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
instrument of the holy Ghost to worship God 4. Seeing that God would have mankind to consist of two sexes each is to have his due place and honour neither is the weaker to be contemned or oppressed by tyranny or lust or to be entertained with injuries and contumelies but justly to be governed and protected 5. But especially seeing man was created to the image and likenesse of God this great glory is to be acknowledged and celebrated with thankfull minde neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan neither to be destroyed either in our selves or others 6. And seeing it is destroyed by sinne through our own fault wee must acknowledge and bewaile the greatnesse of this unthankfulnesse and the evils which followed by comparing therewith those good things which we have lost 7. We must earnestly desire the restoring of this felicity and glory 8. And because the glory and blessednesse which is restored unto us by the Son of God is greater then that which wee lost in Adam so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us 9. And seeing we heare that all things were created for the use of man and that the dominion over the creatures lost in Adam is restored unto us in Christ we must magnifie the bountifulnesse of God toward us we must aske all things of him as being our Creatour and soveraigne Lord who hath the right and power of giving all good things to whom and how far he will himselfe and use those things which are granted to our use with a good conscience and to the glory of God who gave them 10. And that this may be done we must not by infidelity cast our selves out of that right which we receive in Christ and if God of his owne power and authority either give us lesse then wee would or take away from us that which he hath given wee must submit our selves patiently to his just purpose as most profitable for our salvation 11. And seeing the soule is the better part of man and the happiness of the body dependeth on the happinesse of the soule and seeing also we are created to immortall life we ought to have a greater care of those things which belong to the soule and eternall life then of those things which belong unto the body and this temporall life 12. And at length seeing the end and blessednesse of man is the participation and communicating of God his knowledge and worship let us ever tend unto it and referre thither all our life and actions 13. And seeing we see one part of mankind to be vessels of wrath to shew the justice and severity of God against sin let us be thankfull to God sith of his meere and infinite goodnesse he would have us to be vessels of mercy to declare through all eternity the riches of his glory 14. Last of all that we may learne consider and begin these things in this life let us to our power tender and help forward the common society and salvation of others for which we are borne OF SIN IN GENERALL The speciall questions of sin in generall are these 1 Whether sin be or whence it appeareth to be in the world and in us 2 What sin is 3 How many kinds of sins there are 4 Whence sin is what be the causes therof 5 What be the effects of sin 1 Whether sin be in us THat sin is not only in the world but in us also we are divers waies convinced We know that sin is in us By Gods owne testimony Gen. 6.5 18.21 Jer. 17.9 Rom. 1.21 3.10 7.18 Psal 14. 53. Isa 59. By Gods divine testimony which pronounceth us all guilty of sin and we are to give credence unto Gods assertion sith he is the searcher of hearts and truest eye-witness of our actions By Gods Law Rom. 3.20 4.15 5.20 7.7 By the Law of God sin is fully knowne as before in the third and fifth Questions of the Catechism hath been at large declared according to those texts of Scripture By the Law cometh the knowledge of sin The Law causeth wrath for where no Law is there is no transgression The Law entred thereupon that the offence should abound I knew not sin but by the Law By conscience and the law of nature Rom. 1.19 1.14 By conscience which convinceth us of sin for God besides the written Law reserved unto us certain generall notions and principles of the law of Nature imprinted in our understanding sufficient to accuse and condemn us Forasmuch as that which may be known of God is manifest in them The Gentiles doe by nature the things contained in the Law and shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing 4. The punishment and death whereunto all men are subject and enthralled Nay our Church-yards places of buriall and of execution are as so many Sermons of sin because God being just inflicteth not punishment on any but for sin Rom. 5.12 Rom. 6.23 Deut. 27.26 as saith the Scripture Death went over all men forasmuch as all men have sinned Again The wages of sin is death Also Cursed is every one that confirmeth not all the words of this law to doe them The use of this question is The use of the doctrine of sinne is 1 To worke in us Humility and Repentance That we may thence exercise our selves continually in humiliation and repentance 2 To withstand Anabaptists That we detest and withstand the outrages of Anabaptists and Libertines who deny that there is any sin in them contrary to the express word of God If we say we have no sinne we deceive our selves and contrary to all experience For they both commit many things which God in his law pronounceth to be sins 1 John 1.8 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit and live also in misery no lesse subject to death and diseases then other men which truly were they no sinners were flat against that precise rule Where there is no sin there is no death But it is demanded Object whether wee have not a knowledge of our sinne by the Gospel also For The Gospel charging us to seek for righteousnesse not in our selves but without our selves even in Christ pronounceth us sinners Therefore by the Gospel also wee have knowledge of our sinne and not by the law alone Answ The Gospel pronounceth us sinners but not in speciall as doth the Law How the knowledge of sin cometh by the Gospel neither doth it purposely teach what or how manifold sinne is what sinne deserveth c. which is the property of the Law but it executeth this function onely in generall and lesse principally and presupposing the whole
predestination but rather a mercifull just and eternall disposition of Gods future worke is hereby declared IV. For predestination that we may after the plainest way define it to wit from the effects of God knowne to us irrefragably out of Scripture and experience is Gods eternall a counsell by which out of the lost b masse of mankinde of his meere good will c he bestoweth justice and life eternall upon whom he pleaseth in his mercy by faith in Christ and freely by Christ d saveth them and to whom he pleaseth he denyeth to give that faith justice and e life but leaving them in their wickednesse blindnesse and destruction f for their sins he doth most justly addict and condemne them g to eternall paines that by saving of the beleevers he might declare his mercy h and grace by damning the wicked he might manifest his justice and power to i all eternity Testimonies of Scripture a Acts 15.18 The works of God are knowne to him from the beginning of the world Ephes 1.4 As he hath chosen us before the foundations of the world were laid Acts 4.28 That they might do whatsoever thine hand and thy counsell had fore appointed to be done Rom. 9.11 That the purpose of God which is according to election might remaine sure b Rom. 9.21 Hath not the Potter power over the clay that out of the same lump he may make one vessell to honour another to dishonour Jerem. 18.6 Cannot I as that Potter do unto you O house of Israel saith the Lord Behold as the clay is in the hand of the Potter so are you in mine hand O Israel c Mat. 11.26 Even so Father because it hath pleased thee Rom. 9.18 He will have mercy on whom he will and whom he will he hardneth Ephes 1.5 9. Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will Having made knowne unto us the mystery of his will according to his good pleasure which he had purposed in himselfe d Rom. 8.29 30. Whom he fore-knew he also predestinated to be made conformable to the Image of his Son that he might be the first-borne among many brethren Whom he predestinated them also he hath called and whom he hath called them he hath justified and whom he hath justified them he hath also glorified Ephes 1.4 5. As he hath elected us before the foundation of the world was laid that we might be holy and without blame before him in love Who hath predestinated us whom he hath adopted to be his sons through Jesus Christ to himselfe according to the good pleasure of his will e Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth 2 Tim. 2.25 26. It behooveth the Jervant of God with all gentlenesse to trie if at any time God will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the devill who are captivated by him at his will f Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth Psal 81.13 I left them therefore to the strength of their own heart and they walked in their owne counsels Acts 14.16 And who in former ages suffered all Nations to walke in their owne wayes g Deut. 27.26 Cursed is he that doth not observe the words of this Law to do them Ezek. 18.4 That soule that sins shall die Colos 3.6 For which things the wrath of God cometh upon the disobedient h Rom. 9.23 That he might make knowne the riches of his glory towards the vessels of mercy which he hath prepared for glory Ephes 1.6 To the praise of the glory of his grace who hath freely made us acceptable in his Beloved i Rom. 9.22 But what if he willing to shew his wrath and to make his power knowne hath endured with much patience the vessels of wrath prepared for destruction Prov. 16.4 God hath made all things for himselfe and the wicked also for the evill day V. Now because all the works of God are knowne to himselfe from a eternity and with the Father of lights there is no change or shadow of b turning therefore it is not to be doubted but whatsoever God doth in time either in saving or condemning of men that he did decree from eternity unchangeably to doe and after that manner that he worketh now and as the Scripture witnesseth he doth c worke Testimonies of Scripture a Acts 15.18 All the works of God are knowne to him from the beginning of the world b James 1.17 With the Father of lights there is no changing or shadow of turning c Isai 14.27 The Lord of Hosts hath purposed and who shall disanull it VI. We may also otherwise define predestination out of Scripture à priori or from the causes That it is Gods a eternall b free c just d immutable and e holy f counsell and g purpose by which from eternity before the foundation of the h world out of mankinde being equally corrupted and i lost to wit which shortly after the holy creation by Satans instigation was to fall and to be lyable to eternall k death of his meere good pleasure and l mercy he fore-saw m some and elected n them and writ them downe in the Booke of o life and called them in p himselfe and ordained them for life q eternall to have salvation in r Christ Jesus whom from the beginning to the end of the world by his Word and Spirit he hath effectually s called to the knowledge of his Son Christ Jesus hath bestowed on them true faith and hearty t conversion hath u justified and at last will x glorifie them But others most justly and willingly he hath y pretermitted and hath not written them in the Booke of z life but hath decreed as impute vessels of his wrath for their sins to plague them with eternall aa death and in time he pitieth bb them not but hath reprobated cc them to be forsaken and left in their blindnesse and wickednesse that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy and upon the reprobate vessels of wrath the power of his dd displeasure that so the mercifull and just Judge of the world might be to all eternity acknowledged and praised Testimonies of Scripture concerning Predestination and Election a Psal 33.11 The counsell of the Lord standeth for ever the thoughts of his heart from age to age b Rom. 9.18 God shews mercy on whom he will and whom he will he hardeneth Mat. 20.15 May not I do with mine owne as I list Esay 46.10 My counsell shall stand and I will fulfill all my pleasure c Dan. 9.14 The Lord our God is just in all the works that he hath made d Prov. 19.21 The counsell of the Lord abideth Isai 14.24 25. As I have thought so shall it come to passe as I have purposed it shall stand This is the purpose that
I have purposed the Lord of Hosts hath purposed and who shall disanull Isai 45.7 Forming peace and creating evill Isai 46.11 I have purposed and I will also do it Ezek. 12.25 I will speake the word and I will do it Malac. 3.6 I am the Lord and change not Rom. 11.29 Of them God cannot repent Heb. 6.17 God willing to shew the immutability of his promise confirmed it by an oath James 1.17 With the Father of lights there is no change e Isai 6.3 Holy holy holy Lord God of Hosts Psal 145.17 The Lord is just in all his wayes and holy in all his works f Ephes 1.11 He did all things by the counsell of his will Acts 4.28 That they might do whatsoever thine hand and thy counsell had pre-ordained to be done g Rom. 8.11 That the purpose of God which is according to election might remaine Ephes 1.11 In him we have obtained an inheritance being predestinated according to his purpose who worketh all things by the counsell of his oâ—ne will h Ephes 1.4 As he hath elected us in himselfe before the foundations of the world were laid i Ephes 2.5 When we were dead in our sins God hath quickened us together with Christ Rom. 9.21 Hath not the Potter power of the same lump to make one vessell to honour c. k Genes 1. ver 2 3. c. l Tit. 3.5 Not by the just works which we have done but by his mercy he hath saved us Rom. 9.11.18 The children being yet not borne before they had done good or evill that the purpose of God which is according to election that is not of works but of him that calleth might stand sure Therefore he will have mercy on whom he will c. Deut. 7.7 8. Not because of your multitude hath the Lord loved you above all other people and chosen you but because the Lord loved you m Rom. 8.29 Whom he fore-knew them he predestinated to be conformable to the Image of his Son that he might be the first-borne among many brethren n Mat. 22.14 Many are called few chosen Ephes 1.4 As he hath chosen us in him o Phil. 4.3 Whose names are in the Booke of life Dan. 12.1 At that time thy people shall escape whosoever is found written in the Booke of life Luke 10.20 Rejoyce that your names are written in heaven Rev. 20.12 And another booke was opened which is the Booke of life Rev. 21.27 There shall no thing enter into it that defileth or doth any abomination or speaketh lyes but who are written in the Lambs booke of life Of the Book of life see also Exod. 32.32 33. Psal 69.29 and 139.16 Ezek. 13.9 Rev. 17.8 and 20.15 p Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will q Acts 13.48 And they beleeved so many as were ordained to life eternall r Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will s Rom. 8.30 Whom he predestinated them also he called t Mat. 13.11 To you it is given to know the mysteries of the Kingdome of heaven Mat. 11.15 I thanke thee O Father that thou hast hid these things from the wise and prudent and hast revealed them to babes Acts 13.48 And as many as were ordained to life eternall beleeved Ephes 1.4 That we might be holy before him in love Tit. 1.1 According to the faith of Gods elect u Rom. 8.30 Whom he called those also he justified x Rom. 8.30 Whom he justified those also he glorified y Mat. 22.14 Few are chosen Rom. 11.7 The elect have obtained the rest were hardened z Rev. 20.15 He that was not found written in the Booke of life was cast into the burning lake Rev. 17.8 Whose names are not written in the Book of life from the foundation of the world aa Rom. 9.22 He endured with great patience the vessels of wrath prepared for destruction Mat. 25.41 Go yee cursed into everlasting fire prepared for the Devill and his Angels Prov. 16.4 God made all things for himselfe and the wicked for the evill day Jude 4. and 2 Pâ—t 2.3 Who of old were ordained for this judgement bb Rom. 9.18 He sheweth mercy on whom he will and whom he will he hardeneth Psal 59.6 Be not mercifull to all the sins of the wicked Jer. 13.14 I will not pity nor spare nor have mercy but destroy them cc Psal 81.13 I permitted them to the strength of their owne hearts and they walked in their counsels Acts 14.16 God in former ages suffered all Nations to walke in their owne wayes Rom. 1.24 26 28. Therefore God delivered them up to their owne hearts desires to uncleannesse that they might defile their bodies one with another dd Rom. 9.22 23. What if he willing to shew his anger and make knowne his power endured with much patience the vessels of wrath prepared for destruction And that he might make knowne the riches of his glory to the vessels of mercy which he hath prepared for glory Rom. 9.17 For this very cause have I raised thee that I might make knowne my power in thee and that my Name may be declared through all the earth Exod. 9.16 And truly for this cause have I set thee up that I might shew my power in thee c. Prov. 16.4 God hath made all things for himselfe even the wicked man for the evill day ee Psal 145.7 They will call to minde the multitude of thy goodnesse and they will speake of thy righteousnesse Psal 75.8 God is Judge he lifieth up one and casteth downe the other VII Out of these testimonies of Scripture it is manifest that God before the foundation of the world did put this difference betweene men that he sayes himselfe he shews mercy a to some and hardeneth b others he illuminateth some and c blinds others he calls some to repentance and calls not others bestowes faith on some bestowes it not on d others Abel was received of God Cain e rejected Sem retaines the blessing of God Cham is f accursed Abraham is called out of Ur of the Chaldees others are g forsaken Isaac is made heire Ismael is h ejected Jacob is loved Esau hated Peter after his fall is received unto i grace Judas is left in despaire In briefe that will be till the end of the world which Christ k fore-told Then two shall be in the field one shall be received the other shall be rejected two shall be grinding in the Mill the one shall be received the other refused Who then will doubt whether God did not decree that from eternity which in time he will have done For with God the Father of lights there is no change Jam. 1.17 See above Aphoris 5. VIII Therefore it is no lesse true that there is predestination then that God is God See Luthers saying above Aphoris 1. IX The cause why God from eternity out of lost
and his will 8. And in this his Church towards his chosen Angels and men to whom by his Son he giveth life and glory everlasting And further whom he is angry with and on whom he inflicteth punishment he is not angry with their substance or nature which himself created but with that corruption which came by other means to his divine work Rom. 1.18 The wrath of God is revealed from heaven against all ungodlinesse Object No creature visible is subject to so many evils as man Therefore he is not bountifull towards men Answ He is subject to these evils by an accident that is because of sin but withall he is enriched above other creatures with great blessings even when hee is out of the Church but is most happy and blessed if he repent For what cause God is said to be most free Most free God also alone is most free because he alone by nature is such 1. That no fault or misery can fall upon him 2. Neither can he be constrained of any 3. Neither is he bound to any 4. Neither is he subject or tyed to the rule or lore of another Wherefore whatsoever he willeth and doth that hee willeth and doth himselfe most freely when as much and in what manner he will and what he will that is most good and just But here chiefly is considered the freedome of will or liberty from constraint which is the power and ability whereby God without any necessity hath from everlasting decreed the whole order of creation preservation and rule of all things and doth accomplish the same not being constrained or tyed to other causes yet so that he never swerveth from his rightnesse To this bear witnesse his miracles and many examples of deliveries and punishments and many places of Scripture as Whatsoever pleased the Lord that did hee in the heaven and earth Psal 135.6 in the sea and in all the depth It is not hard to the Lord to save with many or with few 1 Sam 14.6 Object 1. That without which second causes which worke necessarily cannot worke doth it selfe also work necessarily Without the first cause which is God second causes which necessarily worke cannot work Therefore the first cause also which is God worketh together with them necessarily Answ The Major is true of such causes as work with absolute necessity but it is false of such as work only of a conditionall necessity that is because it so pleased God who notwithstanding could move them otherwise or else at all not move them or not so much as make them that they should work and should worke after that manner which they do work Therefore all second causes depend on the first but not the first any way on the second Object 2. God is unchangeably good Therefore not freely good Ans This unchangeablenesse doth not diminish but establish the liberty of Gods will for it is not the unchangeablenesse of a nature but constraint and coaction which is contrary to liberty and so much the more freely the will chuseth with how much the greater and surer force and motion it is carried unto her object Object 3. It is said also of particular events that God can only will those things which are best But only those things which he hath decreed are best Therefore he cannot will other things But answer is made to the Minor What things God hath decreed those are best not before but after his decree for Gods will being the rule and square of rightnesse therefore are all things good because hee willeth them Wherefore if hee would have from everlasting had any other thing that then should have been best As that Joseph should be sold and made lord of Egypt and give sustenance to his fathers family was best because God would so Now if God would have any other way exercised Joseph and taken vengeance on his brethren that should then have been the best It followeth therefore that God willeth no other thing after he hath once decreed what he will have done but that hee was able from everlasting to have decreed some other thing for whatsoever he would that from everlasting he would most freely Object 4. Some places of Scripture seem to intimate that the will of God may be sometimes hindered by his creatures as I desire not the death of the wicked Ezek. 33.11 Mat. 23.37 How often would I have gathered thee and thou wouldest not Answ These and the like places only shew with what God is delighted and to what he inviteth and calleth all but not what by his mercy and Spirit he hath purposed to work in every one Wherefore this doctrine of the liberty and free will of God let us diligently maintain that both the glory of God may be vindicated from Stoicall blasphemies and in us faith hope invocating on God and sedulity and earnestnesse in performing our duty may be established if acknowledging God most freely to govern all his creatures we be neither secure in prosperity nor in adversity doe cast away hope and good endeavours The anger of God against sin Angry and wroth with sin Lastly in the description of Gods nature is put That he is angry and wroth with offences and sins which horrible anger and wrath of God whereby hee detesteth and punisheth all sins although all the wicked at length too late perceive and have experience of when they rush into eternall despaire yet such his displeasure and indignation as God will have to be knowne they cannot so much as conceive who are without the Church seeing they neither judge all those evils to be sins which God in his law threatneth hee will punish with everlasting torments neither know the death and punishment of the Son of God then which God could not shew a greater token and argument of his anger against sin The elect and chosen alone are throughly moved by a right and saving knowledge thereof gathered out of Gods punishments and threatnings to conversion and the fear of God But the greatnesse of it no man can fully conceive according as it is said Psal 90.11 Who knoweth the power of thy wrath An Admonition to the Reader CHristian and courteous Reader whereas in the conference of the two copies I found in the former a large Paraphrase delivered by Uâ—sinus on the description of God and in the latter a brief Abstract thereof collected by David Pareus I judged it meet to retain the Paraphrase for help of weaker understandings and to adjoyn the Abridgement for help of weaker memories If on this advertisement thou advisedly peruse both the one and the other I hope the fruit of both will be neither to thee nor me lost labour A briefe Epitome or Abridgement of the former large Explication of the description of God GOd is an essence That is a thing which hath his being from none but himself and is preserved and sustained of none but subsisteth by himselfe and is the only cause unto
in the holy Ghost as I beleeve in the Father The Father When the name of the Father is opposed to the Son it is taken personally and signifieth the first person of the God head as here in the Creed buâ— when it is referred to the creatures it is understood essentially and signifieth the whole divine nature as in the Lords prayer Our Father which art in heaven In this sense the Son is expresly called of Isaiah The everlasting Father Now the first person is called the Father 1. In respect of Christ his only begotten and naturall Son 2. In respect of all the creatures as hee is Creatour and preserver of them all 3. In respect of the elect whom hee hath adopted to be his sons and hath made accepted in his beloved Wherefore God is our Father in respect both of our creation adoption and regeneration To beleeve therefore in God the Father is to beleeve in that God who is the Father of our Lord Jesus Christ and to beleeve that â—e is my Father that is hath a fatherly affection towards me for Christs sake in whom hee hath adopted me to be his son Briefly and in a word it is to beleeve 1. That hee is the Father of our Lord Jesus Christ 2. That he is my Father for Christs sake Object I beleeve in God the Father Therefore the Son and the holy Ghost are not God bâ—â—â—he Father only is God Ans This kind of reasoning Logicians call a fallacie of composition and division that is either a mis-joyning or dis-joyning of words in any clause or sentence not to be joyned or dis-joyned for the word God is so to be joyned with the Father that it be not separated from the Son and holy Ghost for a comma point should be inferred after these words in God on this wise I beleeve in God the Father c. This is proved 1. Because the name of God here in the Creed is put essentially and compriseth all the three persons which by apposition or for farther explication are placed in order in the Creed as I beleeve in God the Father and in Jesus Christ his only begotten Son I beleeve in the holy Ghost For I beleeve in one true God who is the Father the Son and the holy Ghost yet so that neither the Father is the Son nor the holy Ghost is either the Father or the Son 2. We expresly professe that we beleeve in the Son and holy Ghost no lesse then in God the Father But wee may not beleeve but in one God Wherefore as we beleeve in the Father in that he is God so beleeve we also in the Son and the holy Ghost because they are God 3. Most of the Greek copies read I beleeve in one God to wit Father Son and holy Ghost 4. Furthermore if of these words of the first article it follow that the Father only is God then of the same words by the like reason it should follow that this Father only is omnipotent and Creatour of heaven and earth which the whole Scripture cryeth to be most false But of especiall consideration is this name of God but only once mentioned in the Creed thereby to signifie that the true God is but only one but in no case is it put as if thereby were intimated that the Father only is called God Almighty To beleeve in God almighty Almighty is to beleeve in such a one 1. Who is able to do whatsoever he will yea also those things which he will not if they be not contrary to his nature as he could have kept Christ from death but he would not 2. Who doth all things even with his beck and word only without any difficulty 3. Who alone hath power to work all things and is author of that power which is in all his creatures 4. Who is also unto me almighty and both can will direct all things to my safety Obj. God cannot lie die make that which is once done undone c. Therefore he is not omnipotent Ans God can do all things which to do argueth any power or ability But to lie to die c. is no signe or part of omnipoteny but of infirmity and want of power Now defects are in creatures not in God wherefore they are contrary to the nature of God By inverting the reason therefore I thus conclude God is not able to will or to do that which argueth impotency and is against his nature Therefore he is omnipotent Maker of heaven and earth Maker of heaven and earth To beleeve in the Creatour is to beleeve 1. That he is Creatour of all things 2. That he sustaineth and governeth by his providence those things which he hath created 3. That he hath created my self also to his own glory and to the obtaining at length of my salvation and that I may be a vessell of mercy he bringeth me to that salvation by his speciall providence wherewith hee imbraceth his chosen 4. That he hath created all other things for us to serve for the salvation of his Church to the praise of his glory More briefly thus I beleeve in God the Creatour that is I beleeve that God hath created me to celebrate and serve him and all other things to serve for my safety 1 Cor. 3.22 23. All things are yours and you are Christs and Christ is Gods as if he should say All things are created for us and we for God OF THE CREATION OF THE WORLD Two sorts of Gods workes 1. Generall 2. Speciall Gods generall works are the workes NExt unto the doctrine concerning God the doctrine of the works of God is most fitly placed as we see to be done also in the Creed The works of God are of two sorts generall and speciall The generall are divided into the works Of creation Of Creation the works whereof are read in Genesis to have been accomplished in six dayes and are by daily increase furthered and multiplied in the world Of preservation Of preservation whereby God still sustaineth the heavens and the earth and the things that in them are that they fall not to ruine and decay Of administration Of administration wherby through his immense and great wisdome he administreth and governeth all things These two latter are comprehended under the name of his providence And therefore next unto the creation is annexed the place concerning Gods Providence Gods speciall works are the works 1. Of reparation The speciall works of God are those which are wrought in the Church and company of his elect and chosen to justifie sanctifie and glorifie them and are either works of reparation or restoring whereby he repaireth all things which for the sin of man are subject to corruption or of perfection and accomplishment 2. Of perfection whereby he bringeth all things to their certain appointed end especially he perfectly delivereth and glorifieth his Church Here we are to treat of the work of Creation or the
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
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
come God neither willing them nor approving them nor causing but only permitting For to permit this kind of punishments which sinners by sinning inflict either upon themselves or others is nothing else then not to cause that evill men should do this which God would have done for punishment to the same end that they may obey this will of God So also we answer to that argument The privation or want of righteousnesse and divine wisdome God inflicteth as a punishment upon men but that privation is sin Therefore God is the causer of sin For this privation is not sin as by the just judgement of God it is inflicted but as it is of men themselves voluntarily brought upon them by their owne misdeeds and demerits and is admitted or received into the mind will and heart even as evill actions are not sins as they are governed by God but as they are done by man They say further Hee that mindeth the end mindeth also the meanes God mindeth the ends of sin that is punishment Punishment and the Manifestation of Gods glory justice are not the ends of sin because men are not by them moved to sin The proper ends of sin and the shewing of justice and wrath in punishment Wherefore hee mindeth sinne also by which those ends are come unto But the Minor is to be denied that Punishment and the Manifestation of the glory of God are the ends of sinne For the end is that which moveth the efficient cause to bring forth an effect but Punishment or the Manifestation of the glory of God do not move the sinners to sin These cannot therefore be said to be the ends of sin But those are the proper ends of sinne which the Divels and men respect in sinning that is the destruction of men the fulfilling of evill desires the oppression and reproach of God and his truth God respecteth those as ends not of mens sin but of his permission of their sin If they reply That men indeed have not those ends but that God respecteth them For that which God permitteth to shew his justice by punishing it the end which God proposeth thereof is the punishment of the sinners and his owne glory but he permitteth sin to punish it and to declare himselfe just by punishing it Therefore these are the ends of sin in respect of the purpose and intent of God We deny the Major for God suffering sinne to be committed respecteth as the end not of anothers work that is of the sinne of Divels or men but of his own work that is of his permission of sin the punishment of sin and the manifestation of his owne justice For sin is one thing and the permission of sin another Exod. 9.16 whereof is spoken For this cause have I appointed thee to shew my power in thee Prov. 16.4 and to declare my name throughout all the world The Lord hath made all things for his owne sake yea even the wicked man for the day of evill God being willing to shew his truth Rom. 9.22 and to make his power knowne hath suffered with long patience the vessels of wrath prepared to destruction Wherefore punishment is not the end but the consequent or proper effect of sin and an accidentary effect thereof is the manifestation of the glory of God Rom. 3.7 as Paul sheweth For if the verity of God hath more abounded through my lie to his glory c. How God is said to will punishment which is the Consequent of sin and not sin it selfe which is the Antecedent If here againe they reply He that will the Consequent will also the Antecedent but God will these things which are the Consequents of sins that is Punishment and Execution of his justice Therefore he will also the Antecedent that is Sin it selfe without which these should not follow or be Consequents We deny the whole consequence of this reason For nothing followeth or can be concluded in reason when both the former propositions are meere particular For the Major of this reason is not universally true but only then holdeth it when as the Antecedent together with the Consequent agreeth with the nature of him which will the Consequent and not when only the Consequent agreeth and not the Antecedent For when it falleth thus out then is the Consequent by his will but the Antecedent is not by his will but only by permission For God is said to will those things which he liketh as agreeing with his nature and rightnesse but to permit those things which yet he disliketh abhorreth and condemneth but neverthelesse for just causes hindereth them not from being done And therefore it is said in the Scripture that he will and causeth life everlasting which is the Consequent and the conversion of men which is the Antecedent and goeth before and that he will not but only permitteth punishment as it is sin which followeth and is the Consequent of sins as is delivered in holy Scripture If againe they urge Rom. 9. Ephes 1. He that forbiddeth not sin when he may forbid it to be committed in him is some cause and fault of sinne but God permitteth it when he might forbid it Therefore there is some cause and fault of sin in him We deny the Consequent because the Major is not universally true For it is onely true of him who doth not perfectly hate sinne The reasons why God not forbidding sin is yet no cause of sin and therefore forbiddeth it not when hee may and who is bound to hinder sin that it be not committed But it is not true of God who with unspeakable anger accurseth and condemneth sin neither yet hindereth is from being committed because he is neither bound to do so neither doth he permit it without most good and just causes God doth not evill when he permitteth evill Rom. 3.8 If they object farther He that doth evill that good may come of it doth not well God when he permitteth evill for good ends doth evill that good may come of it Wherefore he doth against his justice and law and by a Consequent is bound to hinder evill Wee deny the Minor for God when he permitteth evill doth not evill but good For the permission of sin is one thing which is the good and just work of God and sin is another thing which is the evill and unjust work of the Divell or man sinning and transgressing the Law Lastly they say What God permitteth willingly that he will to be done but he willingly permitteth sin wherefore hee will sin to be committed and by a Consequent is the cause of sin God permitting sin doth not will sin to be done But the Major is to be denied God will the permission that is the privation of his spirit and grace but the sinne of his creature which concurreth with it he will not because he neither mindeth it nor approveth it They confirme their Major by this argument To permit is
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
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
changeth We here also are to hold against the Anabaptists that Infants which are borne in the Church are also of the Church OF PREDESTINATION THis common place of Predestination or election and reprobation ariseth out of the former place of the Church and is joyned with it The special questions are 1. Whether there be Predestination 2. What it is 3. What is the cause thereof 4. What are the effects thereof 5. Whether it be unchangeable 6. How farre it is knowne unto us 7. Whether the Elect be alwayes members of the Church and the Reprobate never 8. Whether the Elect fall from the Church and the Reprobate remaine ever in the Church 9. What use there is of this doctrine 1. Whether there be Predestination WHen the Question is Whether there be Predestination then this is the Question Whether there be any such counsell of God which hath severed some to be saved and others to be reprobate Some say that Election when as mention thereof is made in Scripture is taken for some excellency for which a man is worthy to be elected or chosen As we may say A choice and gallant horse So also they interpret Reprobation but falsly for it is the eternall counsell and purpose of God That there is Predestination Predestination proved by testimony of Scripture Mat. 20.16 John 15.16 John 10.16 Ephel â— 4 5. Acts 18.10 Acts 13.64 Rom. 2.30 Reprobation proved by Scripture that is election and reprobation in God these testimonies of Scripture doe confirme Many are called but few are chosen Ye have not chosen me but I have chosen you Other sheep have I also which are not of this fold He chose us in him before the foundation of the world He predestinated us to be adopted through Jesus Christ unto himselfe according to the good pleasure of his will I have much people in this City As many as were ordained unto eternall life beleeved Whom he predestinate them also he called Of Reprobation these places in speciall make mention God doth shew his justice on the vessels of wrath It is given unto you to know the secrets of the kingdome of heaven Rom. 9.22 Mat. 13.11 Jude 4. Mat. 11.25 John 10.26 Prov. 16.4 but to them it is not given Who were before of old ordained to this condemnation Thou hast hid these things from the wise Yee are not of my sheep He hath made all things for his owne sake even the wicked for the day of evill Object 1. But the promise of grace is universall Answ It is universall in respect of the faithfull that is it belongeth to all those who beleeve But it is particular in respect of all men Our adversaries say that those which are converted may fall away Which is to weaken and diminish the generall promise Repl. But it is said 2 Tim. 2.4 Mat. 10.16 Mat. 13.15 Places of Scripture reconciled concerning Gods will to save and not to save men Prov. 1.26 That God willeth that all men be saved Answ But contrary Many are called but few chosen This peoples heart it waxed fat saith the Lord lest they should returne that I might heale them And here it is said that God willeth that some be not saved therefore these testimonies are contrary one to another God forbid God willeth that all be saved as he is delighted with the salvation of all Albeit else-where it is said That he rejoyceth at the destruction of the wicked yet he rejoyceth not thereat as it is a vexation or destruction of his creature but as it is an execution of his justice 2. He willeth that all be saved in as much as he inviteth all to repentance But he will not have all saved in respect of the force and efficacy of calling He doth good to all if so be they might have groaped after him and found him The elect obtaine it Acts 17.27 Rom. 11.7 the rest are hardened He saith verily unto all Honesty of life pleaseth me ye owe it unto me But he saith not to all I will work it in you but to the elect only because from everlasting it hath so pleased him Object 2. He that giveth unequally to those that are equall is an accepter of persons Answ It is true 1. If he giveth to those which are equall unequally for any outward causes or respects that is for such causes as are not that condition in respect of which equall rewards or punishments were to be given or not to be given that is when the cause which is common to both is neglected and other things regarded which are not the cause as riches honours and the like But here God respecteth not these personages but requireth faith for the receiving of this benefit and conversion and giveth eternall life to them which have these and denieth it to them which have them not 2. He that giveth unto those which are equall unequally being bound to any were an accepter of persons But God giveth most freely of his meere mercy and grace He is bound to no man because we were his enemies therefore he might most justly have excluded all And if unjustice should any way fall into God which God forbid that we should think he should be unjust and an accepter of persons in that he giveth any thing at all Whereas then he hath mercy on some and not on others he is no accepter of persons as if thou being moved with pity and compassion shouldest give a farthing to one beggar and a penny to another thou art not therefore an accepter of persons Why then O man accusest thou God that he hath mercy on whom he will and hath not mercy on whom he will not have mercy seeing he is bound unto none Mat. 20.15 Rom. 11.35 Is it not lawfull for me saith Christ to doe as I will with mine owne Is thine eye evill because I am good Who hath given first unto the Lord To know this is behovefull for the glory of God Object 3. It is meet and just that he who hath taken a sufficient ransome for all sinnes should receive all men into favour God hath received a sufficient ransome in his Sonne for the sinnes of the whole world Therefore he should receive all men into favour Christs ransome though sufficient for all yet not applyed to all doth not save all John 17.9 Ans It must not onely be a sufficient ransome for all but must be also applied unto all receiving it by faith but it is not applied unto all because it is said I pray not for the world but for them which thou hast given me Repl. 1. A sufficient ransome ought to be applyed unto all That a sufficient ransome ought to be applied unto all is proved because this is a property of infinite mercy to doe good unto all Ans We deny that infinite mercy consisteth herein It consisteth not in the number of those that are saved but in the manner how they are saved Moreover he will not give
this benefit unto all because he is withall most wise and just He may and will together exercise both his mercy and his justice God so loved the world that he hath given his onely begotten Sonne that whosoever beleeveth in him should not perish but have eternall life He that beleeveth not is condemned already Repl. 2. He that taketh a sufficient ransome for all and yet doth not save all is unjust because he taketh more than in equity he should God taketh a sufficient ransome for all and yet doth not save all Therefore he is unjust Answ 1. He is unjust except himselfe give that ransome But God gave it Therefore he taketh of his owne not of ours 2. The sufficiency of the ransome doth not binde God to the receiving of all but the applying of it But he hath not entred into any bond that he will apply that ransome to all God not unjust though he afflicteth some for his glories sake Object 4. He that afflicteth some for his owne glories sake is an unjust God But God is not unjust Therefore he rejecteth not or afflicteth any for his glories sake Answ 1. The Major proposition is false being generally taken For although it be true in creatures yet it is false in God because God is the chiefe good and greatest regard ought to be had of the chiefe good Now the chiefe good that is Gods glory did require that not only his mercy but his justice also should be manifested 2. He is unjust who afflicteth some and that without any trespasse or fault of their own For God for his glories sake doth suffer some to perish whiâ—e themselves willingly perish and fall away 3. God is bound to none to save them as neither he was to create them He suffereth men to fall into sin but 1. Themselves willing y falling 2. Himselfe not being bound to save them 3. Being bound to have more regard of his own glory than of mens salvation Object 5. He that destineth to the end destineth also to the meanes whereby we come to the end God according to this doctrine destineth some to the end that is damnation Therefore he destineth them to the meanes also which are sinnes For that sinnes are the meanes to come to damnation is proved because that it is a meane without which we cannot come to the end as none can come to damnation without sinne Answ Meanes are of two sorts Some which go howsoever before the end that is which he useth who tendeth to the end and by the help whereof he obtaineth and accomplisheth the end which he intendeth Other meanes there are which come indeed unto the end but are not done by him which intended the end Those he may suffer or admit but it followeth not that he willeth them Wherefore I answer unto the Major He that willeth the end willeth also the meanes which himselfe worketh and by which he worketh to obtaine the end which he intendeth but not all meanes otherwise there shall be more in the conclusion than in the premisses Neither willeth he also those things which he permitteth that is he hindreth them not from being done if they hinder not his end God in calling all and yet saving but some doth not dissemble Object 6. He that calleth all and yet will save but some onely dissembleth God doth so Therefore he dissembleth Ans Of meere particulars nought followeth Or there is a fallacy in putting that which is no cause for a cause Wherefore to the Major we answer He doth not doe it to illude men but either to leave all without excuse or to invite them to repentance And further if you understand the Major generally it is to be denied because there may be another cause and if it be so taken it is thus to be distinguished He that calleth all and yet will save but some onely to illude men or to deceive them he dissembleth if he call them indefinitely or with a mind not willing to work in them to obey But God never promised that he would work this in all Wherefore there is no contradiction in these propositions All ought to doe it and I will work in some to doe it because the same thing is not denied in the one which is affirmed in the other but a diverse thing Object 7. They whose salvation dependeth on the secret counsell of God cannot have comfort The secret counsel of God as touching our salvation is revealed unto us Rom. 5.1 2 Cor. 1.22 and 5.5 Rom. 8.16 1 John 3.24 and 4.13 Our salvation dependeth on the secret counsell of God Therefore we cannot have comfort Answ We cannot have comfort before it is revealed unto us But that secret counsell of God is opened unto us by his Son and the holy Ghost Likewise by the effects Being justified by faith we have peace towards God He hath seald us and hath given the earnest of the spirit in our hearts He that hath created us for this thing is God who also hath given unto us the earnest of the spirit The same spirit beareth witnesse with our spirit that we are the children of God Hereby we know that he dwelleth in us and we in him even by the spirit which he hath given us Wherefore before this manifestation or revealing it holdeth true that we can reap no comfort out of Gods secret decree and counsell but after the revealing thereof it is false Object 8. That which is done in vain no man should endeavour But the reprobate do in vain repent because it is impossible that they should be saved Ans This is true if any knew that they were reprobate But God will have no man so to determine of himself 2. It is a contradiction to be a reprobate and to shew repentance for if they did repent then were they not now reprobates Therefore there cometh no danger by this absurdity The elect are therefore without danger because they are wary and circumspect Object 9. That danger which is not need not be taken heed of But unto the elect there is no danger of condemnation Therefore they need not take heed thereof Ans The Major is true if there should be no danger whether heed be taken or not taken But there is no danger unto the elect that is being heedfull and bewaring of any danger that is to come But all the elect are heedfull circumspect and wary and those who are not heedfull are not elect For from whom God averteth and turneth away this danger he worketh also in them to be very wary and to take good heed thereof Whom he predestinate them he justified They therefore do amisse Rom. 8.30 who think to receive comfort without any desire of good conscience Repl. But if they must take heed and beware they are uncertain Ans No because they have this as a spur to go forward and persevere But to be certain and not to have a desire of repentance and amendment of life implieth a
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
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
and violence or cruelty against the people or a just punishment for grievous injuries which is undertaken by ordinary authority with force of armes 1 Sam. 25.28 My Lord fighteth the battels of the Lord. Hither also belongeth the defence of their owne life and their neighbours which private men use against unjust force and violence when necessitie suffereth not the Magistrates aide to be required for when the Laws and the Magistrate arme a private man against a robber or adulterer he useth then the sword not unadvisedly taken but justly delivered into his hand by the Magistrate as being the Magistrates deputy and minister So Moses slew the Egyptian in defence of the Israelites Unto Indignation are repugnant 1. Vnjust anger 2. Remissnesse or slownesse when there is no sharpnesse or earnestnesse shewed in being justly offended with injuries and in revenging them VIII Humanity Humanity or the love of man is a true and sincere good will both in minde and will and heart towards others and a declaration thereof in words behaviour and duties convenient and possible This selfe-same vertue in the Scriptures is called the love of our neighbour which in Philosophy is termed Humanity for by this vertue all men performe that to others which they would have to be done unto themselves Rom. 12.10 Gal 6.10 The contrary vices Be affectioned to love one another with brotherly love Let us doe good unto all men but especially unto them which are of the houshold of faith Unto Humanity are opposed 1. Inhumanity or waywardnesse which either omitteth the proper duties of humanity or committeth the contrary thereunto 2. Spightfulnesse or envy which is a repining at anothers good and a desire either to winne that good unto himselfe or avert it at least from another 3. Self-love with a neglect of others 4. Vnjust pleasurings or gratifyings IX Mercy Mercy is a vertue which hath a fellow-feeling and taketh compassion of the calamities of good men or of those who sin through ignorance or infirmity and indeavoureth to take them away or to asswage them as much as equity and Gods glory permitteth neither rejoyceth at the calamities of the very enemies themselves Or it is sorrow for calamities of innocent men or such as fall through ignorance or infirmity and a desire to asswage or take away their calamities by honest meanes Blessed are the mercifull Mat. 5.7 The contrary vices for they shall obtaine mercy Unto mercy are contrary 1. In the defect unmercifulnesse cruelty hard-heartednesse not to have compassion of those of whom we are to have compassion Likewise rejoycing at another mans harme and uncompassionatenesse void of all griefe 2. In the excesse Remissenesse when they are spared whom God will not have spared which is cruell pity whereby the whole society of men is hurt yea and he himselfe also who is spared X Amitie Amity is a vertue comprehended under Humanity as a speciall under his generall and it is a mutuall and sincere good-will betweene good men kindled by the mutuall knowledge of vertue each in other by a communication and other honest duties in both parties performing mutuall duties such as are just and lawfull and possible Prov. 18.24 A man that hath friends ought to shew himselfe friendly for a friend is neerer then a brother It is different from love in that love stretcheth both to the knowne and unknowne but amity or friendship extendeth onely to those that are knowne one to another The contrary vices and that for some vertues appearing in them Unto amity or friendship are opposed 1. Enmitie 2. Neglect of friends 3. Lightnesse in joyning and loosing friendship 4. Counterfeiting and dissembling of friendship 5. Flattery 6. Vnjust gratifying A summary Table of the sixth Commandement In the sixth Commandement Thou shalt doe no murder is 1. Forbidden all unjust harming of our owne or our neighbours life and safety and our neighbour is hurt by 1. Forsaking him and not helping him to our power which is a neglect of the duties which are required for the preservation of life 2. Wronging him which is done by 1. Externall force or violence as by 1. Murder 2. Back-bitings 3. Injuries whatsoever 2. Internall affection as 1. Anger 2. Hatred 3. Desire of revenge 2. Commanded the preservation of our own and other mens life or safety And this is preserved by 1. Not hurting them for they ought not to hurt others who are 1. Not provoked which is the part of Justice 2. Provoked which is the point of Gentlenesse and equity 3. Either provoked or unprovoked which is the point of Peaceablenesse 2. Helping them and our neighbour is holpen by 1. Repelling injuries from him which is done by 1. Commutative Justice in punishments 2. Fortitude 3. Indignation 2. Benefiting him through 1. Humanity or kindnesse and good will 2. Mercy 3. Amity or friendship ON THE 41. SABBATH Quest 108. What is the meaning of the seventh Commandement Ans That God hath in execration all turpitude and filthinesse a Levit. 10.28 and therefore we also must utterly hate and detest it b Jude 22. and contrariwise live temperately modestly and chastly c 1 Thes 4.3 4 5. whether we live in holy wedlocke or in single life d Heb. 13.4 1 Cor. 7.7 Quest 109. Forbiddeth God nothing else in this Commandement but adultery and such kinds of uncleannesse Ans Seeing both our body and soul are the Temples of the holy Ghost God will have us to possesse both in purity and holinesse And therefore deeds gestures words e Eph 5.3 4. 1 Cor. 16.18 19 20. thoughts filthy lusts f Mat. 5.27 28 and whatsoever enticeth a man unto these all that he wholly forbiddeth g Ephes 5.18 1 Cor. 15.33 The Explication GOD in this Commandement ratifieth or establisheth the preservation of chastity and marriage and farther authoriseth marriage it self For whatsoever he forbiddeth the contrary thereof he commandeth and willeth to be kept Now he forbiddeth Adultery What is meant when adultery is named which is a breach of wedlocke Now when God nameth adultery he doth not forbid that onely as being the most grosse vice of all those which are repugnant to chastity but also condemneth all wanton and wandring lusts in persons married or unmarried all vices that are contrary to chastity and such as are of neere affinity unto them likewise their causes occasion effects antecedents consequents and of the contrary he commandeth all things which make for the preservation of chastity The reasons are these 1. By one speciall the rest that are of affinity with that are understood Therefore when adultery is forbidden other speciall vices or lusts are condemned 2. Where the cause is condemned there also the effect is condemned and so of the contrary So here are condemned or forbidden as well the antecedents as the consequents of adultery 3. The end and scope of this Commandement is the preserving of chastity and
by art also and that three waies by Simonie by Cunning and by Cursing 218. By Simonie he made all the Clergie throughout the world subject to him in selling the sacred wares of Patriarchats Bishopricks Dispensations Absolutions Indulgences Purgatory fire Humane soules lastly of Hell and Heaven he drew to Rome the treasures of Kings Churches and Nations And what could not the Popes monie doe 219. By deceit especially of three sorts as it were with so many spells he did so enslave the Christian world to him that not to obey his words deeds and beck by a blind obedience was counted an hainous crime 220. First by a forged Vicarship of Christ and Saint Peters seat and succession then by the pretence of the Roman Catholick Church to which all upon necessitie of salvation must be subject by which vizard as by Gorgons head they turned as it were into stones Kings and the inhabitants of the earth both great and small rich and poore free and bond and had them at his beck 221. To these he added prodigies and lying signs and sometimes poysoned hosts by which he proved himselfe a God in the very event according to the Apostles oracle 2 Thes 2.7 10. Whose coming is after the working of Satan with all power and signes and lying wonders and with all deceivablenesse of unrighteousnesse 222. Hee did easily suppresse by stirring up the people and absolving them from the oath of allegiance to those Princes whom he struck with the thunder of excommunication if they seemed to slight it 223. By this meanes Gregory the second drove out of the Exarchat of Italy Philip and Leo Emperours of the East because they forbade Image-worship which is condemned by Gods word 224. And a little after Pope Leo the Eastern Emperours upon the same pretence being quite driven out of Italy challenged to himselfe the Roman spoiles invaded the whole Exarchat neither did hee ever restore it againe to the succeeding Emperours though Image-worshippers 2 Thes 2.3 4. 225. This then is that man of sin sitting in the Temple of God as God and exalting himself above every thing that is called God 226. This is that double beast having a double rising out of the sea and earth like an Amphibion and of two formes of a double nature in emulation of Christ both as a secular Monarch and as an Ecclesiasticall seducer the Antichrist figured in the fourth vision of the Revelations Rev. 17.1 7. 227. This is that Whore clothed with purple and scarlet drunk with the bloud of the Saints and of the Martyrs curbing with a bit the beast which she sits upon in the fifth vision of the Apocalyps 228. This is that Babylon great proud tyrannicall Rev. 18.4 saying in her heart I sit as a Queen and am no widow nor shall I see mourning 229. Here we have the double tyrannie of Poperie of old fore-told by the Angel to S. John and now after the revolution of an age detected by the renewing light of the Gospel 230. Which third cause was most urgent for our fathers to forsake and for us to avoid Poperie And so we conclude 231. The tyrannicall Church Babylon is to be deserted and avoided according to the voice from heaven Rev. 18.7 saying Goe out of her my people lest you be partakers of her sins and receive of her plagues 232. The Pontificalitie with Roman Poperie is a tyrannicall Church and Babylon 233. Therefore the Pontificalitie with Poperie was to be deserted and is to be avoided 234. Whosoever then continues a Papist formally as they speak that is whosoever dies without repentance in this Apostasie and in this Idolatrie and under this tyrannie of the Pontificalitie and Poperie shall without doubt perish eternally 235. In saying of this we condemne not nor do we teach that their persons should be deserted or avoided God is our witnesse but onely their errours and excesses above named which are condemned by Gods word 236. But rather charitie so commanding us we heartily pray to God for all that live in Poperie for kings and subjects for great and small for the Pope himselfe and his whole Clergie that according to his great mercie he would open the eyes of their hearts and would convert such as are to be converted and save such as will be saved being sealed with the seale of God in their fore-heads for Christ Jesus sake our Lord. To whom be glory power and honour for ever Amen The CREED of blessed Athanasius concerning the most sacred Trinitie and the Incarnation of our Lord JESUS CHRIST the Son of God With the Notes of D. David Parrie Of the Catholick Faith concerning the Trinity ARTICLE I. I. Whosoever would be saved before all things it is needfull that he hold the Catholick Faith which except every man keep whole and inviolate he shall doubtlesse perish everlastingly The Declaration 1. WHosoever So the necessitie of the Catholick faith to salvation is every-where declared in Scripture Mar. 16.16 He that beleedeth and is baptised shall be saved but hee that beleeveth not shall be condemned Where it is manifest that the first thing required is the beliefe of the Trinitie out of Mat. 28.19 Heb. 11.6 Without faith it is impossible to please God Therefore it is impossible to be saved 2 Thes 1.8 The Lord Jesus shall be revealed from heaven in flaming fire taking vengeance on them that know not God and that obey not the Gospel of our Lord Jesus Christ They then that know not God nor obey the Gospel they hold not in every point the Catholick faith therefore cannot be saved but shall doubtlesse perish everlastingly ARTICLE II. 2. And this is the Catholick faith 3. that we worship one God in Trinitie and the Trinitie in unitie 4. neither confounding the persons 5. nor dividing the essence The Declaration 2. THe Catholick faith That is called the Catholick or universall faith not which is beleeved by all but which is necessary to be beleeved to salvation by all For so Euphronius Presbyter in his exposition of this Symbole of Athanasius saith That is called the Catholick or universall faith that is the right faith which the universall Church should hold It is set down in two heads chiefly in this Symbole of Athanasius to wit the faith of the holy Trinitie and the faith of the Incarnation and Mediation of the Son of God 3. That one God This is the first and chiefe mysterie by which Christian faith is discerned from the sects of Pagans Jewes Mahumetans and Hereticks For to them it is thought an absurditie to worship one God in Trinitie and Trinitie in unitie that is to say to worship and beleeve one God in essence and three in persons Father Son and holy Ghost As though forsooth it were lesse absurd in humane reason by which they measure faith to beleeve the worlds creation of nothing and mans of the earth or as the Alchoran feignes of a bubble of water and the resurrection of the