in privaâ—e families IX It is not much materiall whether one aspersion or three be used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptism is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Holy Ghost XI The Latine tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptism XII The internal form consisteth in the analogy of aspersion and remission of sins as also of regeneration or sanctification In this Baptism answers the legal aspersions by which likewise remission of sin by the blood of Christ was shaddowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we dye to sin and live to righteousness See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the sealing of our regeneration and of our reception or ingrafting into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 19.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptism whom Christ will have to be brought to him The words used in this place and Luke 18.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Mat. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of this Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2 v. 39. To you and to your children is the promise made 3 On the analogy of circumcision for with this Sacrament Infants were initiated 4. On the example of the Apostles who are saâ—d to baptise whole families Act. 16.15 33. It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eaâ— to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning in which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reasâ—n although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the holy Spirit XVI But concerning the Infants of Infidels the case is otherwise who are not born of Parents even so much as either of them a Believer for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The Baptisme of Bels is a horrible profanation of the Sacrament and joyned with abominable idolatry XVIII As naturally we are born before we eat so baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptism is necessary not absolutely but in respect of â—hrists command neither must we feign such a necessity as permits any other besides the minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that Iohn's baptisme was instituted by God against these plain testimonies Mat 21.25 Luke 3.2 and 7.30 Joh. 1.33 Neither matters it that Iohn distinguisheth between his baptisme and Christs Mar. 1.8 For there the oppâ—sition is not between baptisme and baptisme but a comparison onely between thâ— office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the thing signified They say that such as were baptised by Iohn were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of Iohn neither yet can we find out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauâ—'s concerning Iohn and his disciples therefore thâ—s place favoureth neither Papist nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other Sament of the New Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonymically the Eucharist or Thanksgiving Sinâ—xis or a collection the Lords Table the New Testament and Synecdochically the Breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV The Supper is lame without both Sgnes and to rob the people of the Cup is Sacriledge Matth 26 27. Drink ye all of this 1 Cor. 10.16 The cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As â—ften as you shall eat this bread and â—rink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Iewish Superstition to use unleavened Bread so the Popish Penny Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both signes and the receiving thereof with the hand and mouth IX The word is the whole institution containing the Eucharist the command and the promise but the promise cheifly X. Therefore it is impiety to think that the bread is turned into Christs body only the bare accidents remaining by the low mumbling ef these five words For this is my body and that with one breath and the Priests intention XI The internal forme consisteth in the Analogie of the sign and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and shedding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himself and commanded it to be used saying do this which he himself explained adding This is my body which is broken for you From this the Supper is so called by this also
the Church that he who had the charge of the Diocess of particular Churches was named Bishop yet the name of Universal Bishop belongs to none These are Doctors who in the Schooles teach youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors That in this they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church goods Act. 6.1 c Tim. 3.8 c. The RULE I. The collection and distribution of Church goods is of Divine right This appeares by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the new Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Discipleâ— freinds and the poor also Ioh. 13.29 In the Apostles time the Deacons had charge of the Church goods Act 6 1. c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine controversies and in the use of the keyes The calling of the Ministers is the choosing of fit men for the church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solemn Rite into the Possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.23 II Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the partie elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. Pontificians falsly say that that is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Poperie but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Poperie but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach we answer the same that Christ did to those that asked the same question Mat. 21.25 The Baptism of John whence is it from heaven or from men Even so we say the Doctrine of our Ancestors which is preached among us at this day whence is it Is it repugnant to the word of Christ and his Apostles or is it consonant If it be repugnant let them shew in what Articles If it be consonant they cannot reprove our vocation For where the true Doctrin hath place there the vocation is lawful Besides that calling which answers the example of the Apostles and Primitive Church is lawfull but that our calling is such cannot be denied The power of judging Doctrines is that whereby the Church enquires into mens Doctrine and cuts off the controversies that trouble her The RULES I. Every private man may and ought to judge of the Doctrine he professeth whether it be consonant to Scripture or not Act 17 11. The men of Berea dayly searched the Scripture whether these things were so 1. Cor. 10.15 I speak as to those who understand judge you what I speak 1 Joh. 4.1 Beloved believe not every Spirit but try the Spirits if they be of God II. This ought to be done also by the Presbytery or assembly when any great controversie ariseth III. As the holy Spirit is the chief Iudge of controversies so the Scripture which is the voice of the holy Spirit is the rule by which the straight is known from the crooked The power which concerneth the well ordering of the Church is that which determines what things ought to be done decently in the Church The RULES I. The object of this power are the outward circumstances of Divine Worship to wit time place and such like which in themselves be indifferent II. If in these any inconvenience is found the Church may lawfully abrogate the old Ceremonies and substitute such as are more convenient III. Yet the canons and customes of the Church must not equal the Scripture-canons The power of the Keyes is that which the Church useth for preservation of Discipline whereof are two parts to binde and to loose To bind is to denounce Gods wrath against sinners unless they repent To loose is to pronounce remission of sinnes to repentant sinners both which have certain degrees The degrees of binding are 1 A severe exhortation and commination after private admonitions have been reâ—ected this must be done by the
the end of the Law Rom. 10.4 when it is called a School-master to lead us to Christ Gal. 3.24 and when the Law is said not to be contrary to him who doth the works of the Spirit Gal. 5.22 23. For that righteousness which the Law requires that the Gospel exhibites in Christ to the Believer and albeit we cannot in this life yield full satisfaction to the Law yet the regenerate begin to obey it by the grace of sanctification CHAP. XVI Of the Person of Christ God and Man THe parts of the Gospel concerning Christ our Redeemer are two the first is of his person the other of his Office In respect of the Person the Redeemer is God and man that is Gods eternal Son being incarnate or made man in the fulnesse of time John 1.14 And the word was made flesh and dwelt amongst us Gal. 4 4. But after the fulnesse of time came God sent his Son made of a Woman 1. Tim. 3 16. and without controveâ—sie great is the mystery of godliness God made manifest in the flesh The RULES I. The Incarnation of Christ originally is the work of the whole blessed Trinity but terminatively or in respect of the object it is the work of the Son alone For the son onely assumed mans nature which the father in the Son by the Holy Ghost formed of the substance of the blessed Virgin II The person of Christ is considered either disjunctively as the Word and the eternal Son of God or conjunctively as God and man the first consideration is according to Divinity the latter according to Oeconomie or Gods gracious dispensation III. Likewise the divine nature is considered either in it self and simply or relatively as it is in the Person of the Word by dispensation IV. Althâ—ugh then it be true that Christ-God is become man yet it follows not that therefore the Divinity is incarnate or because the Son is Incarnate that the Father also and Holy Ghost are Incarnate V. The matter out of which the Incarnation was effected is the seed of the Woman or of the blessed Virgin Gen. 3.15 VI. The forme of it consisteth in the Personal Vnion whereby the word was made flesh and Christ remained the same he was and became what he was not VII The end is Gods glory and our salvation VIII Both the truth of God as also our salvation do evince the necessity of Christs incarnation IX The truth of God because in the Old Testament it was uttered by divers Prophesies and was shaddowed by divers types These are the chief Prophesies Gen 3.15 I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel Gen. 22.18 In thy seed all nations shall be blessed Esa. 7.14 Behold a Virgin shall conceive and bring forth a Son and they shall call his name Emanuel Esa. 9.6 7. For unto us a child is borne and unto us a Son is given Jer. 23.5 Behold the dayes shall come in which I will raise to David a righteous branch and a King shall reign and prosper and shall execute judgement and justice on the earth In his dayes â—udah shall be saved and Israel shall dwell safely and this is his name whereby he shall be called The Lord our righteousness But his types were the Tabernacle the Arke of the Covenant and such like of which we have said but chiefly Melchisedeck without father without mother Hebr. 7.3 and that humane shape or form in which he appeared of old frequently to the Fathers X. Our salvation for this cause doth evince and prove the necessity of his Incarnation in that we could not be saved but by such a redeemer who was both God and Man in one Person or God-man XI That he should be God was requisite in respect of both parties on the one side the Majesty of God required it on the other side our wants the greatness of the evil that was to be removed and the good that was to be restored Such is the Majesty of God that no man could interpose himself but he who was one with the Father the very Angels durst not do this because they also stood in need of Christ the Mediator Col. 1.16 17. Because they being compared with God are unclean Ioh. 15.15 and for this cause they cover their faces in Gods presence Isa. 6.2 How much lesse then could any man intercede whereas there is not one just person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinitâ— By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved son of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be â—estred were perfect righteousness adoption into sons the Image of God the gifts of the holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the image of God as he who is himselfe the Image of the invisible God who can bestow on us the holy Spirit so assuredly as he from whom the spirit proceedeth Who at last can give us life eternal but he who is life it self Iohn 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal. 5.4 5 6. For thou art not a God that hast pleasure in wickednesse nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the blody and deceitful man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to loose its own right but if sins were to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatned therefore it lies upon man to suffer the punishment
them betweene the flesh and spirit so long as they live Rom. 7.19 23 24 Gal. 5.17 XIII Sanctification differs from justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the categroy of Relation II In their form For 1. In Iustification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Iustification sin is taken a way onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Iustification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Iustification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the perseverance of the Saints SO much of Justification and Sanctification Now follows the perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finalâ—y fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Faâ—her who hath given them to me is greater than all nor can any man take them out of my Fathers hand I and my Father aâ—e one Eph. 1.13 14 In whom also after that you believed you were sealed with that Holy Spirit of promise which is the earnest of our inheritance untill the redemption of the puâ—chased possâ—ssion unto the praise of his glory III. The mattâ—r which hath the nature of the subject is man truly elected calâ—ed justified and sanctified IV. The forme consisteth partly in the will to persâ—vere partly in the act it self the wiâ—â— is never defecâ—ive in the godly but the act is sometime neâ—re intense sometime more remise V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture-testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false Prophets and faâ—se Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2. Tim. 2.19 Yet the foundation of God standeth fiâ—m having this seal the Lord knoweth who are his 2 The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3 The certainty of Faith Isa. 42.3 he will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Iesus Rom. 8.1.5 The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mat. 24.12 13. Mark 4.15 Luke 8.13 Iohn 15.2 Heb 6. v 4 5 6. and 10.26 2 Pet. 2.21 22. Or else of a falling off not from the Faith by which we believe but which be believe that is from wholesome doctrine which hypocrites also embrace for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evill Angels and of our first Parents are nothing to this purpose for they received onely possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the exmples of Saul Simon Magus and Iudas are impertinent for they were Reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal. 51. and the Books of Ecclesiastes As for Peter's fall we will say with Austine Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ. The Elect are no wayes to be accused of temerity because they ascribe not to their own strenth the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 Therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so a way wâ—ll be made â—o carnal security Ans. This will not follow For thâ—s Doctrine is so farre from occasioning security that it rather drawes us from it 1. Because it is one thing 〈◊〉 stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fal off from grace yet they may fall into most gâ—ievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithfull are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my Dâ—sciples and ye shâ—ll know the truth and the truth shall make you free v. 36. Therefore if the Sonne make you fâ—ee ye shall be free indeed II.
providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be God if he did not order things to their end but this is Providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the world 3. He were not God if he were not prudent but Providence is the chief part of prudence * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce Frogs in Egypt and do the other wonders that Moses did onely they could not produce the Lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the Lice was not more difficult than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce yet as they naturally know God so they naturally love him as an Entity but not morally as he is the Fountain of all happiness of which they know themselves to be eternally deprived * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the chief of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifâ—s for he did not utterly lose the knowledg of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen 3. that when be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must