled by Christ but in the new Testament that signification ceaseth and there is had regard only of order and comelinesse without which there could be either no Ministery or at least wise no well ordered Ministery in the Church 3. The causes for which the Sabbath day was instituted THe finall causes or ends for which the Sabbath day was instituted are these For publike service and worship of God in the Church The publike service and worship of God in the Church exercise of prayers confession and obedience in which consisteth the study of the knowledge of
God of good works and thankfulnesse God will and therefore doth hee especially ordaine the Sabbath that hee be worshipped and invocated of us in this life not only privately but also by the publike voice of the Church For maintenance of the Ministery of the Church What Church Ministery is The maintenance and preservation of the Ministery of the Church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the Word of God delivered by the Prophets and Apostles and to administer the Sacraments according to Gods holy institution This is not the least end for which the Sabbath was ordained For this ordinance and publike preaching of the doctrine being joyned with prayer and thankesgiving and with the use of holy rites is a publike exercise stirring up and cherishing faith and repentance To be a type of of the everlasting spirituall Sabbath Ezek. 20.12 It was instituted that it might be in the old Testament a type signifying the spirituall and everlasting Sabbath Moreover I gave them also my Sabbaths to be a signe between mee and them that they might know that I am the Lord that sanctifie them To be a memoriall of Gods creation preservation of all things It was instituted for a circumstance of the seventh day that namely the seventh day might advertise men of the creation of the world of the ordering and managing of things to be done and of that meditation which they are to use in considering Gods works which hee in six dayes created and accomplished For exercise of the works of charity That on that day the workes of charity bountifulnesse and liberality should be exercised For rest of man and beast For the bodily rest both of men and beasts but of beasts in respect of man For example of man unto man in honouring God Psalme 22.22 That men should provoke one another by their example to godlinesse and to the praising and honouring of God I will declare thy Name unto my brethren in the midst of the congregation will I praise thee To be a note of the Church That the Church may be seen and heard among men and be discerned from the other blasphemous and idolatrous multitude of men and that they may joyne themselves thereto who are as yet separated from it So was in the old Testament also the Sabbath a marke distinguishing the people of Israel from all other Nations 4. How the Sabbath is sanctified or kept holy and how it is broken or profaned or what are the works commanded and forbidden on the Sabbath THe sanctifying or holy use of the Sabbath or of the time ordained for the Ministery of the Church is when such holy workes as God hath commanded to be then performed are exercised thereon Contrariwise The profanation of it is when either holy workes are omitted or profane workes done such as hinder the Ministery or are contrary to those works which belong unto the sanctifying of the Sabbath Now the works whereby the Sabbath is sanctified and the contrary unto them whereby the Sabbath is profaned are principally these 1. Rightly and truly to teach and instruct the Church concerning God and his will I. Vertue The teaching which is here commanded is of another kind from that which was mentioned in the third Commandement For there it belongeth to every private person to teach here the function of teaching is enjoyned as proper unto certaine persons and that unto such persons as being furnished from above with necessary gifts are lawfully called by the Church unto this function and unto them it is enjoyned in this Commandement that they faithfully propound and deliver sound doctrine to all men both in publike assemblies and in private instruction according to each mans necessity and occasion and this they are to doe for publike edification of all and the salvation of each man Hither appertaine those sayings of Scripture Levit. 10.11 Acts 13.15 17.2 17. 2 Tim. 4.2 The contrary vices Unto the delivering and teaching of the doctrine is opposed 1. The omitting or neglect of the duty of teaching whether privately or publikely whereof God by the Prophet complaineth Esay 56.10 Ezek. 34.3 All her watch men are dumbe dogs Woe to the Shepheards that feed themselves 2. A corrupting or maiming of the doctrine or a fitting of it to the opinions affections lusts or private commodities of the Ministers Magistrates and others Wee are not as many 2 Cor. 2.17 which make merchandize of the Word of God but as of sincerity but as of God in the sight of God speake we in Christ 2. Rightly to administer the Sacraments according to Gods divine institution II. Vertue This likewise must be performed by the Ministers of the Church lawfully called to discharge this function And as the doctrine so also this administration of the Sacraments is not tyed to certain daies but it sufficeth if the administration be publike and be done by the Ministers who beare a publike person and represent in the Ministery the person of God himselfe talking with men So Circumcision was administred on any day which fell out to be the eighth from the infants nativity So Baptisme also may be administred at any time But the administration of the Sacraments ought chiefly to be exercised on the Sabbath day Acts 8.38 10.4 8. 1 Cor. 11.20 33 Acts 2.42 Numb 28.9 When yee come together therefore into one place this is not to eate the Lords body Wherefore my brethren when yee come together to eate tarry one for another They continued in the Apostles doctrine and fellowship and breaking of bread and prayers Therefore besides dayly sacrifice there are certaine sacrifices appointed which were to be performed on the Sabbath and on festivall daies Furthermore this administration must be in publike assemblies For so Christ also instituted his Supper as which amongst other ends must be also a bond of Church assemblies to be administred in the assembly of the Church be it great or be it small Drinke yee all of this Mat. 26.27 Unto the right administration also of the Sacraments belongeth the excluding and debarring of those whom God hath commanded to be excluded from them Like as it was not lawfull for those that were aliens from the countrey and religion of the Jewes neither for any of the uncircumcised Exod. 12.45 to eate of the Paschall Lambe 1 Cor. 10. 11. So neither ought the Church to admit unto the Lords Supper those that are not baptised or those that are baptised but yet are aliens in their doctrine and manners from Christianity Unto the right and due administration of the Sacraments is opposed an omitting in the Church or neglect of exhortation to the receiving of the Sacraments The contrary vices as also a corrupt and unlawfull administration of the Sacraments when somewhat is either taken from or added to the Ceremonies
instituted of God or is altered or changed in them or when some are excluded from the Sacraments which should be admitted or are admitted which should by Gods ordinance be driven from them or when the people is not instructed concerning the right and lawfull use of them 3. Diligently to learne the doctrine of the Church that is daily to frequent the publike assemblies of the Church III. Vertue and there attentively to give eare unto the heavenly doctrine plainly opened and delivered and diligently to meditate after thereon and examine it but especially to spend those daies which are deputed unto the ministery and service of God in reading meditation and in discoursing of divine matters These things are made manifest by the nature and necessary dependency of correlatives For if God will have some to be diligent teachers on the Sabbath he will also have some to be diligent hearers and learners of this doctrine on the Sabbath And the study of learning is not without private meditation Therefore have the men of Beroea their commendation Acts 17.11 thus They received the word with all readinesse and searched the Scriptures daily whether those things were so But unto them especially is the study of knowing the doctrine of God enjoyned who either serve or hereafter are to serve and minister unto the Church Give attendance to reading to exhortation and to doctrine 1 Tim. 4.13 1 Tim. 3.6 2 Tim. 2.24 25. The contrary vices And Paul will have the Minister of the Church to be fit and able to instruct and to refute the adversaries Unto the study of learning the doctrine is repugnant 1. A contempt and neglect of the doctrine that is either not to afford our presence in sacred assemblies when there is no just cause to hinder us and to busie our selves in such works on the Sabbath day as might have been deferred or not to give eare and attendance to Sermons and the preaching of Gods Word or not to meditate consider and examine the doctrine of the Church 2. A neglect of learning the doctrine in Ministers or in them who of God are called to the study of learning and either are one day to serve for the propagation of the doctrine or have greater occasion and ability of learning it than others have To whomsoever much is given of him shall be much required Luke 12.48 c. 3. Curiosity which is a desire and study of knowing or hearing those things which God hath not revealed unnecessary strange and vain Prov. 25.27 Sirac 3.22 23. To search their own glory is not glory Seek not out the things that are too hard for thee neither search the things rashly which are too mighty for thee But what God hath commanded thee thinke upon that with reverence Hereof S. Paul speaketh 1 Tim. 4.7.2 Tim. 2.23 2 Tim. 4.3 Tit. 3.9 4. To use the Sacraments according to Gods institution The first day of the week the Disciples being come together to break bread IV. Vertue Acts 20.7 Paul preached unto them c. So God commanded the Passeover to be celebrated in a solemne assembly of the people and unto other holy daies and Sabbaths he assigned certaine sacrifices And in like manner God will that as his doctrine should be heard so also the right and lawfull use of his Sacraments should be seen and be held in the publike meetings and assemblies of the Church because God will have both these to be marks whereby his Church may be known and discerned from other sects and peoples Againe as the Word so also the Sacraments are an instrument or exercise to stirre and maintaine in us faith and godlinesse They are also a publike profession of our faith and thankfulness towards God and a part of Gods publike worship in the Church Therefore the use of them is most agreeable and fit for the Sabbath day Unto the right use of the Sacraments is contrary The contrary vices 1. The omitting and contempt thereof 2. The profaning of them when they are not received as God hath commanded neither by them for whom they were ordained 3. A superstitious using of them when as salvation and the grace of God is tyed to the observation of the rites and ceremonies or when they are used to such ends as God hath not appointed The uncircumcised man-child shall be cut off from his people Gen. 17.14 Esay 66.3 He that killeth a bullock is as if he slew a man He that sacrificeth a sheep as if hee cut of a dogs necke c. 5. Publike invocation on God V. Vertue whereby we joyn our confession thanksgiving prayers and desires with the Church For God will be invocated not onely privately by every one but also publiquely by the whole Church for Gods glory and our comfort that so we may the lesse doubt that God will heare us seeing he hath promised to heare not only us but also others and the whole Church praying for us together with us For therefore God hath annexed a speciall promise unto publique prayers If two of you shall agree on earth upon any thing whatsoever they shall desire Mat. 18.19 20. it shall be given them of my Father which is in heaven For where two or three are gathered together in my Name there am I in the middest of them And giving of thanks and praise unto God is promised to God as a speciall worship Psal 22.22 In the middest of the Congregation will I praise thee And the same is commanded 1 Cor. 14.16 When thou blessest with the spirit how shall he that occupieth the roome of the unlearned say Amen at thy giving of thankes seeing he knoweth not what thou sayest I exhort that first of all supplications prayers 1 Tim. 2.1 intercessions and giving of thanks be made for all men Now whereas Christ else-where commandeth that when a man prayeth he enter into his chamber Mat. 9.9 and when he hath shut his doore pray unto his Father which is in secret he by these words doth not condemne and forbid publique prayers but hypocrisie and ostentation and feigned godlinesse which the words testifie which goe before When thou prayest be not as the Hypocrites Now hypocrisie is a feigning and ostentation or shew of godlinesse We are here further to observe that in this Commandement is prescribed the publique invocation of the Church but that which was in the former third Commandement prescribed is the private invocation which concerneth every particular man Unto publique prayers is opposed 1. A neglect of the prayers of the Church The contrary vices 2. An hypocriticall presence at them without any attention and inward devotion 3. Such a reading or praying as serveth not for any edifying of the Church Thou verily givest thankes well but the other is not edified 7. Charity and bountifulnesse towards the poore that is to bestow almes VI. Vertue and performe the duties of love and charity towards the needy thereby
Sacrifices or Sacraments Sacrifices are ceremonies appointed by God wherein we offer and performe some certaine obedience unto God Sacraments are Ceremonies instituted of God whereby God testifieth and performeth certaine benefits to us Those Ceremonies which are ordained by the Church Ordained by men are not the worship of God and may be changed by the advice of the Church if there be good causes for the changing and alteration of them 4. Whether the Church may ordaine Ceremonies Caveats to be observed by tâ—e Church in instituting of Ceremonies THe Church may and ought to ordaine Ceremonies because without defining and determining of circumstances the Morall worship cannot be kept There are notwithstanding certaine conditions to be observed by the Church in ordaining Ceremonies namely 1. They must be such Ceremonies as are not impious but agreeable to the word of the Lord. 2. They must not be superstitious such as to which we annex worship or merit or necessity or which are done with offence 3. They must not be too many nor too toylesome and burdensome 4. They must not be idle and unprofitable but must all tend to edifying ON THE 39. SABBATH Quest 104. what doth God injoyne us in the fifth Commandement Answ That we yeeld due honour love and faithfulnesse to our Parents and so to all who beare rule over us and submit our selves with such obedience as is meet to their faithfull commandements and chastisements a Ephes 6.1 2.5 5.22 Col. 3.18 20 22 23 24. Pro. 1.8 4.1 15.20 20.20 Exod. 21.12 Rom. 13.1 And further also that by our patience we beare and suffer their vices and manners b Pro. 23.22 Gen. 9.24 1 Pet. 2.18 ever thinking with our selves that God will governe and guide us by their hands c Ephes 6.9 Col. 3.19 21. Rom. 13.2 3 Matth. 22.21 The Explication NOw follow the Laws of the second Table of the Decalogue the obedience whereof doth as well verily respect God as the commandements of the first Table but the works are immediately exercised towards men For the immediate object of the second Table is our neighbour and the mediate is God The summe of the whole obedience of the second Table Christ hath briefly comprised in these words Thou shalt love thy neighbour as thy selfe Matth. 22.39 And he hath laid downe this rule for better understanding of the Commandements of this second Table Marke 7.12 Whatsoever yee would that men should doe unto you even so doe ye unto them for this is the Law and the Prophets Of the whole second Table Christ also pronounceth that Mat. 22.39 The second Commandement is like unto the first that is the second Table is like unto the first Table which is thus to be understood 1. As touching the kinde of the chiefe worship of God the second Table is like unto the first and so is the second said to be like unto the first in respect of the ceremoniall which are not the chiefe worship 2. As touching the kinds of eternall punishment because the transgression of both Tables meriteth eternall punishment 3. As touching the inseparable coherence of the love of God and our neighbour For our neighbour cannot be loved without the love of God and the love of God is declared and exercised by the love of our neighbour Three causes of the necessity of obedience unto the second Table Whence also we may gather the causes for which obedience is necessarily to be yeelded unto the second Table seeing God no lesse exacteth it at our hands then he also requireth the obedience of the first Table namely 1. That in this obedience God himselfe may be worshipped and our love towards him shewed and declared by our love towards our neighbour for his sake 2. That by the love of our neighbour our conformity with God may appeare 3. That the society of mankind may be preserved which was ordained of God for the celebration and magnifying of his Name Moreover this fifth Commandement of honour due to Parents which Hierome plainly calleth the fifth in order is placed first in the second Table 1. Because this is the cause the bond Comment in Ephes 6.2 Two causes why this Commandement is placed first in the second Table and ground of the obedience of the rest of the Commandements following For if this obedience stand which is of the inferiours towards the superiours who are those which ought in Gods name to command the obedience of the Commandements that follow then must the obedience towards the rest of the Commandements necessarily follow 2. Because the Lord annexed a speciall promise and a singular blessing unto this Commandement that is length of life to be heaped on those who yeeld obedience unto it And these two namely the Commandement and the Promise doth this fifth Commandement containe The end of the fifth Commandement Now the Commandement proceedeth thus Honour thy Father and thy Mother The end of the Commandement is the preservation of civill order which is the order decreed and appointed by God in the mutuall duties of superiours and inferiours The superiours are all such whom God hath set over others to rule and defend them The inferiours are those whom he hath submitted to the power of others to be ruled and defended by them The duties of superiours are comprehended by the name of Father and Mother And our superiours are 1. Parents themselves who bred us Five sorts of superiours understood by the name of Father and Mother 2. Tutors and over-seers of pupils or young children 3. Schoole-masters Teachers and Ministers of the Church 4. Magistrates high or low 5. Our Elders All these or whosoever else rule over us are understood in the name of Parents and are to be honoured of us because God giveth them all to us instead of Parents and they discharge the duty of Parents and are as it were Gods Vice-gerents in ruling and governing us substituted by God for Parents to us when the malice of men began to increase Now Parents rather then other governours are named and commanded to be honoured Foure reasons why Parents rather then other Governours are here commanded to be honoured 1. Because the Father-like power and government was the first amongst men 2. Because this is as it were a rule according to which others are to be composed and framed and God will have superiours beare a Father-like mind and affection towards their inferiours 3. Because it is most beloved of all men so that to it and in regard of it they easily submit themselves 4. Because seeing the bond of duty towards Parents is the greatest the contempt of them is the more haynous and grievous which therefore also is with greater severity condemned by God In this Commandement then is prescribed the honour not only of Parents but also of all Superiours and likewise the obedience not onely of children but also of all inferiours Herein also are
every day more and more deviate from that primitive simplicity But why do I wonder 2 Thes 2.1 Hom. 3. in Rom. Hom. 3. in Tit. 3. seeing God punisheth the world by sending upon it strong delusions in that it loves not the truth But because as Chrysostome saith Errour is various and intricate and hath a restlesse and unstable quality it is no strange thing that of one errour many do arise and that out of one Controversie ten doe proceed At the first the onely Controversie was about the tenth Article concerning Christs body lurking under the bread as also of the orall manducation in the Lords Supper which Controversie was long in agitation amongst the Lutherans but in all the other Articles here set downe by us there was a full consent as the Acts of the Conference at Marpurge Anno 1529. do witnesse yea Divines began to agree in the doctrine of the Lords Supper Anno 1536. but this agreement was quickly broke because after Luthers death some could not handsomely maintainer their opinion of Christs corporall presence in the Bread seeing none of the Evangelists did utter these words of Christ This is my body after this manner This bread is my body or under the bread or under the species of bread lurks my body Besides Christ whom they include in the Wafer or Host according to our Catholick beliefe is not now upon the earth but in heaven sitting at the right hand of God from whence he will come to judge the quick and the dead they were in good hope to shelter their opinion under some other Articles of faith and chiefly under that of the personall union of the two natures in Christ Hence they went about to establish his Ubiquity and Omnipotency hitherto unheard of in the world using this shift If Christs body be every-where it will be also in every Host if it be in every Host then it will be every-where Then they fondly imagined the Article of Christs sitting at the right hand of the Father to be the same with that of the personall union of the two natures as if you would say Christs humanity with the Sonne of God which is that very right hand of God every-where present is personally united and filleth heaven and earth Thirdly because they saw that the Article of Christs Ascension did overthrow the Ubiquity and corporall presence in the Bread by an unheard of and Allegoricall way they expounded Christs Ascension to be meant of nothing else but of his vanishing into the aire of his advancing unto the Divinity and of his Ubiquity To these new monsters of opinions as well the Pontifician Doctors as those of our profession besides divers of the Lutherans did stoutly oppose themselves defending the ancient simplicity and truth of these Articles of our faith which the new Artists of Ubiquity perceiving and finding that they failed here of their purpose they found out new engines and began to accuse those whom they stile Calvinists of other errours to provoke them to Conference and Disputation not onely about the Person of Christ but also about the other Articles of Christianity bragging they could convince them of many fundamentall errours taught in the Reformed Churches Concerning Predestination That all men were not elected but that many were called and few elected Concerning the merit of Christs death That the wicked and incredulous so long as they remained such were not partakers thereof but onely the Elect that beleeved That the promises of the Gospel were universall in respect of the faithful but not of unbeleevers and Epicures Concerning faith That it is the singular gift of God That it is given onely to the Elect in whom onely it is rooted and permanent That the same can never be finally lost because it proceeds of the incorruptible seed of Gods word Concerning the Ministery That Ministers were onely outward dispensers of the word but God wrought inwardly by his Spirit Concerning Sacraments That Christ was yesterday to day and the same for ever and that therefore he was the matter or subject of all Sacraments both of the Old and New Testament Besides that no man either by the word or Sacraments could be partaker of Christ without faith Concerning Baptisme That there was a two-fold washing one outward of water by which the filth of the body is washed away the other inward of the bloud and Spirit of Christ which is the Covenant of a good conscience with God That the Minister baptised onely with water but Christ in the true administration of Baptisme did baptise with the holy Spirit Also that Infidels were not regenerated by Baptisme Also that the children of Christians were children of the promise and of the Covenant even before Baptisme and that for this cause they were to be baptised This doctrine since the yeare 1586. hath beene not onely condemned as Calvinisticall and Hereticall but also reproached and accursed by them who glory in the name of Lutherans And when among the ignorant Vulgar they traduce these Articles as errours of Calvinisme they thinke they have bravely maintained their Cause in defending their fictions of Ubiquity and of a carnall presence in the Lords Supper which now we leave for a while committing our whole cause of God But it is certaine that they have so farre relapsed into the sinke of Pelagianisme and Popery that it is to be feared they will overwhelme the Lutheran Churches with greater darkenesse then ever heretofore and yet alas they stick not to call this the true Evangelicall doctrine and that of the Augustan Confession teaching concerning predestination that in God is no election but that he did promiscuously choose all men Concerning Christs death that he by his death redeemed all men and reconciled them to God that he hath sanctified them and hath received them into favour whether they beleeve or not Concerning remission of sins that a generall pardon is given to all men both faithfull and Infidels Concerning the promises of the Gospell that they belong to all both faithfull and Infidell Concerning Faith that it is the cause of Election that God did first foresee who were to beleeve and persevere that faith is not in our power that notwithstanding it is a worke which God promotes in us and that it may be lost and may be in hypocrites Concerning the Ministery that Ministers may by their preaching conferre divine efficacy and that they are dispensators both outwardly and inwardly Concerning Sacraments that the Sacraments of the Old Testament were onely shadows without Christ the body Concerning Baptisme that there is a mysticall efficacy in the water to wash away sinne and to regenerate that the holy Ghost and his efficacy are annexed to the water that the water and Spirit have the same effect that hypocrites and Infidels in Baptisme are regenerated by the holy Ghost that the Minister doth not onely baptise with water but conferres also the holy Ghost that Christian Infants before Baptisme belong no more to
its power personally united and alwaies most present And in that fulnesse of the united Deity the assumed nature as Damascen saith hath an individable inseparable undis-jointed or in respect of place an indistant immanencie XXXVIII The same opinion is at large handled in both the Confessions of Master Luther and by the alledging of Luthers words in the breviate or forme of that agreement publickly received in those countries 't is plaine that it is approved by it The Animadversion Who will not cry out here With what knot shall I hold Proteus so often changing his countenance Who can here catch the Sophister I warrant you unskilfull men will grow amazed at such stupendious teratologies Hee saith that the masse of mankind is not assumed hither or thither to this or that place Monstrous speeches that not any place but the illocall hypostasis of the Son of God is the But or Terminus ad quem of the assumption That the flesh of our Saviour was transferred to be the Terminus of the assumption That it hath in a most high manner transcended all localitie That in the Word it hath obtained an illocall way of subsisting That the Word hath the assumed nature within the embracement of the whole fulnesse of the divine nature with it selfe within it selfe by it selfe in its power That the humane nature in the fulnesse of the united Deitie hath its immanencie undisjoynted Who ever spoke thus in the Church This is the black stuffe of the fish Sepia and the empty smoak of jugling tricks by which the simple doctrine of the Son of God is obscured and the foolish world is bewitched that living and seeing they see not nor feele such grosse lies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is a new and a treacherous way of speaking quite different from these briefe delineations of wholsome words in Scripture and in pious antiquitie concerning this mysterie by which the Sophister sufficiently if I am not deceived hath testified that this which he utters is a new and monstrous kind of doctrine For they that broach new doctrines do for the most part devise new phrases Now to the matter The Sophister in these Positions deviseth another false supposition by which hee may keep up the ubiquitie of the flesh That the flesh of our Saviour in the union of the Word is made illocall This hee endeavours to beat out of the Apostolicall terme of Assumption besprinkling some Schoole-termes But he maliciously depraves the words of Scripture and phrases of the Schoole-men For the assuming of Abrahams seed doth not signifie in Paul an exalting or transferring of mans nature into the illocalitie of the Son of God by which it is also made illocall but an individuall hypostaticall union with the Son of God the nature remaining entire and the true properties thereof because the flesh assumed is the flesh of the Son of God not out of the union but in the union not without the Word but in the Word both before and in his glory And the Son of God is our brother flesh of our flesh and bone of our bones in which communion of our flesh with the Son of God all Christian comfort and salvation consisteth So the Apostle himselfe in the precedent words explaines this assuming The Son of God is made partaker of flesh and bloud as the children are after the same manner He corrupteth also the Schoole-termes For they tell us that the Terminus ad quem of the assumption is not the nature but the person because as they say the union was made in the person not in the nature that is because by the union the two natures did not unite into one nature but into one person of the Son of God subsisting first in one now in two natures the divine and humane inconfused and entire But in no case doe they speak or agree with this Sophister that the flesh of our Saviour was transferred into the terme of the assumption that is into the illocall hypostasis of God that therein it might be illocall These are pestilent snares for so the Sophister may readily inferre that by the same way the flesh in the Word is God is immense is every-where But let us wipe away the painting and reduce this prodigious sophistry to a few points Thus then in briefe hee argues What is assumed into the illocall hypostasis of the Word that doth obtaine by this assumption an illocall manner of existence in the Word that is to be illocall The flesh of our Saviour was assumed into the illocall hypostasis of the Word Ergo the flesh of our Saviour hath obtained in the Word an illocall manner of existence that is to be illocall Hee proves the Major Thes 36. Because in God and in the hypostasis of God all thought of place and localitie ceaseth The Minor Thes 34. Because the illocall hypostasis of the Word is the terme of the assumption into which by the union the flesh is tranferred Also by the authority of Athanasius defining the hypostaticall union by the assuming of the humanitie into God Answ That here is sophistry is plaine by the manifest falshood of the Conclusion fighting against the whole Evangelicall history which testifieth that the humane nature of Christ assumed by the Word was alwaies locall The Major then is onely true of that which is assumed either by conversion into that locall hypostasis of the Word or by coequation with it but not of that which is assumed by such an hypostaticall union which leaveth and preserveth entire and inconfused the nature and properties of that which assumeth and of that which is assumed Now that in this sense and manner the flesh of our Saviour was assumed into the illocall hypostasis of the Son of God none but a Nestorian or Eutychian Heretick will deny So then here are foure termes in this Argument If the Sophister will not admit of a distinction and also will contend the Major to be true of that which is assumed by the hypostaticall union the proprieties being preserved wee deny it all as being most false For the hypostasis of the Word as it is illocall so also it is infinite eternall incorporeall begot of the Father incarnate by nature God neither for this is it true that whatsoever is assumed by such an hypostasis of the Word that must be also infinite eternall incorporeall begot of the Father incarnate and by nature God Secondly we deny also the consequence because it is a manifest fallacy of that which is not the cause as if it were the cause For the cause of the illocalitie of the flesh is feigned to be the assumption of the flesh into the illocall Word which cause is no cause For the Word assumed not the flesh by which or because it is illocall but by which or because it is the second person distinguished from the Father and holy Ghost The reason of this is firme and manifest which the Sophister by no inke of the Sepia
solidly and most really is God eternall omnipotent immense and every-where But he cannot be called so in the natures for it is not the cause that the Deitie is truly and solidly the humanitie or man or that it suffered and died and was raised and assumed into glory c. nor that the humanitie is truly and solidly God or the Deitie eternall omnipotent immense and every-where for what else were such a communication then an Eutychian confusion of the properties and therefore of the natures And so much of the first consectarie But the Sophister cunningly understands the true and solid communion of the natures to be that reall and mutuall communication of the properties made in the natures that is the transfusion of the divine properties into the flesh and of the humane into the Deitie although Chemnitius and some of the sounder Ubiquitaries have not as yet absolutely confessed this mutuall communication feigning of a true mutuall union a communication not truly mutuall in the natures but in the humane nature only which wise remedy overthrowes it self sufficiently and is cunningly concealed here by the Sophister untill by the next Disputation he produce it againe upon the stage but died in brighter colours I warrant you XL. Therefore we affirme that the very person or hypostasis of the Word is communicated and that I may use the words of S. Cyril ineffably conferred so that according to Damascen that hypostasis of the Word is also made the hypostasis of the flesh XLI For if the Deity and the nature of the assumed humanity in Christ be one person it is necessary that that person of the Deity of the Word be common to both natures to the Deity naturally but to the humanity by vertue of the union personally XLII For if the Word no lesse then the children be really participant of flesh and bloud Heb. 2. why hath not the flesh by turne been partaker of the Word also or which is all one of its hypostasis and that not in name onely but truly and solidly XLIII For either the flesh will really be the person which is absurd or which is a necessary consequence will really communicate with the person of the Word assuming The Animadversion This is the other Corollarie That the very hypostasis is communicated to and collated upon the humanity ineffably This is also granted if it be rightly understood that this communication or collation is made by the hypostaticall union by which one and the same hypostasis of the Word and flesh is made up the natures and naturall properties remaining entire But this communication or collation of the hypostasis doth in no wise make the flesh it selfe the hypostasis and therefore nor God nor omnipotent immense illocall every-where c. which cunningly he intimates doth follow from thence and goeth about to make it so In the like sense we receive as orthodox when he saith That the flesh truly and solidly hath become partaker of the hypostasis of the Word and communicates really with the hypostasis of the Word assuming Neither needed hee to sweat and toile so much in proving of this but who observes not and abhorres the Sophisters cunning concerning the ubiquitary communication by which the flesh is made God immense illocall every-where Above also Thes 3. he made the flesh partaker of the person of the Word by force of the union Of which phrase see the Animadversion there XLIV But if the person of the Word is communicated and collated upon the humanity doubtlesse the Deity of this person must needs also be communicated to it lest we imagine that the Deity of the Word is really different from its hypostasis The Animadversion Nor doe we deny this third consectary That the very Deitie of the Word was communicated to the humanitie that is personally united For the Deitie of the Word and the hypostasis of the Word are the same in essence they onely differ in some respect therefore as the hypostasis so also the Deitie of the Word is truly said to be and is indeed communicated to the humanitie Or as he in great letters writes it COLLATED to wit by the hypostaticall union which makes that man but not the humanitie is God and every-where For the union makes the natures and properties common not to the nature or natures in the abstract as if one nature should be another or both or have the properties of both but to the person in the concrete that of both natures there be one person having and requiring in it selfe the properties of both XLV For this cause the Apostle teacheth That all fulnesse of the Deitie in Christ dwells bodily in the highest way of communion next to the mysterie of the Trinity which Ecclesiastick Writers illustrate and expresse by the Similie of soule and body as likewise of the fire and burning iron The Animadversion The Deitie of the Word and the fulnesse of the Deitie of the Word are the same for the Deitie is void of all division and multiplication therefore as that so this is communicated to the humanitie or as the Apostle speaketh It dwells in Christ bodily or personally So that the fulnesse of the Deitie inhabiting and this masse inhabited are one bodie one person one Suppositum as the School-men call it But what is this inhabitation to that fictitious effusion of the divine properties into the flesh As for the Similie of the soule and bodie how it agrees we have noted above upon the 20. Thesis The Similie of iron and a coale and a fierie sword is used by Athanasius Cyril and Damascen to declare that most inward and inseparable union and communication of the natures but it is not like in every thing and if it were it would not help the ubiquitarie communion it could prove nothing against Scripture for the union there is not of two substances but the formall copulation of subject and accident which as it makes not the heat to be iron nor hard not heavie so neither doth the heat make iron nor soft nor light c. XLVI Vnder this plenitude of all the Deity infallibly all the majestie of the properties of the Word is understood Of the communication of which majestie as also of the properties by Gods help we will discourse in the next Disputation The Animadversion Neither is this last denied by orthodox men That under the plenitude of all the Deitie all the majestie of the properties of the Word is understood For what else are the properties of the Word whether naturall or characteristicall then the very fulnesse of the Deitie of the Word But away with sophisticall cunningnesse That the majestie of the properties of the Word is the Deitie the immensitie the illocalitie the ubiquitie transsused by vertue of the union from the Word into the flesh really which if the Sophister shall attempt to prove in his next disputation by Gods help there shall be those who with solid arguments out of Gods word and pious
is the most proper effect of predestination so that without perseverance predestination cannot be fulfilled 4. Because Christ prayed Coll. p. 344. and doth pray for the perseverance not of Peter alone but of all who were to beleeve by the Apostles preaching but the Father alwayes heares the Son Luke 22.32 Joh. 17.20 John 11.42 c. 5. Because they that are ingraffed into Christ by true faith Coll. p. 344. pray incessantly for their owne perseverance but whatsoever they aske of God by faith they obtaine it And this was Austines second Argument for the good of perseverance 6. Because they that are ingraffed by faith into Christ truly Coll. p. 345. are by the power of God faithfully preserved in faith persevering to the end Coll. p. 345. 1 Pet. 1.5 7. Because they that are by true faith ingraffed into Christ have their salvation sealed in their hearts by the earnest of the holy Ghost and consequently their faith and perseverance are sealed too Coll. p. 346. 2 Cor. 1.21 Ephes 1.13 c. 8. Because true beleevers are like a tree that doth not wither the wise man that built upon the rock the seed cast into the good ground c. according to Scripture Coll. p. 346. 9. Because true beleevers are distinguished from temporary back-sliders by reason the faith of those is rooted in their hearts but the faith of these hath no roote 10. Because the Scripture expresly confirmes Coll. p. 347. that the true beleevers can or shall never utterly fall away Rom. 6.2 8 9 10 11. 1 Joh 3.9 1 Joh. 5.4 Against these points all that with much verbosity are handled by the Novelists in the Conference from page 414. to page 459. come to this one point of the condition required in the faithfull which exception wee have already shewed both to be weake and also to be overthrowne by the promises themselves now all are reduced to this one solid and unanswerable demonstration from the position of sufficient causes to the position of the effect thus To whom God hath promised to give certainly perseverance in faith and who are kept by the power of God in faith to the end and for whose perseverance Christ hath prayed and doth pray and who pray themselves incessantly for the same and whose perseverance is grounded in Gods eternall predestination their perseverance in true faith unto the end is not doubtfull but sure according to the Scripture All ingraffed into Christ by true faith are such to whom God hath promised to give perseverance Jer. 32.40 Psal 25.1 c. and who by the power of God are preserved by faith unto salvation 1 Pet. 1.5 and for whose perseverance Christ did and doth pray John 17.20 Rom. 8.34 and who daylie in the Lords Prayer call upon God for the same whose perseverance at length is founded in Gods eternall predestination Mat. 24.24 Rom. 8.30 Ephes 1.11 14. 1 Thes 2.13 14. c. Therefore the perseverance of all those who are inserted by true faith into Christ is not doubtfull but certaine according to Scripture No lesse firme a demonstration doth the proximate cause yeeld which begets true faith alwayes remaining in the Elect out of two sayings in Scripture joyned together 1 Pet. 1.23 You are renewed not of mortall seed but of immortall by the word of God which abideth foe ever And 1 John 3.9 He that is borne of God sinneth not because the seed of God remaineth in him nor can he sin because he is borne of God Hence we reason thus They who are borne of the immortall seed of Gods word and in whom this immortall seed notwithstanding their infirmities doth remaine in them also faith abides nor doth it finally faile and consequently perseverance which is faith it selfe not failing but remaining and persevering the reason of this is the individuall knitting of the cause and the effect because the immortall seed of Gods word remaineth not in whom it doth remaine but by faith All that are ingraffed into Christ by true faith are borne againe of the immortall seed of Gods word as Peter the Apostle witnesseth and in them abideth this immortall seed not withstanding their infirmities witnesse John the Apostle In all then that are by true faith ingraffed into Christ faith remaines neither doth it ever utterly faile and consequently perseverance c. What need many words If the perseverance of the Saints be doubtfull then is it not given certainly by God to all them that aske it daylie praying with all their heart Hallowed by thy Name thy Kingdome come thy will be done on earth as it is in heaven Leade us not into tentation Cyp. de Orat. Aug. de bono persev c. 2.3.6 but deliver us from evill c. In which Petitions Cyprian and Austine learnedly and religiously teach that perseverance is begged of God then 2. this promise of God besides others will be vaine Heare O house of Jacob who have beene carried by me from the wombe even to your old age I am with you and till you be hairy I will carry you Isaiah 46.3 Phil. 1.6 I have made I will beare I will also carry and will deliver 3. In vaine will the Apostles most hearty perswasion confidence and promise be I am perswaded that he who hath begun a good worke in you will perfect it Rom. 8.33 1 Cor. 1.8 untill the day of Jesus Christ For I am perswaded that neither life nor death c. can separate us from the love of God in Christ Jesus God will confirme you to the end unblamable untill the day of our Lord Jesus Christ 4. In vaine will be the prayer and confidence of the Saints praying with David O God forsake me not in mine old age and when my head groweth gray Thou hast shewed me many and great afflictions but thou hast returned and quickned me 5. Justifying faith will be in vain or the assurance of the remission of sins for the time present for he that doubteth of Gods promise for the time to come feignes that he beleeves the promise of the time present Isai 46.3 Isai 43.25 for these are conjoyned I did beare you I will beare you till your old age I I am he who blot out thine iniquities c. and will not remember thy sins any more 6. In vaine finally is the faith of eternall life and salvation because he that doubts of his perseverance in faith without which life eternall is not obtained how can he be confident of life eternall for he that doubts if he shall live till the morrow how can he be assured he shall live eternally so instead of faith a fallacious opinion shall take place in mens consciences hesitation doubting feare anxiety undermining and overthrowing all Christian comfort and confidence will domineere These are the fruits which the deniall of perseverance will bring forth all which are false impious blasphemous against which the perseverance of the Saints stands as a strong
have a beginning in respect of their persons and have their essence communicated unto them from some other Untrue They have a beginning in respect of their essence Sunt essentiati or They are essenced or have their essence produced from the Father or They have their essence produced from some other It is truely said The first person of the Deity begate the second of his owne essence The third person proceeded from the first and second But not truely The divine essence begate a divine essence or The person is begotten or proceedeth of the essence True it is to say The divine essence is communicated Untrue The divine essence is born or proceedeth The reason is because to be communicated is not the same as to be begotten but stretcheth farther For not whatsoever is communicated to the begotten is also begotten but that is begotten to which the substance of him that begetteth is communicated 2. Of the outward operations of the three persons Another difference of the persons ariseth out of the former consisting of the order of their externall operations which they exercise towards the creatures and in them and by them For these actions I grant are wrought be the common will power and efficacy of the Father Son and holy Ghost but yet that order still of the persons being kept which they have in their subsisting The Father is the fountain as of the persons so of the operations of the Son and of the holy Ghost and he doth all things not of any other that is no other working by him no others will preventing his no other imparting to him power or efficacy but of himselfe that is as hee subsisteth of himselfe so hee understandeth and worketh of himselfe But the Son and holy Ghost do not work of themselves but by themselves that is the Son worketh the Fathers will going before the holy Ghost worketh the will going before both of the Father and the Son The Father worketh by the Son and the holy Ghost and sendeth them but is not sent of them the Son worketh by the holy Ghost sendeth him from the Father into the hearts of the beleevers but is not sent of him but of the Father The holy Ghost worketh and is sent from both the Father and the Son not from himselfe All things were made (a) Joh. 1.3 Col. 1.16 Heb. 1.2 by him The Son can do nothing (b) Joh. 5.19 of himself save that he seeth the Father do For whatsoever things he doth the same things doth the Son also I proceeded forth and came (c) Joh. 8.42 John 14.26 John 5.26 from God neither came I of my self but he sent me Whom the Father will send in my name Whom I will send unto you from the Father What the sending of the Son holy Ghost meaneth Now when the Son and holy Ghost are said to be sent we may not understand this sending as if it were any locall motion or as if it were any change in God but we must understand it of his everlasting will and decree of accomplishing ought by the Son and holy Ghost and of the execution and manifestation of this his will by the working of the Son and holy Ghost So saith the Son that he was sent of the Father into the world that he came down from heaven and yet that he was in heaven whilest he remained on the earth So the holy Ghost though he were before in the Apostles and dwelt in them yet he is said to be sent unto them in the day of Pentecost Both these persons therfore were sent into the world not that therby they became present somewhere where before they were not but because the Son wrought in the world whatsoever was the will of the Father and shewed himself present and powerfull according to his Fathers good pleasure as it is said God sent forth his Son made of a woman And because ye are sons Gal. 4.46 God hath sent forth the Spirit of his Son into your hearts which cryeth Abba Father 8. Why it is necessary that this doctrine of the Trinity should be held and maintained in the Church The doctrine of the Trinity to be taught in the Church THis doctrine of the Trinity is to be learned and held in the Church In respect of Gods glory In respect of the glory of God that God may be discerned and distinguished from idols For God will not be matched with idols but will have himself to be worshipped and celebrated and therefore known and agnized for such a one as hee hath declared himself to be In regard of our salvation In regard of our owne salvation and comfort No man is saved who knoweth not the Father and the Father is not known without the Son For No man hath seen God at any time John 1.18 1 John 2.23 the onely begotten Son which is in the bosome of the Father hee hath declared him Whosoever denyeth the Son the same hath not the Father Again No man is freed and saved from sin and death without beleeving in the Mediatour Christ He is very God and eternall life 1 John 5.20 But no man reposeth trust and confidence in the Son when as yet he is not known unto him Rom. 10.14 How shall they call on him in whom they have not beleeved How shall they beleeve in him of whom they have not heard Therefore we must first know the Son and then for the Son wee must know the Father that we may beleeve in him Likewise no man is sanctified and saved by the holy Ghost who knoweth not the holy Ghost For he who receiveth not the holy Ghost is not saved according to that saying of Scripture Rom. 8.9 He that hath not the Spirit of Christ the same is not his But no man receiveth him whom hee knoweth not Therefore hee who knoweth him not is not saved That no man receiveth him whom hee knoweth not is proved by those words of Christ The Spirit of truth the world cannot receive because it seeth him not Joh. 14.17 neither knoweth him Except a man be born again of water and the Spirit hee cannot enter into the kingdome of heaven Hence it manifestly appeareth That they which will be saved must necessarily know the Father the Son and the holy Ghost And they must know that the Son and the holy Ghost are distinct from the Father but yet consubstantiall with the Father and equall in perfections honour worship and therefore the same true God which is the Father For except God be known of us to be such as he hath declared himselfe to be he doth not communicate himself unto us neither may we look or hope for everlasting life from him And what he hath shewed himself to be wee have heard namely That hee is the eternall Father co-eternall Son and co-eternall holy Ghost But among all points there is none more sharply oppugned by the adversaries of the truth then
this doctrine of the three persons in one God-head especially since the Son of God was manifested in the flesh It is not hard to espy the causes of this strife for that indeed no part of doctrine is more unknown and unsearchable to mans reason as also for that the divell in hatred of God and men attempteth with horrible fury to darken and extinguish the glory of the Sonne of God incarnate The objections of hereticks against the doctrine of the Trinity Look the generall and speciall rules solutions of sophismes forged against the Deity of the Son of God 1. ONe essence is not three persons because that one should be three implyeth a contradiction Jehovah is one essence Therefore not three persons Answ The Major is true of a created and finite essence which cannot be one and the same and whole substance of three persons But it cometh short of truth when it is averred of the infinite individuall and most simple essence of the Deity Repl. A most simple essence cannot be the essence of three persons The essence of God is as you grant a most simple essence Therefore it cannot be three persons Ans This Major holdeth true in such an essence part of which instituteth another person or which is multiplied according to the number of the persons produced thence but it faileth in such an essence as is the same and whole entire in each person For the exceeding simplicity of this kind of essence is no may impeached by the multitude and distinction of persons Object 2. Where there are three and one there are four distinct things But in God are three persons and one essence Therefore there are four distinct things in God which to grant is absurd Answ Where there are three and one really distinct there are foure But in God the persons are not really distinct from the essence for the three persons of the Divinity are one and the same divine essence but they differ from it and from one another mutually only by order and manner of subsisting Object 3. It is Sabellius his heresie to entitle one substance with three names The opinion of the Trinity giveth one substance three names Therefore it is Sabellius his heresie Ans In this Syllogisme are foure terms by reason of the ambiguity of the word Substance for either the word Substance signifieth in the Major a person and in the Minor an essence or else one of the premisses or propositions is false Object 4. He who is the whole Deity besides him there is no other in whom the whole Deity likewise is But the Father is the whole Deity Therefore it is not in another Ans The Major is false because the same Deity which is whole in the Father is whole also in the Son and whole in the holy Ghost by reason of the infinity of the divine essence whereof there is neither more nor lesse in each person then in two or the whole three Object 5. Where are distinct operations at leastwise internall there are also distinct essences But the internall operations of the Father Son and holy Ghost are distinct Therefore also their essences are distinct Answ The Major is true of persons which have a finite essence but false of divine and infinite Object 6. The divine essence is incarnate The three persons are the divine essence Therefore the three persons are incarnate Which conclusion being false it followeth that some one of the premisses was false Ans Here are meer particular propositions and therefore nothing can be concluded for the major speaketh not of the divine essence generally nor can be expounded universally because the divine essence was incarnate in the person only of the Son Object 7. Jehovah or true God is the Trinity The Father is Jehovah Therefore he is the Trinity that is the whole three persons Answ Here also the Major cannot be understood universally for not whatsoever is Jehovah is also the Trinity So that of meer particulars nothing followeth Object 8. No abstract name signifieth a substance Trinity is an abstract name Therefore it signifieth no substance But God is a substance therefore the Trinity signifieth not God Answ The Major is meerly false For these words Deity and Humanity are abstracts and signifie the substance and nature of God or man OF GOD THE FATHER Quest 26. What beleevest thou when thou saist ON THE 9. SABBATH I beleeve in God the Father Almighty maker of heaven and earth Ans I beleeve the everlasting Father of our Lord Jesus Christ who hath made of nothing heaven and earth with all that are in them a Gen. chap. 1. Exod. 20.11 Job 33.4 ch 38. ch 39. Acts 4.24 14.15 Psal 33.6 Isa 45.7 who likewise upholdeth and governeth the same by his eternall counsell and providence b Psa 104.2 3. 115.3 Mat 1â— 29 Ephes 1.11 Hâ—b 1.3 to be my God and my Father for Christs sake c Joh. 1.12 Rom. 8.15 Gal. 4.5 6 7. Ephes 1.5 and therefore I doe trust in him and so relye on him that I may not doubt but he will provide all things necessary both for my soule and body d Psâ—lm 55.23 Matth 6.26 Luke 12.22 And further whatsoever evils hee sendeth on mee in this troublesome life he will turn them to my safety e Rom. 8.28 seeing both he is able to do it as being God almighty f Rom. 10.12 8.38 39. and willing to doe it as being a bountifull Father g Isa 49.4 Matth. 6.32 33. 7.7 8 9 10 11. The Explication I beleeve One thing to beleeve God another thing to beleeve in God I Beleeve in God We are to observe in this place that it is one thing to beleeve God another thing to beleeve in God For that sheweth a faith of knowledge or historicall faith this declareth true faith or confidence For to say I beleeve God if we speak properly is I beleeve there is a God and hee such a one according to whatsoever is ascribed unto him as he hath manifested himselfe in his word to wit that he is a spirituall essence almighty c. everlasting Father Son and holy Ghost I beleeve in God is I beleeve that he is my God that is I am perswaded that whatsoever God is and is said to be hee is all that and referreth it all to my safety for his Sons sake that is to resolve that he is such a one towards me In God The name of God is here taken essentially for God the Father Son In God The word God in the Creâ—d is meant essentially to all three persons not personally to one The Father Esa 9.6 Why the first person of the Trinity is called Father Ephes 1.5 6. and holy Ghost because these words I beleeve with the particle in are referred after the same manner and meaning to the whole three persons of the Deity for it is as well said I beleeve in the Son and I beleeve
justice and law Now in a divers manner and respect to will and not to will the same and yet to determine on that part whereof the reasons seeme strongest is not in us much lesse in God absurd or repugnant The waste of Israel which the Assyrians wrought God willeth as a punishment which his justice of right did require he willeth it not but condemneth and afterwards most grievously revengeth it in the Assyrians in asmuch as it was not the execution of Gods wrath but a fulfilling of their own wrath and lusts against his law So God willeth that all should obey his word and be saved 1. In respect of his love towards all for he is delighted with the death of no man God willeth the obedience of all as concerning his commanding it unto all but not as concerning his secret working of it in whom he will 2. In respect of his commandement and inviting of all to repentance But he will not that all be converted and so be saved in respect of his working or efficacy that is he commandeth all men indeed to repent and beleeve and promiseth life to all that beleeve but he doth not any where promise that he will work by his spirit in all that they should beleeve and be saved For if he would this it must needs be that either all should obey Gods commandements and be saved or that God should not be omnipotent Repl. If God willeth one thing in signification or by his commandement and willeth effectually or by his efficacy and working another he shall be changeable and a dissembler Answ This doth not thereof follow God no dissembler For even when he willeth effectually those actions which are sins he doth indeed detest them as they are sins and when he commandeth obedience he doth in earnest exact it of all But this will of signification or commandement of God doth not testifie or declare what he will work in all but what agreeth with his mind what he alloweth what he requireth and what every one oweth unto him God therefore dissembleth not neither is contrary to himself because he doth not in all places nor at all times manifest his will unto his creatures and his will of punishing is not disagreeing from his law The fourth Sophisme of contingency and liberty or freenesse Gods government doth not take away but establish the liberty of the creatures will THat which is done by the unchangeable decree of God is not done contingently and freely But all things are done by the unchangeable decree or counsell or providence of God Therefore nothing is done contingently and freely Answ The Major is either particular and so concludeth nothing or being generally understood is most false For An effect which is the same in subject and matter is changeable and unchangeable necessary and contingent in respect not of the same cause but of divers of which together it is produced and doth depend and whereof some are changeable some unchangeable In respect therefore of the second and neerest causes some effects are necessary and certain which are produced out of causes alwaies working after one sort some are changeable which have a changeable cause that is such as is not alwaies working after one sort and producing the same effects In respect of the first cause namely the decree of God which is unchangeable all effects are unchangeable and most certain even those which in respect of second causes are most uncertain As That the bones of Christ should not be broken it was a thing contingent in respect of the bones which in their own nature might as well have been broken as not broken as also of the Souldiers who as concerning the nature of their will might have chosen to doe either but in respect of the decree of God it was necessary for by his decree were the wils of the Souldiers so ruled that they could not then neither would chuse the contrary Wherefore the unchangeablenesse of the decree of God which is a necessity by supposition or conditionall doth not take away either the contingency of events or the liberty and freenesse of a created will but rather maintaineth and confirmeth it For God accompâ—isheth his decrees by reasonable creatures according to the condition of their nature when as by objects represented and shewed to their understanding he inclineth and bendeth their will that it should with free and inward motion chuse or refuse that which seemed good from everlasting to God and was decreed of him For if when God worketh well by evill creatures there is not taken away in them through the decree or providence of God and his good working that which is accidentall to them that is corruption how much lesse shall that be taken away which is essentiall unto them even to work freely So the blessed Angels are changeably good as concerning their nature but they are unchangeably and necessarily only good according to Gods decree and directing of them and yet freely so that how much the more effectually they are moved by the Spirit of God so much the more freely and with greater alacrity and propension they will and doe onely that which is good Judas the Jewes Herod Pilate the Souldiers delivered and crucified Christ freely Acts 5.28 and with great willingnesse and pleasure and yet they did whatsoever the hand and counsell of God had determined before to be done Object 2. That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing is therefore done contingently neither by Fortune nor Chance but all necessarily which is the Stoickes doctrine of fate or destiny Here before wee answer to this objection wee must know the signification of the words and the difference between the opinion of the Stoickes and Christians Necessarily is that which cannot be otherwise than it is The difference between necessary and contingent things Contingent is that which is indeed or is done but might notwithstanding not have been or have been done otherwise Necessity therefore and contingency is the order which is between the cause and the effect unchangeable or changeable And because the effects follow of their causes unchangeably either in respect of the nature it selfe of the causes or in respect of some externall cause which designeth and appointeth another cause to a certain effect and because also the effects themselves cannot be more unchangeable than are their causes therefore there is said to be a double necessity The difference between absolute necessity and necessity of consequence or supposition One absolute or simple which is of them whose opposites or contraries are simply unpossible in respect of the nature of the cause or subject whereof it is affirmed as are the essentiall and personall properties of God to wit God is God liveth God is just wise c. God is the eternall Father Sonne and holy Ghost The other is necessity of
consequence or by supposition which is the immutability and unchangeablenesse of those effects which follow of causes which causes being supposed or put the effect must necessarily follow but the causes notwithstanding themselves might either not have been or might have been changed So are those things necessary which God hath decreed that they should be done in respect of the unchangeablenesse of his decree which decree yet God most freely made that is hee might from everlasting either not have decreed it at all or have decreed it otherwise according to those wordes Thinkest thou that I cannot now pray to my Father and hee will give mee moe than twelve legions of Angels Mat. 26.53 How then should the Scripture be fulfilled Likewise Those things are called necessary which are done indeed by such second causes as are so made of God that by their owne nature they cannot doe otherwise than they doe but yet may be by God himselfe either taken away or hindered or altered and changed As the Sun and the shadow going forward in consequence or order of nature with the Sun and yet consisting and standing still in that battell of Joshua and returning backwards in the daies of Ezechias the fire burning bodies within the reach thereof which are capable of burning and yet not burning the three Children in the furnace of Babylon or those things which are indeed in their own nature apt to produce a contrary or diverse thing or to forbeare producing of their effect and yet notwithstanding cannot doe otherwise because they are so moved by God or by other causes which although they be not changed yet might have been changed or when they worke so cannot withall not worke or worke otherwise because two contradictories cannot be both at one time true Fortune and Chance Fortune and Chance are sometimes taken for the events themselves or effects which follow causes that are causes but by an accident by reason of such causes as are causes by and in themselves but not knowne to us as when we say good or evill fortune happy or unhappy chance Sometimes they signifie the causes of such events either the manifest causes which are causes but by an accident as when any thing is said to be done by fortune or by chance or the hidden and unknown causes which are causes by and in themselves As it is said in the Poet Omnipotent fortune and fate inevitable And they are wont to call that fortune which is a cause by an accident in voluntary agents whose actions have some event that seldome happeneth besides their appointment As he that digging with purpose to build findeth treasure Chance they call an accidentall cause in naturall agents whose motions have effects neither proper to them neither alwaies happening and that without any manifest cause directing it as if a tyle falling from an house kill one that passeth by Fate or destiny The difference between the Stoickes the Churches doctrine concerning Gods providence By the name of Fate or Destiny sometimes is understood the decree and provideâ—ce of God As that of the Poet Leave off to hope that the fates of the Gods are moved with entreaty But the Stoickes by this word understood the immutable connexion and knitting of all causes and effects depending of the nature of the causes themselves so that neither the second causes are able to work otherwise than they work neither the first causes can worke otherwise than doth the second and therefore all effects of all causes are absolutely necessary This opinion of the Stoickes because it spoyleth God of his liberty and omnipotency and abolisheth the order and manner of working in second causes disposed by Gods wisedome not only sounder Philosophy but the Church also rejecteth and condemneth and doth openly professe her dissenting from the Stoickes 1. Because the Stoickes tie God to second causes as if it should be necessary for him to work by them as their nature doth bear and suffer But the Church teacheth that God worketh not according to the rule or lore of second causes but second causes according to the prescript of God as being their chiefe and most free Governour and Lord and therefore are subject and tied to his will and pleasure 2. The Stoickes were of opinion that neither God nâ—r second causes can doe any thing of their own nature otherwise than they doe The Church affirmeth that not only second causes are made and ordained by God some to bring forth certain and definite effects some variable and contrary but God himself also could from everlasting either not have decreed or have decreed and wrought otherwise either by second causes or without them and by them either changeable in their own nature or unchangeable all things whose contrary are not repugnant to his nature and that he hath so decreed them and doth so work them not because he could not doe otherwise but because it so pleased him as it is said Our God is in heaven he doth whatsoever he will With God shall nothing be impossible that is which is not against his nature Psal 115.3 Luke 1.37 or whereby his nature is not overthrowne as it is said 2 Tim. 2. Out of this then which hath been spoken we answer unto the argument which was That which is done by the unchangeable decree of God is not done contingently but necessarily All things are done by the unchangeable decree of God nothing therefore is done contingently neither by fortune or chance but all necessarily First wee say there is more in the conclusion than in the premisses when the opinion of the Stoickes is objected to the Church For albeit the Church confesseth all events in respect of Gods providence to be necessary yet this necessity is not a Stoicall fate and destiny because the Church detendeth against the Stoickes both liberty in God governing things at his pleasure and a changeablenes in second causes and sheweth out of Gods word that God could both now doe and from everlasting have decreed many things which neither he doth nor hath decreed And therefore the Church also hath abstained from the name of fate lest any should suspect her to maintaine with the Stoickes an absolute necessity of all things Secondly necessity of consequence or supposition doth not take away contingency If removing Stoicisme yet notwithstanding the necessity of all things and the abolishing of contingency fortune and chance be objected wee make answer to the Major by distinguishing the words For those things which are done by the providence and decree of God are done indeed necessarily but by that necessity which is by supposition or of consequence not by simple necessity or absolute wherefore it followeth that all things come to passe not by simple and absolute necessity but by that of supposition or consequence And necessity of consequence doth not at all take away contingency The reason of this is Because the same effect may have causes whereof some may produce