and corruption to will and permit that together with the action which God worketh by his creature and in respect of God most just the sin of the creature may concurre by the comming whereof that action in respect of the creature is made evill and highly displeasing God 3. Because notwithstanding God so moveth inclineth and ruleth by his secret and generall providence the will and all the actions of the creature so forsaken as that by the creature sinning himselfe doth execute the most just decree of his owne will For such is the liberty wisedome goodnesse and power of God that no lesse by vicious than by good instruments he moâ—t well justly and holily worketh what he will Neither is Gods worke by reason of either the goodnesse or badnesse of the instrument more or lesse good as neither the worke of the wicked men is made good for that God doth well use it For God doing in all things what he will willeth alwayes doth that which is right The creature worketh together with God working well if God correct him Now that together with him working well the creature may also worke well it is necessary that the speciall working of God therin concurre with his generall working that is that he correct the creature by his spirit When as therefore God doth move the creature only by a generall working and not by a speciall the creature doth necessarily though yet freely swerve and defect from rightnesse God himselfe notwithstanding working holily and accomplishing by his creature the just good worke of his will and providence God correcteth whom he will If any man demand why then God doth not correct vicious instruments that God using them well themselves also may worke well God himselfe answereth him I will have merry on whom I will have mercy O man Exod. 33.19 Rom. 9.15.20 11.35 who art thou that pleadest against God Hath not the Potter power of the clay who hath given unto him first and it shall be recompenced God performeth nothing of duty but all of mercy unto his creatures It is free therfore to him to do what and in what sort how far forth and to whom he will according as it is said Is it not lawfull for me to doe as I will with mine owne Math 20.15 What permission 15. Permission therefore is the withdrawing of the grace of God whereby God when hee executeth the decrees of his will by reasonable creatures 1. Either doth not open his will wherby he would have that worke done to the creatures 2. Or doth not incline the will of the creature to obey his will in that action Or Permission is the secret providence or will power of God 1. Whereby he effectually willeth moveth and moderateth the motions actions even of men sinning as they are actions and punishments both of them and others 2. But sin it selfe he neither willeth nor worketh neither yet hindereth it but in his just judgment suffereth it to concurre with their actions 3. And this also he useth to the illustrating of his glory This description of Gods permission of sins Permission of sin confirmed by sundry places of Scripture according as it was before described Psal 5.4 is confirmed by many places of Scripture For first that God neither willeth nor worketh sins as they are sins is confessed by all the godly and all such as are of found judgment seeing both the infinite goodnes of God cannot be the cause of evill which hath in it no respect and quality of good and God himselfe doth often avouch this of himselfe I am not a God that loveth wickednesse Neither are there fewer places of Scripture which teach most clearly that the actions of the wicked which they doe when they sin are done and ruled though by the secret yet by the good and just will of God Joseph saith Gen. 45.8 That he was sent of God into Egypt We learne Exod. 7. 10. 11. Deut. 2. Jos 11. Judg. 3. 4. that the indurating hardning of Pharaoh other enemies of the Israelites was wrought by the Lord and that to this end thereby to punish his enemies and to shew forth his glory 2 Sam. 12.11 16.10 24.1 Job 12.25 Psal 119.10 Esay 20.6 63.17 Lam. 3.37 Jer. 48.10 Acts 2.23 4.28 Rom. 11.8 13.23 These the like places of holy Writ doe shew by two reasons or arguments That God did not permit without some working also of his owne but did effectually will that working of Pharaohs will and others whereby they opposed themselves against Israel For 1. These Scriptures referre the cause of their indurating wrought by themselves to an indurating wrought by God that is that therefore they would not the dismissing of the people or the entering of a peace or league with them because God did incline their wils to this that they should not will it 2. These Scriptures adde further the finall causes of this counsell and purpose of God even that his enemies might be punished and the glory of God magnified For seeing God would the ends hee would also most justly the means by which he would come unto them the Kings notwithstanding and people themselves neither respecting nor knowing it neither being inforced or constrained thereto and therefore sinning and perishing through their owne fault and demerit Moreover by these few and other infinite places of Scripture it is apparent that God though by his secret yet effectuall consent motion instinct doth most justly work those actions or works by his creatures which they with sin perform for because that they being destitute of the grace of the holy Ghost either are ignorant of the will of God concerning those works Or when they doe them they respect not this to execute the knowne will or commandements of God but to fulfill their own lusts against the law of God Therefore they working together with God work ill when God worketh well by them For neither doe the creatures therefore sin for that God doth by their will and actions execute his judgments for then also should the good Angels sin by whom God sometimes punisheth the wickednesse of men but because in their action they have no respect to Gods commandement neither doe it to that end as thereby to obey God Further that God doth in such sort permit sin Permission is the withdrawing of Gods grace as that he doth not illighten their minds with the knowledge of his will or doth not bend their hearts and wils which by his arcane and secret efficacy he inclineth whither himself listeth unto this as for the obeying of God to pursue or flie these or those objects that is doth not conforme the wils of sinning creatures to his will Rom. 14.23 Deut. 13.1 2 3. these sayings of Scripture witnes Whatsoever is not of faith is sin If there arise among you a Prophet or a Dreamer of dreames saying Let us goe after other gods
thou shalt not hearken unto the words of the Prophet for the Lord your God proveth you Ye have seen all that the Lord did before your eyes in the land of Egypt c. Yet the Lord hath not given you an heart to perceive Deut. 29.2 4. 1 Sam. 24.14 and eyes to see and eares to heare unto this day Wickednesse proceedeth from the wicked All things present past and to come are done by God but mine hand shall not be upon thee 9. And directeth all things both evill and good All things I say whatsoever are past since the beginning of the world or are now present or are to come throughout all eternity Remember the former things of old for I am God Esay 46.5 and there is none other God and there is nothing like me To his glory To his glory That is to the manifesting and magnifying of his divine justice power wisdome truth mercy and goodnesse To the safety of his chosen And to the safety of his chosen That is to the life joy wisdome righteousness glory everlasting felicity of his Church And that to these ends even to the glory of God safety of his chosen all the counsels works of God in them also the punishments of sin are referred of God ought to be out of controversie seeing in all them is beheld the glory of God and his fatherly care towards his Church The heavens declare the glory of God and the firmament sheweth his handy work Psal 19.1 Esay 48.9 Rom 8.28 John 9 3. Exod. 9.16 Rom. 9.17 22 23. Eze. 16.61 62 63. Galat. 3. For my names sake will I deferre my wrath We know that all things work together for the best unto them that love God Neither hath this man sinned nor his parents but that the works of God should be shewed in him God useth also sin or corruption it self which yet himselfe worketh not but sufferreth to concurre with his own action in the wicked 1. To shew forth both his justice in punishing it and his mercy in remitting it 2. To work in us a hatred of sin true humilty and an imploring of Gods grace and thankfulnes for our delivery from sin and death The Lord hath made all things for his owne sake Pro. 16.4 even the wicked but not wickednesse for the day of evill The degrees of Gods providence whereby he tendereth the whole world and especially mankinde his chosen We are further to consider the degrees of Gods providence For he respecteth indeed and governeth all his creatures but especially mankinde as being the chiefe and principall amongst his works and which being created according to his image hee hath adorned with very many benefits above all other creatures And in mankinde especially those whom he hath elected and chosen to eternall life whom with the blessed Angels he maketh an everlasting Church that in them hee may dwell as in his Temple and habitation and therefore doth so guide and rule them in the whole race of their life as that all things must serve for their safety Now have we explicated and made plain the definition of Gods providence whereout ariseth a Question greatly to be considered which is Whether Gods providence extendeth it self to all things Ans Yea. The providence of God is the governing guiding of every particular thing to every litle thing doth the providence of God extend it self And that all things both the greatest and the smallest of them are ruled by the providence of God and that his providence is extended to all actions and motions of all creatures even of those that sin so that all things whatsoever are done come not to passe but by the eternall counsell and purpose of God either working them as they have a respect and quality of good in them or permitting them as they are sinnes but moderating and governing all things even sin it self and directing them to his glory and the safety of his chosen is evident by this definition But whereas this doctrine is either unknowne unto many or contradicted by many it requireth a more ample declaration and sounder confirmation out of Scripture That all things therefore whether small or great are ordered by Gods providence is confirmed both by very many testimonies of Scripture and also by reasons drawne from the nature of God Testimony of Scripture for Gods providence Of the testimonies which may be alledged for confirmation hereof there are certain orders and ranks For some are universall and generall which teach that all events universally are subject to Gods providence Some are particular which prove that each particular thing is ruled and guided by God The former of these testifie and intimate Gods universall providence the latter avouch and ratifie his speciall providence Now the particular testimonies concern either the creatures or the events which daily befall the creatures And the creatures which they concern are either unreasonable whether living or without life or reasonable and voluntary agents working either well or ill The events also which they respect are either contingent or casuall or necessary For the things which happen in the world are either casuall and depending on chance in respect of us who discry not their true causes or contingent in regard of their causes which worke but with contingency or necessary by reason of their causes working necessarily in nature Now to God nothing is casuall or contingent but all things are necessary although this necessity have a divers manner in respect of good and evill action A briefe Table of things subject unto Gods divine Providence The whole world is governed by Gods providence and in the whole world 1. All things universally and generally which Providence is called universall or Generall Providence 2. Each particular thing specially which kind of Providence is termed Speciall or Particular Providence And by this are directed in speciall 1. Every singular creature 1. Unreasonable of which sort some are 1. Living 2. Without life 2. Reasonable such as are 1. Angels 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Men 1. Good working freely and willingly good 2. Evill working freely and willingly evill 2. Every singular event 1. Casuall 1. Good 2. Evill 2. Contingent 1. Good 2. Evill 3. Necessary 1. Good 2. Evill Now to all these heads as it were and principles adde we some such testimonies as are most cleere and famous for there are infinite Gods generall providence confirmed Ephes 1.11 Acts 17.25 Num. 23.19 Nehem. 9.6 Esay 45.7 Wisd 18.1 The universall and generall providence of God is witnessed by these Hee worketh all things after the counsell of his owne will Hee giveth to all life and breath and all things Hath hee said and shall he not doe it and hath hee spoken and shall hee not accomplish it Thou hast made heaven and earth and all things that are therein the seas and all that are in them
Wherefore it is a most true rule The end maketh the kind of action either the same or diverse God doth not will or worke sinne it selfe but onely permitteth it Repl. 3. That which cannot be done God simply not willing it is done God willing it But sin as it is sin cannot be done God simply not willing it because God is omnipotent Therefore sin must needs be done God willing it And so it followeth that not onely evils of paine and punishment but evils of crime and offence also are done by the providence of God Ans The consequence of this argument is to be denyed because the Major hath not a sufficient enumeration for this member is wanting namely God permitting it For that which is not done God not willing it may be done God either willing it or permitting it Or wee may answer that the Major hath an ambiguity and doubtfull meaning in it For God to will a thing is taken sometimes as for him to approve and worke it sometimes for his permitting or not hindering a thing from being done This to permit is in some sort to will and that he will not inhibit it although he dislike and punish it Sinthen is said to be done God willing it not as if he doth intend like and worke sin as it is sin but because he doth permit it that is he by his just judgment suffereth sinne which riseth from the corruption of his instruments to concurre in the action which he exerciseth by vicious and corrupt creatures with his holy worke while hee indeed moveth and bendeth them by objects whither himselfe will but doth not correct them by his spirit that so with God working well they also may work well that is according to the knowledge of his divine will and with purpose of being obedient thereunto not to bereave but to be bereave of Gods knowledge is sin Repl. 4. The privation or bereaving of the knowledge of Gods will and of rightnesse is from God as worker and effecter thereof This privation is sin Therefore sinne is from God as efficient thereof Ans There are foure termes in this Syllogisrne For privation in the Major is taken actively to derive bereave forsake to withdraw the grace of his spirit not to keepe the creature in that goodnesse wherein he was created nor to restore him to it being lost This worke of God is most just nothing repugnant to his nature and lawes either because it is the most just punishment of sin or because God oweth nothing to any creature therefore cannot be injurious to any or an accepter of persons whatsoever he doth determine of his creature In the Minor privation is taken passively signifieth as much as to want or the want of rightnesse which ought by the right of their creation to be in reasonable creatures This want because it is received is in the creatures they themselves willing procuring it against the law of God it is sin in them is not wrought by God but God not continually ruling these reasonable creatures by his holy spirit it is in them voluntarily without God either furthering or enforcing it Briefly privation commeth from God as it is a punishment and commeth not of God as it is sin and repugnancy in the creatures against the Law of God To rule sinn is not to work them Obj. 2. When a creature is said to be ruled of God it is meant that his actions are from God and are directed to the glory of God and the safety of his chosen But the creatures even when they sin are ruled of God Therefore sins are wrought by God Ans The conclusion pulleth in more than was in the premisses For this only followeth of them therefore the actions also of sinners as they are actions that is as they are not sins but motions wrought by God are from God and are ruled of him For he will the actions but the pravity and naughtinesse of the action which is from men he will not Moreover God through his great goodnesse ruleth and guideth sins also as they are sins yet not by working them but by permitting them and destining and directing them to certain ends and those most good Obj. 3. Of those things which are done by Gods providence God himself is author and efficient But all evils even of crime and offence are done by the providence of God Therefore God is author of all that is evill Ans The Major is to be distinguished Those things which are done by Gods providence that is Gods providence working them or are done as proceeding from it God worketh them But all evill things are done by Gods providence yet not all alike Evils of punishment because they have in them 〈◊〉 respect and consideration of good are done as proceeding from the providence of God for God hath from everlasting decreed them and in time order and manner determined by him worketh them Evils of crime or sins as they are such are not done as from or of the providence of God but according unto the providence of God that is they are done by the providence of God not working them but permitting determining and directing them to most good ends and most agreeable to his nature and law For evils of crime or sins as they are such have not a respect consideration of good in them as evils of punishments have Therefore God did not decree or will to worke them but he decreed to permit them and not to hinder them from being done by others and from concurring in actions with the holy and sacred work of God partly to exercise his justice in punishing some and partly to declare his mercy in forgiving others The third Sophisme of contradictory Wils HEe that in his secret will will that to be done which he forbiddeth in his law hath in him contradictory flat repugnant wils But God in his secret will will that to be done which he forbiddeth in his law as robberies spoyles rapes murthers Therefore he hath contradictory wils Ans I. We grant the whole argument if therein bee meant these evill actions in such sort as they are committed against the Law by the creatures and so become sinnes For in this sense God neither willeth them nor alloweth of them but onely as they are certaine motions and punishments of sinne Answ 2. The Major is to be distinguished He contradicteth or is contrary to himselfe who will and will not the same work that is in the same manner and respect God will and will not the same but in a diverse manner and respect Hee will and worketh it as it is a motion and action and also a punishment of sin or any thing agreeing with his Law and justice as a triall or exercise or martyrdome of the godly He willeth not neither alloweth or commandeth nor worketh any thing as by reason of the corruption of the instrument by which he exerciseth his work it swerveth from his divine
mankinde did predestinate some to life eternall to be saved in Christ is none other in the counsell of God then what in time moved him that he should bestow upon his Elect according to his revealed word faith and life eternall to wit his meere good pleasure and free-will of electing them in a Christ and not their fore-seene holinesse or good b works for they were all sinners alike and unapt for good c works unlesse that God doth operate these in them because he had predestinated and d elected them before Testimonies of Scripture a Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Ephes 1.5 Who hath predestinated us whom he hath adopted to be sons in Christ Jesus to himselfe according to the good pleasure of his will Mat. 11.26 Even so Father because it hath pleased thee b 1 John 4.10 In this is love not that we loved God but that he loved us John 15.16 You have not chosen me but I have chosen you Rom. 9.11 Not of works but of him that calleth Tit. 3.5 Not by the works of righteousnesse which we have done but by his mercy he hath saved us Ephes 1.4 He hath elected us in him in love Deut. 7.7 Not because you were many hath God above all people loved and chosen you but because the Lord loved you c Ephes 2.3 We were all the children of wrath as others were Mat. 7.8 An evill tree bringeth not forth good fruit d 2 Cor. 3.5 Not that we are sufficient of our selves to thinke any thing as of our selves but our sufficiency is of God See also Ephes 1.4 Rom. 8.30 X. Why God did not choose all or did not forsake all but some onely and why he chose us rather then others I say Jacob Peter and Paul rather then Esau Judas and Simon Magus in Gods eternall counsell no other reason can be given then what is revealed in his Word to wit why he did not call all in time or not call convert or not convert to wit the gracious and just pleasure of his a will and not the fore-seene inequality worthinesse or unworthinesse of men as if God had fore-seene that these should be good in themselves and others should be wicked for God saw all men equally corrupted and therefore in respect of worth he might have justly b rejected all S. Paul tells us that the cause of this good will and pleasure of God was the manifestation of his mercy and c wrath but why that seemed good to God thus and not otherwise it is that unsearchable depth of the wisdome of God to be adored by us with the Apostle O the d depth The cause may be hid it cannot be unjust saith e Austine Testimonies of Scripture and of the Ancient Fathers a Mat. 11.25 26. I thank thee Father Lord of heaven and earth that thou hast hid these things from the wise and prudent and hast revealed them to babes Even so because it pleased thee O Father See also Ephes 1.5 6. b Rom. 9.11 The children being yet unborne when they had done neither good nor evill that the purpose of God might remaine sure according to election that is not of works but of him that calleth c Rom. 9.22 What if he being willing to shew his wrath and make knowne his power hath suffered with much gentlenesse the vessels of wrath prepared for destruction and to make knowne the riches of his glory towards the vessels of mercy c. Rom. 9.17 For this cause have I raised thee that I might make knowne my power on thee and that my Name might be declared through all the earth Prov. 16.4 God made all for himselfe even the wicked for the evill day d Rom. 11.33 O the deep riches of the wisdome and knowledge of God! how unsearchable are his judgements and his wayes past finding out e August ad Paul epist 59. Why some belong to predestination some do not belong the cause may be occult it cannot be unjust XI But the cause why God chooseth not these as uncleane vessels ordained to wrath and eternall a damnation is none other then why now and for ever according to Law and Gospell he punisheth and condemneth them to wit in regard of God his most just anger against b sin in regard of the reprobate their sins malice and c infidelity for as God in his justice punisheth none but for d sin so he predestinated no man to punishment but for sin Testimonies of Scripture a Prov. 16.4 God hath made all for himselfe the wicked also for the evill day See Rom. 9.22 Mat. 25.41 Jude 4. b Psal 5.6 He hateth all the workers of iniquity c Ephes 5.6 For these things the wrath of God cometh upon the children of disobedience d Ezek. 18.4 That soule that sinneth shall die XII Therefore there is no injustice in Gods predestination but all things are done graciously and justly for it is an act of grace to pardon the Elect that debt which he might have justly exacted from them and it is an act of justice to require it of the reprobate which he was not bound to remit unto a them yea God should be just if he punish b both because he found both in the same corruption they then that are condemned cannot pretend that they have not deserved punishment nor can they who are justified glory that they have deserved grace and c salvation Testimonies of Scripture and of Ancient Doctors a Mat. 20.13 15. Friend I do thee no wrong may not I do with mine own what I please Is thine eye evill because I am good Rom. 11.35 Or who hath first given to him that he might be repaied b August de bono perseverant cap. 8. He should be just though he punished both he who is delivered hath cause to give thanks he who is condemned hath no cause to complaine c Ambrose l. 2. c. 1. De vocat Gent. Neither is the complaint of the damned man just nor the bragging of the justified true if either the one say that he hath deserved punishment or the other affirme that he hath merited grace XIII All things saith Luther depend upon Gods predestination to wit In praefat comment ad Rom. who are to beleeve who not who are to be freed from sin who are to be blinded who are to be condemned and who justified For in them who are elected to life he worketh by calling them to repentance faith justice comfort a glory in those that are predestinated to damnation he doth not worke but in them he findeth sin infidelity injustice desperation and shame in many notwithstanding he worketh most just b induration and in all eternall desertion and rejection from Gods c presence Testimonies of Scripture a Rom. 8.29 30. Whom he fore-knew he also predestinated to be conformable to the image of his Son that he might be the first-borne among many brethren Those whom he predestinated he called whom he called them he hath justified whom he justified
happy and religious and is created to be holy happy and religious The former of these is referred to the question What in respect of the beginning the latter to the question For what in respect of continuance and perseverance So righteousnesse and true holinesse whereas they are the forme and very being of a new man are tearmed his end Neither is it absurd that the same things should in divers respects be called the finall cause and the formall For that which is the forme in respect of the creature may be tearmed the end Ephes 4.24 in respect of the intent and purpose of the Creator The manifestation of Gods mercy and justice The manifestation of God or the declaration of Gods mercy in his chosen to everlasting life and of his justice and wrath against sinne to be punished in the reprobate This fourth is subordinated to the knowledge of God and mans felicity For that thou mayest know God and he communicate himselfe unto thee it is needfull also that he make himselfe manifest unto thee The preservation of the societie of men Psal 22.23 The preservation of society in mankinde which end is subordinated to the manifestation of God For except there were men God should not have whom to manifest himselfe unto I will declare thy name unto my brethren The community of civill duties amongst men The communion of mutuall intercourse of duties and curtesies amongst men serving for the preservation of humane society For that the society and conversing of men together may be maintained there must needs be peace and mutuall duties interchangeably passing betweene them The first creation of man is diligently to be compared with the misery â—f mankind as also the end for which wee were created with the aberration and â—â—verving from the end that so by this meanes also wee may know the greatnesse of our miserie For how much the greater wee see the good was which wee have lost so much the greater wee know the evils to be into which wee are fallen OF THE IMAGE OF GOD IN MAN The chiefe Questions hereof are 1 What is the Image of God in man 2 How farre forth it is lost and how farre it remaineth 3 How it is repaired in man 1 What the Image of God in man is What the Image of God is THE Image of God in man is a vertue knowing aright the nature will and workes of God and a will freely obeying God and a correspondence of all the inclinations desires and actions with the will of God and in a word a spirituall and unchangeable purity of the soule and the whole man perfect blessednesse and joy resting in God and the dignity of man and majesty whereby he excelleth and ruleth other creatures 5 Parts of the Image of God in man Wherefore the whole Image of God in man comprehendeth 1. The soule it selfe together with the faculties thereof indued with reason and will 2. All our naturall notions and knowledge of God his will and his works that is to say perfect wisedome in the soule 3. All just and holy actions inclinations and motions of the will I mean perfect righteousnesse and holinesse in our heart and will and all our externall actions 4. Felicity blessednesse and glory linked with perfect joy in God and abundance of all good things free from all misery and corruption 5. Rule and dominion of man over the creatures as fishes fowles and other living creatures In all these things this reasonable creature in some sort resembleth his Creator as the Image expresseth in some sort the Arch-type or principall patterne yet can he by no meanes be equalled unto his Creator for in God all things are immense and without measure Ephes 4.24 and even his essence infinite The Apostle Paul putteth Righteousnesse and Holinesse as the chiefe parts of this Image yet doth he not exclude but presuppose wisdome and knowledge for no man can worship God unknown But neither doth Paul exclude perfect blessednesse and glory for this according to the order of Gods justice is necessarily coupled with perfect holinesse or conformity with God For where true righteousnesse and holinesse is there is the absence of all evils whether of crime or offence Righteousnesse and holiness in this text of the Apostle may either be taken for the same thing or so distinguished that Righteousness may be meant of the actions both inward and outward as they have a conformity and congruity of the will and heart with the mind judging aright and with the Law of God and Holinesse may be understood of the qualities themselves Ob. 1. Perfect wisdome and righteousnesse is in God alone Man was perfect but in a certaine degree and measure not infinitely as God is and is not found in any creature and the wisdome of all creatures even of the Angels themselves both may and doth increase how then was the Image of God perfect wisdome and righteousness in man An. By perfect wisdome here is meant not such a kind of wisdome as is ignorant of nothing but which hath as absolute perfection as is incident unto the nature of a creature as great a portion as the rich Creator hath measured and sundred out unto his creature sufficient to indue it with happiness and felicity as the wisdome of the Angels and their blessednesse is perfect because it is such as God hath ordained and yet unto it somewhat daily may be added otherwise it were infinite So was man perfectly just because he was conformable to God in all things which God required of him not that he was of equall perfectnesse or had justice inherent in him in that degree of perfection which God had but because he wanted nothing of the full measure of such perfection as God created in him and would should be in him and which might suffice a created nature to the attaining of blessedness There is therefore an ambiguity in the word perfection in this sense here expressed man is said in Scripture to be the image of God 1 Cor. 15.47 or to be made after the image of God Obj. 2. The first man was of the earth earthly the second man the Lord from heaven As the earthly was such are they that are earthly and as is the heavenly such are they also that are heavenly And as we have borne the image of the earthly so shall we bear the image of the heavenly Ans The Apostle doth not here take away the image of the heavenly man from Adam when he as yet stood but compareth his nature and estate as well before as after his fall with that heavenly glory unto which we are restored by Christ that is not onely the nature of man corrupted through sin by death but the degree of the image of God in mans nature before the fall and before glorification with that which followeth in glorification Christ called the image of God in two respects Christ is called the image
grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
doth that necessity follow upon the fore-knowledge of God that Adam must needs have sinned because God did fore-know that he would sin Some wise father did fore-know by some signes and tokens that his son should hereafter at some time be slain with a sword Neither doth this his fore-knowledge deceive him for he was thrust thorow for fornication But hee is not therefore thought to be slain because his father did fore-know that he should be slain but because he was a fornicator Lib. 2. De voâ—â—â— gent. c. 4. Lib. 3. dâ— libero arbit cap. 4. So saith Ambrose speaking of the murther which Cain committed Verily God did fore-know to what the fury of him being in a rage would come neither yet was the attempt of his will forced of necessity to sin because the knowledge of God could not be deceived And Austine God is a just revenger of those things of which yet he is not an evill authour Wherefore those sinnes which ensue and follow are in respect of God considered as most just punishments which as they are punishments have their being from him as their authour and causer but as they are sinnes in respect of men they come God neither willing nor causing them but permitting only seeing hee doth not cause men to do that which he would have done for a punishment to this end as for to obey therein his will For one and the same work is good and holy in respect of God Two differences in the working of God and man and sin in respect of men by reason of the diversity both of the efficients and of the ends For 1. Man by reason of his great both ignorance and corruption wills and worketh evill only but God because he is exceeding good and the very rule of goodnesse and righteousnesse doing in all things what hee will wills and worketh alwaies only that which is good 2. Men have such an end of their actions as is disagreeing from the Law of God that is what they doe they doe not to that end to obey God but to fulfill their bad and corrupt desires but God hath the end of all his works agreeing with his Nature and Law even that hee may declare and execute his justice goodnesse and mercy By these two things it cometh to passe that the reasonable creature working together with God God working uprightly and holily doth neverthelesse it selfe work unholily and corruptly 5. What are the effects of sin NOw that it is defined what sinne is and from whence it came we are to consider also what be the evils which follow sin For except this be also known we know not yet how great evill there is in sin and with how great hatred God pursueth it It hath been said before that evill was of two sorts one of crime or offence which is sin the other of paine or punishment The evill of punishment is the effect of the evill of offence That this may be the better understood we must here againe remember that of punishments some are Onely punishments as are the destruction of nature or torments others Both punishments and sin as all sins which have followed since the first fall Sins ensuing effects of sins which goe before Rom. 5.19 The sins which follow are the effects of those which goe before So Originall sin is the effect of the sin or fall of our first Parents By one mans disobedience many were made sinners Actuall sins effects of originall Rom. 7.11 All Actuall sins are effects of Originall sin Sin took an occasion by the commandement and deceived me Increase of sins the effect of actuall sins Rom. 1.24 2 Thes 2.11 Mat. 25.29 The effect of actuall sin is the increase of them that is greater guiltinesse by reason of the most just judgement of God because God punisheth sins with sins Wherefore God also gave them up to their hearts lusts And therefore God shall send them strong delusions that they should beleeve lies From him that hath not shall be taken away also that which he hath Other mens sins oftentimes effects of actuall sin The effect of all actuall sins are also oftentimes other mens sins by reason of scandall or example whereby some are made worse of others and are intised or moved to sin So the perswasion of the Divell caused man to decline from God and now it worketh in stubborn-minded men The Divell put it into the heart of Judas to betray Christ John 13.27 1 Cor. 15.33 Evill speeches corrupt good manners So evill teachers do withdraw men from God to errours idolatry and other sins So a use of liberty out of season offendeth and draweth men to sin An evill conscience an effect of sin There followeth sin in the immoveable and perpetuall order of Gods judgement an evill conscience which is the knowledge and dislike which wee have in our mind of our own sin and the knowledge of the judgement of God against sin and that proceeding out of the knowledge of Gods Law upon which ensueth the feare of the wrath of God and punishment according to the order of Gods justice and a flying and hatred of God who destroyeth sin which is the beginning of despairaâ—ion and eternall torments except it be cured by the comfort of the Gospel The Gentiles shew the effect of the Law written in their hearts Rom. 2.15 their conscience also bearing witnesse Isa 57.21 and their thoughts accusing one another or excusing And There is no peace to the wicked Temporall and spirituall evils effects of sin Temporall and Spirituall evils as temporall death and in a word all the calamities of this life These evils are only punishments that is torments and dissolution of nature If any man object That they also are subject to temporall death and other calamities who have all their sinnes remitted and therefore all temporall evils are not the punishments or effects of sinne but some have other causes Wee answer Temporall evils in the regenerate are effect of sin not as punishments but as chastisements that the consequence holdeth not from the deniall of one particular to the deniall of the generall For albeit the calamities of the regenerate are not effects of sinne as a punishment which is inflicted on men sinning that so the justice of God might be satisfied yet are they effects of sin as chastisements and exercises whereby sin is repressed and more and more purged out untill at length by corporall death the whole be abolished Now that of the blind man Neither this man hath sinned John 9.3 nor his Parents Christ meaneth not simply that they had not sinned or that their sins were not a cause of this calamity but that their sins were not the principall cause why he was borne blind but that the workes of God should be shewed on him Christ by a miracle opening his eyes Eternall death the effect of sin Eternall death which is the effect of all sins as
eternall Father who from everlasting begot the Son according to his owne image and the Son who is the coeternall image of the Father and the holy Ghost proceeding from the Father and the Son even as it hath been manifested from above certaine word thereof being delivered by the Prophets Christ and the Apostles and by divine testimonies That the eternall Father together with the Son and the holy Ghost hath created heaven and earth and all creatures in them and is alwayes at hand with them to preserve guide and governe them by his providence and worketh all good things in all and that in mankinde made after his image hee hath chosen unto himselfe and gathered a Church by and for the Sonne that by his Church this one and true Deity may be according to the word delivered from above acknowledged celebrated and adored in this life and in the life to come and lastly that hee is the Judge of the just and unjust In what the former descriptions differ This Theologicall description of God which the Church delivereth differeth from the Philosophicall description 1 In perfectnesse because the Church in her description addeth many parts by nature unknown unto men as of the Trinity of Election and of the gathering together of the Church by the Son c. 2 In the understanding and declaration of those parts which being known by nature are common to both for the Theologicall description declareth them more certainly and fully 3 In the effect or fruit because by Philosophy or the light of nature men are not able to be brought to the true knowledge of God Two causes why men cannot by the light of nature attaine unto the true knowledge of God both 1. Because it is so maimed and false by mens corruption that we can suck thence no true and sufficient notice of God as also 2. Because when wee know every part parcel and particle thereof it doth not stirre up our minds unto godlinesse that is the love and fear of God The same Theologicall description teacheth us how the true God which the Church worshippeth differeth from the false counterfeit gods three wayes A threefold difference of the true God from false idols 1. In attributes or properties 2. In the persons 3. In the works whereby the persons are revealed for God hath declared himselfe by his works that his nature is such as his attributes import Moreover How in conceiving of the whole nature of God he that is instructed by the Spirit goeth beyond him whom nature informeth he sheweth that there are three distinct persons in one essence of the Deity sith according to the works either of Creation or Redemption or Sanctification hee receiveth diverse names and titles and every person hath his proper appellation God therefore differeth from idols In attributes Mercy In his attributes because they who are not of the Church understand aright and fully no one property of God they understand not what his mercy is because his Son is unknown unto them or at least the doctrine concerning him shamefully corrupted they conceive not what his justice is Justice because the impious and wicked ones beleeve not that God is so grievously offended and angry with sin that we stood in need of satisfaction for it and redemption from thence by the death of his Son neither what his wisdom is Wisdome because the chief part thereof is expounded in his word which the Gentiles have not neither what his truth is because they are utterly ignorant of his promises Truth The like may be truly averred of all the rest Contrariwise the Church attributeth and ascribeth to God all truth justice goodnesse mercy loving affection and kindnesse towards men which properties of God other Sects are either utterly ignorant of or having a glimpse of them they wholly corrupt and deface them God differeth from idols In persons In persons because Ethnicks and other Sects either know not or acknowledge not three persons in one divine essence But the true Church acknowledgeth and maketh invocation to the Father Son and holy Ghost one God consisting of three persons according as he hath manifested himself in his word In works In works because they which are without the Church do not wholly acknowledge or professe the works of Creation and the government of all things for they do not think all things to have been created of nothing by the word of God only they deny that all generally and each in particular even the least are administred powerfully by the omnipotency of God but ascribe very many to chance fortune and humane wisdome Much more are they altogether ignorant of the works of the Churches salvation namely the reconciliation of men with God justification sanctification and full delivery from all sin and misery by the Son and the holy Ghost So then by these means God is discerned from idols and the knowledge of God revealed to his Church in his word is distinguished from that which Ethnicks have derived from nature An Explication of the description of God delivered by the Church GOd is an essence That is a thing which 1. hath his being from none but from himselfe 2. is preserved or sustained of none but subsisteth by himselfe 3. is necessarily 4. is the only cause unto all other things of their being wherefore he is called Jehovah as if you would say being by himself and causing other things to be to wit according to his nature and promises Spirituall 1. Because he is incorporeall as being infinite and indivisible and most excellent 2. Insensible For 1. experience teacheth this 2. God is without sensible qualities which are the objects of the senses and 3. He is immense The eyes perceive onely things finite and which are within a certain compasse 4. He is spirituall because himself both liveth and is the authour of all life both corporall and spirituall Object 1. Against this opinion many places of Scripture have been heretofore by some alledged in which it is written That God and Angels did appear and were seen thereby to prove that their nature is corporeall and visible But wee are to know that not the very substance of God and Angels How God Angels appeared unto men but created shapes and bodies were beheld of men made carried and moved by the will and vertue of God or Angels that by them they might make known their presence and use their ministry and service in instructing men of those things which seemed good unto them And these were sometimes by imagination represented unto the interiour senses of men which also somewhere may and somewhere cannot be gathered out of the circumstances of the histories as the Angels appearing to Abrabam and Lot were invested with true bodies as which might be touched and handled whether Micha before Achab saw with the eyes of his body or of his mind the Lord and his Angels is a matter of doubt But that those
like unto our affections but are used to signifie these two things of God Two things means by the Scriptures attributing humane passions to God 1. That it is not a fained or dissembled but an earnest eternall unchangeable nature all will in God a shadow and image whereof hee would have the affections and motions created in men to be yet is it without all trouble or hindrance or diminishing of his blessednesse and joy 2. That he doth those things which men are wont to go being stirred up by those affections which are attributed to God not that he as men being moved by a present or suddain affection of the minde doth now first take counsell but doth now at the length execute and doe things which he decreed and appointed from all eternity Object 2. The promises and threatnings of God of tentimes are not fulfilled Answ The promises of God are alwayes to be understood with an exception of the crosse of the godly Gods promises threathings conditionall with an exception and of the punishments and chastisements of such as depart from God and sin or with a condition of perseverance in faith and godlinesse and also contrarily his threatnings with an exception of conversion and prayer or with a condition of perseverance in sin And these conditions are sometimes expressed as Jer. 18 and 28. where plainly is set down this rule of understanding Gods promises and threatnings as That God will punish them who depart from him unto whom hee had promised blessings and will spare those who repent to whom hee had threatned punishment And sometimes they are closely understood especially in the threatnings and comminations thereby even to wrest repentance and more timely and earnest prayers from us by which as means interposed and coming between hee hath decreed to save and deliver us Repl. But these conditions are uncertain and changeable Therefore the will of God is also changeable Answ In respect of the nature will and judgement of man they are changeable but in respect of the counsell and providence of God unchangeable and most certain for God hath decreed from everlasting the means and ends of things as also he hath decreed in whom he will and in whom he will not work conversion Ob. 3. He changeth many his precepts and observances and works as the Mosaicall laws and government Ans He changeth them indeed but so as he would also from everlasting that change neither are all things appointed of God for perpetuity but he decreed from everlasting some things to last only for a time Wherefore be it to us out of all controversie that God is unchangeable For Gods unchangeablenesse one of his speciall differences wherby he is distinguished from all creatures Matt. 24.35 This is amongst those especiall differences whereby the Creatour will be discerned from all creatures That he only can by no means be changed whereas all other things both are diversly changed and may at the only pleasure of God be changed infinitely howsoever for a while so long as it is his pleasure they are and seem arm and immutable according as it is said Heaven and earth shall passe but my word shall not passe It is an assurance unto us that all things are governed by his providence Hence we may understand and are assured That all things in the world are governed by the everlasting providence of God For seeing no mutation happeneth to God it must needs be that an his counsels were purposed from everlasting And seeing God both foreseeth all things unchangeably and his counsels concerning the event and end of things are certain and unchangeable it must needs be also that the second causes and means or antecedents without which those events were not to follow must be certain and unchangeable And because in things created especially in humane affaires there is a great uncertainty and mutability neither is there any cause of unchangeablenesse but the will of God God could not have appointed any thing certain or unchangeable concerning the event and end except he had also made all the means by which the end is attained unto and which as concerning their own nature are most certaine and unchangeable by his everlasting counsell and decree certain and unchangeable Isa 14.27 Wherefore it is said The Lord of hosts hath determined it and who shall disanull it It is a mean to Keep 〈◊〉 in our duty The whole use and force and declaration of the promises threatnings and examples of Gods goodnesse power justice mercy and wrath both old and new to teach us and to erect us with comfort or by fear to hold and keep us in our duty and the fear of God dependeth on Gods unchangeable nature for all those doe then affect us when wee think that the same nature and will of God which was in times past is now also and will be such to us repenting or persisting in our sinnes as wee see it was in times past and now is towards others And then do wee truly relie upon the promises of God when wee know that his counsell shall never be changed It teacheth us to submit our will to Gods will This doctrine inclineth mens mindes to obedience and subjection which is necessary in asking things at Gods hands that we desire not God to doe those things for us or others which he hath before-time assuredly told us that he will not do and further that we submit and leave with reverence those things to his pleasure whereof he would not as yet have known unto us what he hath decreed It is the ground of the comfort of the godly in this life The unchangeablenesse of Gods will is the ground and foundation of the hope and comfort of the godly in this life for it is most absurd to conceive of God that now he loveth and now he hateth us now hee will assuredly give unto us everlasting life and a little after again he will not And therefore when once true faith and conversion unto God is begun in our hearts and the Spirit of God hath begun to witnesse to our spirit that we are the sons of God and heirs of everlasting life God will have us certainly to resolve that as hee had this his will towards us from everlasting so to everlasting hee will not change it but will assuredly bring us at his pleasure out of this wicked and miserable life through all tentations and dangers whatsoever to eternall and everlasting life according to that article of our faith I beleeve life everlasting Three things signifie◠by Gods omnipotencie Omnipotent When as Omnipotency is attributed to God thereby is understood 1. That whatsoever he will or whatsoever not impairing his nature and majesty he is able to will he is also able to perform 2. That he is able to perform all those things without any difficulty and labour even with his onely beck and will 3. That all the force and power of
Rom. 8.11 hee that raised up Christ from the dead shall also quicken your mortall bodies Object 6. These all through faith are dead and received not the promise Heb. 11.39 Therefore they received not their Countrey Answ 1. Although they dying had not found their countrey yet would it not follow of these words that they are not at all or have no sense after death for he that is not or hath no sense seeketh not his countrey 2. The author of that Epistle doth not speak of the life after death which is led in the celestiall countrey 2 Cor. 5. but of this life in which the faithfull walking their pilgrimage sought for the celestiall countrey not finding their countrey on earth Object 7. They are flesh a wind that passeth away and cometh not again Answ By these and the like speeches the brevity of mans life and the frailty and perishing of all humane affaires without God is described and bewailed For as here they are compared to a wind eft-soons vanishing away so Psal 103. they are compared to dust grasse and flowers of the field Likewise Hee shooteth forth as a flower Job 14.2 and is cut downe and vanisheth as a shadow All flesh is grasse Isa 40.6 But if they urge the very word in these speeches it will follow that not only after death there is nothing remaining but that there is not any resurrection when hee saith a wind that passeth and cometh not again as flowers and shadowes whereunto man is compared doe so perish that they are not recovered Object 8. I am counted as the slain lying in the grave whom thou remembrest no more Ans In these words the Prophet doth not signifie either himselfe Psal 88.5 or the dead to be exempted from Gods providence but he complaineth that hee is forsaken of God even as the dead seem to men not to be cared for of him and therefore he speaketh not according to the sense of faith but of his own opinion and weaknesse and misery who judgeth those to be forsaken and neglected of God whose delivery for a while he doth deferre But what faith in the mean season suggesteth and telleth the godly even when they wrestle with temptation he sheweth when he saith The just shall be in everlasting memory Object 9. His spirit departeth Psal 112.6 and hee returneth to the earth then his thoughts perish Ans Here hee saith not Psal 146.4 the spirit or soul of man perisheth or vanisheth or dieth or it is bereaved of sense but that it departeth to wit from the body wherein it dwelleth and that not the spirit but the man returneth to his earth that is as concerning his body which was made of earth as it is written Genes 3. and Eccl. 12. And lastly hee saith that his thoughts perish which is not that the soul is after this life bereaved of reason judgement 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 himselfe to bring to passe Psal 112.10 in which sense it is said The desire of the wicked shall perish Object 10. They gather also other sayings which take away all praising and worshipping of God from the dead As Wilt thou shew a miracle unto the dead Or shall the dead rise and praise thee Psal 88.10 But in such speeches death and hell or the grave have two significations They who are spiritually dead whether afore or after the death of the body that is they who are deprived of Gods grace and forsaken and rejected of God and are in hell that is in the place and 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 only albeit they shall not praise God in this life while their bodies are in hell that is in the grave yet in the soul they shall not cease to acknowledge and praise God in the other life untill when receiving their bodies again they shall magnifie him in both in the celestiall eternity But in the mean season because God will also be agnised and magnified of men in this life therefore both the whole Church and every one of the faithfull not only pray that they may not fall into that forsaking and into that sense of Gods wrath wherewith the wicked are oppressed but also desire that they may be in this mortall life preserved and defended untill the end thereof by God appointed be expired For the Saints doe not simply stand in fear of the bodily death and grave but that they may not be forsaken of God neither fall into desperation and destruction or their enemies insult against God when they are overthrown this with daily and ardent prayers and petitions they beg and crave continually Now that which the adversaries adde further Psal 146.2 I will praise the Lord during my life as long as I have any being I will sing unto my God Answ This maketh nothing with them for hee restraineth not the praising of God to the time of his mortall life but only he saith that he will spend all that time in Gods praises which notwithstanding in many other places he extendeth to continue through all eternity as Psal 34. I will praise the Lord continually But oftentimes this particle untill or as long as signifieth a continuance of the time going before some event without any excluding of the time following as Hee must raign untill hee put all his enemies under his feet 1 Cor. 15.25 Object 11. Let him cease and leave off from mee that I may take a little comfort before I goe Job 10.20 and shall not return Answ Hee denyeth in these words that hee shall return into this mortall life and to converse among men in this world but he denyeth not that he in the mean season hath his being and doth live untill again hee see God in his flesh Chap. 17.26 even the same Job who then was afflicted Object Why dyed I not when I came out of the womb So should I have slept then and beene at rest Job 3.11 13. c. Answ Here also Job doth not deny the soules after death to be live feele and understand but onely he saith the miseries of this present life are not felt If they urge that neither the evils of the life to come are felt because then Job should wish for a bad change we answer that Job wisheth not for the death of the wicked but of the godly But if they adde further That Job doth make Kings and Princes also which gather gold unto them small and great that is all men good and bad partakers of this rest our answer is out of the processe and course of his whole speech that Job doth not teach here what is the state of men
his proper function and office Now though the wicked after the Resurrection shall be immortall yet their soul-life shall be no life but everlasting death For with the eternall life in the wicked shall be joyned 1. An eternall rejection from God 2. A privation and want of the knowledge and grace of God 3. A perpetuall and unutterable torment and vexation Their worme shall never dye There shall be weeping and gnashing of teeth The everlasting death of the wicked Hereby is understood what everlasting death is and that it is so called not because the Reprobate by once dying shall fulfill it but because they shall dye perpetually and shall feele perpetuall torment without end 2. Who giveth everlasting life GOD alone giveth eternall life Rom. 6.23 Everlasting life the work of all three persons For Eternall life is the gift of God and the Father as the author and fountaine of all life giveth it by the Sonne and the holy Ghost the Sonne by the holy Ghost the holy Ghost by himselfe which order of working is naturall in the persons of the Divinity Of the Father it is said As the Father raiseth up the dead John 5.21 26. and quickneth them so the Sonne quickneth whom he will In which place the same is affirmed of the Sonne also as in like manner in these following John 1.4 Esay 9.6 John 10.28 John 3.5 Rom. 8.12 In him was life The Father of eternity I give unto them eternall life that is not by merit onely but also by power and working Of the holy Ghost likewise it is said Except a man be borne of water and of the Spirit he cannot enter into the Kingdome of God He that raised up Christ from the dead shall also quicken your mortall bodies by his Spirit dwelling in you And this testimony is to be observed for the confirmation of the God-head of both Object But the Ministers also give life according to that 1 Cor. 4.15 1 Tim. 4.16 In Christ Jesus I have begot you through the Gospel In doing this thou shalt both save thy selfe and them that heare thee Therefore God onely giveth not life Answ There may be many subordinate causes of one effect Christ and the holy Ghost give life by their own power the Ministers are only instruments by whom Christ worketh through the vertue of his Spirit Let a man so think of us 1 Cor. 4.1 3.5 6. as of the Ministers of Christ and disposers of the secrets of God Who is Paul then And who is Apollos but the Ministers by whom ye beleeved and as the Lord gave to every man I have planted Apollos watered but God gave the increase Repl. But Christ giveth life by a communicated power Therefore not by his proper power Ans He giveth it by a power communicated but communicated from everlasting as he was begotten from everlasting By retortion therefore it followeth thus He giveth life by a power communicated to him of his Father from everlasting John 5.26 Therefore he giveth it by his owne power As the Father hath life in himselfe so likewise hath he given to the Sonne to have life in himselfe 3. To whom everlasting life is given EVerlasting life is given to all and only such as are elect from everlasting or All the Elect and they alone are partakers of everlasting life John 10 28. John 17.9 12. Rom. 11.7 to them that are converted in this life I give unto them eternall life that is to my sheep who are his elect and chosen I pray for them I pray not for the world but for them which thou hast given me for they are thine Those that thou gavest me have I kept and none of them is lost but the child of perdition Againe faith and repentance are proper to the Elect only The Elect have obtained it and the rest have been hardned We must observe in this place whereas the question is To whom everlasting life is given that it is better to answer That eternall life is given to the Elect * As they are elected so they are but chosen to eternall life as they are converted so they are in part admitted unto it and begin to be put in dossession of it then to say It is given unto the converted For Conversion and Faith are the beginning of eternal life And to say eternall life is given to the converted were all one as if you would say life is given to the living Also when the question is To whom the beginning of everlasting life is given we answer rightly Unto the Elect. For if you say It is given to the converted you answer no more then that which is in question and doubt seeing it is demanded who they are whom God converteth 4. For what cause everlasting life is given EVerlasting life is given unto us not for our works either present or fore-seen God of his free mercy giveth us for Christs sake everlasting â—â—sief that we might praise and magnifie the same his mercy for ever Rom. 6.23 Ephes 2.8 9 10. but for the alone free mercy of God and his love towards mankind and his will of shewing his mercy in saving the Elect for the alone satisfaction and merit of Christ imputed unto us by faith to this end that God may be magnified of us for ever The gift of God is eternall life through Jesus Christ our Lord. By grace we are saved through faith and that not of our selves it is the gift of God Not of works lest any man should boast For we are his workmanship created in Christ Jesus unto good works which God hath ordained that we should walke in them So God loved the world John 3.16 that he gave his only begotten Sonne that whosoever beleeveth in him should not perish but have everlasting life c. Wherefore the impellent or motive cause of everlasting life given unto us is not any work of us men either present or fore seen in us For before the beginning of eternall life that is before conversion all our works merit eternall death after the beginning thereof that is after conversion they are effects thereof and nothing is cause of it selfe We are indeed brought unto it by many meanes but the meanes by which we are led of God unto eternall life are one thing and the cause for which we are led unto it another The finall cause or end for which eternall life is given us is that the mercy of God might be acknowledged and magnified of us To the praise of the glory of his grace Ephes 1.6 wherewith he hath made us accepted in his beloved For the same cause God giveth us eternall life for which he chose us 5. How everlasting life is given unto us God giveth us everlasting life by ths outward ministery of the Word and the inward ministery of the Spirit EVerlasting life is given us by faith faith by the preaching of the Word and inward efficacy of the
in some sort made ours even by application The subject indeed wherein this justice is inherent is Christ we are the object to which this justice is directed sith it is imputed unto us 2. That the word Imputation is more strict than Application The former is spoken of God only the latter of God and us 3. That God otherwise applieth Christs justice unto us than we doe God applyeth it by imputation and we apply it by faith and acceptation 4. That this phrase of the Church To justifie The signification of the phrase To justifie proved by the Grammaticall derivation of it in divers languages In hipâ—â—â— signifieth not legally that is To make one just who is unjust by infusing the quality of justice but evangelically that is To repute him which is unjust for just and righteous and to absolve him from all guilt and not to punish him and this for anothers justice and satisfaction imputed unto him So the Scripture useth this word and almost in all tongues it beareth no other signification for the Hebrew word Hadzdik Exod. 23. â— Prov. 17.15 signifieth To absolve a guilty person To pronounce him guiltlesse I will not justifie a wicked person He that justifieth the wicked and he that condemneth the just even they both are abomination to the Lord. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth sometime To pronounce a man just and righteous and sometimes To punish an offender and both on good knowledge of his cause by due examination and judiciall processe as Suidas well observeth Mat. 12.37 So saith Christ By thy words thou shalt be justified The former signification is used two waies in Scripture For either it signifies not to condemne but To absolve in judgement Rom. 8.33 as Who shall condemne the Elect of God it is God that justifieth Hee departed justified rather than the other or it signifieth To pronounce and proclaime just Luke 18.14 As Wisedome is justified of her children That thou mayest be justified in thy sayings Howbeit both significations in this Question come to one end But that to justifie should be used for to make just or to infuse an habit of justice is no where found amongst the Latines and were it read in Latine Authours yet in Scripture and in the Church it is otherwise used as the alledged places apparently prove which can be understood no other way than of the absolution and free accepting a sinner to grace and favour Who shall accuse Gods Elect it is God that justifieth The Publicane departed justified that is absolved and more accepted of God than the Pharisee Acts 13.39 For from all things from which yee could not be justified by the Law of Moses by him every one that beleeveth is justified Here To be justified doth evidently signifie to be absolved Rom. 3.24 26 28. 4.5 5.9 10. to receive remission of sins All are justified freely by his grace A justifier of him which is of the faith of Jesus A man is justified by faith without the workes of the law To him that worketh not but beleeveth in him that justifieth the ungodly his faith is counted for righteousnesse Being now justified by his bloud Reconciled to God by the death of his Son 6. Why Christs satisfaction is made ours or in what sort God imputeth it unto us for righteousnesse The cause of Christs satisfaction applyed and imputed is in God only not in us THe perfect fulfilling of the law performed by Christ for us is made ours or applyed unto us through the alone and free mercy of God as who from everlasting did predestinate us to this grace and freely chose us in Christ to whom he might apply of his meere grace of faith that justice and righteousnesse at his appointed time according to the good pleasure of his will as the Apostle speaketh that is according to his meere good pleasure not being moved with any holinesse which hee foresaw would be in us The reason is because there can be no good thing in us except God first worke in us Wherefore all imagination and affirmation of merit is to be taken away as which fighteth with the grace of God and is a deniall of his divine grace For the grace and mercy of God is the only cause of both applications He of his goodnes infinite and passing measure applyeth Christs merit unto us and maketh that we also may apply the same unto us The cause therefore why this application is wrought is in God alone but not at all in us that is it is neither any thing foreseen in us neither also our apprehension and receiving of this justice for all the gifts and graces which are in us are effects of the application of Christs merit and therefore that merit of Christ is no way applied unto us for the works sake which wee doe but this is done as the Apostle teacheth Ephes 1.5 According to the good pleasure of his will Whereupon also it is said What hast thou that thou hast not received 1 Cor. 4.7 By grace are yee saved through faith and that not of your selves it is the gift of God Ephes 2.8 Christ is then in respect of our justification 1. As the subject and matter wherein our justice is 2. As the impellent cause because he obtaineth it 3. As the chief efficient because he together with his Father doth justifie us and giveth us faith whereby wee beleeve and apprehend it The mercy of God is as the impellent cause thereof in God Christs satisfaction is the formall cause of our justification giving the very life and being unto it Our faith is the instrumentall cause apprehending and applying unto us the justice or righteousnesse of Christ We must note therefore How we are justified by the grace of God how by Christs merit and how by faith that we are justified by the grace of God by the merit of Christ and by faith but by each of these in a severall sense and meaning The first position is understood of the impulsive cause which is in God the second of the formall cause in Christ the third of the instrumentall cause in us We are justified by the mercy or grace of God as a principall impellent cause wherewith God being urged and moved justifieth and saveth us We are justified by the merit of Christ partly as by the formall cause of our justification inasmuch as by Christs obedience applied unto us we are accepted of God and being clothed as it were with this raiment are reputed just partly as by an impulsive and meritorious cause inasmuch as God absolveth us for his sake Wee are justified by faith as by an instrumentall cause whereby we apprehend Christs righteousnesse imputed unto us The common received opinion saith We are justified by faith correlatively that is we are justified by that whereunto faith hath relation to wit the merit of Christ which faith apprehendeth For faith and the
life after Gods will and exercising all good works It comprehendeth three things which are contrary unto mortification Three parts of this quickning 1. The knowledge of Gods mercy and the applying thereof in Christ. 2. A joyfulnesse thence arising which is for that God is pleased through Christ and for that new obedience is begun and shall be perfected 3. An ardent or earnest endeavour and purpose to sin no more arising from thankefulnesse and because we rejoice that wee have God appeased and pacified towards us a desire also of righteousnes and of retaining Gods love and favour The ardent desire of not sinning and also of righteousnesse and of retaining Gods love and favour is new obedience it self according to those sayings Being justified by faith Rom. 5.1 14.15 wee have peace with God through our Lord Jesus Christ. The Kingdome of God is righteousnesse and peace and joy in the holy Ghost Esay 57.15 I dwell with him that is of a contrite and humble spirit to revive the spirit of the humble and to give life to them that are of a contrite heart Rom. 6.11 Gal. 2.20 Likewise thinke yee also that yee are dead to sin but are alive to God in Jesus Christ our Lord. Thus I live yet not I now but Christ liveth in me and in that that I now live in the flesh I live by the faith in the Son of God who hath loved me and given himselfe for mee Why this latter part of Conversion is called quickning The latter part of Conversion is called Quickning 1. Because as a living man doth the actions of one that liveth so quickning is a kindling of a new light in the understanding and a be getting of new qualities and motions in the will and heart of man whence issueth a new life and new operations 2. Because of that joy which the converted have in God through Christ which is a most pleasant thing The cause through Christ is added because we cannot rejoyce in God except he be appeased and pacified with us but he is not at peace with us but through Christ therefore we cannot joy in God but through Christ Either part of Conversion springeth from faith The reason is because no man can hate sin and draw nigh unto God except he love God and no man loveth God except he be endowed with faith Whereas then in neither part there is expresse mention made of faith the cause hereof is not in that faith is excluded from Conversion but because it is presupposed in the whole doctrine of Conversion and Thankfulnesse as a cause is presupposed where his effect is defined Object Faith bringeth forth joy Therefore not grief and mortification Ans It were no absurdity to averre that the same cause produceth diverse effects in a diverse kinde of causing and in diverse respects So then faith causeth griefe not of it selfe but by some occasion of accident which is sin whereby we offend God so bountifull a Father It effecteth joy by its owne intent because it assureth us of Gods fatherly will towards us through Christ Repl. The preaching of the law goeth before faith seeing that the preaching of repentance hath his beginning from the law But the preaching of the law worketh griefe and wrath Therefore there is some griefe before saith Answ I grant there is some griefe before faith but no such as may be part of Conversion For the griefe of the wicked which is before and without faith is rather an averting from God than a converting unto him See Cal. Instituâ— lib. 3. cap. 3. Paragraph 2. which being quite contrary neither partly nor wholly agree But contrition and grief in the Elect is a certain preparation to repentance and conversion as hath been already said 4. What are the causes of Conversion THe principall efficient cause of our conversion is God himselfe even the holy Ghost The holy Ghost the principall efficient Jerem. 31.18 Lament 5.21 Acts 5.31 Hence is it that the Saints beg of God to convert them and repentance is in divers places of Scripture called the gift of God Convert thou me and I shall be converted for thou art the Lord my God Turne thou us unto thee O Lord and wee shall be turned Him hath God lift up with his right hand to be a Prince and a Saviour to give repentance to Israel and forgivenesse of sins Whence is collected a notable argument for proof of Christs Divinity seeing it is the property of God only to give repentance and remission of sins Acts 11.18 2 Tim. 2.25 Then hath God also to the Gentiles granted repentance unto life If God at any time will give them repentance that they may know the truth and that they may come to amendment out of the snare of the Divell The instrumentall causes or means are The instrumentall causes The Law The Law The Gospell Rom. 3.20 The Gospell Faith After the doctrine of the Gospell hath been preached again the doctrine of the Law For the preaching of the Law goeth before preparing us to the preaching of the Gospell because Without the law there is no knowledge of sinne and therefore no griefe or sorrow for sinne Afterwards followeth the preaching of the Gospel raising up contrite hearts with a confidence of Gods mercy through Christ For without this preaching there is no faith and without faith there is no love of God and consequently no conversion unto God After the preaching of the Gospel againe followeth in the Church the preaching of the Law that it may be the squire of our thankfulnesse and course of life The Law then goeth before conversion and followeth after the same It goeth before it to stir up a knowledge of sin and griefe for the same It followeth that unto the converted it may be a rule of their life Hereof it is that the Prophets do first accuse sin threaten punishments and exhort to repentance and then afterwards comfort and promise and lastly exhort againe and lay down unto them the duties of piety and godlinesse Such was John Baptists preaching So then the preaching of repentance comprehendeth the law and the Gospel though in effecting conversion the offices of both be distinct The next instrumentall and internall cause of conversion is faith because without faith there is no love of God and except we know what the will of God towards us is as namely that hee will remit unto us our sins by and for Christ conversion will never be begun in us neither in respect of the first part thereof Acts 15. â— which is Mortification neither in respect of the second part which is Quickning for by faith are the hearts of men purified Without faith there is no true joy in God neither can wee without faith love God and Whatsoever is not of faith is sinne Rom. 14.23 All good workes flow from faith as from their fountain Wee being justified by faith have peace with God
also consenteth Let him be accursed saith he Who affirmeth the law to be possible without the grace of the holy Ghost Wherefore out of this doctrine we learn that men not as yet regenerated are able to doe no good and that even the holiest men sin also except the benefits and blessings of regeneration be continued This we may see in Peter and David Without regeneration no one part of a good work can be so much as begun because we are by nature evill and dead in our sins Mat. 7.11 Ephes 2 1. Esay 6.6 All our righteousnesse is as the cloth of a menstruous woman In which saying also the Prophet comprehendeth himself and even the holiest among men If in the Saints themselves nought else but sin is found before God what then in the unregenerate What these are able to performe we see in the Epistle to the Romanes in the two first chapters Now as by our selves we are not able to begin good works so neither are wee our selves able to accomplish any good works Matth. 7.18 Jerem. 13.23 John 15.5 Phil. 2.13 An evill tree cannot bring forth good fruit Can the Blacke moore change his skin or the Leopard his spots then may yee also be good that are accustomed to doe evill Without me can yee doe nothing It is God which worketh in you both the will and the deed even of his good pleasure Without imputed righteousnesse we are all in the sight of God abomination filth and dung But the righteousnesse of Christ is not imputed unto us before our conversion Therefore it is impossible before our conversion that either our selves or our workes should please God Faith is the cause of good works Faith cometh from God Therefore the effect also shall come from God neither shall it go before the cause and therefore good works cannot be before our conversion An answer to the Papists question touching preparative workes Here notwithstanding some demand of us whether there be no preparative works Ans If they meane by preparative works such workes as are unto us an occasion of repentance or which God useth to work in us repentance such as are externall civill demeanour and a life led according unto the law hearing reading and meditation of the Word yea oftentimes the crosse and afflictions we may grant that there are some preparative works of this kind But if by preparative works they understand workes before conversion due according to the law whereby as by mans good endeavour God is allured and encited to impart on the workers true conversion and other his benefits and graces we utterly deny that there are any such because according to S. Pauls rule Whatsoever is not of faith is sin The Papists terme these works merits of congruity Rom. 14 23. The Papists merit of congruity that is such as in themselves indeed are imperfect and deserve nothing yet such they are that for them it may seem meet to the mercy of God to bestow on men conversion and life eternall But true it is that Paul saith God hath mercy on whom he will not on them who deserve mercy For no man deserveth ought of God but plagues and punishments When yee have done all those things which are commanded you Rom. 9.18 Luke 17.10 say Wee are unprofitabe servants we have done that which was our duty to doe 3. Whether the works of Saints be perfectly good THe works of the Saints are not perfectly good or pure in this life 1. Because the Saints which doe good workes doe many things which are sins in themselves for which they are guilty before God and deserve to be cast out into everlasting pains Cursed be he that abideth not in all Yea the holiest men do many evill works commit many sins and acts which are evill in themselves Such was the sin of Peter thrice denying Christ and of David murthering Vriah committing adultery willing to cover it and numbring the people 2. Because they omit many good things which they should doe according to the law 3. Because there is not that degree of goodnesse in those works that proceed from the Saints which ought to be and the exactness of the law requireth for their good works are not so pure and good as God requireth Yea when the Saints perform most holy works yet are they not perfect but have alwaies in this life defects and are stained with sins For faith and the love of God and our neighbour whence good works flow are imperfect in us in this life The effect then shall not be perfect because the cause is not perfect For we doe not perfectly know and love God and our neighbour and therefore neither doe we so cheerfully and perfectly as we ought perform these works unto God and our neighbour I see another law in my members rebelling against the law of my minde And this is the cause why the works of the godly cannot stand in the judgement of God Seeing then all our works are imperfect let us acknowledge and bewail our defects and infirmities and so much the more hasten unto perfection Hence it is apparent that that device of the Monkes touching works of supererogation A refutation of works of supererogation Luke 10.35 is a wicked doctrine which they feign to be works undue to God and the law when men perform more then they ought O blasphemous opinion against that of Christ When yee have done all c. Object 1. If thou * Supererogaveris spendest any more c. Therefore there are works of supererogation Ans In Parables and similitudes opinions may not be grounded on every circumstance and particle seeing that which is like is not altogether the same The Samaritane saith If thou spendest any more not on God 1 Cor. 7.25 but on the sicke man Object 2. I give mine advice saith S. Paul speaking of Virgins concerning whom he had no commandement from the Lord Wherefore advice may be given of doing more works than are commanded Ans I give my advice to wit that I think it profitable and commodious for this life Mat. 19.22 but not meritorious of life eternall Object If thou wilt be perfect goe and sell all that thou hast Therefore there be some exhortations which being put in practise give perfection Ans This is but a speciall commandement whereby the proud young man is called unto humility and to the love of his neighbour and to the office of an Apostleship in Jurie and Christ requireth not supererogation at his hands but perfection and that also he requireth only to cause him to understand how far off he is from it 4. How our works though not perfectly good please God IF our works were not acceptable unto God they should in vain be performed We must therefore know how they please him Whereas then they are in themselves imperfect and many waies defiled they cannot of themselves please God by reason of the exactnesse of justice which is
in God How beit they are acceptable unto him in Christ the Mediatour through faith that is for the merit and satisfaction of Christ imputed unto us by faith and for his intercession with the Father for us For as wee our selves please God not in our selves but in his Son so also our works being imperfect and defiled in themselves yet are accepted of God for the righteousnesse of his Son wherewith whatsoever is imperfect and uncleane in them is covered so that it cometh not into Gods sight The person who is the Agent of good works must first be acceptable to God and then the workes please him Otherwise the very best works of man without faith are not gratefull unto God but are an abomination unto him because they are nothing but hypocrisie And the works of the person which pleaseth God so please God as the person himself doth Now the person pleaseth God for the Mediatours sake that is by the imputation of the righteousness and sanctification or satisfaction of Christ being clad therewith as with a garment before God and therefore the works also of the person are for the Mediatours sake pleasing and acceptable unto God God doth not examine our imperfect justice and our works as they are in themselves according to the strict rigour of the law according to which he should rather condemne them but regardeth and considereth them in his Son Hence is it that God is said to have had respect unto Abel Gen. 4.4 and to his offering to wit in his Son in whom Abel beleeved Whence Christ also is called our High Priest by whom our workes are offered unto God Heb. 11.4 He is called also the Altar whereon our prayers and works being put are pleasing to God whereas otherwise they should stink in the fight of God Wherefore it followeth that we doe as it were supply and repaire our want and defect with the perfection of Christs satisfaction in Gods judgement Therefore saith Paul Phil. 3.9 That I might be found in him that is not having mine owne righteousnesse which is in the Law but that which is of the faith of Christ c. 5. Why we are to doe good workes and whether they be necessary BEfore in the 86. Question certain impulsive causes unto good works were specified and expressed which pertain unto this place namely Our regeneration having a necessary coherence with our Justification Our gratefulnesse for our Redemption Our glorifying and magnifying of God The confirmation of our faith and election and our good example unto others whereby to winne them unto Christ These weighty causes may most amply be enlarged if we reduce them to these three Classes or principall heads to wit if we say that good works are to be done by us in respect 1. Of God 2. Of our selves 3. Of our neighbour I. Inrespect of God they are to be done In respect of God that Because of the commandement Mat. 5.16 1. Because of the commandement of God Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven God requireth the beginning of obedience in this life and the perfection thereof in the life to come Wherefore we are necessarily to give our selves to good works John 15.12 Rom. 6.13 1 Theff 4.3 that we may perform due obedience unto God who requireth it of us This is my commandement that ye love one another Being made free from sin yee are made the servants of righteousnesse This is the will of God even your sanctification For Gods glory For the glory of God For the setting forth of Gods glory is the chief end why God commandeth and will have good works to be done of us that both by them we may worship and magnifie God and others seeing the same may glorifie out heavenly Father like as that saying of Christ before alledged out of S. Matth. doth teach us To testifie our thankfulnesse Because of that thankfulnesse which the regenerate owe. It is right and just that by whom we are redeemed and from whom we receive exceeding great benefits and those of all sorts we should also love magnifie worship reverence him and declare our love and thankfulnesse towards him by our good works and obedience But God deserveth all our duties by his benefits and wee merit not his benefits by any or all our duties therefore wee owe unto him thankfulnesse in lieu of them which is to be declared in our obedience and good works Rom. 2.1 I beseech you brethren by the mercy of God that you give up your bodies a living sacrifice holy acceptable unto God which is your reasonable serving of God Ye are made an holy Priest-hood to offer up spirituall sacrifices acceptable to God by Jesus Christ II. We are to doe good works also in respect of our selves In respect of our selves and that For confirmation to our selves of our faith Mat. 7.18 James 1.20 Phil. 1.11 That by our good works we may make testimony of our faith and may be assured thereof Every good tree bringeth forth good fruit That faith which is without works is dead Filled with the fruits of righteousnesse which are by Jesus Christ unto the glory and praise of God Now by our works wee must needs know that wee have faith because the effect is not without his cause and wee must know the cause by his proper effect When as therefore we finde not in our selves good works or new obedience wee are hypocrites neither have we faith but an evill conscience For true faith only which never wanteth all her fruits bringeth forth as a fruitfull tree good works obedience and amendment of life and these fruits likewise discern and distinguish true faith from historicall and temporary faith and so also from hypocrifie For our assurance of remission of sins That we may be assured that we have obtained remission of sinnes through Christ and are for Christs sake justified before God for justification and sanctification are benefits linked together which so cleave together and that necessarily as they never can be severed or pulled asunder For Christ obtained both for us at once namely both remission of sins and the holy Ghost who stirreth up in us by faith the study and desire of good works and new obedience For our assurance of our Election 2. Pet. 1.10 That we may be assured of our Election and Salvation Give diligence to make your calling and election sure These proceed from the cause next going before For God hath chosen from everlasting of his free mercy those only which are justified for the merit of his Son Whom hee predestinated Rom. 8.30 them also he called and them also he justified Therefore we are assured of our Election through Justification and that we have received from Christ our Justification which is never given unto the Elect without Sanctification wee know by faith And that we have faith
vices contrary in the defect to Hone Vnto hope in the defect is opposed Despaire Despaire which is to esteeme his sinnes to be greater then the merit of the Son 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 to the godly but to be tormented with an horrible sense and feeling of Gods wrath and with a feare of being hereafter cast away into everlasting paines and to stand in horrour of God and to hate him as being cruell and a tyrant Gen. 4.3 1 Thes 4.13 Rom. 5.20 as Cain cried out My sin is greater then can be pardoned From this despaire S. Paul dehorteth us Sorrow not as others which have no hope Where sin abounded there grace abounded much more Doubting of future blessings A doubting of the blessings to come which are expressed in the word as of everlasting life of defence and delivery in temptations and of finall perseverance Carnall security contrary in the excesse to Hope Spiritual security Unto hope in the excesse carnall security is opposed whereof we spake a little before But as that is every where in Gods word condemned so spirituall security is commended and required at the hands of all the godly as which doth assure us of Gods grace amidst and against all the affrightings of Conscience and is nothing else but a faith and hope which being joyned with true repentance doth not feare Gods forsaking because it is assured of Gods unchangeable favour towards it Rom. 8.31 32. Whereof it is spoken If God be on our side who can be against us Who spared not his owne Son but gave him for us all to death how shall be not with him give us all things also IV Vertue The love of God The love of God is to acknowledge God to be exceeding good and exceeding bountifull and mercifull not onely in himselfe but also in us and towards us and that therefore he doth imploy his power wisdome justice mercy goodnesse to our salvation and so through the acknowledging of his infinite goodnesse towards us to love God above all things as that we more covet and desire our conjoyning and conformity with him and the execution of his will then all other things whatsoever and further had rather leave and relinquish all things love we them never so deerely then be bereaved of his communion and fellowship or offend him in any thing and are ready to part with all other things which we love for his sake and nothing is more cared for of us then how we may do things gratefull and acceptable unto him Two parts of true love For true love comprehendeth two things 1. A desire of the safety and preservation of the thing which is loved 2. A will to be joyned with the thing we love Deut. 6.5 Luke 14.26 or to have it joyned with us Hereof-it is said Thou shalt love the Lord thy God with all thine heart c. If any man come to me and hate not Father and Mother wife and children yea and his owne life also he cannot be my disciple The contrary vâ—ces Vnto the love of God in the defect are repugnant Contempt or hatred of God The casting away of Gods love or the contempt and hatred of God which is through the alienation of our nature from God and Gods justice and by reason of an inclination thereof to sin therefore to flee and shunne God accusing and punishing sin and to fret against him Of this sin it is said Rom. 8.7 The wisdome of the flesh is enmity against God for it is not subject to the Law of God neither indeed can be Inordinate love of our selves and other creatures Inordinate love of himselfe and other creatures which is to preferre his lusts or pleasures or life or glory or any other thing before God and his will and glory and to be willing rather to neglect and offend him Mat. 10.37 then to part from those things which we love He that loveth Father or Mother more then me is not worthy of me Feigned love of God A feigned love of God whereby also we may here offend But here we cannot offend in the excesse because we never love God so much as we should V Vertue The feare of God The feare of God is to acknowledge the infinite anger of God towards sinne his great power to punish sinne his wisdome and justice and that right and dominion which he hath over all creatures and of the contrary to acknowledge our own corruption and infirmity and therefore to submit our selves to God according to all his Commandements and to account for the greatest evill our offending of God and estranging from him and in respect thereof highly to hate and detest all sin and to be ready rather to suffer all other evils whatsoever then that we will offend God in any thing Thou shalt feare the Lord thy God because I am the Lord. Levit. 19.14 Jerem. 10.7 Who would not feare thee O King of Nations For to thee appertaineth the dominion for among all the wise men of the Gentiles and in all their kingdomes there is none like unto thee Object The highest good cannot be feared for feare is a shunning of evill God is the chiefest good Therefore he cannot be feared Ans To the Major we answer that the highest good cannot be feared as it is the highest good but in respect that it is somewhat else So God is feared not as he is our principall good for so he is loved but as he is just and mighty to punish or he is feared in regard of the evill and punishment of utter destruction which he is able to inflict The differences between the feare and love of God The feare and love of God differ For 1. The love of God ariseth from a knowledge of Gods goodnesse The feare of God ariseth from a knowledge of Gods justice and of his power to punish sinnes and of that right which he hath over all creatures 2. Love pursueth good to wit God and our conjunction with him wherefore the love of God is not to abide to be bereaved of God who is the chiefe good But feare flyeth evill to wit the displeasure and wrath of God and our separation from him Wherefore also the feare of God is to beware that we offend not God Moreover the feare of God A difference of the feare of God in the nature of man being yet uncorrupt and the feare of God in the regenerate Esay 25.8 Rev. 7.18 21.4 which was in the nature of man uncorrupt differeth from that which is now in the regenerate in this life and which is in the blessed Angels and Saints in the celestiall life The feare of God which is in the blessed in everlasting life is a high detestation of sinne and punishments without griefe because neither any sinne
predestination but rather a mercifull just and eternall disposition of Gods future worke is hereby declared IV. For predestination that we may after the plainest way define it to wit from the effects of God knowne to us irrefragably out of Scripture and experience is Gods eternall a counsell by which out of the lost b masse of mankinde of his meere good will c he bestoweth justice and life eternall upon whom he pleaseth in his mercy by faith in Christ and freely by Christ d saveth them and to whom he pleaseth he denyeth to give that faith justice and e life but leaving them in their wickednesse blindnesse and destruction f for their sins he doth most justly addict and condemne them g to eternall paines that by saving of the beleevers he might declare his mercy h and grace by damning the wicked he might manifest his justice and power to i all eternity Testimonies of Scripture a Acts 15.18 The works of God are knowne to him from the beginning of the world Ephes 1.4 As he hath chosen us before the foundations of the world were laid Acts 4.28 That they might do whatsoever thine hand and thy counsell had fore appointed to be done Rom. 9.11 That the purpose of God which is according to election might remaine sure b Rom. 9.21 Hath not the Potter power over the clay that out of the same lump he may make one vessell to honour another to dishonour Jerem. 18.6 Cannot I as that Potter do unto you O house of Israel saith the Lord Behold as the clay is in the hand of the Potter so are you in mine hand O Israel c Mat. 11.26 Even so Father because it hath pleased thee Rom. 9.18 He will have mercy on whom he will and whom he will he hardneth Ephes 1.5 9. Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will Having made knowne unto us the mystery of his will according to his good pleasure which he had purposed in himselfe d Rom. 8.29 30. Whom he fore-knew he also predestinated to be made conformable to the Image of his Son that he might be the first-borne among many brethren Whom he predestinated them also he hath called and whom he hath called them he hath justified and whom he hath justified them he hath also glorified Ephes 1.4 5. As he hath elected us before the foundation of the world was laid that we might be holy and without blame before him in love Who hath predestinated us whom he hath adopted to be his sons through Jesus Christ to himselfe according to the good pleasure of his will e Rom. 9.18 He hath mercy on whom he will and whom he will he hardneth 2 Tim. 2.25 26. It behooveth the Jervant of God with all gentlenesse to trie if at any time God will give them repentance to the acknowledging of the truth that they may recover themselves out of the snare of the devill who are captivated by him at his will f Rom. 9.18 He hath mercy on whom he will have mercy and whom he will be hardneth Psal 81.13 I left them therefore to the strength of their own heart and they walked in their owne counsels Acts 14.16 And who in former ages suffered all Nations to walke in their owne wayes g Deut. 27.26 Cursed is he that doth not observe the words of this Law to do them Ezek. 18.4 That soule that sins shall die Colos 3.6 For which things the wrath of God cometh upon the disobedient h Rom. 9.23 That he might make knowne the riches of his glory towards the vessels of mercy which he hath prepared for glory Ephes 1.6 To the praise of the glory of his grace who hath freely made us acceptable in his Beloved i Rom. 9.22 But what if he willing to shew his wrath and to make his power knowne hath endured with much patience the vessels of wrath prepared for destruction Prov. 16.4 God hath made all things for himselfe and the wicked also for the evill day V. Now because all the works of God are knowne to himselfe from a eternity and with the Father of lights there is no change or shadow of b turning therefore it is not to be doubted but whatsoever God doth in time either in saving or condemning of men that he did decree from eternity unchangeably to doe and after that manner that he worketh now and as the Scripture witnesseth he doth c worke Testimonies of Scripture a Acts 15.18 All the works of God are knowne to him from the beginning of the world b James 1.17 With the Father of lights there is no changing or shadow of turning c Isai 14.27 The Lord of Hosts hath purposed and who shall disanull it VI. We may also otherwise define predestination out of Scripture à priori or from the causes That it is Gods a eternall b free c just d immutable and e holy f counsell and g purpose by which from eternity before the foundation of the h world out of mankinde being equally corrupted and i lost to wit which shortly after the holy creation by Satans instigation was to fall and to be lyable to eternall k death of his meere good pleasure and l mercy he fore-saw m some and elected n them and writ them downe in the Booke of o life and called them in p himselfe and ordained them for life q eternall to have salvation in r Christ Jesus whom from the beginning to the end of the world by his Word and Spirit he hath effectually s called to the knowledge of his Son Christ Jesus hath bestowed on them true faith and hearty t conversion hath u justified and at last will x glorifie them But others most justly and willingly he hath y pretermitted and hath not written them in the Booke of z life but hath decreed as impute vessels of his wrath for their sins to plague them with eternall aa death and in time he pitieth bb them not but hath reprobated cc them to be forsaken and left in their blindnesse and wickednesse that he might make manifest the riches of his bounty and grace upon the elect vessels of mercy and upon the reprobate vessels of wrath the power of his dd displeasure that so the mercifull and just Judge of the world might be to all eternity acknowledged and praised Testimonies of Scripture concerning Predestination and Election a Psal 33.11 The counsell of the Lord standeth for ever the thoughts of his heart from age to age b Rom. 9.18 God shews mercy on whom he will and whom he will he hardeneth Mat. 20.15 May not I do with mine owne as I list Esay 46.10 My counsell shall stand and I will fulfill all my pleasure c Dan. 9.14 The Lord our God is just in all the works that he hath made d Prov. 19.21 The counsell of the Lord abideth Isai 14.24 25. As I have thought so shall it come to passe as I have purposed it shall stand This is the purpose that
I have purposed the Lord of Hosts hath purposed and who shall disanull Isai 45.7 Forming peace and creating evill Isai 46.11 I have purposed and I will also do it Ezek. 12.25 I will speake the word and I will do it Malac. 3.6 I am the Lord and change not Rom. 11.29 Of them God cannot repent Heb. 6.17 God willing to shew the immutability of his promise confirmed it by an oath James 1.17 With the Father of lights there is no change e Isai 6.3 Holy holy holy Lord God of Hosts Psal 145.17 The Lord is just in all his wayes and holy in all his works f Ephes 1.11 He did all things by the counsell of his will Acts 4.28 That they might do whatsoever thine hand and thy counsell had pre-ordained to be done g Rom. 8.11 That the purpose of God which is according to election might remaine Ephes 1.11 In him we have obtained an inheritance being predestinated according to his purpose who worketh all things by the counsell of his oâ—ne will h Ephes 1.4 As he hath elected us in himselfe before the foundations of the world were laid i Ephes 2.5 When we were dead in our sins God hath quickened us together with Christ Rom. 9.21 Hath not the Potter power of the same lump to make one vessell to honour c. k Genes 1. ver 2 3. c. l Tit. 3.5 Not by the just works which we have done but by his mercy he hath saved us Rom. 9.11.18 The children being yet not borne before they had done good or evill that the purpose of God which is according to election that is not of works but of him that calleth might stand sure Therefore he will have mercy on whom he will c. Deut. 7.7 8. Not because of your multitude hath the Lord loved you above all other people and chosen you but because the Lord loved you m Rom. 8.29 Whom he fore-knew them he predestinated to be conformable to the Image of his Son that he might be the first-borne among many brethren n Mat. 22.14 Many are called few chosen Ephes 1.4 As he hath chosen us in him o Phil. 4.3 Whose names are in the Booke of life Dan. 12.1 At that time thy people shall escape whosoever is found written in the Booke of life Luke 10.20 Rejoyce that your names are written in heaven Rev. 20.12 And another booke was opened which is the Booke of life Rev. 21.27 There shall no thing enter into it that defileth or doth any abomination or speaketh lyes but who are written in the Lambs booke of life Of the Book of life see also Exod. 32.32 33. Psal 69.29 and 139.16 Ezek. 13.9 Rev. 17.8 and 20.15 p Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will q Acts 13.48 And they beleeved so many as were ordained to life eternall r Ephes 1.5 Having predestinated us unto the adoption of children by Jesus Christ to himselfe according to the good pleasure of his will s Rom. 8.30 Whom he predestinated them also he called t Mat. 13.11 To you it is given to know the mysteries of the Kingdome of heaven Mat. 11.15 I thanke thee O Father that thou hast hid these things from the wise and prudent and hast revealed them to babes Acts 13.48 And as many as were ordained to life eternall beleeved Ephes 1.4 That we might be holy before him in love Tit. 1.1 According to the faith of Gods elect u Rom. 8.30 Whom he called those also he justified x Rom. 8.30 Whom he justified those also he glorified y Mat. 22.14 Few are chosen Rom. 11.7 The elect have obtained the rest were hardened z Rev. 20.15 He that was not found written in the Booke of life was cast into the burning lake Rev. 17.8 Whose names are not written in the Book of life from the foundation of the world aa Rom. 9.22 He endured with great patience the vessels of wrath prepared for destruction Mat. 25.41 Go yee cursed into everlasting fire prepared for the Devill and his Angels Prov. 16.4 God made all things for himselfe and the wicked for the evill day Jude 4. and 2 Pâ—t 2.3 Who of old were ordained for this judgement bb Rom. 9.18 He sheweth mercy on whom he will and whom he will he hardeneth Psal 59.6 Be not mercifull to all the sins of the wicked Jer. 13.14 I will not pity nor spare nor have mercy but destroy them cc Psal 81.13 I permitted them to the strength of their owne hearts and they walked in their counsels Acts 14.16 God in former ages suffered all Nations to walke in their owne wayes Rom. 1.24 26 28. Therefore God delivered them up to their owne hearts desires to uncleannesse that they might defile their bodies one with another dd Rom. 9.22 23. What if he willing to shew his anger and make knowne his power endured with much patience the vessels of wrath prepared for destruction And that he might make knowne the riches of his glory to the vessels of mercy which he hath prepared for glory Rom. 9.17 For this very cause have I raised thee that I might make knowne my power in thee and that my Name may be declared through all the earth Exod. 9.16 And truly for this cause have I set thee up that I might shew my power in thee c. Prov. 16.4 God hath made all things for himselfe even the wicked man for the evill day ee Psal 145.7 They will call to minde the multitude of thy goodnesse and they will speake of thy righteousnesse Psal 75.8 God is Judge he lifieth up one and casteth downe the other VII Out of these testimonies of Scripture it is manifest that God before the foundation of the world did put this difference betweene men that he sayes himselfe he shews mercy a to some and hardeneth b others he illuminateth some and c blinds others he calls some to repentance and calls not others bestowes faith on some bestowes it not on d others Abel was received of God Cain e rejected Sem retaines the blessing of God Cham is f accursed Abraham is called out of Ur of the Chaldees others are g forsaken Isaac is made heire Ismael is h ejected Jacob is loved Esau hated Peter after his fall is received unto i grace Judas is left in despaire In briefe that will be till the end of the world which Christ k fore-told Then two shall be in the field one shall be received the other shall be rejected two shall be grinding in the Mill the one shall be received the other refused Who then will doubt whether God did not decree that from eternity which in time he will have done For with God the Father of lights there is no change Jam. 1.17 See above Aphoris 5. VIII Therefore it is no lesse true that there is predestination then that God is God See Luthers saying above Aphoris 1. IX The cause why God from eternity out of lost