doctrine and duty of the Law as inferiour Sciences which are in order directly one under another borrow some principles and chiefe grounds from the Sciences next above them For after that the Law hath arraigned and convicted us of sin and proved that wee are sinners the Gospel immediately taketh this principle and concludeth that whereas wee are sinners in our selves wee must seeke for righteousnesse without our selves in Christ that wee may be saved So then by these five meanes wee may finde that sinne is in us Sin is knowne five waies 1. By Gods owne assertion 2. By Gods law principally and in speciall 3. By the Gospel lesse principally and in generall 4. By the touch and sense of conscience 5. By the punishments which God being just inflicteth not but for sinne 2 What sinne is SIn is a transgression of the law or whatsoever is repugnant to the law that is a defect 1 John 3.4 or an inclination or action repugnant to the law of God offending God and making the creature that sinneth guilty of the everlasting wrath of God except remission be granted for the Son of God our Mediatour The generall nature of sinne is a defect The Logicians call it Genus which is the more common nature of a thing or the matter of it or an inclination or action but to speak properly a defect is this generall nature and inclination or actions are rather the matter of sinne The difference and formall essence of sin is a repugnancie with the law which John calleth a transgression of the law The property which necessarily cleaveth fast unto it is the guilt of the creature offending that is to say a binding of the offendor to temporall and eternall punishments which is done according to the order of Gods justice And this is that which they commonly say that there is a double formality or two-fold nature of sinne A two-fold nature of sin 1 Repugnancie with the law 2 Guilt repugnancy with the law and guilt or that there are two respects of which the former is a comparison or a dissimilitude with the law the other an ordaining unto punishment An accidentall condition of sin is expressed in these words Except remission be granted c. because it ariseth not out of the nature of sinne but it is by occasion and accident in respect of sinne that they who beleeve in Christ are not punished with everlasting death because forsooth sinne through Christ is not imputed unto them but remitted by grace Now these are called defects In the understanding ignorance and doubtfulnesse of God and his will In the heart a privation or want of the love of God and our neighbour of joy in God and of an earnest desire and endeavour to obey God according to all his commandements and an omitting of inward and outward actions which are commanded by the law of God What corrupt inclinations are Corrupt inclinations are said to be stubbornnesse of the heart and will against the law of God or against the judgement of the minde as touching honest and dishonest actions or a pronenesse and willingnesse of nature to do those things which God forbiddeth which evill they call Concupiscence That these defects and corrupt inclinations are sins and condemned by God is proved Three proofes that corrupt inclinations are sins Gods Law Out of the Law of God which expresly condemneth these defects and inclinations when it saith Cursed is every one that confirmeth not all the words of the Law to doe them and Thou shalt not covet which Law also requireth in men the contrary graces and faculties I mean a perfect knowledge and love of God and our neighbour Deut. 6.5 John 17.3 Exod. 20.3 Thou shalt love the Lord thy God with all thine heart c. This is life eternall that they know thee to be the only very God c. Thou shalt have no other gods before mee Testimony of Scripture Gen. 8.21 Jer. 17.9 Rom. 7 7. John 3.5 1 Cor. 2.14 15.50 Rom. 1.21 8.6 By many testimonies of Scripture condemning these evils for sinnes The frame or imagination of mans heart is evill even from his youth The heart is deceitfull and wicked above all things I had not knowne lust that is to say to be sin unlesse the Law had said Thou shalt not lust Death of Infants By the punishments and death of Infants who although they doe neither good nor evill and offend not after the similitude of Adams transgression yet they have sin in them for which death reigneth over them And this sinne is the blindnesse and frowardnesse of our nature towards God of which we have hitherto spoken 1. Object That which is not voluntary neither can be avoided is not sinne neither deserveth punishment Defects and inclinations cannot be avoided by us Therefore they are no sinne Answ The Major holdeth true in a Civill Court but not in the judgement of God before whom whatsoever is repugnant unto his Law whether it be in our power to avoid it or no is sin and deserveth punishment For Scripture teacheth both that the wisdome of the flesh cannot be subject to the Law of God and that all who are not subject to the Law are subject to the wrath of God 2. Object Nature is good But our inclinations and desires are naturall Therefore they are good Answ True it is that Nature is good if you consider it before the corruption Genes 1.31 All things were very good which God made Even now also Nature is good in respect of the substance and being of it and as it was made of God but not in respect of the quality of it and as it is corrupted 3. Object Punishments are not sinnes But these inclinations and defects are punishments of the first fall Therefore they are not sinnes Answ It is true that punishments are not sins if we respect the course of Civill justice but not so if we respect Gods justice For God oftentimes punisheth sins with sins which the Apostle especially sheweth Rom. 1.27 2 Thes 2.11 For God hath power of depriving his creatures of his Spirit which power his creatures have not 3. How many kinds of sins there are There be five principall divisions of sin THe first division is this All sin is either Originall or Actuall This distinction is expressed Rom. 5.14 and 7.20 and 9.11 OF ORIGINALL SIN ORiginall sinne is the guilt of all mankind What Originall sâ—n is by reason of the fall of our first Parents and a privation of the knowledge of God and his will in our mind and of all inclination to obey God with our will and heart and of the contrary in these there remaineth a wicked inclination to those things which God forbiddeth and backwardnesse in those things which he commandeth ensuing upon the fall of our first Parents and derived from them unto all their posterity and so corrupting their whole nature that all by reason of this
instrument of the holy Ghost to worship God 4. Seeing that God would have mankind to consist of two sexes each is to have his due place and honour neither is the weaker to be contemned or oppressed by tyranny or lust or to be entertained with injuries and contumelies but justly to be governed and protected 5. But especially seeing man was created to the image and likenesse of God this great glory is to be acknowledged and celebrated with thankfull minde neither through our lewdnesse and malice is the image and likenesse of God to be transformed into the image and likenesse of Satan neither to be destroyed either in our selves or others 6. And seeing it is destroyed by sinne through our own fault wee must acknowledge and bewaile the greatnesse of this unthankfulnesse and the evils which followed by comparing therewith those good things which we have lost 7. We must earnestly desire the restoring of this felicity and glory 8. And because the glory and blessednesse which is restored unto us by the Son of God is greater then that which wee lost in Adam so much the more must the desire of thankfulnesse and of profiting and increasing in godlinesse be kindled in us 9. And seeing we heare that all things were created for the use of man and that the dominion over the creatures lost in Adam is restored unto us in Christ we must magnifie the bountifulnesse of God toward us we must aske all things of him as being our Creatour and soveraigne Lord who hath the right and power of giving all good things to whom and how far he will himselfe and use those things which are granted to our use with a good conscience and to the glory of God who gave them 10. And that this may be done we must not by infidelity cast our selves out of that right which we receive in Christ and if God of his owne power and authority either give us lesse then wee would or take away from us that which he hath given wee must submit our selves patiently to his just purpose as most profitable for our salvation 11. And seeing the soule is the better part of man and the happiness of the body dependeth on the happinesse of the soule and seeing also we are created to immortall life we ought to have a greater care of those things which belong to the soule and eternall life then of those things which belong unto the body and this temporall life 12. And at length seeing the end and blessednesse of man is the participation and communicating of God his knowledge and worship let us ever tend unto it and referre thither all our life and actions 13. And seeing we see one part of mankind to be vessels of wrath to shew the justice and severity of God against sin let us be thankfull to God sith of his meere and infinite goodnesse he would have us to be vessels of mercy to declare through all eternity the riches of his glory 14. Last of all that we may learne consider and begin these things in this life let us to our power tender and help forward the common society and salvation of others for which we are borne OF SIN IN GENERALL The speciall questions of sin in generall are these 1 Whether sin be or whence it appeareth to be in the world and in us 2 What sin is 3 How many kinds of sins there are 4 Whence sin is what be the causes therof 5 What be the effects of sin 1 Whether sin be in us THat sin is not only in the world but in us also we are divers waies convinced We know that sin is in us By Gods owne testimony Gen. 6.5 18.21 Jer. 17.9 Rom. 1.21 3.10 7.18 Psal 14. 53. Isa 59. By Gods divine testimony which pronounceth us all guilty of sin and we are to give credence unto Gods assertion sith he is the searcher of hearts and truest eye-witness of our actions By Gods Law Rom. 3.20 4.15 5.20 7.7 By the Law of God sin is fully knowne as before in the third and fifth Questions of the Catechism hath been at large declared according to those texts of Scripture By the Law cometh the knowledge of sin The Law causeth wrath for where no Law is there is no transgression The Law entred thereupon that the offence should abound I knew not sin but by the Law By conscience and the law of nature Rom. 1.19 1.14 By conscience which convinceth us of sin for God besides the written Law reserved unto us certain generall notions and principles of the law of Nature imprinted in our understanding sufficient to accuse and condemn us Forasmuch as that which may be known of God is manifest in them The Gentiles doe by nature the things contained in the Law and shew the effect of the Law written in their hearts their conscience also bearing witnesse and their thoughts accusing one another or excusing 4. The punishment and death whereunto all men are subject and enthralled Nay our Church-yards places of buriall and of execution are as so many Sermons of sin because God being just inflicteth not punishment on any but for sin Rom. 5.12 Rom. 6.23 Deut. 27.26 as saith the Scripture Death went over all men forasmuch as all men have sinned Again The wages of sin is death Also Cursed is every one that confirmeth not all the words of this law to doe them The use of this question is The use of the doctrine of sinne is 1 To worke in us Humility and Repentance That we may thence exercise our selves continually in humiliation and repentance 2 To withstand Anabaptists That we detest and withstand the outrages of Anabaptists and Libertines who deny that there is any sin in them contrary to the express word of God If we say we have no sinne we deceive our selves and contrary to all experience For they both commit many things which God in his law pronounceth to be sins 1 John 1.8 howsoever themselves falsly and blasphemously tearm them the motions of the holy Spirit and live also in misery no lesse subject to death and diseases then other men which truly were they no sinners were flat against that precise rule Where there is no sin there is no death But it is demanded Object whether wee have not a knowledge of our sinne by the Gospel also For The Gospel charging us to seek for righteousnesse not in our selves but without our selves even in Christ pronounceth us sinners Therefore by the Gospel also wee have knowledge of our sinne and not by the law alone Answ The Gospel pronounceth us sinners but not in speciall as doth the Law How the knowledge of sin cometh by the Gospel neither doth it purposely teach what or how manifold sinne is what sinne deserveth c. which is the property of the Law but it executeth this function onely in generall and lesse principally and presupposing the whole
corruption are become guilty of the everlasting anger of God neither can they doe any thing pleasing and acceptable to God Rom. 5.14 Psal 51.5 Originall sin containeth two things except remission be granted for the Sonne of God the Mediatour and a renewing of their nature by the holy Ghost Of this sinne it is said Death reigned even over them also that sinned not after the like manner of the transgression of Adam In sin hath my mother conceived mee Originall sinne then containeth two things Guilt of eternall damnation The guilt of eternall damnation for the sinne of our first Parents Corruptâ—on of mans whole nature The corruption of mans whole nature after the fall Of both these Paul saith By one man sinne entred into the world Rom. 5.12 and death by sinne and so death went over all men forasmuch as all men have sinned The vulgar definition passing under Anselmus his name containeth the same in effect with this our definition save that it more obscurely thus propoundeth it Originall sinne is a want of originall righteousnesse which should be in us Anselm's definition of originall sin For originall righteousnesse was not onely a conformity of our nature with the Law of God but also it comprehendeth in it Gods acceptation and approbation of this righteousnesse Now by the fall of man in stead of conformity there succeeded in mans nature deformity and corruption and guiltinesse in stead of approbation Such is that definition also of Hugo Cardinall Originall sin as that which we draw from our birth Hugo Cardinall his definition through ignorance in our understanding and concupiscence in our flesh The errour of the Pelagians and Anabaptists in the doctrine of originall sin Against this doctrine of Originall sin in times past did the Pelagians strive as at this day the Anabaptists doe denying that there is any Originall sin because that neither the posterity are guilty by reason of the first Parents fall neither is sin derived into them from their ancestors by propagation but every one sinneth and becometh faulty by imitation onely of the first Parents These Pelagians Saint Augustine hath confuted in many bookes Others grant that all became faulty by reason of the fall of our first Parents but they deny that such corruption was bred in us as might deserve condemnation for the defects as they think with which we are borne are no sin But against these Sectaries and Schismaticks wee are to hold these foure Theoremes or Positions 1. That all mankind is held guilty of Gods everlasting wrath Foure Theses of the doctrine of originall sin Foure proofes shewing that originall sin is derived by nature unto posterity for the disobedience of our first Parents 2. That there are in us besides this guilt defects and inclinations repugnant to the Law of God even from the houre of our birth 3. That these defects and inclinations are sins and deserve the eternall wrath of God 4. That these evils are derived not by imitation but by the propagation of a corrupt nature from our first Parents unto all their posterity except Christ only The first second and third are sufficiently confirmed in that which hath already been spoken The fourth is thus proved Testimony of Scripture Ephâ—s 2.3 Rom. 5.18 19. Job 14.4 Psal 51.5 John 3.5 By testimonies of Scripture Wee are by nature the children of wrath as well as others By the offence of one the fault came upon all men to condemnation By one mans disobedience many were made sinners Who can bring a cleane thing out of filthinesse I was borne in wickednesse Except a man be borne of water and of the spirit hee cannot enter into the Kingdome of God Death of Infants Isa 48.8 Gen. 8.21 De bono mortis cap. 11. Infants dye and are to be baptised therefore they have sin But they cannot as yet sin by imitation It must needs be then that sin is bred in them Whence it is said I called thee a transgressour from the womb The heart of man is evill from his youth And Ambrose saith Who is just in the sight of God whereas an infant of a day old cannot be cleere from sinne Every thing which is borne carrieth with it the nature of that which bare it 3 Community or participation of nature between parents and children as touching the substance and accidents proper to that speciall kind But wee are all born of corrupt and guilty Parents We therefore all draw by nature in our birth their corruption and guilt From the double grace of Christs death Justification and Regeneration By the death of Christ who is the second Adam we receive a double grace Justification and Regeneration therefore it followeth that out of the first Adam there issued and flowed a double evill the guilt I meane and corruption of our nature otherwise wee had not stood in need of a double grace and remedy The Pelagians objection 1. Object If sinne be propagated from the Parents unto their posterity it passeth to the off-spring either by their body or by their soule Not by the body because that is bestiall and unreasonable nor by the soule because that is not derived by deduction out of the soule of the Parents whereas it is a spirituall substance which may not be severed into parts neither is it created corrupt by God whereas God is not the authour of sin Wherefore certainly originall sinne passeth not by nature from the Parents unto the children 1. Answ We deny the Major because the soule being created by God pure and undefiled may draw naughtinesse and corruption from the body though it be brutish into which it is infused Neither is it absurd to say that the evill disposed temperature of the body is an unfit instrument for the good actions of the soule and corrupteth the soule not being established in her righteousnesse so that it presently falleth from her integrity as soone as it is infused and united unto the body 2. Answ We likewise deny the consequence and coherence of the Major because in it there is not made a sufficient account and reckoning of the parts by which Originall sin passeth For it passeth neither by the body nor by the soule but by the offence of our Parents in regard whereof God even whilest hee createth mans soule bereaveth it of Originall righteousnesse and other such like gifts which hee gave on that condition to our first Parents that they should continue or lose them to posterity according as they themselves either kept or lost them Neither is God in so doing either unjust or the cause of sin for this privation or want of righteousnesse is in respect of God which inflicteth it for the offence of our first Parents no sinne but a most just punishment although in respect of the Parents which draw it unto themselves and their posterity it be a sinne Wherefore if the whole Major be laid downe thus Originall sinne
passeth unto posterity either by the Body or by the Soule or by the Sinne of Parents and merit of this privation of righteousnesse If the Major I say be thus proposed the fault of the Argument is soon espied for as Originall sinne first sprung in our Parents by their offence so by the same it is conveighed unto posterity This is not that little chinke of which the Schoolmen so doubtfully dispute to wit of the deduction of our soule from our sinfull Parents and of the pollution of the soule by meanes of the body coupled therewith but this is that wide gate by which originall sinne violently rusheth into our nature as Paul witnesseth By one mans disobedience many were made sinners Repli 1. The privation or want of originall righteousnesse is sinne Rom. 5.19 But God inflicteth this punishment of privation creating our soule in us bereft of those gifts which otherwise he would have endowed it withall if Adam had not sinned Therefore herein God is the authour of sinne Answ There is in the Major a fallacy of Accident This privation is sinne in respect of Adam and us sith that by his and our fault with might and maine we pull it unto us and greedily receive it for that the creature should be destitute of righteousnesse and conformity with God it is repugnant to the Law and is sinne But in respect of God it is a most just punishment of Adams and our disobedience agreeable unto nature and the Law of God Repli 2. Yea but God ought not to punish Adams offence with such a punishment whereby he knew the destruction of all mankind would follow and ensue Answ Yea rather let Gods justice be satisfied and let the whole world perish and come to nought It behoved God in regard of his exact justice and truth to take vengeance in this sort on the pride of man because the offending and displeasing of the highest good merited the most extreme punishment that is the eternall destruction of the creature and God hath said Thou shalt die the death Now it is of his free mercy that out of this generall ruine he saveth some I meane the Elect through Christ Object 2. The desiring of their proper objects is naturally incident to each faculty and appetite Therefore it is no sinne Answ The ordinate desires of their objects which God appointed them are no sins but the inordinate and such as are against the Law they are sinnes For simply or meerly to desire is of it selfe no sinne and the appetite or desire is good because it is naturall but to desire contrary to the Law this is sinne Object 3. Originall sinne is taken away from the Saints of God Therefore they cannot derive it unto their posterity Answ We answer to this Antecedent that originall sinne is taken away from the Saints of God as concerning the guilt of it which is remitted unto them by Christ but yet as concerning the pure essence thereof that is as it is a sinne repugnant to the Law so it remaineth in them For although they be withall regenerated by the holy Ghost unto whomsoever their sinne is forgiven yet that renewing is not perfected in this life Wherefore the godly also doe derive such a corrupt nature to their posterity as themselves have Repli That which the Parents themselves have not they cannot derive unto their posterity But the guilt of Originall sinne is taken away from regenerate Parents Unrighteousnesse and damnation from our Parents but righteousnes by the grace of Christ Therefore at least the guilt is not derived Answ We must distinguish of the Major The Parents indeed conveigh not that to their posterity which by nature they have not But they are freed from the guilt of sinne not by nature but by the grace and benefit of Christ Wherefore Parents by nature derive unto their posterity not righteousnesse which is freely imputed but unrighteousnesse and damnation unto which themselves by nature are subject And the cause why they derive their guilt unto them Why the parents righteousnesse is not derived unto their children and not their righteousnesse is this Because their posterity are not borne of them according to grace but according to nature neither is grace and justification tied to carnall propagation but to the most free election of God Examples hereof wee have Jacob and Esau c. Austin illustrateth this point by two similitudes the one is of the graines of corn which though they are sown purged by threshing from their stalke chaffe beard and eare yet spring againe from out of the earth with all these and this cometh to passe because the purging is not naturall to the graine but is the work of mans industry The other is of a circumcised father who though himselfe have no fore-skin yet he begetteth a son with a fore-skin and this cometh to passe because Circumcision was not by nature in the father but by the Covenant Object 4. If the root be holy the branches also are holy Rom. 11.16 Therefore the children of the Saints are holy and without originall sinne Answ Here is committed a fallacy of ambiguity for holinesse in this place signifieth not a freedome from sinne or integrity and uprightnesse of nature but that prerogative and priviledge of Abrahams posterity whereby God for his league made with Abraham had appointed alwayes to convert some of his posterity and to endow them with true and inward holinesse and because all the posterity of Abraham had obtained the right and title of the externall Church Object 5. Your children are holy Therefore without originall sinne 1 Cor. 7.14 Answ This is a fallacy drawne from the abuse of a common manner of speech They are holy not that all the children of holy men are regenerate or have holiness from carnall propagation for it is said When they had neither done good nor evill I have loved Jacob Rom. 9.11 13. and have hated Esau but the children of the godly are holy in respect of the externall fellowship of the Church that is to say they are to be counted for Members or Citizens of the Church and so also for the chosen and sanctified of God except themselves when they come to age declare themselves to be others by their unbeliefe and impiety Object 6. They are more miserable unto whom the sins of all their ancestors are derived then they unto whom have stretched but the sins of some of their ancestors But if sin passe from the Parents unto the children then unto the latest of their posterity come the sins of all the ancestors unto the former only their sins that lived before them So then the latter are more miserable then all the rest which would be absurd and not agreeable to the justice of God Answ 1. It were not absurd although God would punish more heavily and more forsake the latter of the posterity then the former For how many more sins are committed and heaped up by mankind
two or three parts of our justice are either three perfect justices of Christ every one of which apart satisfieth the Law or they are so many imperfect justices concurring to make up one perfect righteousnesse If they are imperfect do they not manifestly derogate from the death of Christ If perfect how is not God unjust who for one fault demands two or three perfect satisfactions whereas his justice requires but one 8. If a part of our justice must be sought for here a part there a part in the death a part in the actuall Antecedent obedience and a part in the naturall holinesse of Christ is not our faith dangerously distracted and our comfort undermined 9. Lastly that which chiefly with-holds me is that I reade no-where in Scripture such a tripartite or bipartite division of our justice I reade no-where that Christs humane holinesse is imputed to us that either it or any part of it is our righteousnesse If any man hath read it I intreat him to shew it that I may also reade and beleeve it Neither do I reade this any-where of actuall obedience nor do the five testimonies which they bring prove any such thing which I briefly shew thus Out of that saying Rom. 5. they conclude more then followes for the consequence will not hold We are justified by Christs obedience ergo by his active obedience The Apostle sets in opposition Christs obedience and Adams disobedience not as action against action but as satisfaction against the fault as the remedy against the disease otherwise the sinnes of omission were not transgressions but Adams sin was not onely a perpetration of evill but the omission of good also Now the obedience which he understands here in another place he doth more expresly declare saying He was made obedient to death even the death of the Crosse But this was the obedience of his exinanition and of death and of the same obedience Theophylact interprets both places Therefore we deny that in this other place which they object the second time any mention is made of two obediences for the text sheweth that the Apostle speakes of his continuated obedience Even to the death of the Crosse Phil. 2. which began when he assumed a servile condition and ended with his death Gal. 4. Neither doth that place Gal. 4. availe any whit to the active obedience for how Christ for us was made subject to the Law the Apostle himselfe explaines cleerely chap. 3. He redeemed us from the curse of the Law being made a curse for us that the blessing of Abraham may be extended upon the Gentiles in Christ Jesus But this is understood of Christs voluntary humiliation even to the death appointed by the Law for our sins How notwithstanding this place may be understood of the servitude to the whole Law I will speake hereafter In that saying to the Corinthians 1 Cor. 1. the Apostle joyneth foure things but not as parts of imputed justice for who will reckon among these wisdome or redemption it selfe but as the chiefe heads of Christs benefits of which some do helpe us onely by imputation as justice others by reall participation also in this life inchoatively in the other life perfectly as all the rest Hence then no partition can be proved In that place to the Romans is the fallacy of Figura dictionis Rom. 8. for there The Law of the Spirit of life doth not signifie life or Christs active obedience much lesse his formall holinesse but it signifieth the doctrine or quickning grace of the Gospell The place is somewhat obscure but by the scope the simple meaning may be knowne that the remainders of the flesh condemne not godly men if so be they make resistance against them by the helpe of the Spirit What the Apostle said in the first verse he proves in the second by supposing his owne person from the effect of the Gospell The Law saith he of the spirit of life that is the doctrine or grace of the Gospell which is the ministery of the Spirit of life or of that which makes us live in Christ Jesus hath made me free that is hath absolved me and all the faithfull and pronounceth us free from the law of sin and of death that is from condemnation with which the Law threatneth sinners therefore the Apostle opposeth here the law of the Spirit and the law of death as he opposeth the ministery of the Spirit and the Ministery of condemnation 2 Cor. 3.8 as if he would say Although that killing law endeavoureth to condemne those that are justified in Christ Jesus because of the remainders of sin in them with which as yet they wrestle yet the Law of the Spirit of life that is the living doctrine and grace of the Gospell doth absolve them from damnation notwithstanding these remainders of sin seeing these also are pardoned them through Christ for The bloud of Jesus Christ purgeth us from all sin and from all remainders of sin This without prejudice to other mens judgements seems to me to be the genuine meaning of the Apostle But this by the way I hasten to the other Arguments To the sixth wee have already answered Christ wholly quickneth us but one way as he is the efficient another way as he is the matter of righteousnesse And neverthelesse he all justifieth although his passion or death is onely said to be imputed for he all suffered and dyed Neither is his active obedience excluded from merit or justification though it is not said to be imputed which is that the seventh Reason would have For how can the efficient cause or that which is called sine qua non be excluded from its effect Truly both the obediences as well the active as the passive were required in the Mediatiour for our justification but after a divers way that as the cause sine qua non or without which the effect cannot be produced as also his naturall holinesse this as the matter In the eighth Reason we deny the Antecedent For it was never heard that the Law did oblige both to obedience and punishment at the same time but every law obligeth dis-junctively not copulatively either to obedience or to punishment For so long as obedience is performed the Law obligeth no man to punishment that is it pronounceth no man guilty of punishment but promiseth life but when obedience is violated then the Law obligeth the sinner to punishment This is generally true both of divine and humane lawes Therefore their suppositions which they here assume are untrue and repugnant to Gods justice 1. That Adam before his fall at once was tyed to obedience and punishment 2. That man after his fall and so the Mediatour for man was obliged both to fulfill the Law and to suffer punishment When obedience indeed is violated the sinner is bound to make satisfaction by punishment this being performed he is no more a sinner and he is tyed to obedience not to that for the violation
with exciting grace I had a will to co-operate I received it not By which blasphemous lye shall not man cast himselfe headlong with Satan into hell But if faith and perseverance and our salvation shall be built upon our will how can free justification stand And whereas nothing is more mutable then mans will shall not our whole salvation stand upon the sand and all the assurance and comfort of a Christian be reduced to nothing And so much of this other high phrase 3. There is also an equivocation in the words Out of the lapsed and sinfull race of mankinde By the lapsed race of mankinde the Scripture and Catechise do understand man as he is lost in originall sin by Adams fall that is not onely dead in sin but also so viciated and corrupted that he is altogether unfit to do any good thing and bâ—nt to all evill till he be regenerated by the holy Ghost as God decreed to propagate and as in time he gathered for himself so from eternity he appointed to gather for himselfe that is he hath elected an eternall Church in Christ They understand indeed that man is fallen and subject to originall sin of which they have not yet declared themselves as likewise to actuall transgressions yet that he is not so depraved but that hee can freely both will and choose good and evill heare God calling on him open to him knocking either resist or assent or co-operate with exciting grace which interpretation is repugnant to Scripture and truth Who hath separated thee We are not fit of our selves 1 Cor. 4.7 2 Cor. 3.5 Rom. 8.7 c. The wisdome of the flesh is enmity against God 4. There is also a notable Cothurne in the relative them which we with the Apostle Rom. 8.30 understand of certaine individuall men as of Peter of Paul c. predestinated by God not onely to salvation and glory but also to the antecedent meanes of salvation and to the qualities required in those that shall be saved to outward and inward calling to faith and justification to conversion and perseverance to the end according to the Apostles saying Whom he predestinated them he called whom he called them he justified whom he justified them he hath also glorified Whose number saith Austin is so certaine there can be none added to it De correp grat c. 13. Act. 13.48 Hom. 30. Phil. 1.6 Mat. 24.24 nor diminished from it To whom alone it is given infallibly that they beleeve and persevere and that they cannot perish as it is said They beleeved so many as were ordained to life eternall that is as Chrysostome expounds it They that were predestinated by God And Who hath begun a good work in you will perfect it against the day of Jesus Christ It is impossible that the elect shall be seduced Now they understand not certaine men but whosoever casually will beleeve or certaine men but in the species onely not in the individuall beleevers before their election predestinate not to faith and perseverance but after faith to salvation casually if they persevere More briefly we understand them whom election and predestination makes beleevers and perseverers but they meane those whom election finds beleeving and persevering Rom. 11.7 Most briefly thus We understand those that were to beleeve or beleevers consequently or after election they such as were to beleeve or beleevers antecedently or in order before election to wit after the same manner that the chariot drawes the horse for if faith cannot be before vocation which is after election and predestination how can it be before election But the Apostle on the contrarie He hath chosen us that we might be holy not when we were holy Ephes 1.3 But faith is the beginning of our sanctification Act. 15.9 5. Much like is that Cothurne in the words In Christ We understand with the Apostle that God before the foundation of the world elected us in Christ consequently that is that by Faith and the Spirit we might be engraffed in Christ as members in the head and that we might be in Christ after election for the Apostle declares shortly after ver 4. Hee hath predestinated us into adoption by Jesus Christ But adoption is by faith John 1.12 But they understand that God elected us in Christ antecedently that is existing in Christ before election by fore-seen faith but how could the elect have faith in order before the election Had they it by Gods grace No surely for the Apostle makes grace posteriour to election and predestination saying He elected and predestinated us to the praise of the glory of his grace Is it not then of free will This of necessitie they must hold with Pelagius See August de praedest Sanct. c. 19. 6. In the words By Christ and for Christ it may be doubted whether a cothurnall phrase lyeth not hid We simply in and for Christs satisfactorie ransome but they think and speak otherwise of Christs satisfaction For 't is knowne that Vorstius with whom they draw the same cord disputed long since scandalously many things out of Socinus the Samosatenian of Christs satisfaction as if it had been either none or halfe full or not necessarie 7. A notable high straine is couched up in the word Grace which though elsewhere it hath divers significations yet in the question concerning the cause of faith of conversion perseverance and of our salvation grace properly is an effectuall motion and drawing of Gods mercie in the minds and hearts of the elect working by an unspeakable way faith perseverance and conversion Of which Christ saith John 6.44 De gratia Christi cap. 24. No man can come to mee except the Father who sent mee draw him And Austin Let the Pelagians reade and understand behold and confesse that not by the law and doctrine sounding from without but by an internall and occult a marvellous and ineffable power God worketh in the hearts of men not onely new revelations but good wills also But they understand the grace of outward calling by the Word and of inward morall perswasion by the Spirit but indifferent which is in the power of mans free-will to determine well or ill to receive or refuse therefore they call it Resistible as shall appeare Artic. 5. which opinion derogates from Gods glory and makes man proudly sacrifice to his owne net that is grow proud against God and shakes the certaintie of salvation and our comfort in life and death as was shewed cothurno 2. 8. Likewise in the word Beleeve and in the Noune Faith they doubtlesse delude us for to beleeve with us is not onely to assent to the whole word of God but chiefly and properly to be confident in the promise of the Gospel concerning grace and remission of sins by the bloud of Christ Mar. 5.26 Onely beleeve for confide And it hath this meaning chiefly in the phrase to beleeve in God in Christ John 14.1 John 9.36 c. If you beleeve
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
God in all our inclinations desires and actions in our will heart and outward parts in whose roome is invested a horrible disorder and corruption of the inclinations and motions of our heart and will whence actuall sinnes are hatched 4. Whole and perfect dominion over the creatures For those beasts which feared man before now assault him they lie in waite for him and violence him The fields bring forth thornes and thistles 5. The right and interest of using those creatures which God granted to his children not to his enemies 6. The felicity and happinesse both of this life and of the life to come in place whereof is come death both temporall and eternall with all sorts of calamities Object The Heathen excelled in many vertues and atchieved great workes therefore it seemeth the image of God was not lost in them Two causes why the vertues of Ethnicks please not God Answ The noble vertues and famous exploits of Heathen men pertaine indeed to the reliques and remainder of Gods image in man but so farre are they from being that true and perfect image of God that they rather are meere maskes and shewes of outward behaviour and discipline 1 They proceed not from a true knowledge of God without any obedience of the heart towards God whom they know not and fâ—ie from therefore these workes are not pleasing unto God 2 They have not Gods glory proposed for their end whereas they neither proceed from the true knowledge of God neither are wrought to that end that all the glory may redound unto God 3 How the image of God is restored in us The repairing of the image of God in us is the work of all three persons THE repairing of the image of God in man is wrought by God alone who gave it unto man for in whose power it is to give life in his also it is to restore it being lost The manner of restoring it is this 1. God the Father restoreth it by his Sonne because he hath made him unto us wisdome justification sanctification and redemption 2. The Sonne by the holy Ghost immediately regenerating us 1 Cor. 1.30 2 Cor. 3.18 Rom. 1.16 Wee are changed into the same image from glory to glory as by the Spirit of the Lord. 3. The holy Ghost restoreth it by the Word and use of the Sacraments The Gospel is the power of God unto salvation Now this renuing is so wrought by God as that in this life it is onely begun in the chosen and in them confirmed and augmented unto the end of their life as concerning the soule but as concerning the whole man at the resurrection of the body Wherefore it is to be observed who is the author and what the order and manner of this repairing Quest 7. Whence then ariseth this wickednesse of mans nature Answ From the fall and disobedience of our first Parents Adam and Eve a Genes 3. the whole chapter throughout Romanes 5.12 18 19. Hence is our nature so corrupt that wee are all conceived and borne in sinne b Psalme 51.5 Genesis 5.3 Wisdome 12.10 The Explication HEre wee are first to meditate on the fall and first sin of man whence the corruption of mans nature had his beginning Secondly on sin in generall and especially on Originall sinne Of the fall and first sinne of man Concerning the fall and first sinne we are to consider and know 1 What and what manner of sinne it was 2 What are the causes thereof 3 What are the effects 4 Why God permitted it 1 What and what manner of sinne that first sinne of Adam and Eve was THE fall or first sin of man was the disobedience of our first parents Adam and Eve in paradise or the eating of the apple and fruit forbidden by God Gen. 2.16 17. Thou shalt eate freely of every tree of the garden but of the tree of knowledge of good and evill thou shalt not eate of it for in the day that thou shalt eat thereof thou shalt die the death This commandement of God man through the perswasion of the Divell trangressed and hence is our corruption and misery derived Is then the plucking of an apple so heinous a crime Yea verily a grievous offence The manifoldness of the first sin because in it many horrible sins are fast linked together In pride against God Pride against God ambition and an admiration of himselfe for man not content with that state wherein God had placed him desired to be equal with God This God doth charge him with when he saith Gen. 3.22 Behold the man is become as one of us to know good and evil In incredulity Incredulity and unbeliefe and contempt of Gods justice and mercy for he tempted God and charged him with a lye For God had said Thou shalt die the death The Divel denied it saying Ye shall not die Gen. 2.17 and farther the Divel accused God of envie saying But God knoweth that when ye shall eate thereof Gen. 3.4 5. your eyes shall be opened and ye shall be as Gods knowing good and evil Here Adam gave credence to the Divel did eat of the forbidden fruit neither did he beleeve that God would therefore inflict that punishment on him which he had threatned Now not to beleeve God and of the contrary to beleeve the Divel is to account God for no God nay to seat and install the Divell in the place of God This sin was heavie and horrible above measure In stubbornness and disobedience Stubbornnesse and disobedience towards God because against the expresse commandement of God he did eate of the apple In unthankfulnesse Vnthankfulnesse for benefits received at his creation as for these that he was created to the Image of God and to eternall life for which he rendered this thankes that hee rather hearkened and inclined to the Divel then God In unnaturalnessâ— Vnnaturalnesse and neglect of love towards his posterity because miserable and wretched man he thought not with himselfe that as he had received those good things for himselfe and his posterity so he should by sinning against God make losse of them both from himselfe and them In Apostasie Apostasie or manifest defection from God to the Divell whom hee beleeved and obeyed rather then God whom he set up in the place of God with-drawing and sundring himselfe from God Hee did not aske of God those good things which he was to receive but rejecting the wisdome and direction of God by the advice of the Divell will aspire to be equall with God Wherefore the fall of man was no light and simple or single fault but was a manifold and terrible sinne for which God justly rejected man with all his posterity Hence wee easily answer that objection Object No just Judge inflicteth a great punishment for a small offence God is a just Judge Thorefore hee should not have punished the eating of an Apple so
grievously Answ The eating of the Apple was no small sinne but manifold and outrageous in which was conceived Pride Vnthankefulnesse Apostasie c. as hath been already proved Therefore God justly inflicted a great punishment on mankind for the same Repli Yet at the least hee should have spared mans posterity because himselfe hath said Ezek. 18.20 The sonne shall not beare the iniquity of the father Answ True if so the sonne be not partaker of his fathers wickednesse But here all are partakers of Adams iniquity 2. What were the causes of the first sin The causes of sin are the Divels instigation mans will freely yeelding unto it THe first sinne of man sprang not from God but from the instigation of the Divell and from the free-will of man For the Divell provoked man to fall away from God and man yeelding to the inticing allurements of the Divell freely revolted from God and wilfully forsook him Now although God left man destitute in his temptation yet he is not the cause of his fall or sinne or destruction of man For in that dereliction or forsaking of man God neither intended nor effected any of these but he proved and tried man to shew how impotent and unable the creature is to doe or retaine ought that is good God not preserving and directing him by his Spirit and together with his triall of man hee in his just judgement suffered the sinne of man to concurre but he was no cause or efficient of it Fleshly wisdome thus reasoneth against this doctrine Object Whosoever with-draweth grace in the time of temptation without which the fall cannot be avoided hee is the cause of the fall but God with-held from man his grace in the time of temptation without which hee could not but fall Therefore God was the cause of the fall Answ The Major is true onely of him who with-holdeth grace when hee is obliged and bound not to with-hold it and him who with-draweth it from such a one as desireth it not from such a one as wilfully rejecteth it and of him who of despight and malice with-draweth it But it is not true of him who is neither bound to preserve and maintaine the grace which hee sometime gave and who with-holdeth it not from such a one as desireth to have it continued but from him who is willing hee should so doe and voluntarily refuseth it and who denieth it not therefore because hee envieth the offendors righteousnesse and life eternall or is delighted with the sinne but onely to this purpose to try him to whom hee hath imparted grace For hee who forsaketh any man on this manner is not the cause of sinne howsoever in him who is thus forsaken sinne necessarily followeth this dereliction and with-drawing of grace Now God in the temptation of man with-held his grace from him not after the former but the latter manner here expressed Wherefore God is not the cause of mans sinne and destruction for with-drawing but man for wilfull rejecting of grace Repl. Whosoever will that such a one be tempted whom he certainly knoweth that he will fall if he be tempted he willeth his sinne which falleth but God would that man should be tempted of the Divell whom he certainly knew that hee would fall for otherwise and against the will of God man could not have been tempted Therefore God is the cause of mans fall Answ This Major is denied as false if it be simply and precisely taken For he is not the cause of sin who will that he who is apt to fall be tempted onely for cause of triall and to make manifest the creatures infirmity Now God in this sense and with this intent suffered man to be tempted that is to be proved But the Divel tempting man to the end that he might sinne and be separate and distracted from God and man willingly obeying the Tempter against the commandement of God they both are the true causes of sinne But of the causes of sinne more shall be spoken hereafter 3 What the effects of the first sinne are THE effects of mans first sinne are Guilt of death Guiltinesse of death and a privation and destruction of Gods Image in our first Parents Originall sinne Originall sinne in us their posterity that is to say the guilt of eternall death and the corruption and aversenesse of our whole nature from God Actuall sinne All actuall sinnes which are sprung of originall for that which is the cause of the cause is also the cause of the effect But the first sinne in man is the cause of his originall sinne and this of his actuall sinne Punishments inflicted for sin All the evils of punishment which are inflicted for sinnes Therefore the first sinne of man is the cause of all other his sins and punishments Now whether it stand with Gods justice to punish the posterity for the sinne of the parents it shall hereafter in the common place of Originall sinne be fully resolved 4 Why God permitted the first sin of man GOD could have kept man from falling if hee would The causes of Gods permission of the first sin but hee permitted him to fall that is hee gave him not the grace of resistance against the temptation of the Divell and that for two causes To shew mans weaknesse and infirmity That it might stand for an example of the weakenesse and infirmity of the creature were it not supported and preserved in originall righteousnesse by the Creator To shew his mercy justice and power That by this occasion God might shew his goodnesse mercy and grace in saving the Elect by Christ and that hee might shew his justice and power in punishing the wicked and reprobate for their sinnes according to these sayings of Scripture God hath shut up all in unbeliefe Rom. 11.32 Rom. 9.22 23. that he might have mercy on all and every mouth might be stopped And God to shew his wrath and make his power knowne suffered with long patience the vessels of wrath prepared to destruction and that hee might declare the riches of his glory upon the vessels of mercy which hee hath prepared unto glory This doctrine concerning the Creation and fall of man is necessary for the Church for many causes and uses which it hath 1. Wee must know that man was created of God without sinne The necessity and use of this doctrine of mans creation lest God be imagined the authour or cause of sinne 2. Whereas mans body was fashioned of clay let us thinke of our frailty that wee be not lifted up with pride 3. Seeing that the workmanship of God is so admirable in the framing of mans body and seeing it was created for the ministery of Gods worship and for God to dwell in and for everlasting life let us neither abuse it to dishonesty neither willingly destroy it neither make it a stie of Divels but keeping it chaste and clean endeavour that it be a temple and
so much the more vehemently is his wrath kindled and the punishment is more aggravated whereupon are those sayings The wickednesse of the Amorites is not yet full Gen. 15.16 Mat. 23.35 That upon you may come all the righteous bloud c. Answ 2. We deny also the Minor For although God suffer originall sin that is the corruption and guilt of nature to passe unto all posterity yet together with this he of his meer mercy doth set bounds and limits for sinne that the posterity may not alwaies pay for the actuall sins of their ancestors or imitate them and that it may not be of necessity that the children of evill Parents should be evill or worse or more miserable then their Parents Object 7. The sonne shall not beare the iniquity of the father Ezek. 18 20. Therefore it is injustice that Adams posterity should beare the punishment of the sin of Adam Ans True it is the son shall not beare the iniquity of the father or shall not satisfie for his fathers mis-doing but with this condition If himselfe approve not or fall not into the same but disliketh and avoideth it But wee justly beare the sinne of Adam Foure causes for which Adams posterity abideth the punishment of his sin 1. Because wee all approve of the offence and imitate the same 2. Because the fault is so Adams that it also becometh ours for wee were all in Adam when hee sinned and therefore as the Apostle witnesseth We all sinned in him 3. Whereas Adams whole nature was guilty and wee as a part of him proceed out of his substance and masse Rom 5.19 we cannot but be guilty also our selves 4. Because Adam received the gifts of God to be imparted unto us on that condition if himselfe did retaine them or lose them unto us if himselfe lost them Whereas then Adam lost them he lost them not only in himself but in all his posterity also Object 8. All sin is committed with the will but Infants want will Therefore they commit no sin Answ 1. We grant this argument if it proceed on actuall sin not on originall which is the corruption of nature Ans 2. We deny the Minor because Infants want not the faculty and power of will and though in act they will not sin yet they will it by inclination Repli on the first answer The corruption and defects of nature rather deserve pardon and commiseration then punishment and reprehension as Aristotle testifieth in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eth. 3. cap. 5. No man reprehendeth the defects of nature but originall sin is a defect of nature Therefore it deserveth not punishment Answ The Major is currant in such defects of nature as are gotten not by negligence or misdemeanour as if a man become blind either by nature or by some disease or stroke he is rather to be pitied for it then upbraided But such defects as are procured by some misdemeanour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as originall sinne was these all men worthily reprove as Aristotle himselfe there addeth But every man checks such a one as becometh blinde through wine-bibbing or any other mis-behaviour And thus much touching originall sinne Of actuall sin and the rest of the distinctions of sin and of the causes and effects of sin What actuall sin is ACtuall sin is every inward and outward action which was repugnant to the Law of God as well in the understanding will and heart as in outward actions and the omitting of those things which the Law commandeth as to thinke to will to follow and to doe evill or not to know not to will to flye to omit that which is good Hitherto belongeth that division into sins of commission or fact and sins of omission The second division of sin THe second division of sin is thus Reigning sin There is reigning sin and sin not reigning Reigning sin is that in which the sinner maketh no resistance by the grace of the holy Spirit and is therefore subject to everlasting death unlesse he repent and purchase pardon by the death of Christ Or sin reigning is all sin which is repented of and which is not resisted by the grace of the holy Spirit and for which not onely according to the order of Gods justice but also for the thing it selfe he is guilty of eternall punishment who hath it Of this it is said Rom. 6.12 1 John 3.8 Let not sin reigne in your mortall bodies Also He that committeth sin that is to say he which of purpose sinneth and delighteth therein is of the Divell where John speaketh of Reigning sin It is called Reigning 1. Because we pamper it and become slaves unto it Two causes why reigning sin is so called 2. Because it hath rule over man and maketh him guilty of eternall damnation Such are all sins in the unregenerate and some also in the regenerate as errours in the foundation of faith and slidings and fallings against their conscience wherewith a sure confidence of remission of sins and true and lively comfort cannot consist unlesse they repent for that they very regenerate may run head long into reigning sin the dolefull falls of those most holy men Aaron and David doe sufficiently declare Sin not reigning Sin not reigning is that which the sinner resisteth by the grace of the holy Spirit and is therefore exempt from eternall death because he repenteth and obtaineth remission by Christ Such kind of sins are all the defects inclinations wicked desires and many sins of ignorance omission and infirmity which remaine in the faithfull as long as they are in this life which notwithstanding they acknowledge bewaile and hate in themselves yea they resist them and pray daily that they may be forgiven them through Christ their Mediatour saying Forgive us our debts and therefore in these they hold fast and imbrace faith and consolation in their Saviour and Redeemer If we say wee have no sin we deceive our selves 1 John 1.8 Rom. 7.17 Rom. 8.1 Psal 19.12 and there is no truth in us It is no more I that doe it but the sin that dwelleth in me There is no condemnation to them that are in Christ Jesus which walk after the Spirit Who can tell how oft hee offendeth Lord cleanse thou me from my secret faults That vulgar distinction of sinne into Mortall and Veniall sin may be reduced unto this distinction of Reigning Mortall and Viniall sin and not reigning sin For although all sin in his proper nature be Mortall that is deserveth everlasting death yet Reigning sin may most fitly so be called wherein whosoever persevereth finally perisheth Now it becometh Veniall that is to say it effecteth not everlasting death when in the regenerate resisting it by the grace of Christ it waxeth not reigning not that of it selfe it deserveth remission or that it is not worthy of punishment but because it is by grace through Christs satisfaction pardoned unto them that
or make breach of some commandement by reason of weaknesse terrour of present torment or feare of danger and yet not oppugne of purpose and malice the truth knowne unto him or make an utter Apostasie from Religion and Piety and persevere in a sensuall senslesse contempt but retire unto repentance in this life Wherefore Reigning sin or the sin against the holy Ghost differ as a generall from a particular the latter of them intimating a precedency of the former but not the former a consequence of the latter It is not incident to the Elect. John 10.28 2 Tim. 2.19 1 Pet. 1.5 1 John 5.15 1 John 2.19 The sin against the holy Ghost is not incident unto the Elect and those who are truly converted because the Elect can never perish but are certainly saved by God My sheep shall no man plucke out of my hands with the like places They then who thus offend were never truly converted and chosen They went out from us because they were not of us That many of the Reprobate are said to be lightened and to be made partakers of the holy Ghost to have tasted the heavenly gift the good Word of God and of the powers of the world to come How many of the reprobates are said in Scripture to be lightned and sanctified 1 Pet. 2. Heb. 6.7 and last of all to have been sanctified with the bloud of the Testament Likewise in Peter to have escaped from the filthinesse of the world the Apostles themselves shew that this is to be understood of the knowledge of the truth and the fore-going and detesiation of errours and vices for a season and lastly of the sufficiency of Christs merits even for the wiping away of their sins also and the offer thereof made to them by his Word and Sacraments which they shew when they interpret that lightning and taste to be the knowledge of the truth and righteousnesse and call them dogs and swine not made so again but returning to their vomit and wallowing in the mire and compare them to the earth drinking in the raine but bringing forth in stead of good herbs thornes and bryars For these things agree not to true faith and conversion We are not lastly to pronounce any man a sinner against the holy Ghost untill we see him give up the ghost in apostasie blasphemy We are not rashly to pronounce who they be that sinne against the holy Ghost and we may not judge of this sinne untill the end that is untill wee know them who once had the truth and confesse themselves to be convicted and perswaded of it with hatred thereof to persecute and reproach it or to end their life in hatred and despite against it The reason hereof is manifest because we are not the beholders of mens hearts If it be objected that there is a sinne unto death I say not that thou shouldest pray for it if he will not that we shall pray for those who sinne to death it must needs be that we may discerne them from others Wee answer that John doth not universally forbid that we pray for any so sinning but at such time as that is manifest unto us either by some divine testimony or by manifest arguments and the sinners owne profession But before this is certaine and manifest unto us we ought to desire of God the conversion of all men and as much as in us lieth to endevour it as it is said I exhort that first of all supplications prayers intercessions 1 Tim. 2.1 2 Tim. 2.24 25 26. Mat. 5.44 Act. 7.60 Our prayer for the adversaries of the truth must be conditionall with submission to Gods will and giving of thankes be made for all men And The servant of the Lord must not strive but must be gentle toward all men apt to teach suffering the evill men patiently instructing them with meeknesse that are contrary minded proving if God at any time will give them repentance that they may know the truth and that being delivered out of the snare of the Divell of whom they are taken they may come to amendment and performe his will And Pray for them which hurt you and persecute you And Lord lay not this sinne to their charge If it be replied That so it will come to passe that our prayer shall be contrary to the will of God if not knowing of it we pray for them who sinne against the holy Ghost The answer is ready That prayer is made for them with a condition Our prayer for them being but conditionall it argueth not but that their sin may be notwithstanding unpardonable by which we submit our will and desires to the counsell of God that he will convert and save the adversaries of the truth if they may be recovered but that hee will represse them and punish them if hee have not appointed to recover them By the same answer is this argument dissolved Their sin is not unpardonable for whom we must pray but we must pray for all men Therefore no mans sinne is unpardonable 1. We deny the Minor because if it appeareth by any divine testimony or by manifest arguments and their owne profession that they are cast away whether they sinne against the holy Ghost or otherwise do not repent we must not pray for them 2. Neither is the Major true For if we know not whether they sin against the holy Ghost or are rejected of God or no we must pray for them but with that condition if they may be recovered Our of these things also which have been spoken answer is made to this Object He that must feare lest he hath any unpardonable sin The feare of unpardonable sin belongeth to the wicked not to the faithfull can never be assured of remission of his sins and life everlasting but if there be any sin unpardonable which is committed before the end of a mans life no man can be assured that he hath not or shall not have such sin Therefore there is either no such sin or no man can be assured of the grace of God and his owne salvation For the Minor of this reason is false concerning those who beleeve for they must certainly thinke that they neither had nor have the sinne against the holy Ghost because there is no condemnation to them who are in Christ neither that they shall have this sin because that no man can pluck the sheep of Christ out of his hand Obj. 1. Adam and Peter obtained remission of sins Adam and Peter sinned against the holy Ghost because they denied the manifest and knowne truth of God Therefore some men sinning against the holy Ghost obtaine remission of sins Answ The proofe of the Minor is a false definition For not every deniall or rejection of the truth is sin against the holy Ghost but that onely which hath accompanying it an inward hatred of the truth and which of a purposed intent and with horrible fury endevoureth to oppresse
it which hatred of truth was not in Adam or Peter Augustine therefore saith Faith failed not Peter in his heart when confession failed him in his mouth God sparing Cains life doth not thereby shew his pardoning of his sin but a further revenging of it Object 2. The sinne of Cain was not unpardonable because God would not have him killed therefore he pardoned him his sinne but Cains sinne was committed against the holy Ghost Therefore some sinne against the holy Ghost is not unpardonable Answ In the proofe of the Major is a fallacy putting that which is no cause as if it were a cause For the cause why God would not have him killed was not for that hee had pardoned Cain his sinne not repenting him of it but that the murderer might be the longer tormented with the furies of his conscience that in so long time not repenting he might be made inexcusable and further also that murders might not wax rife among men Every sin of the unregenerate unpardonable because not repented of which to others through repentance are pardoned Object 3. They who are altogether ignorant of Christ sin not against the holy Ghost but all that know not Christ have unpardonable sinne because it is never pardoned them Therefore some unpardonable sinne is not against the holy Ghost Answ We grant the whole reason if in the Minor and Conclusion thereof be understood by unpardonable sinne those sinnes of the unregenerate which are not indeed remitted unto them for that they persist in those sinnes to the end without repentance yet to others they are remitted who persist not in them but repent of them in this life For not all who commit them persist in them But if that kind of sinne be understood it is never remitted to any man because all they who commit it persist in it to the end of their life without repentance then is the Minor false And so is there no consequence in this reason What pardonable sin is Pardonable sinne or sinne not against the holy Ghost is any sinne whereof some repent and obtaine pardon The fifth division of sinne THere is some sinne which is of it selfe sinne and some which cometh to be sinne by an accident Sinnes of themselves and in their owne nature are all those things which are forbidden in the Law of God What is sin of it selfe as are inclinations motions and actions disagreeing from the Law of God yet they are not sinnes as they are motions nor in respect of God moving all things For motions as they are meere motions are good in themselves and proceed from God in whom we live move and have our being but they are sins in regard of us as they are committed by us against the Law of God For in this sense of themselves and in their owne nature they are sins Sins by an accident are the actions of the unregenerate and hypocrites which are indeed prescribed and commanded by God What is sin by an accident but yet are displeasing unto him because they are done without Faith and Repentance Of this kind are all actions also of indifferency which are effected with scandall Whatsoever is not of faith is sinne To them that are deâ—iled and unbeleeving is nothing pure Rom. 14.23 Tit. 1.15 Heb. 11.6 The vertues of the unregenerate are sins by accident Without faith it is impossible to please God Wherefore all the vertues of the unregenerate as the chastity of Scipio the valour of Julius Cesar the fidelity of Regulus the justice of Aristides c. howsoever in themselves they are good actions and enjoyned by God yet by occasion and accident they are sin and displease God both because the person from whom those actions proceed pleaseth not God neither is reconciled unto God and also because the actions themselves are not done after the same manner neither to the same end which God would have them to be done that is they are not grounded on faith nor wrought to the glory of God which conditions and circumstances are so necessarily required to a good work that without them our best actions are defects and sins as it is sin when a wicked man or an hypocrite prayeth giveth almes offereth sacrifice c. because hee doth it not of faith nor referreth it unto Gods glory Hypocrites give Mat. 6.2 Isa 60.3 c. He that killeth a bullocke c. There is then a main difference betweene the vertues of the regenerate and the unregenerate For 1. The good workes of the regenerate are wrought The differences between the vertues of the regenerate and the unregenerate having Faith for their harbenger and are accepted of God But it fareth not so with the unregenerate 2. The regenerate do all things to the glory of God the unregenerate and hypocrites to their owne praise and glory 3. The workes of the regenerate are linked with inward obedience and a true desire of pleasing God the unregenerate and hypocrites onely performe an outward discipline and homage without the inward obedience therefore their vertues are meer maskes of hypocrisie and no true vertues 4. The imperfection of the workes of the regenerate is covered by the satisfaction and intercession of Christ and the spots of sinne wherewith they are stained are not imputed unto them neither is it objected unto them that they defile the gifts of God with their sinnes The vertues of the unregenerate being in themselves good notwithstanding become and continue sinnes by accident and are polluted with many other sinnes 5. The good workes of the unregenerate are adorned by God with temporall rewards onely and that not as if they pleased God but that by this meanes hee might invite both them and others to honesty and outward discipline of civility necessary for mankind But the good works of the godly God accepteth for Christs sake and crowneth them with temporall and eternall rewards as it is said 1 Tit. 4.8 Godlinesse hath the promise of the life present and that that is to come 6. The unregenerate by practising good workes enacted by God obtaine indeed mitigation of their punishment lest they should with other wicked Impes suffer more exquisite tortures in this life but the good workes of the godly serve not onely for this that they may suffer lighter and easier punishments but also that they may be quite freed from all evill Object We may not do that which is sinne The morall actions of the unregenerate are not therefore to be omitted of us because in themselves they are sin but we must avoid the sin and performe the action Why civill discipline is necessary amongst the unregenerate The workes of the unregenetate though civilly good are sinnes therefore we may not do them Answ Here is a fallacy of accident The Major is true of sinnes which are in themselves sinnes The Minor of sins which are sins by accident Now those things which are in themselves sinne ought simply to be
omitted but those which are sins by accident ought not to be omitted but to be reformed and performed after the manner and the end which God hath prescribed Externall discipline therefore is necessary even in the unregenerate 1. In respect of the commandement of God 2. For avoiding the grievousnesse of punishments which ensue upon the breach of discipline 3. For the preservation of the peace and society of mankind 4. For a way and entrance of conversion which is stopped by persevering and persisting in manifest offences If instance be given Hypocrisie is sin of it selfe and is to be avoided as Mat. 6. it is said Be not as Hypocrites but the discipline or outward behaviour of the wicked is hypocrisie Therefore it is sin of it selfe and they should omit it We answer to the Major The good actions of hypocrites are not to be omitted but their hypocrisie therein only to be eschewed by distinguishing the diversity of Hypocrisie There is a double Hypocrisie one is in workes not commanded of God done for ostentation sake or to deceive as those which Christ mentioneth Matth. 6. to make a Trumpet to be blowne before him when he giveth almes to pray standing in the Synagogues and in the corners of the streets to look sowerly and disfigure his face in fasting and all other superstitious and humane traditions which appertaine not to the edifying of the Church That these things are to be omitted and left undone there is no doubt as it is said In vain do they worship me teaching for doctrines the commandements of men And therefore they are here expresly condemned and forbidden of Christ There is another hypocrisie in workes commanded of God but not done after that manner which God requireth These are not to be left undone but to be corrected and to be done without hypocrisie that is with true faith and godlinesse as in the same place Christ teacheth of almes prayer fasting not to be omitted of the godly but to be otherwise performed then they were of Hypocrites So also is there a great difference between the sins of regenerate men and unregenerate for as it hath been heretofore especially in the second distinction of sin said In all the regenerate there remain as yet many reliques of sin as 1. Originall sin 2. Many actuall sins as of ignorance omission and infirmity which neverthelesse they acknowledge and bewaile and strive and struggle with them and therefore lose not a good conscience nor endanger the remission of their sinnes 3. Some also sometimes fall into errours which fight with the foundation it selfe or into sins against their conscience for which they lose a good conscience and many gifts of the holy Ghost and should be condemned if they persevered in them unto the end but they perish not in them because they repent in this life In the mean time there resteth a three-fold difference The difference of the sins of the regenerate and the unregenerate Rom. 7.16 Luke 21.22 1 John 3.9 1 Pet. 1.23 Jos 4.2 3. Psal 37.24 whereby the regenerate differ in sinning from the wicked 1. Because the purpose of God is to keep the Elect for ever 2. In the regenerate when they offend there is assured and certaine repentance in the end 3. In these when they slip there remaineth some spark of true faith and repentance which is sometimes greater and mightier and so wrestleth against sin that they fall not into Reigning sin or errours repugnant to the foundation sometimes lesse and weaker and is for a time overcome of temptation but yet it prevaileth so far that they who are once truly turned unto God make not a finall Apostasie from him as appeareth in David Peter c. In the unregenerate when they sin none of these is found but the contrary altogether By this which hath been spoken it is manifest for what cause this difference of sinnes which are of themselves sins Two uses of the difference between sins which are of themselves sins and those which are made so by an accident and by an accident sins is necessary 1. Lest that a false perswasion of their own righteousness or merits should rest in mens minds 2. Lest with sinnes which are of themselves sinnes should be cast away also good things which come to be sins but by an accident and so should be increased and heaped up the sins and punishments of mankind 4. What are the causes of sin GOD is the cause of no sinne as is proved 1. By testimonies of Scipture God saw those things which he had made Gen. 1.31 Psal 5.4 and they were very good Thou art the God that hast no pleasure in wickednesse c. 2. Because God is exactly and perfectly good and holy so that no effect of his is evill 3. Because he forbiddeth all sinne in his Law 4. He punisheth all sin most severely which he could not rightly do if he wrought or caused it 5. He himselfe destroyeth not his owne Image in man therefore he causeth not sinne which is the destruction of this Image The proper and onely efficient cause of sinne is the will of Divels and men The cause of sin is the will of Divels and men Wisd 2.24 John 8.44 whereby they freely fell from God and robbed and spoiled themselves of the Image of God Through envie of the Divell came death into the world But death is the punishment of sinne Ye are of your father the Divell and the lusts of your father ye will do hee hath beene a murtherer from the beginning and abode not in the truth because there is no truth in him When hee speaketh a lye 1 John 3.8 then speaketh he of his owne for he is a lyar and the father thereof He that committeth sinne is of the Divell for the Divell sinneth from the beginning For this purpose appeared the Sonne of God Rom. 5.12 that he might loose the worke of the Divell By one man sin entred into the world An order in the causes of sin The Divell The Divell then was the cause of the first sinne or of the fall of our first Parents in Paradise provoking man to sinne Mans will and with the Divell mans will freely declining from God and yeelding obedience to the Divell The first sin That first fall of Adam is the efficient cause of Originall sin both in Adam and in his posterity By one mans disobedience many were made sinners and the precedent and as it were preparative cause of all actuall sins in posterity is originall sinne The sin that dwelleth in mee doth evill When lust hath conceived it bringeth forth sinne The accidentary or casuall motives to sinne are those objects which solicite men to sinne Sinne tooke an occasion by the commandement Originall sin Rom. 7.17 James 1.5 Rom. 7.8 and wrought in me all manner of concupiscence Actuall sins precedent are the causes of other actuall sins which follow whereas the Scripture lessoneth us
the death of the wicked but that the wicked turne from his way and live For thou art not a God that loveth wickednesse neither shall evill dwell with thee The foolish shall not stand in thy sight God made man righteous Eccles 7.31 but they have sought many inventions Our unrighteousnesse commendeth the righteousnesse of God Rom. 3.5 Rom. 5.12 Rom. 7.18 Sin ariseth from man himselfe By one man sin entred into the world and death by sin I know that in me there dwelleth no good thing Of this we conclude that God is not the author of sinne but that the originall of evill springeth from man himselfe by the instigation of the Divell yet so neverthelesse that wee say that the Divell being at the first corrupted did corrupt man but could have done nothing except man of his owne accord had consented to evill The cause of sin is to be sought in our first father through the Divels instigation and so by descent to be found in us Here are we to remember againe the fall of our father Adam God made Adam to his owne image and similitude that is he made him most good uncorrupt holy righteous and immortall he furnished him with most excellent gifts that nothing might be wanting unto him to all blessednesse in God Wherefore his Understanding was wholly divine his Will most free and most holy he had power of doing good and evill a law was given him of God which shewed him what hee should doe or what hee should not doe For the Lord said Gen. 2.17 Thou shalt not eat of the tree of knowledge both of good and evill God simply required of him Obedience and Faith and that the whole Adam should depend of him and that not constrained by necessity but should doe it freely Eccles 15.14 15. God made man from the beginning and left him in in the hand of his counsell saying If thou wilt thou shalt observe the commandements and testifie thy good will Therefore when the Serpent tempted man and counselled him to taste of the forbidden tree man was not ignorant that the counsell of the Serpent did not agree with the commandement of God Gen. 2.17 Yee shall not eat of the tree neither shall yee touch it lest ye die Wherefore it was in the hand of his counsell to ear or not to eat God declared unto him his will plainly charging him that he should not eat and adding the perill he did withdraw him from eating lest perhaps thou die Satan also as neither could he did not use any force but did probably move him unto it and at length did overcome him for when the will of the woman declined to the word of the Divell her mind departed from the word of God and rejecting a good law she committeth an evill work Afterwards she drew on her husband willingly following her to be partaker of her sinne That doth the Scripture inculcate in these words Gen. 3.6 So the woman seeing that the tree was good for meat and that it was pleasant to the eyes and a tree to be desired to get knowledge took of the fruit thereof and did eat and gave also to her husband with her and he did eat Here have you the beginning of evill the Divell and that which moved the Will of man that is the false commendation of the Divell and even as a meere lye and the delectable shew and sightlinesse of the tree Wherefore Adam and Eve doe of their owne accord that which they doe being led with a hope of more excellent wisdome which the Seducer had lyingly promised them We conclude therefore that sinne hath his beginning not from God who forbideth evill but from the Divell and the free electron of man The beginning of sin from the Divell and the free election of man corrupted by his seducement which was corrupted by the Divels falshood And therefore the Divell and mans corrupted will obeying him are the most true cause of sinne This evill floweth from our first Parents unto all their posâ—erity so that sinne hath not else-whence his beginning then from our selves and our corrupt judgement and wicked will and the suggestion of Sathan For an evill root and that first corruption bringeth forth of it a rotten branch agreeable to the nature thereof which Sathan now also setteth forward and laboureth it as it were plants by his guiles and lies but in vaine doth hee labour except we yeeld our selves to be fashioned and dressed by him That is called Originall sinne which proceedeth from the first Originall that is was derived from the first Patents into all by propagation or generation for this sin we bring with us in our nature out of our mothers womb into this life I was borne in iniquitie Psal 51.5 and in sin hath my mother conceived mee And of the Divell Christ speaketh thus He hath been a murtherer from the beginning John 8.44 and abode not in the truth because there is no truth in him When he speaketh a lye he speaketh of his owne For he is a lyar and the father thereof To this may be added this reason Sin the proper effect of a reasonable nature transgressing the Law That sin cannot be a proper and naturall effect of any cause but of that which hath power to doe against the Law but this no nature hath power to doe besides the nature of Angels and of men for God is a Law unto himselfe and cannot doe or intend any thing against his Law And other creatures whereas they are not endued with reason and therefore the Law not made for them they cannot commit sin because take away the Law and there is no place left for sin Wherefore it necessarily followeth that sin is such an effect as agreeth to those Angels alone who fell and to men If humane reason doe here object That God is the author and causer of punishment God the causer of sins as they are punishments but not as they are sins If therefore sins be the punishments of sins it followeth that God is the cause of sins We answer that there is a fallacy of the accident in the Minor For it cometh to passe by an accident that is by the fault of those who sin that when by the just judgement of God either themselves or others are punished by evill men they in the meane season God permitting that is not shewing them that hee would have those things to be done by them for to punish them which things yet hee hateth and which he will punish both in this life and the life to come do fulfill their desires swerving from the Law of God and estranging themselves more and more from God by sinning do purchase more grievous punishments unto themselves Or if we will distinguish the Major it is in effect the same For punishments come from God as author and causer of them as they are punishments but inasmuch as they are sins so they
are contrary to the law and they are contrary to the law of God and make sin as they are committed by man and are in him but as they are guided by God and inflicted they are not sin but a tryal of him that would sin or a punishment of him that had sinned Wherefore that is not of God but of man and the Devil which maketh sin Whether God would the fal of Adam and how Last of all they urge Seeing that God would the fall of Adam either as it was sin or as a punishment and could not will it as a punishment because no sin had gone before which should be therewith punished it seemeth to follow that God would that worke as it was sin But this consequence also is deceitfull because there is not a sufficient ennumeration in the Major For although the first sin was no punishment yet God would that action not as a sin and contrary to his will and nature but as in punishing and receiving againe mankinde into favour by his Son it was a way and occasion of exercising and manifesting his justice and mercy and an example of the weakenesse of al creatures yea of the most excellent if they be not by the singular goodnesse of the Creator preserved as it is declared God hath shut up all in unbeleefe that he might have mercy on all Rom. 11.32 And in the same place it is shewed concerning the blindnesse of the Jews That partly this obstinacy was come to Israel untill the fulnesse of the Gentiles were come in and that the Jewes are enemies of the Gospel for our sakes and that wee have obtained mercy through their unbeleefe That is that God would this their obstinacy not as it was a sin of the Jewes neither only as a punishment of other sinnes but also an occasion of translating the Gospel unto the Gentiles And it is said that God in the preaching of the Law respecteth this That al the world be culpable before him Rom. 3.19 Wherefore this also he respected and would in permitting of sin which if it had not come betweene The Law had not made the world culpable before God Object 1. Sathan was made of God And therefore the malice also of Sathan Answ God made indeed all the Angels God made Sathan good and Sathan made himselfe evill yea those who became Apostates and Devils but yet he created al the Angels at the beginning good But Sathan is said not to have stood stedfast in the truth Then before his fall he stood in the truth but after hee treacherously fell from his allegeance and sinned against God and therefore the crime of that evill sticketh in that run-away the Devill For since that time after he fell there is no truth in him no faith no integrity no feare of God no light no goodnesse 1 John 3.8 He that committeth sin is of the Devill c. for he is the first sinner and the fountaine of sinne Object 2. God made Adam Therefore he made sin Answ Sin is the corruption of nature created good of God but not any creature made of God in man Sin not made of God because it is no creature but the corruption of a creature God made man good who by Sathans perswasion corrupted willingly that goodnesse which he received of God so that now sin is mans and not a creature of God created in man Neither is the nature of man the cause of sin for God who created all things and the very nature of man created them all good Sin a natural property of man corrupted but not of man simply as hee was first created wherefore the very nature of man also was created good but sinne is an accidentall quality which befell unto man in his fall and after his fall being even from the beginning such as now it is but no substantiall property nor of the nature of man Now indeed whereas we are borne in sin sin is a naturall property of men Cont. Manich. c. 9. according to the judgement of Augustine But and if we say any man to be naturally evill we say so because of the originall of the old sin in which all our mortality now is borne Object 3. But the will and power which was in Adam was from God Therefore sin also is from God Ans God gave not man a will and power to work evill God gave not man a will and power to work evill but to do good For hee made a Law to forbid evill Wherefore Adam himself did ill bestow that will and power which he received of God in ill using of them The prodigall son received money of his father not that he should lash it out wastfully but that he might have so much as sufficed need Wherefore when himself did ill bestow his money and perished he perished through his owne default and not by his father though hee received the money of his father Therefore the fault is in the abuse He that giveth thee them leaveth the use of them unto thee If he be just he giveth them thee for to use and not to abuse When thou abusest them the fault is laid on thee who abusest them and not on him who gave them So God gave a will and power to Adam to do good not to work evill Object 4. God made man so as he might fall It was necessary that man should have free power either to stand or fall Rom. 9.20 Isa 45.9 neither did confirm and establish in him the goodnesse of his nature Wherefore he would have him to fall or sin Answ The Scripture beateth back this forwardnesse of men wickedly curious Who art thou which pleadest against God Woe be unto him that striveth with his Maker Except God had made man so as hee might fall there had been no praise of his work or vertue And what if it were necessary that man should be so made as he might fall For so did the very nature of God require God doth not grant his glory to any creature Adam was a man no God And as God is good so is he also just He doth good unto men but hee will have them to be obedient and thankfull unto him He bestoweth infinite goodnesse upon man therefore he should have been thankfull and obedient and subject unto him For he declareth by his law what hee would and what he would not Of the tree of knowledge of good and evill saith hee thou shalt not eat When thou eatest thou shalt die As if he should say Thou shalt regard me thou shalt cleave unto me obey me serve me neither shalt thou else-where seek for the rules of good and evill but of mee and so shalt thou shew thy selfe obedient unto me Repl. God fore-knew the fall of man which if he would he might have hindred but hee did not hinder it Therefore God was in the fault that Adam sinned Ans Unto this objection answer hath been made before neither
temptation so neither could he persist in integrity when he was tempted except God had sustained and confirmed him even as he confirmed the blessed Angels that they should not defect and fall away together with the other Apostates Seeing therefore such was the first mans estate from which he wittingly and willingly fell the crime and fault of sin neither can nor ought to be laid on God but on man only albeit notwithstanding he fell by the eternall counsell and will of God The causes of humane reason refuted which lay the fault of the first sin on God Humane reason fancying her owne wit deriving the blame of sin from her self when she heareth these things is troubled and keepeth a stirre and feigneth many absurdities to follow except such a liberty of doing well or evill be given to man that his perseverance or falling depend of his owne will alone First That God was the cause of that first sin and by consequent of all other sins as which came all of the first fall Likewise That he was the cause of the sin of the Divell seducing man especially seeing the first sinne is not to be accounted a punishment as other sins for no sinne had gone before which should be punished with that sinne and therefore seeing God would not will that as a punishment he may seem to have willed it as a sin Answ But although there be nothing to the contrary why sin may not be the punishment even of it selfe whereas in the same action both the creature How the first sin might be a punishment unto it selfe and to that end permitted of God depriving himselfe of that conformity which he had with God might sinne and God depriving him of that good which he of his owne accord casteth away might punish as it is said of covetousnesse There is nothing worse then when one envieth himselfe and this is a reward of his wickednesse Yet notwithstanding there are other ends besides punishment Syrac 14. for which it was convenient for God to will the action both of the Divell and of man God would the temptation of man which was done by the Divell Other ends and causes why God would the action though not the sin both of Sathan and Adam as a triall of man by which it might be made manifest whether he would persevere in true piety towards God even as God himselfe did tempt Abraham immediately when hee commanded him to doe that which hee yet would not have done God would that assent of man by which he did yeeld unto the Divell against the will of God as a manifestation of the weaknesse and feeblenesse of the creature which cannot keep the gifts wherewith he was adorned by God without Gods speciall instinct and aide Likewise he would have this done as an occasion or way to manifest his justice and severity in punishing and his mercy in saving sinners as Exodus 9. Romanes 9. Now God respecting and willing these things in that perswasion and enticement of Sathan and in mans assenting and yeelding thereunto did notwithstanding all this while hate the sinne of both and therefore did not will it neither cause it but justly permitted and suffered it to be done For first Whatsoever things God doth they are alwaies just 2. Hee was not bound unto man to preserve and confirme him in goodnesse 3. He would have man to be tempted and to fall that he might try mans perseverance in true piety towards God 4. That hee might manifest the weaknesse of the creature 5. That his fall might be an occasion and way to manifest Gods justice and mercy These things very well agree with the nature and law of God Now that they say That man did not fall of his owne free-will except hee had equall power as well to persist in obedience as to fall the consequence is not of force because they reason from an ill definition of mans liberty which they imagine cannot stand if it be determined and ruled by God But the whole Scripture witnesseth that it sufficeth for the liberty of the creature if the Will be inclinable of it selfe to the contrary of that which it chuseth and doth of it owne accord chuse that which the mind either liketh or disliketh And hence also is that dissolved that they say That man is not justly punished of God if he could not avoid his fall For he that sinneth willingly or doth draw on himself the necessity of sinning is justly punished his owne conscience accusing him neither is it unjust that he is forsaken of God and deprived of the grace of the holy Ghost who wittingly and willingly casteth it away and that he suffer the punishment of this his ingratitude and contempt of God although he cannot God forsaking him doe otherwise For none is forsaken of God except he be willing to be forsaken As It must needs be that offences shall come Mat. 18.7 but woe be unto that man by whom the offence cometh Gods deniall of grace no cruelty but a way to greater mercy At length they say That God is made cruell envious and far from bounty and mercie if he did not bestow that grace upon man without which he knew man could not stand or consist in temptation and yet would have him tempted of the Divell But these and the like tauntings and reproachings of the workes and judgements of God out of doubt are joyned with great impiety because they over-turn the ground and principle which is the first degree and step to godlinesse and reverence towards God that is that whatsoever God doth it is good and just and not disagreeing from his nature and law whether the reason thereof be knowne unto us or unknowne Wherefore this answer should suffice that it disagreeth not from the mercy and goodnesse of God whatsoever he doth But there is not want also of other answers As that deniall of grace doth not disagree but very well agreeth with the mercy bounty of God when God will have this to be an occasion of bestowing a greater grace and benefit as it is apparent in the fall and restoring of man againe that that is not disagreeing from mercy or any other vertue which doth appertaine to the manifesting of the glory of the chiefe good which is God For although it be mercy not to rejoyce in the ruine or destruction of his creature yet mercy ought not to fight with justice now it is just that more regard should be had of the chiefe good that is God both by himselfe and by others then of all creatures Wherefore very well doe agree together in God his mercy which will not the death of a sinner and his justice which suffereth mankind to fall that by his fall the severity and goodnesse of God may appeare The second degree of liberty after the fall The second degree of free-will is in man fallen borne of corrupt parents and as yet not regenerate In this state
which he commanded 2. Except man who is commanded covet that impotency and unability and of his own accord hath purchased it unto himselfe 3. Except the commandement which is impossible be a spur unto him who is commanded of acknowledging and bewailing his insufficiency But God by creating man after his Image gave him possibility that is a power of performing that obedience which in right hee requireth of him Wherefore if man by his owne fault and folly lost and cast away this his good ability and procured unto himselfe this unability of obeying God God hath not therefore lost his right to require due obedience of him Nay rather because wee have rejected this good by transgressing Gods commandement and because God threatned punishment to the transgressors therefore he justly punisheth us Repl. But not wee but Adam drew on us this sin Answ Our first Parents being fallen lost this ability both unto themselves and to their posterity like as they received it for themselves and their posterity If a Prince give unto a noble man a Lordship and he traiterously rebell against him he loseth his Lordship not only from himself but also from his posterity neither doth the Prince any injury to his children if hee restore noâ— unto them the Lordship lost by their fathers fault and disobedience and if he doe restore it he doth it of free grace and mercy Repl. He that commandeth things impossible God commanding things impossible doth yet command them for good causes and to good ends both in the godly and ungodly In the godly doth in vaine command them but God commandeth things impossible to be performed by man now after his fall Therefore in vaine he commandeth them Answ 1. In this reason there is a fallacy from that which is spoken and verified but in part as God doth not in vain command though wee performe not that which hee commandeth because there are other ends besides of the commandement both in the godly and ungodly For the commandement requireth of the godly 1. That they acknowledge their owne weaknesse and impotency By the Law cometh the knowledge of sin Rom. 3.20 2. That they know what they were before the fall 3. That they know what they ought chiefly to ask of God to wit the renewing of their nature 4. That they understand and conceive what Christ hath performed on their behalf I mean that he hath satisfied for us and regenerateth us 5. That a new kind of obedience be begun in us because it teacheth us how wee ought to behave and carry our selves towards God in lieu of this benefit of freedome or what God requireth again on our part In the ungodly Again the ungodly are commanded obedience 1. That the justice of God in condemning them may be made manifest and conspicuous because they know what they ought to do Whereas then they doe it not they are justly condemned Luk. 12.47 That servant that knew his Masters will and did it not c. 2. That at least outward order and discipline might be observed amongst them 3. That such amongst them as are to be converted may be converted Ans 2. We answer to the Major of this syllogisme thus distinguishing In vaine he commandeth who commandeth things impossible if withall he give not the possibility But God commanding the elect the performance of these things giveth them also power of obeying beginning it now by the doctrine of the Gospel and in the end perfecting it Augustine Give De bona persever cap. 20. Lord what thou commandest and command what thou wilt and thou shalt not in vaine command it Therefore this impossible exigent is the greatest benefit because it is the high-way to attaine possibility Quest 10. Doth God leave this stubbornnesse and falling away of man unpunished Answ No but is angry in most dreadfull manner a Gen. 2.27 Rom. 5.12 as well for the sins wherein we are borne as also for those which our selves commit and in most just judgement punisheth them with temporall and eternall punishments b Psal 20. and 21. and 5.6 Nah. 1.2 Exod. 20.5 and 34.7 Rom. 1.18 Ephes 5.6 as himselfe pronounceth Cursed be he that confirmeth not all the words of this Law to doe them c Deut. 25.26 Gal. 3.10 The Explication IN this question is handled the other part of mans misery even the evill of paine and punishment and it is said that God doth most grievously most justly and most certainly punish sin Most grievously that is with present and eternall paines for the greatnesse of sin because the infinite good is offended thereby Most justly because every even the least sin violateth Gods Law and therefore by the order of Gods justice meriteth eternall punishment and abjection Most certainly because God is true and never changeth his sentence denounced in the Law Cursed is hee that continueth not in all c. Object But the wicked flourish here Galat. 3.10 and carry many things cleere without punishment Therefore all sins are not punished Ans Yea but they shall at length be paid home for them yea How the wicked are punished in this life and in this life they are punished 1. In conscience with whose gnawings the wicked are tortured 2. In those good things which they use with greatest pleasure and verily so much the more how much the lesse they know and acknowledge themselves to be punished For it is a most grievous punishment not to receive Gods gifts in respect of Gods promise not to know the right use of them neither with his gifts to receive a will and ability also to use them well For if these things concurre not in the fruition of good things mens sins and punishment must needs be the more increased and exasperated and thereby except there come conversion eternall destruction or death is certainly purchased 3. They are afflicted with other punishments also most grievous oftentimes yet with more grievous in the life to come where it shall be a continuall death not to be dead Object 2. God made not evill and death Therefore hee will not so grievously punish sin with them Answ He made them not in the beginning yet when sin was committed he in his just judgement inflicted death as a punishment on sinners according to his commination Thou shalt die the death Gen. 2.17 Amos 3.6 Whence it is also said Shall there be evill in a City and the Lord hath not done it Obj. 3. If God punish sin with present and everlasting punishments he punisheth the same twice and is unjust but he is not unjust neither punisheth he the same offence twice Therefore he will not punish sin with temporall and eternall paines Ans The Major is denied For the punishment which God inflicteth on the wicked in this life and in the life to come is but one punishment but hath severall parts For present punishments are but the beginningâ— of everlasting neither are they a distinct or entire
Rom. 8.3 John 3.16 Cursed is every one that continueth not in all things c. this is legall The other means of satisfying is by another which the Gospel revealeth and Gods mercy admitteth That that was impossible to the law God sending his own Son c. So God loved the world that he gave his only begotten Son c. this is evangelicall satisfaction Indeed in the law it is not taught but it is no where therein disallowed or excluded neither is it repugnant to the justice of God For so there be satisfaction performed by man through a sufficient punishment for the disobedience of man the law resteth contented and the justice of God permitteth that the party offendant be absolved and received into favour This is the summe of all Furthermore by this question of the Catechism here propounded two things are taught concerning mans delivery 1. That delivery is possible 2. By what means it may be atchieved That these may be more fully understood we are to consider 1. What mans delivery is and in what things it consisteth 2. Whether any such delivery be possible or might be wrought after the fall 3. Whether it be necessary and certain 4. Whether wee may expect that it be perfect 5. By what means it may be wrought 1. What mans delivery is and wherein it consisteth THis word Delivery is respective For all delivery and liberty hath a respect of the thing from which it exempteth and of the thing into which it freeth or delivereth as delivery from captivity and bondage into liberty and freedome respecteth captivity whence it absolveth and liberty whereof it gives us possession Now men are by nature the slaves of sin Sathan and death We can therefore no way better conceive and understand what mans delivery is Heb 2.14 2 Tim. 2.26 then by a serious meditation and examination what his misery is Mans misery consisteth 1. In his losse of righteousnesse and his inbred corruption to wit sin 2. In the punishments of sin His delivery therefore from this misery requireth 1. A perfect pardoning and abolishment of sin with a renuing in us the righteousnesse we have lost 2. An immunity from all penalties and miseries which are the wages of sin As then there are two parts of mans misery I mean Sin and Death So there are on the other side two parts of his delivery to wit from sin and from death His delivery from sin is both a pardoning of the sin that it may not for ever be imputed and an abolishing of it in us by the renewing of our nature that it reigne not in our mortall body His delivery from death is first a delivery from desperation or the feeling of Gods wrath which being in the wicked here begun shall continue everlastingly and is called everlasting death and secondly from all calamities and miseries of this life and lastly from temporall and eternall death Hence it appeareth what and of what quality mans delivery is What mans delivery is to wit A perfect acquitall of man being fallen from all the misery of sin and death and a full restoring by Christ of righteousnesse holinesse life and everlasting felicity or perfect blessednesse which in all true beleevers is begun here in this life and shall be perfected in the life to come 2. Whether any such delivery be possible that is might be wrought after the fall THis question is necessary for if there be no delivery of us out of misery in vain make we question of the rest Again there is some cause to doubt thereof to them especially unto whom the doctrine of the Gospel is unknown The delivery therefore of man Three causes of the possiblenesse of mans delivery being fallen is possible and the causes of the possiblenesse thereof are in God alone declared in the Scripture which are these Gods goodness Gods immeasurable goodnesse and mercy which would not suffer all mankind to perish for ever Gods wisdome Gods infinite wisdom whereby he was able to find out such a way of delivery whereby he might shew his exceeding mercy towards mankinde and yet no whit impeach his justice Gods omnipotency Gods omnipotency whereby as he had power to create man of nothing after his owne image so he had equall ability to restore him after his fal and free him from sin and death To deny then the possibility of mans delivery is to spoile God of infinite wisdome goodnesse and omnipotency whereas verily in him there is no defect at al of wise counsell immeasurable goodnesse and infinite power as it is said The Lord bringeth downe to the grave and raiseth up 1. Sam. 2.6 Psal 68.20 Esay 59.1 To the Lord God belong the issues of death The Lords hand is not shortned But the question is moved especially concerning us Whence we know this delivery to be possible and whether mans reason without the word of God may attaine unto the knowledge thereof and whether Adam after his fall could have a perfect knowledge and assured hope of the same Answ That our delivery was possible Humane reason how it might know or not know ought touching our deliverie is now evident by the event and accomplishment thereof and we know it by the Gospel or divine revelation But humane reason knoweth no one tittle or jot of this delivery or the manner whereby it was effected although probably it may be conjectured that in humane reason it was not simply impossible whereas there is no likelihood at all 1. That so glorious and excellent a creature should be framed to eternall misery or 2. That God should authorise such a law as could never be fulfilled Which two arguments of mans brain are in themselves powerful and invincible but mans reason through her corrupt and weak judgment giveth no credit to so apparent a truth neither assenteth unto it without the promise and grace of the holy Ghost that is is not able out of these two axiomes and principles certainly and necessarily to infer that he knoweth and hopeth for his deliverance out of paine and misery As then they who are sequestred from the Church and are ignorant of the Gospel can have no knowledge or hope of delivery so Adam after his fall by the meere instinct and conduct of naturall reason without Gods especiall revelation and peculiar promise could not possibly have intelligence or confidence thereof For sin being once committed nothing could be conversant in his mind and understanding nothing obvious to his eyes but the severe and exact justice of God which suffereth not sin to escape unpunished and Gods unchangeable truth which had pronounced Genes 2.19 In what day soever thou eatest thereof thou shalt die the death Adam well perceived that this Gods justice and truth must needs be satisfied with the perpetuall ruine and destruction of the transgressor and therefore out of this contemplation and consideration could collect no hold or hope of liberty He might
agnise the mercy and grace of God and yeeld thanks unto him for the same The summe therefore of all is that though the satisfaction of Christ our Mediator for our sins is most perfect yet all are not delivered by it but they only who beleeve the Gospel and do apply the merit of Christ by a true faith unto themselves Object 1. Grace exceedeth the sinne of Adam If therefore for the sin of Adam all men are cast away much more by the grace of Christ all and not beleevers onely shall be saved Answer to the antecedent Grace exceedeth and is above sin in respect of the sufficiency of the satisfaction not in respect of the application thereof Wherefore that all are not saved through the satisfaction or obedience of Christ the fault thereof sticketh in men themselves and is to be ascribed unto the unbeleevers who imbrace not the grace of Christ offered but like ungratefull men reject it Object 2. Whomsoever Christ hath fully satisfied for they are to be received of God into favour for so doth the justice of God require But Christ hath fully satisfied for all the sins of all men Therefore all men are to be received of God into favour or if this be not done God shall be unjust or somewhat is derogated from Christs merit Answ The Major proposition being understood simply and without any limitation is false All are received into favour for whom Christ hath satisfied with this condition if they apply the satisfation of Christ unto themselves by faith This condition is expresly added John 3.10 So God loved the world that hee gave his Sonne that whosoever beleeveth in him should not perish but might have everlasting life Object 3. Adam by one sinne made all subject to condemnation but Christ doth justifie onely some The force therefore of Adams sin is greater to condemne then of Christs satisfaction to save Answ The force of Christs satisfaction is seen not in the multitude of them who are saved but in the greatnesse of the benefit We deny the consequence of this argument because the force excellency and efficacy of Christs satisfaction is not to be esteemed by the multitude or number of those men who are thereby saved but by the greatnesse of the benefit it selfe For it is a greater work to deliver and save even one from everlasting death then to make all men by one sin guilty of everlasting death for be it that Christ should save even but one man yet it was necessary 1. That he should pay in a finite time a punishment in greatnesse and value infinite not onely for that one sin of Adam but for other infinite sins which follow it of which every one also deserves infinite punishment It was required also 2. That he should purge and take away not only that originall and birth-sin but also infinite others 3. And should restore in him a perfect conformity with God Wherefore the grace of Christ in saving even one man doth in infinite manner exceed the sin of Adam Ans 2. Again that the force of that efficacy which is in Christs merit and benefit passeth not through all men as the strength of Adams sin passed through all his posterity the fault hereof is in men who do not as much apply unto themselves by a true faith Christs merit as they do apply unto themselves the sin of Adam both by being born in it and consenting unto it and fostering it Now the reason why all men do not beleeve nor apply this Christs benefit unto themselves is a question of higher and deeper speculation impertinent to this place This may suffice for answer herein Rom 9.28 God hath mercy on whom he will and whom he will he hardeneth And he will so shew his mercy that hee will also exercise his justice Quest 21. What is true faith Answ It is not only a certain knowledge whereby I surely assent to all things which God hath revealed unto us in his word a James 2.19 but also an assured trust b Heb. 11.1 7. Rom. 4.18 19 20 21. 10.10 Ephes 3.12 Hebr. 4.6 James 1.6 kindled in my heart by the holy Ghost c Gal. 5.22 Matth. 16.17 2 Cor. 4.13 Joh. 6.29 Eph. 2.8 Act. 16.14 Phil. 1.19 through the Gospel d Rom. 1.16 10.17 1 Cor. 1.21 Act. 10.44 16.14 whereby I make my repose in God being assuredly resolved that remission of sins everlasting righteousnesse and life is given not to others only but to me also e Rom. 1.17 5.1 Gal. 3.11 2.16 and that freely through the mercy of God for the merit of Christ alone f Eph. 2.8 Rom. 3.24 5.19 Luke 1.77 78. The Explication THe doctrine of Faith followeth 1. Because faith is the means whereby we are made partakers of the Mediatour 2. Because without faith the preaching of the Gospel profiteth and availeth nothing The Questions touching Faith are 1. What faith is in generall 2. How many kindes of faith there are in Scripture 3. How faith differeth from hope 4. What are the efficient causes of justifying faith 5. What are the effects of it 6. To whom it is given 1. What faith is in generall THe word fides or faith according to Cicero's derivation Whence faith hath his name Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo which signifieth doing because that which is covenanted is performed and is defined by him to be The assurance and truth of contracts and whatsoever kind of composition yea the very foundation of justice The generall nature of faith as it is extended unto all things It is commonly defined to be A certain or grounded knowledge of propositions or conclusions to which we assent on authority of the assertion of true witnesses whom wee may not except against or doubt of whether it be God or Angels or man or experience The generall nature of faith as it concerneth onely divine things and is taught in Scripture But whereas in the most generall distinction of faith there is one kind of faith in divine matters another in humane the question here is what Theologicall faith or faith in divine things is Wherefore we must give a more strict difinition of faith taken in generall which notwithstanding must be such as that it comprise all the specials of faith delivered in Scripture In generall therefore The divers acceptations and uses of the name of faith whatsoever faith is mentioned in Scripture it is A certain knowledge firmly yeelding assent to all things which are delivered in the sacred Scriptures of God his will works and grace whereunto we condescend even because God himselfe doth affirme it Or it is to yeeld assent to every word of God delivered to the Church either in the law or in the Gospel for that it is the asseveration or avouching of God himselfe Oftentimes faith is taken for the very doctrine of the Church or those things
then which this our Saviour Jesus Christ bringeth us is righteousnesse and life everlasting Seventy weeks are determined to finish the wickednesse and to seale up the sinnes and to reconcile the inquity and to bring in everlasting righteousnesse Dan 9.24 1 Cor. 1.30 Hee is made unto us wisedome righteousnesse sanctification and redemption 3. How hee saveth Christ saveth us 1. By his merit HE saveth us after two sorts by his merit and by his efficacy 1. Hee saveth us by his merit or satisfaction because by his obedience passion death and intercession he hath merited for us remission of sinne reconciliation with God the holy Ghost salvation and life everlasting Testimonies hereof are these If any man sin we have an advocate with the Father 1 John 2.2 Jesus Christ the just And hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world that is for the sinnes of all sorts of men of what soever age place or degree The bloud of Jesus Christ the Sonne of God purgeth us from all sinne 1 John 17. Rom 3.25 Whom God hath set forth to be are conciliation through faith in his bloud to declare his righteousensse by the forgivenesse of sinnes By the obedience of one many shall be made righteous He was wounded for our transgressions Rom. 5.19 Esa 53.5 he was broken for our iniquities the chastisement of our peace was upon him and with his stripes wee are healed All we like sheep have gone astray we have turned every one to his owne way and the Lord hath laid upon us the iniquitie of us all 2 Cor. 5.2 Gal. 3.13 Hee hath made him to be sinne for us which knew no sin that we should be made the righteneousnesse of God in him Christ hath redeemed us from the curse of the law when hee was made a curse for us that the blessing of Abraham might come on the Gentiles through Christ Jesus Galat. 4.4 Galat. 3.13 that we might receive the promise of the Spirit through faith God sent forth his Son made of a woman and made under the Law that is made an execration or curse For wee are delivered not from the obedience but from the curse of the Law that he might redeeme them that were under the Law that wee might receive the adoption of the sonnes Heb. 9.14 How much more shall the bloud of Christ which through the eternall Spirit offered himselfe without spot to God purge your consciences from dead workes to serve the living God By the which will we are sanctified even by the offering of the body of Jesus Christ once offered By these and very many the like places of Scripture it is manifest that for Christs merit we are not only freed from punishment the remission of our sins being obtained but are also reputed righteous before God adopted of him to be his Sons blessed endued with the holy Ghost sanctified and made heires of everlasting life By his efficacy and powerfull working Christ saveth us by his efficacy power and operation because he not only obtaineth by his meriting for us remission of sins and that life which wee had lost but also applyeth effectually unto us by vertue of his Spirit through faith the whole benefit of our redemption For what benefits he merited by his death he doth not retain them unto himself but bestoweth them on us For salvation and life everlasting which himself had before he purchased not for himself but for us as being our Mediatour Therefore he revealeth unto us his Fathers will instituteth and maintaineth the ministery of his word whereby he giveth the holy Ghost by whom he worketh in us both faith whereby we applying Christs merit unto our selves may be assured of our justification in the sight of God through the force thereof and also conversion or the desire and love of new obedience So by his word and spirit he gathereth his Church he bestoweth and heapeth on in all blessings necessary for this life defendeth and preserveth it in this life against the force of Divels and the world and against all corporall and spirituall assaults of all enemies even to the end so that not one of those which are converted perisheth finally at length their bodies being raised in the last day from the dead hee fully delivers the Church from all sin and evill advancing it unto everlasting life and glory casting the enemies thereof into perpetual pain and torment To comprise the whole in a word his efficacy by his word and spirit regenerateth us in this life The efficacy of Christs merit performeth three things unto us 1. Our regeneration Mat. 18.17 and preserveth or sustaineth us being regenerate lest we fall away in the end raiseth us unto life eternall Of his revealing himself unto us and regenerating us speak these places No man knoweth the Son but the Father neither knoweth any man the Father but the Son and he to whom the Son will reveale him No man hath seen God at any time John 1.18 the onely begotten Son which is in the bosome of the Father he hath declared him Mat. 3.11 John 15 26. Ephes 4.8 10 11. 1. John 3.8 He that cometh after mee will baptise you with the holy Ghost and with fire I will send unto you from the Father the Spirit of truth When he ascended up on high he gave gifts unto men He ascended up on high that he might fill all things For this purpose appeared the Son of God 2. Our perseverance therein John 14.1 Mat. 28.20 John 14.18 23. that he might loose the workes of the Divel Of his raising us from death these Scriptures make evident mention I will raise him up in the last day No man shall take my sheep out of mine hands I give unto them eternall life and they shall never perish 3. Our Resurection from death Joh. 6.54 10.28 1 Cor. 15.28 Ephes 5.27 When all things shall he subdued unto him he shall make unto himselfe a glorious Church in the sight of God which he gathereth from the beginning of the world unto the end Hereby we may understand that the giving of the holy Ghost is a part of our salvation or delivery by Christ Jesus our Mediatour For the holy Ghost is he by who Christ effectually performeth this which he being our Intercessor with his Father hath promised his Father in our behalfe that is he teacheth us by illuminating our minds with the knowledge of God and his divine will and regenerateth or sanctifieth and guideth and stablisheth us that we may begin the study of holines persist and profit therein untill sin be fully abolished in us and sin being abolished death must needs be abolished which that he might together with death destroy Christ was sent of his Father into the world Christ is our most perfect Saviour Christ saveth us from all evils whether of crime or punishment by
issuing of the bloud and posterity of the Woman and the Fathers and therefore to have been indeed begotten of the substance of Mary and to have taken true flesh By his office of Mediatourship The office of the Mediatour confirmeth the same The sinne of men in respect of Gods truth and justice could not be punished in any other nature than in a humane nature which should be of the same kind with ours But in the Mediatour which is Jesus Christ alone our sinnes were to be punished Therefore he must needs be true man who hath humane flesh not created of nothing or borne else-whence but sprung from the bloud of Adam as well as ours Moreover it was necessary for Christ not onely to take but also to retaine our nature for ever because God hath decreed to bestow and doth bestow the benefits which Christ by his death hath purchased for us by this man Christ upon them onely who are and remaine ingraffed into his masse and flesh as members into their head or branches into their Vine 1 Cor. 15.21 John 15.6 For since by man came death by man came also the resurrection of the dead If a man abide not in me he is cast forth as a branch and withereth Lastly It behooved Christ to be made and to continue our brother for ever that as he is flesh of our flesh so we also of the other side might be flesh and bones of his flesh and bones by the same spirit dwelling in us Ephes 5.30 John 5.56 Ephes 4.12 16. Rom. 8.11 We are members of his body of his flesh and of his bones Wherefore except Christ had indeed taken our nature without which he cannot be our brother we should lose that comfort ever needfull and necessary for us which consisteth in the brotherhood onely of Christ with us I am of his flesh and of his bones Object 1. The flesh of Adam that is humane flesh issuing from Adam by generation unto his posterity is sinfull The flesh of Christ is not sinfull Therefore the flesh of Christ is not the flesh of Adam Answ The Major proposition hath a fallacy of the accident For it is not necessary that of whatsoever the accident of a thing is denied of the same the thing also or subject of the accident should be denied because an accident doth so cleave to the thing wherein it is as it may be separated from it Sin is not of the nature of mans flesh but an accident only thereof Sin is not of the essence and nature of humane flesh for that was created pure of God but sin came otherwise by the defection and falling of our first Parents from God Seeing then the flesh of Adam is sinfull only by an accident it followeth that the flesh of Christ is onely in respect of that accident not the flesh of Adam but is as touching the substance the same flesh with the flesh of Adam Wherefore they deale like Sophisters who deny the flesh of Christ for that it is void of sinne to be the same in substance or essence or kind with the flesh of Adam For he that could in the beginning create humane flesh pure of nothing he is able also by his omnipotent power and speciall working so to form it of the substance of the Virgin being a sinner as withall to let and stop any issuing of sin thereunto that is to make it puâ—e and holy There is no new or strange thing therefore if the omnipotent Lord hath taken humane substance without the accident sinne into the unity of his person Wherefore this their argument shall be rather thus inverted The flesh of Adam is true flesh Christs flesh is the flesh of Adam and therefore Christs flesh is true flesh and by a consequent Christ is true man See the explication of the 35 Question of the Catechisme Object 2. That which is conceived and begotten of another is of the same substance with him The flesh of Christ was conceived of the holy Ghost Therefore the flesh of Christ is no creature but came downe from heaven issuing from the substance of God Answ There is a faâ—â—acy in the diverse understanding of the particle of For that in the Major signiâ—â—eth the matter or materiall cause in the Minor the efficient cause onely that is That which is conceived or begotten of another transfusing or passing his substance or part of his substance into the thing begotten this is of the same essence with him who begot it Christs flesh was conceived by the holy Ghost not that he transfused or passed his substance into flesh begotten but because in miraculous sort he formed in the Virgins womb of her substance the body of Christ so that it should not be contaminated or polluted with originall sin Object 3. In God are not two natures Christ is God Therefore there are not two natures in him Ans Meere particulars doe in force nothing For if the Major be taken universally it is false Whosoever is God in him are not two natures this generall proposition is false The Major therefore is true as touching God the Father and God the holy Ghost but not as touching God the Son incarnate Repl. 1. But nothing can be added unto God by reason of the great perfection and simplicity of his nature Christ is God Therefore the humanity could not be added to his divine nature Answ Nothing can be added to God by way of perfection that is whereby his essence may be changed and perfected but by way of copulation or union Now in that God the Word joyned the humane nature unto him personally there came no change or great perfection thereby to the Word which took it but to the nature which was taken Repl. 2. Humane nature cannot come unto him 1 Tim. 6. â—â— who dwelleth in the light that none can come unto Answ This is true if so God of speciall grace doth not assume and take it unto him Repl. 3. But it is ignominious for God to be a creature Christ-man is God Answ The changing of the God-head into a creature would have been ignominious and reproachfull unto the Word but that the God-head should be united unto a creature is most glorious unto God as who by that meanes hath demonstrated and made knowne his infinite both goodnesse and wisdome and justice and power to the whole world 2. Whether Christ be one person or moe IN Christ are two perfect natures whole and distinct and double properties also and operations naturall but one person which subsisting in both these natures divine and humane is truly designed by the concrete termes or voyces of both natures For it is requisite that one and the same should be Mediatour both by merit and by power or efficacy But they who make two persons make also two Christs with Marcion and Nestorius See Iren. Lib. 3. cap. 17. advers haeret The one a man passive and crucified the other God not crucified
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
Gospell concerning remission of sins for the merits of Christ 26. Neither doth this stick in the braine but it is rooted in the heart Rom. 10.11 because With the heart we beleeve unto righteousnesse 27. Hence the Apostle defineth faith to be the subsistence of things hoped for because it makes these objects of our hope as it were really present in our hearts and minds 28. And the evidence of things not seene because it subdues mens minds and hearts causing in the one a sure assent to those things and in the other a sure confidence 29. Hence Austine de Fide Symbol c. 1. Let us professe that Faith with our mouth which we carry in our heart 30. That faith which sticks only in the braine without assurance in the heart or which doth not worke by charity it is a vaine and dead faith and the peculiar faith of hypocrites and Devils 31. For to beleeve that God is God and that Christ is Christ will no more help thee then to beleeve that Venice is a rich City in which notwithstanding thou hast never a house 32. This saving faith by which we beleeve to righteousnesse Popery shakes by divers wayes and plucks it up out of mens hearts 33. It makes saving faith not a knowledge but ignorance with an implicite assent to those things which the Church beleeves The Assertion All these Themes by which the nature of justifying and saving Faith is explained the Jesuit neither did shake nor did he go about to do it but some of them he so indeavours to elude with lyes and calumnies that he hath so much the more exasperated the ulcers of Popery First he saith That Parry lyes in saying that what Popery teacheth is contrary to the Apostles definition to wit that Christian Faith is a knowledge But indeed the Jesuit lyes in saying that Parry did object this against Popery So much of the Assertion of the Secular Theme was found among Parrie's blotted papers but the rest of his papers were lost in the plundering of his Library by wicked hands at Heidelberge Follow the rest of the Themes 34. That saving Faith is a confidence of Gods mercy this it condemneth for Herefie 35. It contends that justifying Faith is separable from love and from all spirituall and morall vertues 36. It will not yeeld that there is any certainty of Faith but that it is conjecturall such as opinion is 37. Of which no man can be assured with himselfe that he hath it except in opinion 38. Much lesse can any man certainely confide of the grace of God of remission of sins of justification and salvation 39. Because it is alwaies joyned with anxiety feare of deception and doubting 40. Which indeed is not faith raising a sinner but opinion tormenting wavering consciences 41. For the Locusts of the bottomlesse pit were to torment men five months 42. But also it is a doubting accusing God of a lye and blaspheming 43. Popery then is fallen from faith and hath overthrowne faith to it selfe and friends in shaking so many wayes that faith by which we beleeve unto righteousnesse 44. Thirdly to overthrow the ground of salvation concerning justification by faith by the imputed righteousnesse of faith and merit without workes is to fall from the faith of the Gospell and to overthrow salvation Rom. 3.28 45. For the Apostle saith We conclude then that man is justified by faith Rom. 4.6 Rom. 5.1 without the works of the Law 46. And Blessed is the man to whom God imputeth righteousnesse without works 47. And Being justified by faith we have peace with God 48. And By the righteousnesse of one man to wit Christ Rom. 5.18 grace hath abounded to all men to the justification of life 49. And Gal. 2.16 Gal. 3.10 Knowing that man is not justified by the works of the Law but by the faith of Christ Jesus 50. But whosoever are under the works of the Law or will be justified by works are under the curse 51. This foundation is diversly overthrowne by Popery 52. It denies against the Apostles words that man is justified by faith without works 53. It Anathematises those that beleeve that they are justified by the imputation of Christs righteousnesse without works 54. It teacheth that we are not justified by faith but are disposed to justification 55. It teacheth that charity which in the Saints is as cold almost as ice it is so far from being perfect is the habit of perfect righteousnesse 56. It teacheth that men are justified by the perfection of their vertues or good works 57. That which was the faith heretofore of Philosophers and Pharisees is at this day the faith of the Turks and Jews the name of Christ being changed 58. It teacheth that Christ hath merited for us power to merit that it is in us to merit life eternall by this power flowing from Christs merit 59. So it blasphemes Christs merit substituting instead of it their owne proper merits 60. So whilst it goeth about to elevate men to heaven being puft up with the pride of their owne merits it tumbleth them downe to hell which is common to it with the Alcharon and Thalmud 61. Therefore Popery by pulling and shaking the ground of salvation about justification of sinners before God by so many wayes is fallen from the faith of the Gospell and hath overthrowne salvation to it selfe and friends 62. Fourthly To defend false doctrines impious blasphemous repugnant to holy Scripture and the foundation of faith is to fall from faith and to overthrow salvation 63. Popery defends innumerable such stuffe besides what is now said take these few examples 64. It defends corruption by Adams fall or originall sin not to consist in any evill quality nor to be a sin but the punishment of sin and such a defect as is the crookednesse of the finger or leg that it is not against but besides the Law which is directly against Scripture affirming Gen. 6.5 8.21 Every imagination of mans heart to be evill from his youth upward 65. Another falshood it teacheth in saying Some sins of their owne nature to be veniall and to be pardoned rather then punished against this Scripture The wages of sin is death Rom. 6.23 66. Another falshood is this That the naturall mans free-will is not the servant of sin against this Scripture You were the servants of sin Rom. 6.20 67. And that they can co-operate with the first grace against these Scriptues When you were dead in your sins Ephes 2.5 Rom. 8.7 The wisdome of the flesh cannot be subject to the Law of God 68. And that of two hearers of the Word the one beleeves because he was willing the other beleeves not because he would not co-operate with grace against this Scripture 1 Cor. 4.7 What hast thou that thou hast not received 69. And this falshood that the grace of God by which we are said to be saved is a generall influx indifferent which
for all beleevers I beleeve Ergo he dyed and prayed for mee But they are too cold comforters who teach afflicted consciences thus to reason Christ dyed for all men I am a man Ergo he dyed for mee Why may not a Turk a dog or a hog wallowing in the mire conclude so O brave comforters and Preachers of Gods word for the maineâ—inew of Christian comfort is not to be a man but to be ingraffed into Christ Againe they object out of the Apostle That all are made alive in Christ 1 Cor. 15.22 as all dyed in Adam But if they will absolutely say that all are made alive in Christ Scripture and experience will refell them This is it then the Apostle saith that Christ gives life to all his owne as Adam brought death upon all his owne And he indeed by grace which is more but this by naturall propagation which is easier This sense of the Apostle is proved by the subsequent words for when he had said that all were made alive in Christ hee presently subjoynes Every one in his owne order Christ as the first-fruits afterward they that are Christs that is beleevers who are given to him by the Father and for whom he earnestly prayed to the Father Neither is Austins interpretation different from this De civit Dei l. 13. c. 33. therefore it is said that all are alive in Christ not as if all that die in Adam were members of Christ but because as no man except in his naturall bodie dyeth in Adam so no man in the spirituall bodie is quickned but in Christ Neither have they cause to object that by these meanes Adam is made stronger then Christ if he destroy more by death then Christ preserveth by his death and life They know not what they bark against Be it so that all who are lost in Adam are saved by Christ But this way grace shall not abound but will be onely equall to sin The power of both is not to be measured by the number of those who die or live but by the manner by which perdition and vivification are obtained or else by the greatnesle of the benefits received or lost It s an easie matter to wound but hard to cure according to the Proverb You shall sooner and with more ease destroy 600 men then save one You shall sooner tumble downe many men from off the bridge into the water then you can preserve one from drowning So it was more easie to undoe all mankind then to restore one man from destruction That Satan could doe Adam could doe but this none can effect except Christ Beasts or afflictions can hurt offend and kill men but it is in no mans power save onely in his who is the Creatour of all things â—o restore salvation and life eternall Therefore Christs death had been stronger then Adams though he had restored but one man to life Besides it is certaine and out of question that the good things we have by Christ doe as far excell those things which we lost by Adam as heaven and eternitie exceed terrene and transient blessings For Adam was earthly saith the Apostle Christ heavenly he was naturall this spirituall he ejected us out of an earthly Paradise this hath introduced us into an heavenly Mansion and hath crowned us with eternitie of happinesse Thus I suppose we have sufficiently demonstrated and defended that the fruit of Christs death and resurrection doth appertaine to all and onely to them who repent and by faith adhere to Christ A briefe Introduction to the Controversie of the Eucharist explaining the chiefe Questions that are controverted or not controverted among the Protestants By D. DAVID PARIE Foure generall Remembrances 1. LEt the younger sort remember to discriminate between the questions that concerne the ceremonies and rites of the Supper and questions of doctrine which is the Evangelicall promise annexed to the ceremonie 2. Let them learne also to put difference between questions controverted and not controverted whether of doctrine or of ceremony 3. Let them know that the controversies about the ceremony are of lesse consequence and may for the most part yea should with moderation be decided or agreed upon according to the circumstances of time place and people but alwaies to edification 4. Let them know that there are three chiefe questions of the doctrine of the Supper not controverted and so many controverted to which all others may be easily reduced Of both I will briefly give some hints to young Divines Three uncontroverted Questions concerning the doctrine of the Supper 1. What the Supper of the Lord is All Protestants agree in this that the Lords Supper is a Sacrament of the New Testament instituted by Christ in which bread and wine being taken the true bodie and bloud of Christ is also received so that there is sealed to the faithfull the communion of Christ and of his benefits 2. What be the ends and uses of the Supper instituted by Christ All Protestants consent in this that this receiving confirmes the faith of the promises of grace both because this is the common use of Sacraments as also because Christ said of this Sacrament 1 Cor. 11.26 Doe this in remembrance of mee And This cup is the new covenant in my bloud Therefore they consent in this that the holy Supper is the commemoration of our Lords death untill he come according to the Apostles admonition 3. What is exhibited and received in the Lords Supper In this also the Protestants agree that bread and wine is received by the mouth and bodie the bodie and bloud of our Lord with all his benefits are taken by a faithfull heart I say the Protestant Divines agree in these but as for contentious pratlers they neither agree in these nor in any thing else whose brawlings should not measure mens judgements concerning the consent or controversies of the Protestant Churches The three controverted Questions be these Quest 1. What the union of the signe and thing signified is in the Lords Supper Whether transubstantiation or consubstantiation or else a mysticall relation To these the answer shall be in three Propositions two whereof shall be negative and one affirmative Proposition 1. The signe and the thing are not united by transubstantiation that is by such a mutation which turnes the substance of the signes into the substance of the things the bare accidents remaining Reason 1. From Christs words This is my body He said not Be this or Let this be made my bodie Reas 2. Bread in the Scripture is called bread in the action before and after the action Reas 3. The orthodox Fathers retaine bread in the Supper and when they speak hyperbolically of changing of the bread they will be understood sacramentally as Theodoret Dial. 1. Christ would have those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 causa est sacramentis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who receive the Sacraments not to be intent upon the nature of the things which are seen but
and in the obedience of faith by the grace of the holy Ghost On the other side what sort of men he hath appointed to condemne to wit such as are not converted Infidels strangers from Christ both which is taught in the Gospell So many good men chiefly Politicians judge of this Article neither do they think it fitting to wade deeper into this Controversie especially seeing it seemes to ascribe all the meanes of salvation fully to God to Christ and to grace And truly here should be no question if the Authors meant onely this that by this Article is explained the popular doctrine of the qualities of those that shall be saved or damned But because in the Conference they professe Coll. Hag. p. 84. That this Article containes the doctrine of predestination to salvation but deny that the qualities of those that shall be saved to wit faith and perseverance proceed from predestination as from their fountaine but contend that these are in order before predestination or election and not obscurely they make them depend upon mans will whence necessarily God must be robbed of the full glory of our salvation man must be puffed up with pride our Christian comfort in life and death must be undermined free justification and the assurance of salvation must be denied whatsoever they pretend in their garnished speeches to the contrary Therefore this Article cannot be simply approved of and it is full of equivocations and dangerous swelling phrases under which Pelagianisme is under-hand brought into the Church which fraud that it might appeare the lesse they purposely abstaine from the word predestination Now in Austines time the Pelagian Heresie was thus 1. That Adams sin hutted no man but himselfe and that man is not borne now in a worse condition then he was created 2. That Christ was seene and died to expiate all sins committed by imitation of Adam 3. That salvation in Christ is so proposed to all men that whosoever will beleeve and be baptised may be saved 4. That God fore-knew before the foundation of the world who were to beleeve and doe good works and who were to continue in the Faith being assisted by grace and that he predestinated for his kingdome whom he fore-saw being freely called would beleeve above others and would be worthy of their calling and should die an happie â—eath 5. That the grace of God was given to all men according to their merit for the better using of their free-will 6. And that in this life so much is given that man may if he will be free from all sin Against this Heresie Hierome and Austine disputed at large and Austine retracted three whole Chapters Tom. 7. in opusculis 1. Concerning originall sin 2. Of grace and the cause of predestination 3. Of the perfection of righteousnesse Pelagius in the Synod of Palestina being condemned did so farre revoke his errour that he wished Anathema to him that thinks or sayes Apud Augustin de grat Christi cap. 2. that the grace of God by which Christ came into this world to save sinners is not necessary not onely every houre or every moment but also to every one of our actions and who goe about to take this away they shall be punished eternally Who would not cleere Pelagius in this case but under the buskin of this word grace he deluded the Palestine Bishops as Austine sheweth he left behinde him two disciples Caelestius and Julianus young men of a sharpe wit and with whom Austine in Africa had much adoe At last this infection flew over the Mediterrane-sea into Sicilie and Marsiles in France not all of it but onely so much as concerned the point of grace and predestination and the death of Christ the Asserters of which were called Semi-pelagians and the remainders of the Pelagians of which points there are extant the Epistles of Prosper Aquitanicus and of Hilarius Arelatensis to Austine whose learned Answer contained in two Books of the predestination of the Saints and of the good of perseverance and in a third concerning correction and grace To which Answer if the Authors of these Articles at this day would stand as they may and should stand for it is altogether S. Pauls doctrine the matter had beene decided ere this For indeed Arminius with his followers have at this day re-assumed the cause of the Marsilians and Syracusians but somewhat more handsomly dressed Neither could he be ignorant of this and therefore he used but little ingenuity in his tergiversation when he wrote in the Articles That he acknowledgeth neither Semi-pelagianisme objected against him nor nine nor five nor foure inches of it But to returne to the Article in it there be divers equivocations as shall appeare 1. The first lofty phrase lieth hid in Gods immutable Decree According to Scripture that is Gods immutable Decree which absolutely is not changed nor by the creatures can be changed for so God pronounceth himselfe immutable and his counsell immutable Mal. 3.6 Isaiah 46.10 I am God and change not My counsell shall stand and I will do all that I have decreed But they understand that God by an immutable Decree indeed hath decreed to save beleevers in regard of the species that is none but beleevers but not by a decree altogether immutable in respect of the individuals to wit of this or that beleever but under a condition if this or that beleever do not cause a change For they thinke as appeares by the fifth Article that they who beleeve to day may be unbeleevers to morrow and againe of unbeleevers may come to beleeve consequently therefore they thinke that God to day may decree not to save which yesterday by his immutable decree he appointed to save and that againe he can decree to save them still changing their condition If this be to give to God an immutable decree let themselves judge sure Jam. 1.17 no shadow can be more changeable then such a decree which the Scripture denieth The Authors Decreti Holland pag. 5. place such a decree in God Mat. 11.21 23.37 denying That any by God are invited to salvation to whom he hath not altogether decreed to give salvation for this being granted we must say that God had altogether decreed to give salvation to the Cities of Judea and Galilee whom Christ by preaching invited to salvation but seeing they beleeved not they were not saved therefore either he before did â—ot decree to save them or afterward he changed his decree 2. The second â—â—â—â—ing phrase and that the chiefest the foundation of the rest containing the â—â—â—â—â—e of the whole cause and difference of both parts is in the word appointed This according to the Scripture signifieth to us that God not onely from eternity appoâ—â—â—ed to save them who in time beleeve and persevere and are saved but also to elect them in Christ and to predestinate them to salvation and decreed to bestow on them qualities requisite to salvation to wit faith