Why God is said to permit sinne where-by hee will haue some one woorke doone by a reasonable creature hee dooth not make knowen vnto him 2. Because hee dooth not correct and incline the will of the creature to obeie in that woorke his diuine will that is to doe it to that end which GOD will by either general or speciall commaundement These two are signified when GOD is saide to withdrawe from his creature his grace or speciall woorking to forsake him to depriue him of light and rightnesse or of conformitie with the Lawe to leaue him in naturall blindnesse and corruption to will and permit that together with the action which God woorcketh by his creatures and is in respect of GOD most iust the sinne of the creatures may concur by the comming whereof that action in respect of the creatures is made euil and highly displeasing god 3. Because notwithstanding god so moueth inclineth and ruleth by his secret and general prouidence the wil and al the actions of the creature so forsaken as that by the creatures sinning himselfe doth execute the most iust decrees of his owne wil. For such is the liberty wisedome goodnesse and power of God that no lesse by vitious than by good instrumentes he most wel iustly and holily woorketh what he wil. Neither is Gods work by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the woork of wicked men is made good for that God dooth well vse it For God doing in all thinges what he will will alwaies and doth that which is right Now that together with him woorking well the creature may also work wel it is necessary that the special working of God therein concur with his general working that is that hee correct the creature by his spirite Whenas therefore God doth moue the creature only by a generall working and not by a speciall The creature worketh wel together with god working wel if God correct him the creature dooth necessarily though yet freely swarue defect from rightnes god himselfe notwithstanding working holily and accomplishing by his creature the iust and good worke of his will and prouidence God correcteth whom he wil. If any mā demand why then God doth not correct vitious instruments that god vsing thē wel thēselues also may work wel God himselfe aunswereth him Exod. 33.19 and Rom. 9 15. I wil haue mercie on whom I wil haue mercie And Ro. 9.20 O man who art thou which pleadest against God Hath not the potter power of the claie Rom. 11.35 Who hath giuen vnto him first and it shall bee recompenced God perfourmeth nothing of duty but al of mercy vnto his creatures It is free therefore to him to doe what and in what sort how far forth and to whom he wil according as it is saide Mat. 20.15 Is it not lawfull for me to doe as I will with mine owne Permission therefore is the withdrawing of the grace of God What permission is whereby god 1. when hee executeth the decrees of his will by reasonable creatures 2. either doth not open his wil whereby hee would haue that worke done to the creature 3. or doth not incline the wil of the creature to obey his will in that action Or permission is the secret prouidēce or wil power of god 1. whereby he effectually wil moueth and moderateth the motions and actions euen of men sinning as they are actions and punishments both of them and others 2. but sinne it selfe he neither wil nor worketh neither yet hindereth it but in his iust iudgement suffereth it to concur with their actions 3. and this also he vseth to the illustrating of his glorie This description of Gods permission of sinnes is confirmed by many places of Scripture Permission of sinne confirmed by sundry places of scripture according as it was before described For first that God neither wil nor woorketh sinnes as they are sinnes is confessed by al the godly and all such as are of sound iudgement seeing both the infinite goodnesse of god cannot be the cause of euill which hath in it no respect and quality of good and god himselfe dooth often auouch this of himselfe As Psalm 5. Not a god that loueth wickednes Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sinne are done and ruled though by the secret yet by the good and iust wil of god As Gen 45.8 Ioseph saith that he was sent of god into Aegypt Exod. 7. and 10. 11. Deut. 2. Ios 11. Iud. 3. 4. we learne that the indurating and hardning of Pharao and other enemies of the Israelites was wrought by the lord that to this end as thereby to punish his enemies and to shew forth his glory 2. Sam. 12.11 16.10 and 24. 1. Iob 12 25. Psalme 119.10 Isaie 10.6 and 63.17 Lament 3.37 Ier. 48.10 Acts 2.23 and. 4.28 Rom. 11.8 14.23 These and the like places of holy writte doe shewe by two reasons or argumentes That god did not permit without some woorking also of his owne but did effectuallie will that working of Pharaos wil and others whereby they opposed themselues against Israel First because these Scriptures referre the cause of their indurating wrought by themselues to an indurating wrought by GOD that is that therefore they woulde not the dimissing of the people or the entering of a peace or league with them because GOD did incline their willes to this that they should not will Secondlie because these scriptures adde further the final causes of this counsel and purpose of god euen that his enimies might be punished and the glorie of god magnified For seeing God woulde the ends he woulde also most iustly the meanes by which hee woulde come vnto them the kinges notwithstanding and people themselues neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerite Moreouer by these fewe and other infinite places of scripture it is apparent that God though by his secret yet effectual consent motion and instinct doth most iustly worke those actions or workes by his creatures which they with sinne performe for because that they being destitute of the grace of the holy Ghost either are ignoraunt of the will of God concerning those woorkes Or when they doe them they respect not this to execute the knowen will or commaundements of God but to fulfill their owne lusts against the lawe of God Therefore they working together with God worke ill when God worketh well by them For neither do the creatures therefore sinne for that God doth by their will and actions execute his iudgements for then also should the good Angels sinne by whom God sometimes punisheth the wickednes of men but because in their action they haue no respect of gods commandement neither doe it to that end as thereby to obey god Permission
is the withdrawing of Gods grace Further that God doth in such sort permit sinne as that he doth not illighten their minds with the knowledge of his will or doth not bend their harts and wils which by his arcane and secrete efficacie he inclineth whither himself listeth vnto this as for the obeying of God to pursue or flie these or those obiectes that is doth not conforme the wils of sinning creatures to his will these sayinges of scripture witnes Rom. 14. Whatsoeuer is not of faith is sinne Deut. 13. If there arise among you a Prophet or a dreamer of dreames saying let vs go after other gods thou shalt not hearken vnto the words of the Prophet for the Lord your god prooueth you Deut. 29.2 Yee haue seene all that the Lord did before your eies in the land of Aegypt c. Yet the Lorde hath not giuen you an heart to perceiue and eies to see and eares to heare vnto this daie 1. Sam. 24.14 Wickednes proceedeth from the wicked but mine hand be not vpon thee Lastly in the description of prouidence it was said God directeth all both good and euil vnto his glorie and his chosens saluation that it directeth all things both good and euil to gods glorie that is to the manifesting and magnifiyng of his diuine iustice power wisedome truth mercie and goodnes And to the safetie of his chosen that is to the life ioy wisedome righteousnes glorie and felicitie euerlasting of his Church And that to these ends euen to the glorie of god safetie of his chosē al the counsels works of God in them also the punishments of sinne are referred of God ought to be out of controuersie seeing in al of them is beheld the glorie of god his fatherly care towards his Church Psalm 19.1 The heauens declare the glorie of god and the firmament sheweth the work of his hands Isai 48.9 For my names sake wil I differre my wrath Rom 8.28 We know that all things worke together for the best vnto them that loue god Iohn 9 3. Neither hath this man sinned nor his parents but that the works of god should be shewed on him God vseth also sinne or corruption it selfe which yet himselfe worketh not but suffereth to concurre with his owne action in the wicked 1. To shew forth both his iustice in punishing it and his mercie in remitting it 2. To woorke in vs a hatred of sinne true humilitie and an imploring of gods grace and thankefulnes of our deliuerie from sinne and death Prou. 16.4 The Lorde hath made all things for his owne sake yea euen the wicked but not wickednes for the daie of euill Exod. 9.16 Rom. 9.17.22.23 Ezech. 16.61.62.63 Gal. 3. We are further to consider the degrees of gods prouidence The degrees of Gods prouidence whereby hee tendereth the whole world mankind his chosen For he respecteth indeede and gouerneth all his creatures but especiallie mankinde as being the chiefe and principall amongst his woorkes and which beeing created according to his image he hath adorned with verie manie benefites aboue all other creatures And in mankinde especiallie those whom he hath elected and chosen to eternal life whom with the blessed Angels he maketh one euerlasting Church that in them he may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serue for their safetie Now haue we explicated and made plaine the definition of gods prouidence The prouidence of God is the gouerning and guiding of euery particular thing whereout ariseth a Question greatly to be considered which is whether gods prouidence extendeth it selfe to all things Aunswere Yea to euery little thing dooth the prouidence of GOD extende it selfe And that all thinges both the greatest and the smallest of them are ruled by the prouidence of GOD and that his prouidence is extended to all actions and motions of all creatures euen of those that sinne so that all thinges whatsoeuer are done come not to passe but by the eternall counsell and purpose of GOD either woorking them as they haue a respect and qualitie of good in them or permitting them as they are sinnes but moderating and gouerning all thinges euen sinne it selfe and directing them to his glorie and the safetie of his chosen is confirmed both by verie manie testimonies of Scripture and also by reasons drawen from the nature of God Testimonies Of the testimonies which may be alleadged for confirmation hereof there are certaine orders and rankes For some are vniuersall and generall which teach that all euents vniuersally are subiect to Gods prouidence Some are particular which speake both of some particular and certaine euents as also of the whole specials and generals thereof For the Scripture doth often transferre that to the whole specials generals which it speaketh of particular singular examples Wherefore it will haue all the indiuiduals singulars of the whole specials generals to be subiect to the diuine prouidence of God Of particular testimonies some belong to reasonable creatures or such as haue a wil in working be they good or bee they bad some to those which are without reason whether they be thinges liuing or not liuing Some likewise intreat of thinges contingent fortuning and casuall which soothly are such in respect of vs Some speake of necessarie thinges Nowe to all these heades as it were and principals adde we some such testimonies as are most cleare and famous for there are infinite Gods general prouidence confirmed The vniuersal and generall prouidence of God is witnessed by these Eph. 1.11 Hee woorketh all thinges after the counsell of his owne will Actes 17.25 Hee giueth to all life and breath and all thinges Num. 23.19 Hath hee saide and shall hee not doe it And hath hee spoken And shall be not accomplish it Nehem. 9.6 Thou hast made heauen and earth and all things that are therein the seas and all that are in them And thou preseruest them all Esai 45.7 I forme the light and create darkenes I make peace and create euill I the Lord doe all these things Of the prouidence of God ouer reasonable creatures the historie of Ioseph yeeldeth vs notable testimonies Gene. 45.18 Gods particular prouidence ouer creatures indued with reason You sent not me hither but God Gene. 50.20 When ye thought euill against me God disposed it to good Likewise the indurating and hardening of Pharao Exodus 3.4.7.8.9.10.14 Exodus 4.11 Who hath giuen the mouth to man or who hath made the dumme or the deafe or him that seeth Haue not I the Lord Therefore goe now and I will bee with thy mouth Iohn 9.3 it is saide that GOD woulde that hee shoulde bee borne blinde to whom CHRIST restored his sight Ios 11.6 The LORD saide vnto Iosua bee not afraide for them for to morrowe about this time will I deliuer them all slaine before Israel Iosua 21.45
death we answere that those were punished in Christ with a punishment which both for the grieuousnes of the punishment for the dignitie of the person who suffered it is equiualent to those eternall punishments which were to bee inflicted vpon vs for our sinnes As it is said Esa 53. He hath laid vpon him the iniquities of vs all Against that which we affirme that eternall death is the effect of al sinnes yea euen of the least The 1. Obiection is Why the during of punishment ought to be alike to al sinnes but not the degree of punishment Like is not to be giuen vnto things vnlike But sinnes are not alike Therefore al ought not to be punished with eternall death Aunswere There is more in the conclusion of this reason than was in the premisses For only this followeth to be concluded Therefore all sinnes ought not to bee punished with like punishment For all sinnes euen the least deserue eternall punishment because all sinnes offend against the eternall and infinite good Wherefore as concerning the lasting of the punishment all sinnes are punished with like punishment but not as concerning the degrees of punishments All sins are punished with eternall torments yet so as not with equal torments The seruaunt who knoweth the wil of his master and doth it not shall be beaten with manie stripes It shal be easier for them of the land of Sodom in the daie of iudgement than for thee Al sinnes are not equal Here the Stoicks obiect That al sinnes or vices are ioined with anie one vice and therefore all are alike and equall But neither is this consequence of force whereas also things vnlike and vnequal maie bee ioined together neither is the antecedent graunted That seemeth to be proued by the saying of Iames cap. 2. He that faileth in one is guilty of al. But Iames saith not that all sins or vices concur and are ioyned with one but first that in the breach of one point the whole law is violated as the whole bodie is said to be hurt when one part is harmed Then that there concurreth with euery sin the fountaine or cause of al other sins that is the contempt of God And this euil beeing seated in the hart doth violate the loue of God and so al other parts of our obedience towards God For no woork which proceedeth not from the perfect loue dread and reuerence of God can agree with the Law of God or please God And yet haue we experience that this hindereth not but that he which is infected with one vice may bee propense and prone to some sins more and to some lesse especially since vices themselues also are one opposite to another by the one of which contraries and not by both at one time euery man violateth vertue Neither are those principles also of the stoicall philosophers to be graunted That how farre soeuer thou goe in sinning after thou hast once past the line or middle which is vertue it is not material for the encreasing or augmenting the fault of passing beyond the line And that al vertues are alike and equall one to another so that no man is stronger than a strong man For whereas sin is a swaruing frō the middle it is manifest that how much greater the swaruing is so much is the sin more grieuous And that vertues are both in the same in diuers men otherwhile greater otherwhiles lesser euen as much as the qualities of the body are different in degrees experience doth witnes Wherfore in the iudgemēt of god also there are degrees put aswel of punishmēts as of sins 2 Obiect Gods great mercy his iustice neither impeached by other in punishing sin with eternal punishment Hee that is exceeding merciful doth not punish all sinne with exceeding and extreme punishment neither is to al eternitie angrie with sinne or looketh vpon the torments of his owne woorke For extreme iustice which doth strictly follow right and lawe in punishing admitteth no fauourable equity which yet mercie especially exceeding mercy doth vse and shewe But God is exceeding mercifull Therefore hee doth not punish all sinne with exceeding that is euerlasting punishment Or God punisheth all sinne with extreme punishment Therefore hee is not mercifull Auns First wee are to distinguish the ambiguitie of the Maior Hee that is exceeding mercifull doth not inflict exceeding and extreme punishment that is except his iustice require it But that God should punish all sinne with euerlasting punishment his exceeding iustice requireth which is Psal 5.5 earnestly and exceedingly to hate and punish all whatsoeuer is not agreeable to his Lawe So that except hee did punish it with sufficient punishment hee should not bee mercifull but light and cruell Secondly wee deny the consequence of the reason because it is a sophisme reasoning from that which is not the cause as beeing the cause For the iudge is not therefore vnmercifull for that hee executeth a robber on the wheel because he doth it according to iustice neither is delighted with the torment and death of a wretched man but had rather he were saued if so the Lawes permitted Right so God according to his infinit wisedome euen in inflicting extreme punishment on all sinne doth notwithstanding shewe immeasurable and manifould mercy and contrariwise in shewing exceeding mercy doth most straitly and exactly execute his iustice For 1. He punisheth our sinnes sufficiently and fullie not in vs but in his onely begotten sonne our guilt being translated on him 2. He offereth remission of sinnes and grace to al men who receiue his Son the Mediator with true faith and conuersion 3. Hee woorketh also that faith and conuersion by his spirit in the Elect. 4. Hee preserueth his elect in afflictions 5. At length he fully deliuereth them And all these things hee doth of his free mercy not bound or obliged thereto by any merite of ours 6. He is not delighted with the destruction of the reprobate who refuse that grace offered but by differring their punishment and by other great and diuers benefits he inuiteth them to repentaunce Wherefore the execution of Gods iustice is not repugnaunt to his mercy neither doth his mercie take away or make breach of his iustice but they are both coupled with a marueilous temperature in preseruing and sauing vs. How God is said remit nothing of his iustice and yet to be mercifull 3 Obiection is against this That god doth so exercise his mercy as he doth not thereby make breach of his iustice He that remitteth nothing of extreme iustice is not at all merciful but onely iust God remitteth nothing of extreme iustice because hee punisheth all with a sufficient punishment Therefore God is onely iust and not mercifull Aunswere We deny the Minor For god giueth vs his Sonne and punisheth him for vs of his meere mercie not of any right not bound thereunto by anie merites of ours Besides the Maior of the second Obiection is to be distinguished
out of what dignitie and felicitie man hath throwne himselfe by his owne vnthankefulnes Thirdly that we may know whence sin came and so not thinke God to be vniust Fourthly that we may know the greatnes of sinne in vs. Fiftly that there may be kindled and increased in vs an earnest desire of recouering our first felicitie yea and farre greater than that was Sixtly that we may be thankefull for the restoring of it But there occurre many thinges which proue God not to bee the author of sinne 1 The nature of God He is of his owne nature good God not the author of sinne which was also proued before pag. 101. and the chiefe good how then should anie euill thing come from him 2. It is written Gen. 1.31 All that God had made was verie good 3. It is proued by the lawe of God by which hee condemneth all euill thinges and sinnes and commandeth good thinges Wherefore he is not the author of sinnes For the lawe of God is as it were the glas of that puritie which is in God 4. It is proued by the punishmentes which God inflicteth vpon sinners but he were vniust if he shoulde punish that in man whereof himselfe were author 5. By the description of sinne which is a destruction of the image of God in man according to which man was made This image was righteousnes And therefore not sinne More vnto this purpose hath beene spoken in the former place of sinne To this place of the creation may be referred the place of the Image of God Likewise the place of the first sinne of Adam and Eue. Those two places we will handle next after this that so afterwardes wee may come to the place of freewill which is also ioined with this of mans creation THE QVESTIONS OF MANS CREATION ARE ESPECIALLIE TWO 1 What man was created of God 2 To what end or for what man was created 1 What man was created of God This question is proposed euen for the same causes for which the whole place it self is 1. That it may appeare that God is not the author of sinne 2. That wee may know the greatnes of the sinne of mans vnthankefulnes 3. That we may pray to God craue earnestlie for his grace our deliuerie from sinne 4. That wee may bee thankefull for our deliuerie from sinne MAn was created first consisting of bodie and soule His bodie was fashioned of a masse or lumpe of earth Man created perfect both in bodie and soule immortall if hee stoode still in righteousnesse mortall if hee fell for mortalitie ensued on sinne His soule is a substaunce incorporeall vnderstanding and immortall this was by god infused and vnited to an instrumentall body to informe or quicken it and together with it to make and constitute one person or Subsistent namely man to worke certaine motions and actions external and internal by the ministerie of the bodie and without the ministerie of the bodie iust and pleasing God all which the soule accomplisheth in the bodie and some also by the bodie as an instrument some by it selfe without the bodie that is not vsing the bodie or any part thereof as an instrument of his operations Secondly man was created perfectlie wise Thirdly Perfectlie holie and iust Fourthly Lord ouer other creatures Fiftly Truely and perfectlie blessed and happie And this is to be created to the image of God Obiect Perfect wisedome righteousnes blessednes are in god alone Man perfect but in a certaine degree and measure not infinitly as God Man is not God therefore these could not be perfect in man Aunswere This reason is a fallacie deceiuing by reason of the equiuocation or ambiguitie of the word Perfect For in the Maior proposition is vnderstoode The perfection of the Creator which is the very immensitie and vnmeasurablenes of his essence and properties by reason whereof nothing can be added more vnto God whereby he may be greater or better or happier of which perfection if the Conclusion also speake wee graunt the whole reason for this perfection is communicated reallie to no creature at all no not to the fleshe of Christ But it is an other perfection which is in creatures namelie a perfection in partes and degrees For all creatures euen the most excellent haue onely partes and degrees of good thinges distributed of the Creator vnto them euerie one such as are agreeable to their nature and place All things therefore are in their owne kind or sort most good and perfect when they are and remaine such as God woulde then haue euerie of them to bee when hee created them So in man at his creation was perfect wisedome or knowledge perfect Righteousnesse perfect Blessednesse not that nothing could bee added more vnto them or that they did match and equall the perfections of God but because they had that degree of perfection in which degree God woulde haue them to bee in man Wherefore for mans perfection it was sufficient if hee knewe all those thinges concerning God and his workes which God woulde haue him to knowe and further if hee did shewe and performe that conformitie which God exacted of him It was not required to mans happinesse that hee shoulde knowe all thinges or bee perfectlie iust holie blessed and happie for that had not perfected man but transformed him into God The same is to bee conceiued and thought concerning the perfect wisedome Righteousnesse and Blessednes of Angels 2 For what man was created THe last and principall end of mans creation is the glorie and praise of god The principal end of mans creation to praise worship God For therfore god created reasonable creatures that being known of them he might bee magnified It is an action proper vnto man to know magnifie god Therefore he was created to know and worship God that is to professe him to call vpon him to giue thankes vnto him to obey him Lastly to loue God his neighbour The worship of God comprehendeth Profession and Inuocation on the name of God Thankesgiuing Praiers Obedience Other ends of mans creation are The knowledge of God which consisteth in our loue and dueties towards God and men Many other endes are subordinated to this principall end For vnto the worship is substituted the true knowledge of God For God not being known can not be worshipped This is euerlasting life that they may know thee alone to bee the true God Further To the knowledge of God is subordinated or next in order the felicity blessednes of man which is the fruition and euerlasting participation of God Mans felicitie in which consisteth glorie and eternall life To this is subordinated the manifestation of God The manifestation of God or the declaration of Gods mercie in his chosen to euerlasting life and of his iustice and wrath against sinne to be punished in the reprobate For that thou maist know God and be happy it is needfull also that he make himselfe
from that obedience by her owne proper and free motion if hope or shewe of any good to come by defecting were offered vnto it Or shorter thus Before the fall it was such a power in man as that he was able to will and yeeld perfect obedience to be coÌ„formable to god to make choice of that coÌ„formity And further was able if he listed to forsake that conformity Or to be yet shorter Man before his fall had perfect libertie either to continue good or to fall Before the fall there was a fitnes and aptitude in man to choose good or euill and man was perfectly conformed to god because hee was made to the Image of God Again All things which God made were very good Now that there was in our first Parentes some weakenes ioined with perfect knowledge and obedience of God which might bee ouercome by the greatnes and force of some temptation Man though most free yet not so strong but he might fall God not assisting him the euent it selfe doth euidently inough declare And that by the especial purpose of god there was not so much grace bestowed vpon our first Parentes as thereby they were not able to be seduced by the tentation of Satan and bee moued to sinne the Apostle witnesseth Rom. 11. when he saith God hath shut vp al in vnbeleefe that he might haue mercie on all Likewise Rom. 9. sayâ—â—g That the vessels of wrath are prepared of god to destruction â—e sheweth that god therefore suffered mankind to fall because it seemed good to him not onelie to declare his mercy towards his chosen but his anger also and power and iustice in punishing the reprobate Furthermore whereas nothing is done without the euerlasting most good purpose counsel 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 exactly determined from euerlasting concerning his chiefe work euen mankind what he would haue done Lastly the creature can by no meanes retaine that righteousnes and conformitie with God except God who gaue it keep it neither can he leese it if god will haue it kept according to these sayings Iames. 1. Euerie good giuing and euerie perfect gift is from aboue and commeth downe from the father of lights Iohn 1. In it was life and the life was the light of men which lighteth euery man that commeth into the world Psalm 51. Take not away thy holy spirite from me Psalm 104. If thou hide thy face they are troubled 2. Tim. 2. 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 Math. 22. In the resurrection they are as the Angels of god in heauen As then man could not haue fallen except god had withdrawen his hand and not so forceably and effectually affected his will ruled it in temptation so neither could he persist in integrity when hee was tempted except god had sustained and confirmed him euen as hee confirmed the blessed Angels that they shoulde not defect and fall away together with the other Apostataes Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sinne neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternal counsell and will of God Humane reason fansiyng her owne wit in deriuing the blame of sinne from herselfe The causes of humane reason refuted which lay the fault of the first sinne on God when shee heareth these thinges is troubled and keepeth a stirre and faineth many absurdities to folow except such a libertie of doing well or euil be giuen to man that his perseuerance or falling depend of his own will alone First that God was the cause of that first sinne and by consequent of all other sinnes as which came all of the first fall Likewise that he was the cause of the sinne of the Diuel seducing man especiallie seeing the first sinne is not to bee accounted a punishment as other sinnes for no sin had gone before How the first sinne might be a punishment vnto t selfe to that end permitted of God which should be punished with that sinne and therefore seeing God coulde not will that as a punishment he may seem to haue willed it as a sinne But although there be nothing to the contrarie why sinne may not be the punishment euen of it selfe whereas in the same action both the creature depriuing himselfe of that conformitie which he had with God might sinne and god depriuing him of that good which hee of his owne accorde casteth away might punish as it is said of couetousnes Syrach 14. There is nothing worse than when one enuieth himselfe and this is a rewarde of his wickednes Yet notwithstanding there are other ends besides punishment for which it was conuenient for God to will the action both of the Diuell of man God woulde the temptation of man which was done by the Diuell as a tryal of man by which it might be made manifest Other endes and causes why God would the action though not the sinne both of Satan and Adam whether hee woulde perseuere in true pietie towardes God Euen as God himselfe doth tempt Abraham immediatly when hee commaundeth him to doe that which yet hee woulde not haue done God would that assent of man by which he did yeelde vnto the Diuell against the will of God as a manifestation of the weakenesse and feeblenesse of the creature which cannot keepe the giftes wherewith hee was adorned by God without Gods especiall instinct and aide Likewise He woulde haue this done as an occasion or a waie to manifest his iustice and seueritie in punishing and his mercie in sauing sinners As Exod. 9. Rom. 9. Nowe God respecting and willing these thinges in that perswasion and enticement of Satan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not wil it neither cause it but iustly permitted and suffered it to be done For first whatsoeuer things God doth they are alwaies iust 2. He was not bounde vnto man to preserue and confirme him in goodnes 3. He would haue man to be tempted and to fall that he might trie mans perseuerance in true pietie towards God 4. That he might manifest the weakenes of the creature 5. That this fall might be an occasion and way to manifest Gods iustice and mercie 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 he had equall power as well to persist in obedience as to fal the consequence is not of force because they reason from an ill definition of mans libertie which they imagine cannot stand if it be determined and ruled by God But the whole scripture
that the Maior is false in respect of him who for his wisedome knoweth means to mitigate punishmēts or to exercise mercy as that notwithstanding his iustice may remaine inuiolated and himselfe bee satisfied So god doth execute extreame and exquisite iustice in punishing our sinnes shewing neuerthelesse exceeding and maruelous equabilitie and lenity while hee punisheth them in his Sonne and not in vs. And therefore one degree of mercie denied doth not straight enforce the deniall of others God punisheth sinne in the reprobate with eternal punishments yet is he merciful while he is not delighted with the death of him that dieth but doth by differring and mitigating the punishment and by bestowing benefites inuite all men to repentance When a Iudge putteth a robber to death he executeth extreame iustice yet may he be mercifull withall if hee reioice not at the destruction of the man but had rather hee were saued if so the lawe permitted Temporal afflictions belong both to the wicked and the godly Temporall afflictions belong to both both vnto the godly and to the reprobate These are either punishments or the Crosse The punishment is either destruction or torment inflicted by order of iustice on the person giltie of sinne And this is proper vnto the reprobate because it is inflicted on them to this ende that Gods iustice may bee satisfied For the law bindeth all men either to obedience or to punishment In the wicked they are punishmentes in the godly the crosse Obiection But the euils which the wicked suffer in this life are lighter than that they shoulde satisfie Gods iustice Answere They are a part of their punishment though not their whole punishment Nowe as euerie part of the Aire is called Aire so euerie part of punishment is punishment The degrees therefore of the punishment and paines which the wicked suffer are to bee obserued The first degree is in this life For when the conscience of their misdeedes and wickednesse doth gnawe vexe and terrifie them then beginneth their hellish and infernall worme The second degree is in temporall death When they departing out of this life without comfort come into the place of torment and vexations Luke 16. The third degree is at the day of iudgement when againe to euerie of their bodies raised from the dead their soules shal bee reunited For then at length shall the paines of hell bee consummated and shall fall in troupes together on both bodie and soule The Crosse is the affliction of the godly The Crosse of the godly is of foure sortes For this is not properly a punishment because it is not inflicted that thereby Gods iustice shoulde bee satisfied for their sinnes Nowe the Crosse is of foure sortes which are drawen from the endes for which it is laid on the godly First the Chastisementes 1. Chastisements which GOD layeth on the godly for the remnaunts of sinne in them and oftentimes also for some peculiar sinnes committed by them that they may bee admonished of their vncleannesse and stirred to repentaunce and the studie of godlinesse and good workes least persisting in their sinnes they bee condemned For they are not according to iustice inflicted to bee any satisfaction or recompence for their sinnes but according to mercie for their amendment and saluation For by these chastisementes they are admonished of the anger of GOD against sinnes and of eternall punishment which GOD will inflict on them if they repent not Secondly 2. Tryals The proofes and tryals of their faith hope inuocation feare of GOD and patience that the elect may goe forwarde in these vertues and the same also bee made knowen to others Such was the affliction of Iob. Thirdly Martyrdomes 3. Martyrdomes which are testifications concerning their doctrine For when the godly are for the confession of true doctrine pressed with calamities or slaine these afflictions are no punishmentes of certaine transgressions but martyrdomes whereby they testifie and witnesse the doctrine of the gospell which they professe to bee true and doubt not to seale this with their bloud and whereby also they witnesse that they in exceeding tormentes and death feele and haue experience of that comfort which they did promise out of that doctrine in their teaching vnto others They witnesse also and testifie that there remaineth another life and an other iudgement after this life Fourthly lastly the Crosse is their Raunsome euen the obedience of Christ alone 4. Raunsome which is a satisfaction for our sinnes consisting of his whole humiliation from the very first point of his Conception in the wombe to his last agonie on the Crosse A briefe type or table of mans afflictions Afflictions are some Temporal In the wicked as punishmentes properly in speciall so called In the godly as the Crosse and that is 1 Chastisements 2 Trials 3 Martyrdome 4 Raunsome Eternal as the hellish torments of the damned 2 What are the causes of afflictions The impellent cause sinne SInne is the impellent cause because it is an euill merite and deserueth euill of punishmentes in the wicked and also of the Crosse in the godlie yet after a diuers maner and in diuers respects It is a cause of punishment in the wicked that sinne may bee recompensed with iust punishment In the godly the cause of the Crosse is not to satisfie Gods iustice but that sinne may be knowen and so relinquished and put off The impellent cause then of punishmentes in the wicked is their sin to be punished or recompensed The chiefe efficient Gods iustice The principall efficient cause is the iustice of god inflicting punishmēt for sin Instrumentall causes thereof are diuers Instrumental causes all creatures Angels and men both good and bad and all other creatures which are all armed against sinners and fight vnder GODS banner The finall cause is that the iustice of GOD may bee satisfied The causes of the crosse of the godly The causes of the crosse of the godlie are 1 The acknowledgeing and purging out of sin God doth not giue the bridle vnto the godly but by fatherly chastisementes restraineth recalleth and amendeth them 1. The acknowledging and relinquishing of sinne 1. Corin. 11.32 When wee are iudged wee are iudged of the Lord. Psalm 119.71 It is good for mee O Lord that thou hast humbled mee But hee giueth the raines to the wicked that they may gallop to destruction he endoweth them with the commodities of this life and suffereth them to enioy a short ioy thereby to shewe his loue towardes his creatures and to conuince them of vnthankfulnes and to take away al excuse from them 2. The hatred of the Diuell and the wicked 2. The hatred of the Diuel and wicked men Iohn 15.19 If ye were of the world the world would loue you The Diuel especially lieth in wait ambush against the church and assaulteth it both by tyrants and by heretiques to pul many from God 1. Pet. 5 8.
purposed from euerlasting And seeing god both foreseeth all things vnchangeable and his counsailes concerning the euent and end of thinges are certaine and vnchangeable it must needes be also that the second causes and meanes or Antecedents without which those euents were not to followe must bee certaine and vnchangeable And because in things created especially in humane affaires there is great vncertaintie and mutabilitie neither is there any cause of vnchangeablenesse but the will of god God could not haue appointed any thing certaine or vnchangeable concerning the euent and end except hee had also made all the meanes by which the end is attained vnto and which as concerning their owne nature are most vncertaine and chaungeable by his euerlasting counsaile and decree certaine and vnchangeable Wherefore it is saide Isay 14.27 The Lord of hostes hath determined it and who shall disanull it Thirdly the whole vse and force and declaration of the promises threatnings and examples of Gods goodnesse power iustice mercie and wrath both olde and newe to teach vs and to erect vs with comfort or by feare to holde and keepe vs in our duetie and the feare of God dependeth of Gods vnchaungeable nature For all those do then affect vs when wee thinke that the same nature and will of God which was in times past is nowe also and is and will bee such to vs repenting or persisting in our sinnes as wee see it was in times past and nowe is towardes others And then doe wee truelie relie vpon the promises of God when wee knowe that his counsell shall neuer bee chaunged Fourthlie This doctrine inclineth mens mindes to obedience and subiection which is necessarie in asking thinges at Gods handes that wee desire not GOD to doe those thinges for vs or others which hee hath before time assuredlie toulde vs that hee will not doe and further that wee submit and leaue with reuerence those thinges to his pleasure whereof hee would not as yet haue knowen vnto vs what hee hath decreede Fiftlie The vnchaungeablenesse of Gods will is the grounde and foundation of the hope and comfort of the godlie in this life For it is most absurd to conceiue of GOD that nowe hee loueth and nowe hee hateth vs nowe hee will assuredlie giue vnto vs euerlasting life and a little after againe hee will not And therefore when once true faith and conuersion vnto GOD is begunne in our heartes and the spirite of God hath begunne to witnesse to our spirite that wee are the sonnes of GOD and heires of euerlasting life God will haue vs certainlie to resolue that as hee had this his will towardes vs from euerlasting so to euerlasting hee will not change it but will assuredlie bring vs at his pleasure out of this wicked and miserable life through al tentations and daungers what-soeuer to eternall and euerlasting life according to that article of our Faith I beleeue life euerlasting When as Omnipotencie is attributed to GOD What is signified by gods omnipotencie thereby is first vnderstoode That whatsoeuer hee will or whatsoeuer not impairing his nature and maiestie hee is able to will he is also able to perfourme Secondie That he is able to performe all those thinges without anie difficulty labour euen with his only beck will Thirdly That all the force power of working and effecting anie thing is so in god only that there is not the least abilitie or efficacie of anie creature but what he continuallie imparteth preserueth at his pleasure And therefore the power of God is to bee considered of vs not as beeing idle but as creating sustaining mouing and ruling al thinges The reasons are 1 God is the first cause of all thinges Therefore he hath all thinges in his power and their abilitie is so much as he giueth vnto them 2 Hee dooth such thinges as can bee done by no created finit power as are the creation gouerning of all thinges the preseruation of common weales the deluge the deliuerie out of Aegypt all his miracles 3 He is vnchangeable Therefore in him to be able to do and to doe is the same which to will and so of the contrary But although al men affirme God to be omnipotent yet there is a double difference betweene the sacred Doctrine of the Church How the doctrin of the church and philosophie differ in conceiuing of Gods omnipotencie and Philosophie concerning gods omnipotency For first without the doctrine of the Church men only know the vniuersall and generall power of god whereby hee createth preserueth and gouerneth the whole world but they know not that power whereby he saueth men and restoreth the world by his sonne gathering and preseruing an euerlasting Church and deliuering it from sin and death and endowing it with life and glory euerlasting by which works God especially sheweth forth his power as it is said Hag. 2.7 Yet a litle while I wil shake the heauens the earth and the sea and the drie land Secondly neither doe they professe of the generall power of god so much as is sufficient For albeit they are enforced to confesse that God is the author and preseruer of the woorld yet are they not able to saie that al things were created of nothing by the woorde of God alone for as much as they are ignorant fo the cause of sin confusion they cannot affirme al things so to be administred and gouerned by gods omnipotency as that al which is good is done by the powerful working of Gods will but they attribute many things to chance fortune humane wisdome or vertue and so imagine the power of god to be idle in these and doing nothing Furthermore that god cannot either sinne or wil and allowe of sinne or be changed or diminished or suffer any thing or make things doone vndoone or wil thinges flat repugnant and contradictorie or create another god or some nature equal to himselfe or bee perceiued by bodilie senses or doe other thinges proper to a create or finite nature or admit the same into himselfe this doth not diminish or weaken but rather augment strengthen his power For that is the greatest and most perfect power which can neither be destroied nor weakned nor diminished and that none susteining it but only by it selfe But contrariwise to be able to be corrupted impaired is a token of imbecillity and imperfection of exceeding immense wisedome Gods exceeding wisedome whereby both hee knoweth all thinges perfectly and is the fountaine of all knoweledge and vnderstanding That we may rightly and with profit and commoditie know the power of God it is necessarie not to consider it but as it is ioyned with his immense wisedome and goodnesse which moderateth it Further of his diuine wisedome first we learne That God doth of himselfe in one act or view vnderstand and behold perpetually and most perfectlie in maruellous manner and that vnknowen to vs himselfe and the whole
is grasse But if they vrge the verie woorde in these speeches it will followe that not onely after death there is nothing remaining but that there is not any resurrection when hee saith a wind that passeth and commeth not againe as also flowers and shadowes whereunto man is compared doe so perish that they are not recouered Psalm 88.5 I am counted as the slain lying in the graue whom thou remembrest no more In these wordes the Prophet doth not signifie either himselfe or the dead to bee exempted from Gods prouidence but he complaineth that he is forsaken of God euen as the deade seeme to men not to bee cared for of him and therefore he speaketh not according to the sense of faith but of his owne opinion and weaknes miserie who iudgeth those to be forsaken and neglected of God whose deliuerie for a while he dooth differre But what faith in the meane season suggesteth and telleth the godly euen when they wrestle with temptation he sheweth Psalm 11.2 when hee saith The iust shall bee in euerlasting memorie Psal 146.4 His spirit departeth and he returneth to his earth thē his thoughts perish Here he saith not the spirit or soul of men perisheth or vanisheth or dieth or is bereaued of sense but that it departeth to wit from the bodie wherein it dwelleth and that not the spirit but the man returneth to his earth that is as concerning his bodie which was made of earth as is written Gen. 3 and Eccles 12. And lastly he saith that his thoughtes perish which is not that the soule is after this life bereaued of reason iudgement and sense of the mercy or wrath of God but that his purposes and counsels are made frustrate which man in this life had setled with him-selfe to bring to passe in which sense it is said Psalm 112.10 The desire of the wicked shal perish They gather also other sayings which take away all praising and worshipping of God from the dead As Psal 88.10 Wilt thou shew a miracle vnto the dead Or shall the dead rise and praise thee But in such speeches death and hell or the graue haue two significations They who are spiritually dead whether before or after the death of the bodie that is they who are depriued of gods grace forsaken and reiected of god and are in hell that is in the place torments of the damned or else in this life despairing and destitute of comfort shall not praise god at all neither in this life nor in the life to come But they who are dead not spiritually but corporally onely albeit they shall not praise god in this life while their bodies are in hell that is in the graue yet in soul they shal not cease to acknowledge and praise god in the other life vntill when receiuing their bodies againe they shall magnifie him in both in the celestial eternity But in the meane season because god will also be agnised and magnified of men in this life therefore both the whole Church and euerie one of the faithfull not only pray that they may not fall into that forsaking into that sense of gods wrath wherewith the wicked are oppressed but also desire that they may bee in this mortall life preserued and defended vntill the end thereof by god appointed be expired For the Saints doe not simply stand in feare of the bodily death and graue but that they may not be forsaken of god neither fall into desperation and destruction or their enimies insult against god when they are ouerthrowen this with daily and ardent praiers and petitions they beg and craue continually Nowe that which the aduersaries ad farther out of the Psal 146.2 I will praise the Lord during my life as long as J haue anie beeing I will sing vnto my God this maketh nothing with thē For he restraineth not the praising of God to the time of his mortal life but only he saith that he wil spēd all that time in Gods praises which notwithstanding in manie other places he extendeth to continue al eternity as Psal 34. I wil praise the Lord continually But oftentimes this particle vntill or as long as signifieth a continuance of the time going before some euent without any excluding of the time following as 1. Cor. 15.25 He must raign vntil he hath put al his enemies vnder his feete Iob. 10.20 Let him cease and leaue off from mee that I maie take a little comfort before I goe and shal not returne Hee denieth in these wordes that he shall returne into this mortall life and to conuerse among men in this woorlde but hee denieth not that hee in the meane season hath his beeing and doth liue vntil againe he see God in his flesh euen the same Iob who thē was afflicted As himself saith ca. 19.26 Iob 3.11 Why died I not when I came out of the womb Here also Iob dooth not denie the soules after death to bee liue feele and vnderstand but only he saith the miseries of this present life are not felt If they vrge that neither the euils of the life to come are felt because then Job shoulde wish for a bad chaunge we aunswere that Iob wisheth not for the death of the wicked but of the godly But if they ad furder That Job dooth make Kings and Princes also which gather gold vnto them smal and great that is al men good and bad partakers of this rest our aunswere is out of the processe and course of his whole speech that Iob dooth not teach here what is the state of men after this life but onely desireth to bee rid of his present miserie and therefore through humane infirmity and impatiency doth compare the sense and feeling of his present miseries with the death and state of the dead whatsoeuer it be as they who are grieuously tormented with present distresses and calamities prefer any thing whatsoeuer before that which they suffer So also chapter 7. hee speaketh as one despairing of deliuerie in this life Remember that my life is but a wind and that mine eie shal not returne to see pleasure For so hee expoundeth himselfe when he addeth He shal returne no more to his house neither shall his place knowe him anie more So likewise cap. 17. My breath is corrupt and the graue is readie for me They are woords of one despairing of life and saluation god being wrath and angry But chapter 34.14 when it is said If he set his hart vpon man and gather vnto him selfe his spirit and his breath Al flesh shal perish together it is not saide that the soule dooth sleepe or perish but that by the departure thereof the body dieth and is dissolued Further they adde Jf presently after death the godlie were blessed then iniurie was doone vnto them who were called againe into this mortall life But to this we aunswere That neither god can be iniurious to any man whereas he is in no mans debt neither can any thing happen better
reuerence him and declare our loue and thankefulnes towardes him by our good workes and obedience Rom. 12.1 J beseech you brethren by the mercies of God that ye giue vp your bodies a liuing sacrifice holy acceptable vnto God which is your reasonable seruing of God 1. Pet. 2.5 Yee are made an holie Priesthoode to offer vp spiritual sacrifices acceptable to god by Jesus Christ We are to doe good workes also in respect of our selues 1. That by our good workes we maie be assured of our faith Mat. 7.17 Euerie good tree bringeth forth good fruite Iames 2.20 That faith which is without workes is dead Phil. 1.11 Filled with the fruites of righteousnesse which are by Iesus Christ vnto the glorie and praise of god Now by our workes we must needes know that wee haue faith because the effect is not without his cause and wee must knowe the cause by his proper effect when as therefore we find not in our selues good works or newe obedience we are hypocrites neither haue we faith but an euil conscieÌ„ce For true faith only which neuer waÌ„teth al her fruites bringeth foorth as a fruitful tree good woorkes obedience amendment of life and these fruites likewise discerne and distinguish true faith from historical and temporary faith and so also from hypocrisie 2. That we maie be assured that we haue obtained remission of sinnes through Christ and are for Christes sake iustified before God for iustification and sanctification are benefites linked together which so cleaue together and that necessarily as they neuer can be seuered or pulled asunder For Christ obtained both for vs at once namely both remission of sinnes and the holy Ghost who stirreth vp in vs by faith the study and desire of good works and new obedience 3. That we maie be assured of our election and saluation 2. Pet. 1.10 Giue diligence to make your calling and election sure These proceede from the cause next going before For god hath chosen from euerlasting of his free mercy those onely which are iustified for the merit of his sonne Roman 8.30 Whom he predestinat them also hee called and them also he iustified Nowe that wee haue receiued from Christ iustification which is neuer giuen vnto the Elect without sanctification we knowe by faith And that we haue faith wee perceiue by the woorkes of faith true obedience and true conuersion 4. That by good woorkes our faith maie bee exercised cherished strengthned and aduaunced For they who giue themselues ouer to corrupt lusts against their conscience in them faith cannot be and therefore neither a good conscience neither a confidence and trust in god as beeing appeased and fauourable vnto them For wee haue through faith onelie a feeling of gods fauor towards vs a good conscience Rom. 8.13 Jf yee liue after the flesh yee shal die 2. Tim. 1.6 J put thee in remembrance that thou stirre vp the gift of god which is in thee by the putting on of my hands 5. That by good works we may shew forth and honest our life and calling Ephes 4.1 I praie you that yee walke worthie of the vocation whereunto yee are called 6. That wee maie escape temporal and eternal punishmentes Matth. 7.19 Euerie tree that bringeth not forth good fruit is cut off and cast into the fire Rom. 8.3 If ye liue according to the flesh ye shal die 7. That we maie obtaine corporall and spirituall rewardes which according vnto the promise accompanie good workes 1. Timot. 4.8 Godlines is profitable vnto al things which hath the promise of the life present and of that that is to come Except God woulde haue the hope of rewards and the feare of punishments to be motiue causes vnto good works he would not vse them in admonitions We must doe good woorkes also in respect of our neighbour 1. That wee maie bee profitable vnto our neighbours by our good example and so edifie them 1. Cor 15. All things are for your sakes that most plenteous grace by the thankes-giuing of manie maie redound to the praise of god Phil. 1.24 That I abide in the flesh is more needefull for you 2. That offences maie bee auoided Matth. 18.7 Woe bee to that man by whome offences come Rom. 2.24 The name of god is blasphemed among the Gentiles through you 3. That wee maie winne vnbeleeuers and by our woordes and deedes and example conuert them vnto Christ Luk. 22.32 When thou art conuerted strengthen thy brethren We see now then what are the causes for which we must necessariely doe good workes as also how or in what sense our workes are said to be necessarie for vs vnto saluation to wit not as a cause of our saluation but as mean or way without which wee come not vnto it And after the same sort also it maie be said That good woorkes are necessarie vnto iustice and righteousnes or vnto iustification or in them that are to be iustified namely as a consequent following iustification wherewith regeneration is vnseparably ioined But yet I would not vse these kindes of speaking 1. Because they are ambiguous doubtful 2. Because they breed contentioÌ„s minister occasioÌ„ of cauilling vnto the aduersaries 3. Because the Scripture doth not vse them which must be followed of vs in speaking 6 Whether good woorkes merit any thing before God THIS sixt question ariseth out of the fift as the fourth did out of the thirde For when men heare that wee receiue rewardes by our woorkes they presently conclude that we merit somewhat by them Wherefore wee are to know that good workes indeede are necessarie and therefore are to bee doone also for the rewardes ensuing them but yet that they merit nothing no not the least of gods giftes either corporall or spirituall The reasons hereof are most true and most euident 1 Our woorkes are vnperfect wherefore we can merit nothing by them Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh and these are contrarie one to the other so that yee do not the same thinges that yee would 2 The good workes what euer we are able to doe are all due Luk. 17.10 When ye haue doone all those thinges which are commanded you say we are vnprofitâ—ble seruants 3 Our woorkes are impure and vitious how-euer they seeme most good Isay 64.6 Wee haue all beene as an vncleane thing and all our righteousnesse is as filthy cloutes Phil 3.8 J thinke all things but losse for the excellent knowledge sake of Christ Jesus my Lord for whome I haue counted all thinges losse and doe iudge them to be dongue that J might winne Christ 4 If we doe any good woorkes they are not ours but are belonging to god onely Phil. 2.13 Jt is god which worketh in you both the will and the deede euen of his good pleasure 1. Corinth 4.7 What hast thou which thou hast not receiued We are euill trees if then we doe any good that must needes come from God onely Mat 20.15 Is it
his commandement neither to desire or expect from god any help deliuerance neither by the knowledge and trust or perswasion of gods will to moderate the griefe but to yeeld vnto it and being broken therewith to be driuen and solicited vnto despaire Vnto Patience in the excesse Temeritie or rashenesse is opposed which is through foolishnesse not knowing or not considering the dangers or his owne calling or the will of God or else through a confidence in himself to aduenture dangers without any neede or necessity He that loueth danger shall perish therein Vnto hope is opposed 1 Despaire which is to esteeme his sinnes to be greater than the merite of the Sonne of God and to refuse the mercy of God offered in his Sonne the Mediatour and therefore not to looke for those blessings which are promised vnto the godly but to bee tormented with an horrible sense and feeling of gods wrath and with a feare of being hereafter cast away into euerlasting pains and to stand in horrour of God and to hate him as beeing cruell a tyrant 2. A doubting of the blessings to come which are expressed in the woorde as of euerlasting life and of finall perseuerance These two vices are contrary to hope in the defect But the doubting of the present blessings of God is contrary vnto faith 3 Vnto hope also as before vnto faith is Carnall security opposed Vnto the loue of God are repugnant 1 The casting awaie of gods loue or the contempt and hatred of God which is through the alienation of our nature from God and Gods iustice and by reason of an inclination thereof to sinne therefore to flee and shunne God accusing and punishng sin 2 Inordinate loue of himselfe and of other creatures which is to preferre his lustes or pleasures or life or glory or any other thing before God and his wil and glory and to be willing rather to neglect and offend him than to part from those thinges which wee loue 3 A fained loue of God whereby also wee may heere offend But heere we cannot offend in the excesse because we neuer loue God so much as we should Vnto the feare of God are repugnant 1 In the defect Prophanenes Carnal security Not to fear God 2 In the excesse Seruile feare which is to shun punishment without faith without a desire of chaunging amending his life with a despair shunning of God with a separation from him Heere is to be noted and obserued that oftentimes the same vices are opposed to sundry diuers vertues So vnto faith hope and the feare of God is opposed carnall securitie vnto hope patience to the loue fear of God is opposed despaire The same may be seen also in the vertues vices of other commandements in like maner also in this commandement vnto faith hope the loue of God humility patiēce is opposed the Tempting of god which was before numbred among the particular vices opposite vnto faith THE SECOND COMMANDEMENT THOV shalt make to thee no grauen Jmage nor the likenesse of anie thing that is in heauen aboue or in the earth beneath or in the water vnder the earth Thou shalt not bowe downe to them nor woorship them For I the Lord thy God am a mightie and ielous God visit the sins of the Fathers vpon the children vnto the third fourth generation of them that hate mee and shewe mercie vnto thousands in them that loue mee keepe my commaundements Two things are heere contained a Commaundement and an Exhortation to obedience The Exhortation which is annexed vnto the commaundement consisteth of fiue properties of God which ought to stir vs vp to obay GOD. 1 He calleth himselfe our God that is our maker and Sauior and the author of all good things Heereby then he aduertiseth vs what execrable vnthankefulnesse it is to reuolt from the true worshiping of him vnto Idolatrie 2 He calleth himselfe a mightie God that is who is mighty in power as well to punish the obstinate as to reward the obedient 3 He termeth himselfe a ielous God that is a most sharp defender of his owne honour woonderfully displeased with such as reuolt from him or violate and impaire his honour and worship Now seeing ielousie or indignation conceiued for any iniury or dishonesty ariseth from his loue which is hurt God dooth hereby withall signifie that hee doth ardently and entirely loue those who are his 4 Hee calleth himselfe a god which visiteth the sinnes of the fathers vpon the children vnto the third and fourth generation of them that hate him Whereby he exaggerateth or encreaseth the grieuousnesse of his anger and their punishments when he threatneth also and denounceth vnto the children and to the childrens children and to the childrens childrens children of his enimies euen to the fourth degree and discent to take vengeaunce on the sinnes of their auncestours in them if namely they also partake with the sinnes of their ancestours But to this cōmination or denouncement the saying of Ezechiel cap. 18. seemeth to be repugnaunt The soule that sinneth it shal die The Sonne shal not beare the iniquitie of the Father neither shall the Father bear the iniquitie of the Sonne But in the same place is added a reconcilement of these two places of Scripture Jf a wicked man beget a Sonne that seeth al his fathers sinnes which he hath done and feareth neither doth the like he shal not die in the iniquitie of his father but shal surelie liue Hee threatneth then that he wil punish the sins of the auncestours in their posterity that is such as persist in the sinnes of their auncestors whom it is meete and iust to be partakers also of their punishments If any man reply That by this means the posteritie rue onlie their owne sinnes and not the sinnes also of their auncestours this replie is false and of no consequence For there may be and are oftentimes moe impellent and motiue causes of one effect and the cause of one punishment are mo sinnes as wel of diuerse as of the same men If further it bee vrged that vengeance is not taken on the auncestours sinnes in the posteritie because the sense and feeling of those paines which the posteritie suffer reacheth not to the auncestours we aunswere first that the posteritie are a part of their ancestours of whom they came And therefore that is felt of them as it were in some part of them which their posterity suffer Secondly we say that the auncestours are tormented and vexed when they vnderstand or see their ofspring in this life and in the life to come to bee afflicted Thirdly wee saie that besides the feeling or fellowship of griefe the punishment of their posteritie doth belong vnto them by a relation in as much as god pronounceth that hee therefore dooth inflict this on the posteritie that thereby he maie testifie how greatly he is angrie and offended both with the◠sinnes and with the sinnes