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 Major consisteth of a bad definition of free-will For the liberty of reasonable creatures consisteth in the judgement and deliberation of the mind or understanding and in the free assent of the Will not in a power to will as well good as evill or contrary The good Angels by reason of the wisdome and rightnesse of their judgement and of the great and constant propension or readiness of their will to that which they know to be good and right cannot will evill and unjust things but only things good and honest and yet notwithstanding they most freely chuse and doe those things which are just Right so men by reason of their in bred ignorance and corrupt judgement of those things which are to be done and of the end as also by reason of the stubbornnesse frowardnesse of their will can will only those things which are evill which also they follow and pursue with exceeding willingnesse and pleasure untill they are regenerated by Gods Spirit Object 3. That is free which is ruled of none other but of it selfe only or which is bound to none Mans will is not ruled of it self only but of another and is bound to the Law Therefore it is not free Answ The Major is true if it be meant of that liberty which is in God but false being meant of mans liberty For man to be ruled of none is not liberty but a shamefull barbarity and a wretched slavery But the true liberty of the creature is to be subject unto honest and just lawes and to obey them It is a power of living as thou wilt according unto the Law of God Object 4. That which is a servant and in bondage is not free but our will is a servant and in bondage The will of man is servant to sin and yet inclineth to sin freely Therefore our will is not free Answ There is an ambiguity in this reason for it affirmeth that to be simply so which is but in some respect and sort so or the conclusion fetcheth in more then was in the premisses That which is in bondage is not free that is not in that respect or consideration as it is in bondage Our arbitrement or will is in bondage to wit under sin Therefore it is not free that is from sin which it is not able to shake off by any force which it self hath except it be freed and delivered by the grace of God But thereof it followeth not therefore simply no way it is free For it is free as touching the objects represented unto it by the understanding because it chuseth or refuseth them being once knowne or suspendeth and forbeareth her action by her owne and proper motion without constraint The summe of all is We grant the conclusion if free be taken for that which hath ability to do those things which are good and pleasing to God for so far is it in servitude under sin and hath power only to sin but we deny the whole if free be taken for voluntary or deliberative which chuseth the objects represented unto it by voluntary motion not constrained or forced thereto by any externall agent 4. What manner of liberty of will is in man or how many are the degrees of free-will according to the foure estates of men IT is farther questioned and it importeth much to the knolwedge of our selves to enquire What manner of liberty or to what actions the liberty which was in mans will before the fall extended it selfe and Whether it were any or none at all and if it were any In what state it remaineth after the fall and Whether it be restored and How and by what meanes and How far forth it is restored Whence it is apparent that the degrees of free-will may most fitly be considered and distinguished according to the foure estates of man namely of man not yet fallen into sin or fallen or renewed and restored or glorified that is what manner and how great the liberty of mans will was before the fall what manner of liberty remaineth after the fall before regeneration of what condition it is in this life after regeneration and what it shall be in the life to come after glorification The first degree of liberty before the fall The first degree of liberty in man not yet fallen was a mind lightened with the perfect and certaine knowledge of God and a will by the proper inclination and free motion thereof yeelding perfect obedience unto God but yet not so confirmed in this knowledge and inclination but that it could decline and defect from that obedience by her owne proper and free motion if hope or shew of any good to come by defecting were offered unto it that is the Will of man was free to good and evill or freely chose good but so that it had an ability of chusing evill so that it might persist in good God preserving it and might also fall into evill God forsaking it The former is proved from the perfection of the Image of God in which man was created the latter is too evident by the event of the thing it selfe and by testimonies of Scripture God hath made man righteous Eccles 7.3 Rom. 11.32 but they have sought many inventions God hath shut up all in unbeliefe that he might have mercy on all In which words Paul testifieth that God of especiall deep wisdome confirmed not the first man against the fall nor allotted him such a portion of grace that he might not be seduced by the Divell and moved to sin but that hee therefore permitted him to be seduced and fall into sin and death that as many as were saved out of the common ruine might be saved by his mercy alone For if nothing be done without the everlasting and most good counsell of God the fall also of our first Parents may be so much the lesse exempted from it by how much the more God had precisely and exactly determined from everlasting concerning his chief work even mankind what he would have done The creature can by no meanes retain that righteousnesse and conformity with God except God who gave it keep it neither can be lose it if God will have it kept James 1.17 according to these sayings Every good giving and every perfect gift is from above John 1.4 and cometh downe from the Father of lights In it was life and the life was the light of men which lightneth every man that cometh into the world Take not away thy holy Spirit from me Psal 51.11 104.29 2 Tim. 2.19 If thou hide thy face they are troubled The foundation of God remaineth sure and hath this seale The Lord knoweth who are his And of our confirmation and establishment in the life to come Mat. 22.30 In the resurrection they are as the Angels of God in heaven As then man could not have fallen except God had withdrawne his hand and not so forcibly and effectually affected his will and ruled it in
When lust hath conceived it bringeth forth sin Jam. 1.15 and sin when it is finiâ—â—ed bringeth forth death Here say they James saith that there is one sin finished when as the will upon deliberation consenteth to evill lust another not finished when a man sinneth without deliberation and to sin finished he ascribeth that it bringeth forth death We answer that the consequence of this is not oâ— force because that a property which belongeth to divers kinds when it is ascribed to one kind it followeth not thereof that it is to be removed from the other Actuall sin is an effect of Originall sin and a cause of death which though purchased by Originall yet is aggravated by Actuall For S. James distinguisheth the kinds or degrees of sins Originall and Actuall and saith that death followeth after Actuall not as if death did not follow after Originall but because that actuall is a middle between Originall sin and death as a cause of this and an effect of that and doth aggravate death or punishment which already was purchased by Originall sin Neither doth he chiefly speak of the degrees of punishments but of the cause and originall of them to be sought in the corruption of our owne nature Object 8. It is said Jam. 3.2 In many things we sin all Hence our adversaries will prove That the sins of the just are Veniall because they fall either into few sins or into no mortall sins To this as also to most of that which hath gone before we answer that the sins of the just who by faith retain or receive righteousnesse are Veniall not of their owne nature but by grace Gods justice is not at variance with his mercy though it judge the least sin worthy of eternall death Object 9. God is not cruell but mercifull nâ—â—â—her light in his love but constant Wherefore he doth not for every light sin judge a man worthy of eternall punishments Answ But they imagine that the judgement of God concerning sinne is at variance with his mercy which two are not at variance but do very well agree For God is in such wise mercifull as he is also just Now the justice of God requireth that hee judge all even the least offence and contempt of his majesty worthy of eternall damnation This judgement against every sin the mercy and constancy of Gods love doth not take away but for the shewing and declaring thereof it is sufficient that hee rejoyceth not at the destruction of them that perish and that for testimony thereof he inviteth all to repentance and forgiveth them who repent their sins which by themselves were worthy of everlasting death that is hee punisheth them and causeth satisfaction for them not in the sinners but in his owne Son sent to take flesh by punishment answering and satisfying his justice Object 10. It is said Mat. 5.19 Whosoever shall break one of these least commandements and teach men so he shall be called the least in the Kingdome of Heaven This they interpret after this sort That he who both by sin and teaching doth against the Law is fallen from the Kingdome of God and not he who in teaching subscribeth to the Law although sometimes he doth a little contrary to that he teacheth But the opposition or contrariety which Christ addeth But whosoever shall observe and teach them the same shall be called great in the Kingdome of God doth shew that Christ in the former part of the speech doth understand those who breake that is violate the Law which they teach so that the meaning is Although one teach well and yet violate one of these commandements which the Pharisees terme the least that is of the commandements of the Decalogue hee shall find these commandements so not to be the least but the greatest as himselfe thereby shall become the least that is in no place in the Kingdome of God Albeit it be granted unto them that in the words of Christ to teach so is the same that to teach contrary to the Law yet can it not at all be gathered thence that they alone shall be the least in the Kingdome of God who by teaching and sinning break the Law and not they also who by sinning only and not teaching Christ calleth them the least not as in his owne judgement but as in the judgement of the Pharisees and so he imitateth them in thus speaking transgresse it The first reason is in the very words of Christ because he calleth those commandements the least by a figure of speech called Imitation which are the greatest and the breach whereof whether it be committed in deed or in doctrine or in both God judgeth worthy the shutting out of his Kingdome even by our adversaries confession that is the whole Decalogue which the Pharisees did set behind their traditions The second reason is in the words which Christ addeth For I say unto you Except your righteousnes exceed the righteousnes of the Scribes and Pharisees ye shall not enter into the Kingdome of heaven In these words Christ sheweth that a far other righteousnesse is required by the Law of God then the Pharisees thought of and that those sins also are so great that they shut men out of the Kingdome of heaven which the Pharisees accounted either for light or no sins as to be angry with thy brother unadvisedly to say unto him Racha or foole to be troubled with an evill affection or desire of revenge for even these things also he saith are to be avoided if we will avoid hell fire and be the children of our heavenly Father Therefore he saith Whosoever looketh on a woman to lust after her Mat. 5.28 hath committed adultery with her already in his heart And Whosoever hateth his brother is a man-slayer and yee know that no man-slayer hath eternall life abiding in him 1 John 3.15 And therefore not they only which commit the greater sins but they also who commit the lesser cannot escape everlasting death but by the satisfaction of Christ imputed to them But as our adversaries accuse this sentence of too much rigour Sin made veniall unto the repentant by grace for the intercession and satisfaction of Christ That all sinnes are by themselves of their owne nature Mortall that is deserve eternall death so also the other sentence That sins are made Veniall to those that repent which of their owne nature are Mortall they reprehend as too gentle and repugnant to Gods justice because to call that Veniall which is Mortall is contrary to truth and justice But the answer is ready That God if we respect the nature of sin adjudgeth all sin worthy of everlasting death and giveth pardon to none but of free grace for the intercession and satisfaction of his Son our Mediatour The third division of sin THere is sin against the conscience and sin not against the conscience Sin against the conscience Sin against the conscience is when a man knowing
they are sins For all sinnes of what quality soever they be are punished either with eternall pain as in the Reprobate or with equivalent paine to eternall as in the Son of God This death doth begin in the Reprobate even in this world that is anxiety and torment of conscience which we also should feele except we were delivered by the grace of God Now by the name of eternall death is not understood the destruction of the soule or body or the separation of them but the abandoning and banishing of the soule and body living from the face of God a continuall horrour and torment and a feeling and flying of Gods wrath and judgement a horrible murmuring against God taking vengeance of their sins If they object That the sinnes of those who beleeve in Christ are not punished with eternall death We answer that those were punished in Christ with a punishment which both for the grievousnesse of the punishment and for the dignity of the person who suffered it is equivalent to those eternall punishments which were to be inflicted upon us for our sins As it is said Isa 53.6 He hath laid upon him the iniquity of us all Against that which we affirm That eternall death is the effect of all sins yea even of the least some thus dispute Ob. Like is not to be given to things unlike but sins are not like Therefore all ought not to be punished with eternall death Answ There is more in the conclusion of this reason The regenerate though they sin are not punished with this death because Christ hath suffered an equivalent punishment for them Why the during of punishment ought to be alike to all sins but not the degree of punishment Luke 12.47 Mat. 11.24 All sins are not equall then was in the premisses for only this followeth to be concluded Therefore all sins ought not to be punished with like punishment For all sinnes even the least deserve eternall punishment because all sins offend against the eternall and infinite good Wherefore as concerning the durance and lasting of the punishment all sins are punished with like punishment but not as concerning the degrees of punishment All sins are punished with eternall torments yet so as not with equall torments The servant who knoweth the will of his Master and doth it not shall be beaten with many stripes It shall be easier for them of the land of Sodome in the day of judgement then for thee Greater sins shall be punished with more grievous torments and lesser sins with lighter but both for ever Here the Stoicks object That all sins or vices are joyned with any one vice and therefore all are like and equall But neither is this consequence of force whereas also things unlike unequall may be joyned together neither is the Antecedent granted that seemeth to be proved by the saying of James He that faileth in one Jam. 2.10 is guilty of all But James saith not that all sins or vices concurre and are joyned with one but first that in the breach of one point the whole Law is violated as the whole body is said to be hurt when one part is harmed Then that there concurreth with every sin the fountain or cause of all other sins that is the contempt of God And this evill being seated in the heart doth violate the love of God and so all other parts of our obedience towards God For no worke which proceedeth not from the perfect love dread reverence of God can agree with the Law of God or please God And yet have we experience that this hindreth not but that which is infected with one vice may be propense and prone to some sins more and to some lesse especially since vices themselves also are one opposite to another by the one of which contraries and not by both at one time every man violateth vertue Neither are those principles also of the Stoicall Philosophers to be granted That how farre soever thou goe in sinning after thou hast once past the line or middle which is vertue it is not materiall for the increasing or augmenting the fault of passing beyond the line and that all vertues are alike and equall one to another so that no man is stronger then a strong man For whereas sin is a swerving from the middle it is manifest that how much greater the swerving is so much is the sin more grievous And that vertues are both in the same and in divers men other-whiles greater other-whiles lesser even as much as the qualities of the body are different in degrees experience doth witnesse Wherefore in the judgement of God also there are degrees put as well of punishments as of sins The use of this doctrine of sin in the Church It is requisite that this doctrine be knowne in the Church 1. That knowing how great an evill sin is we may yeeld the praise of justice unto God who doth most severely punish it 2. That we may abhorre all sins with our whole heart and desire the more earnestly to be fenced and defended of God against all sin 3. That by extenuating or lessning any wee flatter not our selves in a conceit of our owne righteousnesse or in hope of escaping 4. That measuring our sin by the Law of God neither esteeming evill for good or good evill we loose not our consciences when God bindeth them nor bind them when God looseth them and acknowledging the remnant of sin in us and our manifold fallings wee should not despaire of pardon flying to God the Mediatour with boldnesse 5. That also wee may be able to discerne our selves from the wicked and profane men in whom sin reigneth and from all those that sin against the holy Ghost and that wee may conceive in our mind hope and confidence of Gods mercy 6. That wee lay not the cause or fault of our sins and destruction on God but remember that it is to be sought in our selves 7. That knowing there are degrees of punishments and sins we adde not sins to sins but consider that lesser sins shall be punished with lesser punishments and greater with greater 8. That remembring the sins of Parents are punished also in their posterity we spare not only our selves but our posterity also in avoiding sins 9. That we may give and render thankes unto God for this benefit that he for his owne glory and the gathering and salvation of his Church doth maintain and continue also amongst the wicked some order of vertue and discipline 10. That true and perpetuall thankfulnesse may be kindled in us towards God and his Son our Lord Jesus Christ in that he hath delivered us from these great evils sin and the paines and punishment of sin Quest 8. Are wee so corrupt that wee are not all apt to doe well and are prone to all vice Answ Indeed we are a Gen. 8.19 and 6.5 Job 14.4 and 15.14 16 35. John 3.6 Isa 53.6 except we be regenerated by the
neither must men seek any superiour cause then his will of all his divine works which he exerciseth in his creatures neither is there any other necessity to be found in them then which dependeth of the most free appointment of God himselfe For as to resolve of such a purpose as is to be changed so also to change it either to better or to worse is rather servitude or bondage then freedome liberty for it proceedeth of ignorance or impotency For they change their counsels and purposes who either erre in taking them or are not able to perform the counsell which they have taken But to resolve of such a purpose as might alike either have been decreed or not decreed and which after it is decreed is neither changed nor to be changed at any time this is perfect and divine liberty Now God whatsoever he hath decreed could either not have decreed it at all or have decreed it otherwise And that he changeth not that which he hath once decreed the perfectnesse of his nature even his infinite wisdome and goodnesse is cause thereof For most wisely and rightly doth hee decree all things and constantly persisteth in that which is good and right Wherefore the immutability in God doth as well not diminish his liberty as his immortality and other things which are proper unto his divinity Secondly if any man urge That it is a point of liberty not only to resolve of any advice what he will but after he hath resolved to be able either to follow it or change it We understand by those things which have been already spoken that this doth agree to the creatures which may erre in their purposes and therefore stand in need of changes and alterations but not to God who can never erre and therefore requires no change of his purpose Lastly if they reply That not to be able to alter a purpose once undertaken is a defect of ability or power and therefore against the liberty of God We answer That the Antecedent of this reply is true if the change of it be impossible by reason of some impediment coming from some externall cause or by reason of defect of nature or ability but the Antecedent is most false if the impossibility of change proceed from a perfection of that nature which is not changed and from a wisdome and rightnesse of that purpose which is unchangeable and from a perseverance and constancy of the will in that which is good and right after which sort it is apparent to be in God Gods directing of our will taketh not away the liberty thereof But against that where it was said That the wils of all creatures are so guided by God that neither they are able to will what he from everlasting hath not decreed neither not to will what he hath decreed for them to will more question is used to be made 1. That which is ruled by the unchangeable will of God doth not worke freely the will of Angels and men is ruled by the unchangeable will of God Therefore either it hath no liberty or the choice which it maketh is not tied to the will of God Answer we make to the Major by a distinction It is not a free agent which is so ruled by God as it hath no deliberation and election of his owne But that which God so ruleth as he sheweth the object unto the understanding and by it effectually moveth and affecteth the will to chuse it that doth notwithstanding freely work albeit it be inclined at the beck and will of God whither hee will have it For to work freely in the creatures is not to work without any ones government but with deliberation and with a proper and selfe-motion of the will although this motion be else-whence raised and ruled Wherefore it is not the immutability and operation of the divine will and providence which is against this liberty but a privation and constraint of judgement which is an impulsion or a motion proceeding not from an inward cause or faculty but only from an outward cause beside or against the nature of that which is moved Now such an impulsion falleth not into the will but God moveth it leading and bringing it on as it were by objects to chuse that which he will For the faculty or ability and power of the will cannot be brought into act that is to shew and expresse it self without an object and Act. 17.28 We are live and move in God But to be moved of no other cause but of himselfe only this is exceeding and infinite perfection and liberty agreeing to God alone which the creature cannot desire much lesse arrogate and challenge unto it selfe without notorious blasphemy Necessity taketh not away libetry of will in us This necessity proceedeth from Gods working in us which rather preserveth this liberty Absolute necessity doth not take away in God greater liberty much lesse can a lesse absolute necessity take away a lesse liberty in us Further it may easily be shewed That the necessity or immutability which ariseth not from constraint but from the nature of the will or from the commotion of it stirred by other causes to chuse or refuse an object thought of by the mind doth not at all withstand or hinder the liberty of will 1. Because this necessity doth not take away but effectuateth and perswadeth the judgement of the mind and free or voluntary assent of the will inasmuch as God doth cause and work in men both the notions election of objects 2. Because God albeit he is by nature that is by exceeding and absolute necessity good and hath begotten his Son and had his holy Spirit from all eternity yet will he not by a constrained but most free will be live be blessed and good have his Son and holy Spirit and will all his purposes and works to be good and just although it be impossible that he should will any thing contrary to these which he hath already determined If then this absolute necessity of willing things in God doth not take away even the greatest liberty there is no doubt but that necessity which is but only conditionall that is according to the decree and government of God doth not take away that liberty which agreeth unto the creatures that is judgment and election free and voluntary Angels Saints have greater liberty of will and yet greater necessity 3. The holy Angels and blessed men in the celestiall life even by our adversaries owne confession are indued with greater liberty of Wil then we are in this life But they necessarily will those things only which are right and just and hate abhorre al things whatsoever are evil and unjust because they are made such of God and establihed by him and are so illuminated and guided by the holy Ghost that they cannot other wise will or work neither by this necessity of Willing those things which are good and pleasing to God is the liberty of
duty Whereupon we pray Let thy will be done in earth as it is in heaven They are also called gods 5. Gods Psalm 8.5 Hebr. 2.7 What is meant by the names Gabriel Raphael and Michael Dan. 10.13 12.2 Jude 9. Rev. 12.7 because the nature and Majesty of God shineth in their strength vertues functions and marvellous works Which is also signified both by the name of Gabriel that is the strength of God and by the name of Raphael that is the medicine of God For the same cause also the name of Michael that is who is like God is given to the Son of God an Angel who is called the Arch-angel either because the Son of God is head of the Angels or because God doth according to that measure which seemeth best to him distribute his gifts to the Angels and shew forth his powerfull operation by them 2. Of evill spirits or Angels THey which now are evill spirits or Angels although they also were at their creation good and adorned by God with the same holinesse and righteousnesse and blessednesse wherewith the rest were yet notwithstanding by their owne will and that free and therefore by their owne fault they averted themselves from God and revolted from his love and from obedience due unto him so that they left the habitation of God and no longer continued their conformity with God but ever burn with an horrible hatred of God and men and that they may despight God force men to sin and by force and fleights attempt to cast all down headlong into destruction God spared not the Angels that had sinned 2 Pet. 2.4 but cast them downe into hell and delivered them into chains of darknesse Jude 6. to be kept unto damnation The Angels which kept not their first estate but left their owne habitation hee hath reserved in everlasting chaines under darknesse unto the judgement of the great day Yee are of your father the Divell and the lusts of your father yee will doe John 8 4â— Hee was a murtherer from the beginning and abode not in the truth When hee speaketh a lie then speaketh hee of his owne for hee is a liar and the father thereof 1 John 3.8 Hee that committeth sin is of the Divel for the Divell sinneth from the beginning John 13.25 Sathan entred into Judas Sathan filled Ananias his heart that hee should lie unto the holy Ghost Acts 5.8 Ephes 2.2 and keep away part of the price of the possession According to the course of this world and after the Prince that ruleth in the ayr the spirit that now worketh in the children of disobedience 2 Thes 2.9 The divels appellations with their reasons 1. The wicked 1 Joh. 3.12 Ephes 6.16 It is said of Antichrist Whose coming is by the working of Sathan with all power and signes and lying wonders and in all deceivablenesse of unrighteousnesse among them that perish because they received not the love of the truth that they might be saved And therefore hee is called The wicked Cain which was of the wicked That yee may quench all the fiery darts of the wicked And every where in the Scripture hee is called Satanas that is 2. Satanas 1 Chro. 21.1 the adversary of God and men And Sathan stood up against Israel and provoked David to number Israel And hee is in like manner called Diabolus Divell because hee depraveth the word of God 3. Divell and is a slanderer of men as in Paradise 4. Serpent and Job 1. 2. And the Dragon that old serpent Revel 12. 20. because speaking by a serpent in Paradise hee seduced mankind through his subtiltie neither ceaseth hee to seduce them still The great Dragon that old Serpent called the Divell and Sathan was cast out which deceiveth all the world Again The accuser of our brethren 5. Accuser Rev. 12.10 6. Destroyer Rev. 5.11 7. The god and prince of this world 2 Cor. 4.4 Joh. 12.31 14.30 16.11 which accuseth them before our God day and night And hee is called Abaddon and Apollyon that is destroying Hee is also called The god of this world blinding the eyes of unbeleevers and the prince of the world both for his power and forcible working which hee sheweth on the wicked and for that tyrannie which hee exerciseth against the godly also by Gods permission as withall for that obsequie homage and obedience which is done him by the wicked even those who professe the worship of the true God Ephes 6. 1 Pet. 5. 1 Kings 22. 1 Cor. 10. John 8. The refutation of the Manichees who held two first causes By these places is made manifest the impiety of the Manichees who fained two causes or two gods co-eternall the one good whom they called the light and minde the other evill whom they termed the darknesse and matter the former whereof had created good natures the latter bad abusing those testimonies of Scripture where the Divell is called The god and prince of the world the father of the wicked authour of sin and death the power of darknesse and standing most of all on this argument That a good God should not make the cause of evill For neither hath the Divell any more power either over the godly or over the wicked or over other creatures for which hee is called The prince and god of the world then is granted him of God as appeareth by the first and second Chapters of the story of Job Matth. 31.22 and by the invasion of the swine Neither is the creation of the wicked but the corrupting and enforcing them to evill attributed to the Divell Neither is there any need lest God should be made authour of sinne to make another God of the Divell seeing the Scripture teacheth of Divels and men that both were created good and holy by God but the Divell revolting from God and seducing men corrupted both himself and men The evill spirits are unchangeably evill and damned And although of their own proper and free will they rush and bend themselves against God yet by the just judgment of God they are so forsaken and abjected of him that they are without all change or alteration unrecallably evill and subject to everlasting torments Wherefore Jude saith Jude ver 6. Mat. 15.41 that they are reserved by God in everlasting chains under darknesse And Christ Go ye cursed from me into everlasting fire which is prepared for the Divell and his angels For though doubtlesse these evill spirits were even from their fall dispoiled of the celestiall habitation and blessednesse yet notwithstanding both they and reprobate men shall be at the last judgment adjudged to more grievous punishment as contrariwise the felicity and glory of the godly shall then at length after the resurrection of their bodies be in all respects consummated and made perfect 2 Pet. 2.4 Jude ver 6. Matt. 8.29 Therefore these spirits are said to be reserved unto
damnation and the judgment of the great day And elsewhere also they themselves complain that Christ came to torment them before their time The causes why God permitted them to fall Furthermore God permitteth them to fall into this wickednesse not onely thereby to shew his wrath against sin in their everlasting paines but also to punish by them in this life the wicked and also to chastise or try and exercise with temptations the elect Mat. 25.41 1 Sam. 16.14 23. Psal 78.9 For fire is said to be prepared for them from everlasting The evill spirit of God came upon Saul and vexed him He cast upon the Egyptians the fiercenesse of his anger indignation and wrath and vexation by the sending out of evill Angels But Job 1.12 Job is delivered to be afflicted of Sathan for the tryall of his constancie Sathan hath desired to winnow you as wheat Luke 22.31 1 Thess 2.17 2. Cor. 12.7 Wee would have come unto you but Sathan hindered us Lest I should be exalted above measure through the abundance of revelations there was given unto me a prick in the flesh the messenger of Sathan to buffet me because I should not be exalted out of measure 2 Thess 3.5 Lest the tempter had tempted you in any sort and that our labour had been in vain And Christ himself is tempted of Satan Mat. 4.3 6 9. and therefore verily he is called the tempter for that he solliciteth and inciteth men to sin and to revolt from God both by offering outward occasion of sins as also by stirring up the cogitations and inward motions of the will and heart ON THE 10. SABBATH Quest 27. What is the Providence of God Answ The almighty power of God every where present a Isa 29.15 16. Jer. 23.23 24. Ezek. 8.12 Act. 17.25 27. whereby he doth as it were with his hand uphold and govern heaven and earth with all the creatures therein b Heb. 1.3 So that those things which grow in the earth as likewise rain and drought fruitfulnesse and barrennesse c Jer. 5.24 Acts 14.17 meat and drink d Acts 14.17 health and sicknesse e John 9.3 riches and poverty f Pro 22.2 in a word all things come not rashly or by chance but by his fatherly counsell and will g Pro. 16.33 Matth. 10.29 The Explication The reason of the connexion of the two places of Creation and Providence Providence and creation one and the same thing but diverse in consideration THe doctrine which treateth of Gods providence is joyned with the place which treateth of the creation because the providence that is the preservation and government of things created doth not differ from the creation in the thing it self for that there is but one and the same will or power or action of God whereby things both begin to be and continue but they differ in consideration only For the omnipotent will of God is called creation in respect of the beginning when things by the force and power of his will took their being it is called providence as by the self-same power things are preserved Wherefore Providence is the continuance and accomplishment of creation or creation it selfe continuated and perpetuated For we may not imagine that the creation of the world is like to the building of a ship which the Ship-wright as soon as hee hath finished it committeth to the government of some Pilot but wee must hold this as a grounded truth that as nothing had ever been except God had created them so neither could they retaine and keep their being neither their force of working neither the very operation it selfe or motion no not the space of one moment or minute of time if God did not preserve and move them effectually And therefore the Scripture it selfe often joyneth the preservation and continuall administration of things with their creation and from hence reasoneth for Gods providence And God is called Jehovah God is called Jehovah 1. For giving 2. For maintaining the being of his creatures not only because hee once gave to every thing both small and great their being but also because hee maintaineth it in all and moveth them so as that he not only seeth what is done in all things but also causeth and inclineth them to do that which he from everlasting would every of them to doe And by this his providence hee governeth administreth ruleth and preserveth all things that they be not brought to confusion Wee cannot therefore have a full and perfect knowledge of the creation except we joyn with it the doctrine of providence Touching providence these three things are principally questioned 1. Whether there be any Providence 2. What Providence is 3. Why the knowledge thereof is necessary THe two former of these are discussed here under this twenty seventh Question of the Catechism the third is resolved in the twenty eighth Question immediatly following 1. Whether there be any providence of God Philosophers errours concerning Gods providence COncerning this point of doctrine three diverse erroneous opinions are found amongst Philosophers 1. The Epicures will have either no providence at all or onely of those things which are and are done in the lower parts of the world 2. The Stoicks have devised in stead of providence an absolute necessity and order of all things being in the very nature of things wherunto not only all other things but God himself also is subject which necessity they called destiny 3. The Peripateticks did imagine that God indeed doth behold and understand all things but yet doth not order and rule all things but moveth the celestiall motions and doth by them send down by way of influence some power and vertue unto the lower parts of nature but the operations themselves or motions depend of the matter and of the wils of men that is they will have the providence of God to be a prescience or fore-knowledge of God in all things but not a will decreeing causing and ruling all things The opinion of the Church touching providence Contrarily the Church teacheth out of the word of God That nothing is extant and cometh to passe in the whole world but by the certain and definite though yet most free and most good counsell and purpose of God There are two sorts of arguments and proofs whereby is confirmed Two proofes of providence that there is a providence of God Testimony of Scripure and force of argument Scripture Testimonies of Scripture are these Hee giveth to all life and breath and all things Acts 17.25 28. In him we live and move and have our being Are not two sparrows sold for a farthing Mat. 10.29 30. and one of them shall not fall to the ground without your Father Yea Ephes 1.11 and all the hairs of your head are numbred God worketh all things after the counsell of his own will Like to these are found infinite testimonies in
Neverthelesse yet except wee will deny 1. The trials and chastisements of the godly or 2. The punishments of the wicked which are done by the wicked both to be just and to proceed from the will power and efficacy of God as also 3. The vertues and such actions and deeds of the wicked as have been for the safety of mankinde to be the gifts and blessings of God that is except wee will deny that God is a just Judge of the world and powerfull in operation and the efficient of all good things we must needs doubtlesse confesse that God doth also execute and accomplish his just and holy works and judgments by evill and sinfull instruments Gen. 37 28. Num 23.8 Deut. 13.3 1 Sam. 16.14 2 Sam 15.12 16.12 So God sendeth Joseph into Egypt by his wicked brethren and the Midianites blesseth Israel by Balaam tempteth the people by false prophets vexeth Saul by Sathan punisheth David by Absalom and by the curses of Shemei Salomon by rebellious Jeroboam Roboam by the traiterous people of Israel trieth Job by Sathan and the Chaldees 1 King 11.31 22.15 Job 1. 2. 1 Chron. 6.15 carrieth away into captivity Judah and Jerusalem by the hand of Nebuchadnezzar All good things done by the will of God He worketh all good things Even in all creatures both great and small he worketh good things So that not only he doth ingender and preserve in them a generall power and force of working but doth also effectually move them so that without his will being effectuall and working that power and force never in any thing sheweth forth it self or is brought into act that is not only all force of working but also the act and operation it self is in all creatures from God as the efficient thereof and directer For by the name of good are understood What things are said to be good 1. The substances and natures of things 2. Their quantities and qualities forces or powers or inclinations 3. Habits and faculties of the mind conformed to the will of God 4. Motions actions and events as they are motions and agree with the law of God 5. Punishments as they are the execution of Gods justice are inflicted by God the most just and righteous Judge of the world All these sith they are either things created of God or something ordained by him and agreeing with his divine law and justice they must needs partake both of the nature of good and proceed from their efficient and by his providence continue and be directed God permitteth evill things 9. He permitteth also evill things to be done Evill is twofold the one of crime or offence which is sin the other of pain or punishment which is every destruction or affliction or forsaking of the reasonable creature inflicted by God for sin Example of each signification and meaning is If this nation Jerem. 18.8 against whom I have pronounced turn from their wickednesse I will repent of the plague that I thought to bring upon them But now because the evill of pain or punishment The evill of punishment is a morall good and is done by God for three causes being the execution of the law and declaration of Gods justice is indeed naturally evill as it is a destruction of the creature but is in a consideration a morall good as it is agreeing with the order of Gods justice this sort of evils also not onely as it is an action or motion but also as it is a destruction or affliction of sinners is to be ascribed to God as authour and efficient thereof 1. Because hee is the first cause and efficient of all good things Now all evill of punishment or pain as it is a punishment doth partake of the nature of morall good because the law and order of Gods justice requireth the punishment of sin and they are the execution or declaration of Gods justice Therefore God is the authour of punishments 2. Because it is the part of a Judge to punish sin and because God is Judge of the world and will be acknowledged the maintainer of his justice and glory 2 Chron. 19.6 Yee execute not the judgments of man but of the Lord. 3. Because the whole Scripture with great consent referreth both the punishments of the wicked and the chastisements and exercises and martyrdomes of the godly as also the passion and death of the Son of God himselfe which is a sacrifice for the sinnes of men to the effectuall and forcible working of the will of God As There is no evill to wit Amos 3.6 of punishment in the city which the Lord hath not done I the Lord make peace and create evill Isa 45.7 Wherefore wee account in the number of good things the punishments of the wicked and Gods judgments which God not onely by his unchangeable decree will have done but also doth them by his effectuall power and will For although the destruction be evill in respect of the creature who suffereth it yet it is good in respect of the law and order of divine justice exacting it and in respect of God most justly inflicting it and executing as it were the proper and peculiar work of the Judge of the world Object 1. God made not death Answ True not before sin Wisd 1.13 when he created all things Object 2. Thy destruction is of thy selfe Israel Ans True Hos 13.9 as concerning the desert but as concerning the effecting or inflicting of their punishments it is from God Object 3. He will not death Ans Ezek. 18.13 33.11 God will and will not death He will not death with a desire of destroying or that hee delighteth in the destruction vexation or perdition of his creature neither would hee it or would effect or cause it if it were nothing else but a destruction and perdition But he willeth it and worketh it and delighteth in it as it is the punishment of sin and the execution of his justice Isa 1.24 Psalm 2.4 Prov. 1.26 or the delivery of his Church or a chastisement or tryall or martyrdome or ransome Obj. 4. He will that all men shall be saved 1 Tim. 2.2 4. 2 Pet. 3.9 Ans All men that is all sorts of men For out of all sorts of men he chuseth his chosen Now Evill of crime as it is such God doth only permit and not will James 1.13 Of evill of crime or offence there is another consideration For These as they are sins or evils of crime are not considered as good And Saint James saith of them Let no man when hee is tempted that is when hee is solicited to evill say that hee is tempted of God Therefore God neither intendeth them in his counsell and purpose neither alloweth nor worketh nor furthereth but only suffereth or permitteth them to be done of divels and men that is doth not hinder them from being done when yet he could hinder them partly to shew in
and will of God and is profitable for us that we ought to bear patiently But all evils come to us by the counsell and will of God and are profitable for us Therefore we ought to bear all evils patiently Secondly That we may be thankefull for benefits received of God Thankfulnesse for Gods blessings wee ought to be thankfull because Of whom we receive all good things both corporall and spirituall great and small to him we ought to be thankfull and worship him But from God the authour of all good things we have all things Therefore wee ought to be thankfull unto God and to worship him Now thankefulnesse hath two parts 1. Truth to acknowledge his benefits and to be thankfull both in word and mind unto him 2. Justice to remunerate and recompence Or Thankefulnesse consisteth 1. In acknowledging of the benefit 2. In celebrating it 3. In remunerating it 3. Confidence of future blessings Thirdly That we may conceive a good hope and confidence of things to come when as God by his providence delivereth us out of evils He that hath decreed unchangeably to save and is able and will save beleevers doth never suffer them to perish Hope here signifieth such a hope as resolveth all things so to be governed of God as that also they shall hence-forward be profitable for our safety and that he will never suffer us to be pulled away or withdrawn from his love nor will ever so forsake us that wee perish Because his will and power in preserving and saving us is unchangeable and far above the forces of all his enemies Exercise of godlinesse The desire and studie of godlinesse prayers and labours because although God alone giveth all good things yet he giveth them with this rule and order that they be desired and expected from him and sought by our labour and study which must be guided by his word Briefly the ends of the doctrine of providence are 1. The glory of God 2. Our patience in adversity 3. Our thankfulnesse in prosperity 4. Our hope of things to come 5. Prayer for the obtaining of our hope All the grounds of religion shaken in pieces if the providence of God be denied By this it appeareth That all the grounds and foundations of godlinesse or religion are pulled a sunder if the providence of God be once denied such as before it hath been described out of the Scripture For 1. We shall never be patient in adversity except we know it to come from God our Father unto us 2. We shall never be thankfull for his benefits except we acknowledge them to be given us from above 3. We shall never have certain hope of our future delivery from all evill both of crime and pain to be perfected and accomplished except wee resolve that the will of God of certainly saving all the elect is unchangeable 4. Wee shall never with assured confidence crave of God his blessings promised us especially those which are necessary to salvation neither shall we strive thereto with right endeavours and agreeable to Gods word except we be assured that God both hath from everlasting decreed for us those blessings themselves and hath destined and appointed the means whereby they are received and doth also most certainly bestow those decreed and promised blessings upon all to whom he giveth those means and the lawfull use of them The second part of the Creed Of God the Son the Redeemer ON THE 11. SABBATH Quest 29. Why is the Son of God called Jesus that is a Saviour Ans Because he saveth us from all our sins a Mat. 1.21 Heb. 7.25 neither ought any safety to be sought for from any other nor can else-where be found b Acts 4.12 Job 15.4 1 Tim. 2.5 Isa 43.11 1 Job 5.11 The Explication IN this second part of the Apostolick Creed is treated of the Mediatour The doctrine concerning the Mediatour consisteth of two parts 1. Of the person of the Mediatour 2. Of his office Of his person the two former articles speak And in Jesus Christ his only Son our Lord which was conceived by the holy Ghost born of the virgin Mary His office is summarily expounded in the jame two articles but particularly in those which follow even the third part of the Creed wherein is treated concerning the holy Ghost There are two parts of his office humiliation or merit and glorification or efficacie Of his humiliation whereby Christ hath promerited for us his benefits namely remission of sins and reconciliation and attonement with God the holy Ghost and life everlasting these articles speak He suffered under Pontius Pilate was crucified dead buried descended into hell Of his glorification in respect whereof Christ is effectuall and worketh forcibly in us in applying his merited blessings and benefits unto us by his Spirit these articles speak The third day he rose again from the dead hee ascended into heaven sitteth on the right hand of God the Father almighty The seventh article touching his coming pertaineth to the consummation of his glorification when God shall be all in all From thence shall hee come to judge the quick and the dead The great wisdom order in disposing the articles of our Creed Hence it appeareth with how great wisdome the articles were written and applied to the question of the Mediatour For as it descendeth in order from the first to the last step and degree of Christs humiliation which is signified by his descension into hell and is the feeling of the horrible judgement and wrath of God against the sins of mankind so it ascendeth from the lesser glory which began from his resurrection to the highest and greatest which is betokened by his sitting at the right hand of God the Father The same order and the same wisdome is seen in the first part of the Creed It is also apparent in the third part which is as it were the fruit of the articles going before wherein are recited in most notable order the benefits which Christ promeriting by his passion applyeth to us by his Spirit Christs office and his benefits differ For the benefits of Christ are different from his office His benefits are the things themselves which Christ hath purchased for us and bestoweth on us to wit remission of sins or our reconciliation with God the giving of his holy Spirit and life everlasting His office is to promerit those things for us by his obedience and to bestow them on us by his own power and efficacy And in Jesus That is I beleeve in Jesus Christ We must repeat the words I beleeve because as we beleeve in God the Father so we also beleeve in the Son of God John 14.1 11. John 10.30 John 6.29 John 3.36 John 5.23 Ye beleeve in God beleeve also in me Beleeve me that I am in the Father and the Father in me I and my Father are one This is the work of God that ye beleeve in him whom he
and only assisting the man Christ by his grace Object 1. In whom are two things which in themselves make two whole persons in him also are two persons But in Christ are two things which make two whole persons namely the Word which is by it selfe a person subsisting from all eternity and the body and soule which being united make likewise a person Therefore in Christ are two persons Answ We deny that part of the Minor to wit That the body and humane soule doe as in other men so also in Christ concurre to make a created person of the humane nature and diverse from the person increate and eternall of the Word For albeit the humane nature in Christ compounded of a body and reasonable soule is an individuall and particular or singular substance as being from other individuals of the same nature distinguished by certain properties and accidents yet neither was it or is it a person of subsistence For 1. A person is that which is not only a particular or singular thing but also it selfe consisteth and subsisteth in it selfe and by it selfe not sustained in or of any other but Christs humane nature now from the very first beginning thereof dependeth and is sustained by the person of the Word For it was at once both formed and assumed of the Word into unity of person and made proper unto the Word before and without which assumption or personall Union it neither was nor had been nor should be so that this Union being dissolved and loosed it must needs follow that this flesh and this soule should be brought to nothing Therefore Christs humane nature hath not any subsistence or person proper unto it selfe 2. It belongeth to the nature or definition of a person that it be an individuall incommunicable and also no part of another But the nature which the Word took and assumed belongeth to the substance of one Christ a part also of whom it is after a sort Therefore in it selfe and by it selfe it is no person Repl. That which appertaineth to the substance of a person and is a part thereof cannot be a person The Word appertaineth and belongeth to the substance of Christ and is after a sort a part of him as well as the humanity Therefore neither shall the Word be by this reason a person Answ That which is part onely of a person that is is so a part that besides of it selfe it is no person is no person or that which is a part of a person is not a person true it is not that person whose part it is Thus the Major proposition if it be understood simply or universally is false For a reasonable soule existing in the body is not a person but a part of a humane person which the soule together with the body doth make yet notwithstanding the same soule being loosed from the body is a person by it selfe not that compound and mortall person whereof it was a part that is an humane person but a person most simple and immortall as are the Angels because it subsisteth our of the body by it selfe neither is a part of another So may it be said of the Word if it be construed aright and with indifferency That the Word in it selfe and by it selfe is not the whole person of Christ or the Mediatour as he is Christ and Mediatour that is is not that whole thing which is Christ who is not only God but also man and yet is in it selfe and by it selfe the perfect and whole person of the God head truly subsisting before the flesh was that is the onely begotten Sonne of God For this selfe fame person existing in it selfe from everlasting and remaining for ever most simple and uncompound is by the assuming of mans nature made in time after a sort compound that is the Word incarnate Wherefore in respect of the person considered in Union or incarnate the Word is rather considered as a nature and both it selfe and the humane nature may be called as it were the parts of whole Christ and are so called also of many of the ancient Fathers which were sound in faith not that the flesh assumed did adde any part to the subsistence of the Word or as if of the persons of the Word and the humane nature as being imperfect parts were made another perfect person of a certain third essence consubstantiall with neither of those two natures of which it is compounded but because the person of the Word altogether one and the same which before the flesh was taken consisted in the divine nature onely doth now after the taking of the flesh subsist in two perfect natures divine and humane suffering no commixtion confusion or mutation that is The person of the Mediatour is said to be constituted of two natures divine and humane as it were of parts because these two are necessarily required and doe concurre to the absolving and accomplishing of the work of our redemption In this sense therefore both by ancient and later Divines and also by the Schoolemen are used well and without danger these phrases and speeches Christs person is compounded The two natures are as it were the parts of Christ The person of Christ is consisteth is constituted is made of or in the two natures of God and man The two natures concurre or come together into one person and subsistence They make one hypostasis or subsistence Both natures belong and concurre to the substance of one Christ Both are of the substance of belong and concurre to the substance of one Christ Both are of the substance of Christ The humanity with the Word or contrary The divine person or subsistence with the humane nature doth constitute or make the substance of one Christ Of the Word and the flesh assumed as of substantiall parts doth one Christ consist By these and the like phrases of speech used of this mystery singular and surpassing all capacity of mans wit the Orthodoxall that is men of a right and sound judgement in points of faith will signifie and some way expresse this only That the two natures are so united and linked in that one person of Christ as that they exist wholly in that one person or subsistence which is perfect and whole proper to the Word from everlasting by nature and is whole made in time the person of humanity also now assumed and destitute of the proper personality thereof and this is made by grace of union so that the devine subsistence or person of the Word being in it selfe most simple and most perfect doth notwithstanding subsist truly and individually in the two natures Wherefore seeing the thing it selfe is cleere and agreed upon among them who are of right judgement and sound in faith we are not odiously to jarre about words especially sith that concerning these supernaturall things no words of humane speech can be found which may at all suffice for the expressing of them But as it is not well said The person took the
Why God would have us certaine of the last judgement 11. Why he would not have us certain of the time 12. Why God deferreth that judgement 13. Whether it is to be wished for 1. Whether there shall be any judgement THis Question is necessary For the Scripture also hath fore-told that there shall come in the later times mockers who shall account this Article for a fable Where is the promise of his coming For since the Fathers dyed 2 Pet. 3.4 all things continue alike from the beginning of the Creation The last judgement cannot indeed be demonstrated out of Philosophy but neither is there any thing in Philosophy against it But the whole certainty thereof is grounded on divine Prophecies The certainty of the last judgement is not to be sought in Philosophy but in Divinity or on the Doctrine of the Church For although the Philosopher perhaps would say somewhat as seeing a little through a mist as That it should goe well with the good and ill with the evill and That it is not likely that man was born to this misery yet by reason that man hath lost the knowledge of the righteousnesse goodnesse and truth of God wee cannot know out of Philosophy that any judgement shall be much lesse with what circumstances it shall be The arguments which Philosophy yieldeth are forcible indeed in themselves but are not made knowne but in Divinity and therefore the arguments themselves are only made forcible and of strength in Divinity Wherefore wee will draw reasons and proofes out of Divinity or the Doctrine of the Gospel by which it may appeare that there is a last judgement Six proofes of the last judgement The first proofe is drawne from expresse and plaine testimonies of sacred Scriptures As out of the Prophecy of Daniel As I beheld in visions by night behold Dan. 7.13 one like the Sonne of Man came in the clouds of heaven and approached unto the Ancient of dayes and they brought him before him And hee gave him dominion and honour and a kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall never be taken away and his kingdome shall never be destroyed And againe a little before The Ancient of dayes did sit whose garment was white as snow and the haire of his head like the pure wooll Vers 9 10. his throne was like the fiery flame and his wheeles as burning fire A fiery flame issued and came forth before him thousands ministred unto him and ten thousands stood before him the judgement was set and the books opened The beast was slaine and his body destroyed and given to the burning fire Likewise out of the prophecy of Enoch alledged by the Apostle Jude Jude 14 15. Behold the Lord cometh with thousands of his Saints to give judgement against all men Moreover out of the sermons of Christ especially in Mat. 24.25 Likewise out of the sermons of the Apostles Acts 19 31. 1 Thess 4.16 He hath appointed a day in the which he will judge the world in righteousnes by that man whom he hath appointed whereof he hath given assurance to all men in that hee hath raised him from the dead The Lord himself shall descend from heaven with a shout and with the voice of the Arch angel and with the trumpet of God It is appointed unto men that they shall once die Heb. 9.27 and after that cometh the judgement And I saw a great white throne Rev. 20.11 12. and one sate on it c. And I saw the dead both great and small stand before God and the books were opened and another book was opened which is the book of life and the dead were judged of those things which were written in the books according to their workes Neither is the certainty of the last Judgement apparent only by these and the like plaine testimonies of Scripture but is deduced also out of other places by good consequence and hence are made those forcible arguments which the Philosophers saw but by a glimpse The second proof is drawn from the end whereunto mankinde was created God necessarily obtaineth his end but to this end did he create mankinde that man should be the image of God and the everlasting temple of God wherein he should be worshipped to whom he would communicate himselfe perfect wisedome righteousnesse and goodnesse and would impart his blessednesse which whereas it is now performed unto us and seeing it cannot be that God should create so most excellent a creature to perpetuall misery wee necessarily inferre that there shall be a change For God will obtaine his end and will not suffer the temple of the holy Ghost to be utterly consumed of rottennesse This blessednesse is a part of Gods image according to which man was made but this the Divel hath destroyed therefore God shall restore it who is mightier than the Divel And although the end for which man was created is hindered divers waies in this life yet God will at some time obtain it Wherefore it is not only as the Philosphers reason likely and probable that man was not made for these miseries but it is also most certain that the most excellent of all creatures was made to a better end Wherefore there must needs be at length a change By this argument is confirmed the happinesse of our bodies according to that of Saint Paul Know you not that your body is the temple of the holy Ghost 1 Cor. 6.19 which is in you The third proof is taken from the justice goodnesse and truth of God which requireth that it may goe full well with the good and with the evill full ill Philosophy knoweth not that God is so just good and true that hee will have the righteous to enjoy full and perfect blessednesse But this cometh not to passe in this life nay rather it goeth well with the wicked and evill in this life Therefore there must remaine another life wherein this shall be The holy Scripture useth this argument as in S. Paul 2 Thess 1.4 6. It is a righteous thing with God to recompence tribulation to them that trouble you Remember that thou in thy life time receivedst thy pleasure and likewise Lazarus paines Luke 16.25 now therefore is he comforted and thou art tormented The fourth is taken from Gods decree whereby he ordained and purposed with himselfe from everlasting to raise the dead Wherefore God being unchangeable will not cancell and revoke this his decree A register and copy thereof we reade in Ezekiel and presidents or examples we have Enoch Chap. 3. â— Elias and Christ The fifth is taken from Gods omnipotency whereby he is able to effectuate and accomplish things contrary to reason This argument Christ useth against the Pharisees Mat. 22.29 Ye erre not knowing the Scripture nor the power of God The sixth is taken from the glory of God sith God created man
in the world inferre that the world is not governed by God or if so then hee is unjust for It should goe well say they with the righteous But it doth not so Therefore God either cannot performe it or standeth not to his promises or there is no providence Unto which their cavill we answer That because in this life it goeth not well with the godly it shall goe well with them at length after this life 2. God will have us know it for our comfort that we may comfort our selves amidst our evils and miseries with this that at length shall come a time when wee shall be delivered out of this corruption and rottennesse 3. That wee may retain and keep our selves in the feare of God and our duty and that others also may be reclaimed from evill This judgement shall be let us endeavour therefore that we may be able to stand in this judgement The Scripture useth this argument both wayes both to comfort us and to hold and keep us in our duty Christ shall at length judge the wicked and our enemies suffer wee therefore patiently persecutions Rom. 14.10 We shall all appear before the judgement seate of Christ therefore live wee godly Luke 21.36 Watch therefore and pray continually that yee may bee counted worthy to escape all those things which shall come to passe and that yee may stand before the Son of man 2 Pet. 3.11 Seeing therefore that all these things must be dissolved what manner persons ought yee to be in holy conversation and godlinesse 4. That the wicked may be left excuselesse for they are warned sufficiently that they should be ready at every season lest they should say they were oppressed unawares 11. For what cause God would not have us certain of the time of judgement ALbeit it be most certain that the last judgement shall at length be yet the day of that judgement is altogether uncertain Mark 13.32 Of that day and hour no man knoweth no not the Angels which are in heaven nor the Son himself save the Father Now the causes why God would have it hid from us are these 1. That he might exercise our faith and patience and so wee should shew that wee would beleeve God and persevere in the expectation of his promise albeit we know not the time of our delivery 2. That he might bridle our curiosity 3. That hee might keep us in his fear in godlinesse and in executing of our duty and so we should be no way secure but ready every moment because were are uncertain when the Lord will come 4. That the very wicked might not deferre and prolong repentance seeing they know not the houre Mat. 24.43 25. â—3 lest perhaps the day overtake them unawares If the good man of the house knew at what watch the theefe would come he would surely watch Watch therefore for ye know neither the day nor the hour when the Son of man will come Luke 19.13 Occupy till I come 12. For what cause God deferreth that judgement HEe deferreth it 1. To exercise faith patience hope and prayer in the godly 2. That all the elect may be gathered to the Church For in respect of them and not in respect of the wicked doth the world continue for the creatures were made for the children of the house the wicked use them as theeves and robbers But when the whole number of the Church is fulfilled and gathered together then shall be the end Now God will have the elect gathered by ordinary means he will have them in this life to hear the word and by it be renewed and converted to which is required some tract of time 3. Hee deferreth it that hee might grant unto all a time and space of repentance as in Noahs time and that his deferring might leave the wicked and obstinate without excuse Rom. 2.4 9.22 Despisest thou the riches of his bountifulnesse and patience and long sufferance not knowing that the bountifulnesse of God leadeth thee to repentance God suffereth with patience the vessels of wrath prepared to destruction 13. Whether the last judgement be to be wished for WE are doubt lesse to wish for the day of judgment because it is an undoubted signe and token of that difference whereby the elect are discerned from the reprobate which declaration the godly do earnestly desire Moreover it shall be a delivery out of those miseries in which wee are Rom. 7.24 O wretched man that I am who shall deliver me from the body of this death Revel 22.17 The Spirit and the Bride say Come Lord Jesu which they say not who are not ready to receive the Lord for the wicked tremble and shake at the mention of that judgment The meaning of the Article I beleeve in Jesus Christ which shall come to judge the quick the dead What is the meaning then of this Article I beleeve in Christ which shall come to judge the quick and the dead Ans I beleeve 1. That Christ shal certainly come and that at his second coming there shall follow a renewing of heaven and earth 2. That the self-same Christ shall come who for us was born suffered and rose againe 3. That he shall come visibly and gloriously to deliver his Church whereof I am a member 4. That he shall come to abject and cast away the wicked into everlasting pains Our comfort by Christs coming By these we receive great and sound comfort also and consolation For seeing there shall be a renovation or renewing of heaven and earth we have a confidence and trust that our state also shall be at length other and better then now it is seeing Christ shall come we shall have a favourable Judge for he shall come to judge who hath merited righteousnesse for us who is our Brother Redeemer Patron and Defender seeing he shall come gloriously he shall also give a just sentence and judgement and shall be mighty enough to deliver us seeing hee shall come to deliver his Church great cause why wee should cheerfully expect him seeing he shall abject and cast away the wicked into everlasting torments let us suffer patiently their tyranny To conclude seeing he shall deliver the godly and cast away the wicked he will also deliver not cast away us and therefore it is necessary that we repent and be thankfull in this life and flie fleshly security that we may be in the number of them whom he shall deliver ON THE 20. SABBATH Quest 53. What beleevest thou concerning the holy Ghost Ans First that he is true and co-eternall God with the eternall Father and the Son a 1 John 5.7 Gen. 1.2 Isa 48.16 1 Cor. 3.16 6.19 Act. 5.3 4. Secondly that he is also given to mee b Gal. 4.6 Mat. 28.29 30. 2 Cor. 1.22 Ephes 1.13 to make mee through a true faith partaker of Christ and all his benefits c Gal. 3.14 1 Pet. 1.2 1 Cor.
him 8. Now when Christ saith This that is This bread is my body and This cup is my bloud the speech is sacramentall or metonymicall because the name of the thing signified is attributed to the signe it self that is it is meant that the bread it the sacrament or signe of his body and doth represent him and doth testifie that Christs body is offered for us on the crosse and is given to us to be food of eternall life and therefore is the instrument of the holy Ghost to maintain and increase this food in us 1 Cor. 10. as S. Paul saith The bread is the communion of the body of Christ that is it is that thing by which we are made partakers of Christs body And else-where he saith We have been all made to drink into one Spirit The same is the meaning also when it is said that the bread is called Christs body for a similitude which the thing signified hath with the signe namely that Christs body nourisheth the spirituall life as bread doth the corporall life and for that assured and certain joint-receiving of the thing and the signe in the right use of the sacrament And this is the sacramentall union of the bread which is shewed by a sacramentall kind of speaking but no such locall conjunction as is by some imagined 9. As therefore the body of Christ signifieth both his proper and naturall body and his sacramentall body which is the bread of the Eucharist so the eating of Christs body is of two sorts one sacramentall of the signe to wit the externall and corporall receiving of the bread and wine the other reall or spirituall which is the receiving of Christs very body it self And to beleeve in Christ dwelling in us by faith is by the vertue and operation of the holy Ghost to be ingraffed into his body as members to the head and branches into the vine and so to be made partakers of the fruit of the death and life of Christ Whence it is apparent that they are falsly accused who thus teach as if they made either the bare signes only to be in the Lords Supper or a participation of Christs death only or of his benefâ—â—s or of the holy Ghost excluding the true reall and spirituall communion of the very body of Christ it self 10. Now the right use of the Supper is when the faithfull observe this rite instituted by Christ in remembrance of Christ that is to the stirring and raising up of their faith and thankfulnesse 11. As in this right use the body of Christ is sacramentally taken so also without this use as by unbeleevers and hypocrites it is eaten sacramentally indeed but not really that is the sacramentall symboles or signes bread and wine are received but not the things themselves of the sacrament to wit the body and bloud of Christ 12. This doctrine of the Supper of the Lord is grounded upon very many and those most sound and firm reasons All those places of Scripture confirm it which speak of the Lords Supper and Christ calling not any invisible thing in the bread but the very visible and broken bread it selfe his body delivered or broken for us which whereas it cannot be meant properly himselfe addeth an exposition that that bread is truly received in remembrance of him which is as if he had said That the bread is a sacrament of his body So likewise he saith The Supper is the new testament which is spirituall one and everlasting And Paul saith It is the communion of the body and bloud of Christ because all the faithfull are one body in Christ who cannot stand together with the communion of the divels Likewise he maketh one and the same ingraffing into Christs body by one spirit to be both in baptism and in the Lords supper Moreover the whole doctrine and nature of Sacraments confirm the same all which represent to the eyes the same spirituall communion of Christ to be received by faith which the word or promise of the Gospel declareth unto the ears Therefore they are called by the names of the things signified and in their right use have the receiving of the things adjoined unto them The articles also of our faith confirm it which teach that Christs body is a true humane body not present at once in many places as being now received into heaven and there to remain untill the Lord return to Judgement and further that the communion of saints with Christ is wrought by the holy Ghost not by any entrance of Christs body into the bodies of men Wherefore this sentence and doctrine is of all the purer antiquity of the Church with most great and manifest consent held and professed 13. The Supper of the Lord differeth from Baptism 1. In the rite and manner of signifying because the dipping into the water or washing signifyeth a remission and purging out of sin by the bloud and spirit of Christ and our society and fellowship with Christ in his afflictions and glorification But the distributing of the bread and wine signifieth the death of Christ to be imputed unto us unto remission of sins and our selves ingraffed into Christ to become his members 2. They differ in their speciall use because Baptism is the testimony of our regeneration and of the covenant made between us and God and of our receiving into the Church But the Lords Supper testifieth that we are ever to be nourished by Christ remaining in us and that the covenant made between God and us shall ever be established and ratified unto us and that we for ever shall abide in the Church and body of Christ 3. They differ in the persons to whom they are to be given Baptism is given to all those who are to be accounted for members of the Church whether they be of yeers and understanding or infants The Lords Supper is to be given to them only who are able to understand and celebrate the benefits of Christ and to examine themselves 4. They differ in the often celebrating of them Baptism is to be received but once only because the covenant of God being once made is alwayes firm and of force to the penitent But the Supper is often to be received because an often renewing and recalling of that covenant to our remembrance is necessary for our faith 5. They differ in the order which is to be observed in the use of them Because Baptism is to be given before the Supper and the Supper may not be given unto any except he be first baptised 14. They come worthily to the Lords Supper who examine themselves that is are endued with true faith and repentance They who find not this in themselves ought neither to come without it lest they eat and drink their own judgement not to defer repentance wherewith they should come lest they draw upon themselves hardnesse of heart and eternall pains 15. The Church ought to admit all those unto it who professe themselves to imbrace the
is in them nor any punishment of sinne and they are assured that they shall never sinne or be punished He will destroy death for ever and the Lord God will wipe away the teares from all faces The feare of God which is in the regenerate in this life is an acknowledging of sinne and the wrath of God and an earnest griefe for the sinnes committed for the offending of God and for those calamities which by reason of sins both we and others sustaine and a feare of future sins and punishments and an earnest desire of flying and shunning these evils by reason of the knowledge of that mercy which is shewed unto us through Christ Feare yee not them which kill the body Mar. 10.28 but are not able to kill the soule but rather feare him which is able to destroy both soule and body in hell Fearest thou not God seeing thou art in the same condemnation Luke 23.40 This feare is commonly called Son-like feare Son-like feare because it is such as Sons bear towards their Parents who are sorry for the anger and displeasure of their Father and feare lest they farther offend him and be punished and yet notwithstanding are alwaies perswaded of the love and minde of their Father towards them and therefore they love him and for this love of him whom they have offended they are the more grievously sorry So is it said of Peter So he went out Mat. 26.75 Servile feare and wept bitterly Servile feare such as is of slaves or servants towards their Masters is to shunne punishment without faith and without a desire of changing and amending this life with a despaire and shunning of God and with a separation from him Three diffences between Son-like and slavish feare The Son-like feare differeth from a servile or slavish feare 1. Because this Son-like feare ariseth from a confidence and love of God And therefore 2. It principally shunneth not God himselfe but the dâ—spleasing and offending of God and 3. It is certaine of everlasting life Servile feare 1. Ariseth from a knowledge and an accusing of sinne and from a feeling of Gods judgement and anger against sinne and 2. Is a shunning and hatred of God and punishment and the judgements of God on sinne but not of sinne it selfe 3. And is so much the greater how much the more certain expectation there is of everlasting damnation and how much the greater despaire there is of grace and the mercy of God This feare of God is in the Devils and in the wicked and is that beginning of everlasting death which the wicked feele in this life I heard thy voice in the garden and was affraid Gen. 3.10 James 2.19 Esay 57.21 The devils beleeve and tremble There is no peace unto the wicked Wherefore it is an hatred and shunning not of sinne but of God and is repugnant to the faith and love of God It is noâ— commanded but forbidden in this Commandement 1 John 4.8 There is no feare in love but perfect love casteth out feare for feare hath painefulnesse and he that feareth is not perfect in love Now because in the Saints in this life neither faith nor love are perfect but are often shaken with many tentations and doubts therefore albeit this son-like feare is begun in them yet it is never in that purity but that some servile feare is mingled with it Examples hereof are rife and frequent in the Psalmes and in the book of Job Psal 32.3 and 38.4 Job 13.24 When I held my tongue my bones consumed when I roared all the day Mine iniquities are gone over mine head and as a weighty burden they are too heavy for me Mine heart panteth my strength faileth me Wherefore hidest thou thy face and takest me for thine enemy We are further here to observe The feare of God used in Scripture for the whole worship of God Prov. 1.7 1 Tim. 1.5 1 Joh. 5.2 that oftentimes in Scripture the love of God and the feare of God is taken for the whole worship of God or for the generall obedience according to all Gods Commandements As The feare of the Lord is the beginning of wisdome The end of the Commandement is love out of a pure heart c. In this we know that we love the children of God when we love God c. The reason hereof is because the feare and love of God seeing they spring of faith and hope are causes of our whole obedience For they who truly love and feare God will not offend him in any thing but indeavour to doe all things pleasing and acceptable unto him The contrary vices Unto the feare of God are repugnant 1. In the defect Prophanenesse carnall security and contempt of God 2. In the excesse Servile feare and despaire of which we have already spoken sufficiently VI Vertue Humility Humility is to acknowledge all those good things which are in us and are done by us not to come from any worthinesse or ability of our own but from the free goodnesse of God and so by the acknowledging of Gods divine Majesty and our infirmity and unworthinesse to subject and submit our selves unto God to give the glory of all things which are in us to him alone truely to feare God and to acknowledge and bewaile our owne defects and vices not to covet to any higher place or condition neither trusting in our owne gifts but in the help and assistance of God to hold our selves contented with our vocation and calling not to despise others in comparison of our selves neither to let or hinder them in the discharging of their duty but to acknowledge that others also are and may be made profitable instruments of God and therefore to give place and honour unto them not to attribute unto our selves things above our force and power not to affect any excellency above others but to be well contented with those things which God hath given us and to imploy all our gifts and studies to the glory of God and the safety of our neighbours even those which are of the baser and unworthier sort neither at any time to murmure against God if we faile of our hope or if we be despised but in all things to ascribe the praise of wisdome and justice unto God 1 Cor. 4.6 7. These things I have figuratively applyed unto mine owne selfe and Apollos for your sakes that ye might learne by us that no man presume above that which is written that one swell not against another for any mans cause for who separateth thee And what hast thou that thou hast not received 1 Pet. 5.5 God resisteth the proud and giveth grace to the humble Humble your selves therefore under the mighty hand of God that he may exalt you in due time Whosoever shall humble himselfe as this little child Mat. 18.4 the same is the greatest in the kingdome of heaven Do nothing through contention Phil. 2.3 or vaine glory but
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate