A Golden Chain

The Description of Theology

Containing the order of the causes of Salvation and Damnation, according to God's word. A view whereof is to be seen in the Table annexed.

Hereunto is adjoined the order which Mr. Theodore Beza used in comforting afflicted consciences.

LONDON
Printed by JOHN LEGATT.
1623.

To the Christian Reader.

Christian Reader, there are at this day four several opinions of the order of God's predestination. The first is of the old and new Pelagians; who place the causes of God's predestination in man, in that they hold that God did ordain men either to life or death, according as he did foresee that they would, by their natural free will, either reject or receive grace offered. The second of them, who (of some) are termed Lutherans; which teach that God, foreseeing how all mankind being shut up under belief would therefore reject grace offered, did hereupon purpose to choose some to salvation of his mere mercy, without any respect of their faith or good works; and the rest to reject, being moved to do this because he did eternally foresee that they would reject his grace offered them in the Gospel. The third Semi-Pelagian Papists, which ascribe God's predestination partly to mercy, and partly to mens foreseen preparations and meritorious works. The fourth, of such as teach that the cause of the execution of God's predestination is his mercy in Christ, in them which are saved; and in them which perish, the fall and corruption of man: yet so as that the decree and eternal counsel of God, concerning them both, hath not any cause besides his will and pleasure. Of these four opinions, the three former I labour to oppugn, as erroneous, and to maintain the last, as being truth, which will bear weight in the balance of the Sanctuary.

A further discourse whereof, here I make bold to offer to thy godly consideration: in reading whereof, regard not so much the thing itself penned very slenderly, as mine intent and affection: who desire among the rest, to cast my mite into the treasury of the Church of England, and, for want of gold, pearl, and precious stone, to bring a ram's skin or twain, and a little goats' hair, to the building of the Lord's tabernacle (Exodus 35:23).

The Father of our Lord Jesus Christ grant, that according to the riches of his glory, thou mayest be strengthened by his spirit in the inner man, that Christ may dwell in thy heart by faith; to the end that thou being rooted and grounded in love, mayest be able to comprehend with all Saints, what is the breadth, and length, and height thereof; and to know the love of Christ which passeth knowledge, that thou mayest be filled with all fullness of God. Amen.

Farewell. July 23, the year of the last patience of Saints, 1592.

Thine in Christ Jesus,

William Perkins

Of the Body of Scripture, and Theology.

The Body of Scripture is a doctrine sufficient to live well.

It comprehendeth many holy sciences, whereof one is principal, others are handmaids or retainers.

The principal science is Theology.

Theology is the science of living blessedly for ever. Blessed life ariseth from the knowledge of God:

John 17:3
This is life eternal, that they know thee to be the only very God, and whom thou hast sent Christ Jesus.

Isaiah 53:11
By his knowledge shall my righteous servant (viz. Christ) justify many.

And therefore it ariseth likewise from the knowledge of ourselves, because we know God by looking into ourselves.

Theology hath two parts: the first of God, the second of his works.

Of God, and the Nature of God.

That there is a God, it is evident:

1. By the course of nature;
2. By the nature of the soul of man;
3. By the distinction of things honest and dishonest;
4. By the terror of conscience;
5. By the regiment of civil societies;
6. The order of all causes having ever recourse to some former beginning;
7. The determination of all things to their several ends;
8. The consent of all men well in their wits.

God is Jehovah Elohim:

Exodus 6:2-3
And Elohim spake unto Moses, and said unto him, I am Jehovah: and I appeared unto Abraham, to Isaac, and to Jacob, by the name of God Almighty, but by my name Jehovah, was I not known unto them.

Exodus 3:13-15 ¹
If they say unto me, what is his name? What shall I say unto them? And God answered Moses, I am that I am: Also he said, thus shalt thou say unto the children of Israel, I am hath sent me unto you. And God spake further to Moses, Thus shalt thou say unto the children of Israel, Jehovah Elohim... hath sent me unto you.

In these words, the first title of God declareth his Nature, the second his Persons.

The nature of God, is his most lively and most perfect essence.

The perfection of the nature of God, is the absolute constitution thereof, whereby it is wholly complete within itself:

Exodus 3:14 ²
I am that I am,

Acts 17:24-25 ³
God that made the world, and all things that are therein, seeing that he is the Lord of heaven and earth, dwelleth not in temples made with hands, neither is worshipped with mens' hands, as though he needed any thing; seeing he giveth to all life and breath, and all things.

The perfection of his nature, is either simpleness, or the infiniteness thereof.

The simpleness of his nature, is that by which he is void of all logical relation in arguments. He hath not in him subject or adjunct.

John 5:26
As the Father hath life in himself, so hath he given to the Son to have life in himself...

John 14:6
I am the way, the truth, and the life.

1 John 1:5,7 God is light, and in him is no darkness... But if we walk in the light, as he is light...

Hence it is manifest that to have life, and to be life: to be in light, and to be light, in God are all one. Neither is God subject to generality, or speciality; whole, or parts; matter or that which is made of matter: for so there should be in God divers things, and one more perfect than another. Therefore, whatsoever is in God, is his essence, and all that he is, he is by essence. The saying of Augustine in his 6th book and 4th chapter of the Trinity, is fit to prove this: "In God," saith he, "to be, and to be just or mighty, are all one: but in the mind of man, it is not all one to be, and to be mighty, or just: for the mind may be destitute of these virtues, and yet a mind."

Hence it is manifest that the nature of God is immutable and spiritual.

God's immutability of nature, is that by which he is void of all composition, division, and change:

James 1:17
With God there is no variableness nor shadow of changing.

Malachi 3:6
I am the Lord, and am not changed.

Where it is said that God repenteth, &c. (Genesis 6:6) the meaning is, that God changeth the action, as men do that repent: therefore repentance signifieth not any mutation in God, but in his actions, and such things as are made and changed by him.

God's nature is spiritual, in that it is incorporeal, and therefore invisible.

John 4:24
God is a Spirit

2 Corinthians 3:17
The Lord is the spirit.

1 Timothy 1:17
To the King eternal, immortal, invisible only wise God, be glory and honor for ever and ever.

Colossians 1:15
Who is the image of the invisible God.

The infiniteness of God is twofold: his eternity, and exceeding greatness.

God's eternity, is that by which he is without beginning and ending.

Psalm 90:2
Before the mountains were made, and before thou hadst formed the earth and the round world, even from everlasting to everlasting, thou art our God.

Revelation 1:8
I am Alpha and Omega, that is, the beginning and ending, saith the Lord: Which is, Which was, and Which is to come.

God's exceeding greatness, is that by which his incomprehensible nature is everywhere present, both within and without the world.

Psalm 145:3
Great is the Lord and worthy to be praised and his greatness is incomprehensible.

1 Kings 8:27
Is it true indeed that God will dwell on the earth? Behold the heavens, and the heavens of heavens are not able to contain thee: how much less is this house that I have built?

Jeremiah 23:24
Do not I fill the heaven and earth, saith the Lord?

Hence it is plain.

First, that he is only one, and that indivisible, not many:

Ephesians 4:5
One Lord, one faith, one baptism, one God and Father of all

Deuteronomy 4:35
Unto thee it was shewed, that thou mightest know that the Lord he is God, and that there is none but he alone.

1 Corinthians 8:4 We know that an idol is nothing in the world, and that there is none other God but one

And there can be but one thing infinite in nature.

Secondly, that God is the knower of the heart. For nothing is hidden from that nature, which is within all things, and without all things, which is included in nothing, nor excluded from anything. Because:

1 Kings 8:39
The Lord searcheth all hearts, and understandeth every work of the mind.

Psalm 139:2 ⁴
Thou knowest my sitting down, and my rising up, thou understandest my cogitation afar off.

Of the Life of God

Hitherto we have spoken of the perfection of God's nature. Now followeth the life of God, by which the divine nature is in perpetual action, living, and moving in itself.

Psalm 42:2
My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God?

Hebrews 3:12
See there be not at any time in any of you an evil heart to depart from the living God.

The divine nature is especially in perpetual operation by three attributes, the which do manifest the operation of God towards his creatures. These are his wisdom, will, and omnipotence.

The wisdom or knowledge of God is that by the which God doth - not by certain notions abstracted from the things themselves, but by his own essence; nor successively and by discourse of reason, but by one eternal and immutable act of understanding - distinctly and perfectly know himself, and all other things, though infinite, whether they have been or not.

Matthew 11:27
No man knoweth the Son but the Father, nor the Father but the Son, and he to whom the Son will reveal him.

Hebrews 4:13
There is nothing created, which is not manifest in his sight: but all things are naked and open to his eyes, with whom we have to do.

Psalm 147:5
His wisdom is infinite.

God's wisdom hath these parts: his foreknowledge, and his counsel.

The foreknowledge of God is that by which he most assuredly foreseeth all things that are to come.

Acts 2:23
Him have ye taken by the hands of the wicked, being delivered by the determinate counsel and foreknowledge of God, and have crucified and slain.

Romans 8:29
Those which he knew before, he also predestinated to be made like to the image of his Son.

This is not properly spoken of God, but by reason of men, to whom things are past or to come.

The counsel of God is that by the which he doth most rightly perceive the best reason of all things that are done.

Proverbs 8:14
I have counsel and wisdom, I am understanding, and I have strength.

The will of God is that by the which he both most freely and justly, with one act, willeth all things.

Romans 9:18
He hath mercy on whom he will, and whom he will he hardeneth.

Ephesians 1:5
Who hath predestinated us to be adopted through Jesus Christ unto himself, according to the good pleasure of his will.

James 4:15
For that which you should say, If the Lord will, and we live we will doe this or that.

God willeth that which is good, by approving it; that which is evil, inasmuch as it is evil, by disallowing and forsaking it. And yet he voluntarily doth permit evil; because it is good that there should be evil.

Acts 14:16
Who in time past suffered all the Gentiles to walk in their own ways.

Psalm 81:12
So I gave them up to the hardness of their heart, and they have walked in their own counsels.

The will of God, by reason of divers objects, hath divers names, and is either called Love and Hatred, or Grace and Justice.

The love of God is that by the which God approveth first himself, and then all his creatures as they are good, without their desert, and in them doth take delight.

1 John 4:16
God is love, and whoso remaineth in love, remaineth in God, and God in him.

John 3:16
So God loved the world, that he gave his only begotten Son...

Romans 5:8
God setteth out his love towards us, seeing that while we were yet sinners, Christ died for us.

The hatred of God is that by the which he disliketh and detesteth his creature offending, for his fault.

1 Corinthians 10:5
But many of them the Lord misliked, for they perished in the wilderness.

Psalm 5:5
Thou hatest all the workers of iniquity.

Psalm 45:7
Thou hast loved justice and hated iniquity.

The grace of God is that by which he freely declareth his favour to his creatures.

Romans 11:6
If it be of grace, it is no more of works: otherwise grace is not grace; but if it be of works it is no more grace.

Titus 2:11-12 ¹
The saving grace of God shined to all men, teaching us to deny impiety...

The grace of God is either his goodness, or his mercy.

The goodness of God is that by which he, being in himself absolutely good, doth freely exercise his liberality upon his creatures.

Matthew 19:17
Why callest thou me good? there is none good but one, even God.

Matthew 5:45
He maketh Sun to shine upon the good and bad, and he raineth upon the just and unjust.

God's mercy is that by which he freely assisteth all his creatures in their miseries.

Isaiah 30:18
Yet will the Lord wait, that he may have mercy upon you.

Lamentations 3:22
It is the Lord's mercy that we are not consumed, because his compassions fail not.

Exodus 33:19
I take pity on whom I take pity, and am merciful to whom I am merciful.

God's justice is that by which he in all things willeth that which is just.

Psalm 11:7
The just Lord loveth justice.

Psalm 5:4
For thou art not a God that loveth wickedness.

God's justice is in word or deed.

Justice in word is that truth by which he constantly and indeed willeth that which he hath said.

Romans 3:4
Let God be true, and every man a liar.

Matthew 24:35
Heaven and earth shall pass away, but my word shall not pass away.

Hence it is, that there is a certain justice of God in keeping his promise.

1 John 1:9
If we confess our sins, God is faithful and just to forgive our sins.

2 Timothy 4:8
Henceforth is laid up for me the crown of righteousness, which the Lord the righteous judge shall give me at that day.

Justice in deed is that by which he either disposeth or rewardeth.

God's disposing justice is that by which he, as a most free Lord, ordereth rightly all things in his actions.

Psalm 145:17
The Lord is righteous in all his ways.

God's rewarding justice is that by which he rendereth to his creature according to his work.

2 Thessalonians 1:6-7 ²
It is justice with God, to render affliction to such as afflict you, but to you which are afflicted, releasing with us.

1 Peter 1:17
Therefore if you call him Father, which without respect of person judgeth according to every man's work, pass the time of your dwelling here in fear.

Jeremiah 51:56
The Lord that recompenseth, shall surely recompense.

The justice of God is either his gentleness or anger.

God's gentleness is that by which he freely rewardeth the righteousness of his creature.

2 Thessalonians 1:5
Which is a token of the righteous judgement of God, that ye may be counted worthy the kingdom of God, for the which ye also suffer.

Matthew 10:41,42
He that receiveth a Prophet, in the name of a Prophet, shall have a Prophet's reward: and he that receiveth a righteous man, in the name of a righteous man, shall have the reward of a righteous man. And whosoever shall give unto one of these little ones to drink a cup of cold water only in the name of a Disciple, verily I say unto you, he shall not lose his reward.

God's anger is that by which he willeth the punishment of the creature offending.

Romans 1:18
For the wrath of God is revealed from heaven against all ungodliness, and unrighteousness of men, which withhold the truth in unrighteousness.

John 3:36
He that obeyeth not the Son, shall not see life, but the wrath of God abideth on him.

Thus much concerning the will of God; now followeth his omnipotence.

God's omnipotence is that by which he is most able to perform every work.

Matthew 19:26
With men this is impossible, but with God all things are possible.

Some things notwithstanding are here to be excepted. First, those things whose action argueth an impotence, as to lie, to deny his word.

Titus 1:2
Which God, that cannot lie, hath promised.

2 Timothy 2:13 ³
He cannot deny himself.

Secondly, such things as are contrary to the nature of God, as to destroy himself, and not to beget his Son from eternity. Thirdly, such things as imply contradiction. For God cannot make a truth false; or that which is when it is not, to be.

God's power may be distinguished into an absolute and actual power.

God's absolute power is that by which he can do more than he either doth or will do.

Matthew 3:9
I say unto you, God is able of these stones to raise up children to Abraham.

Philippians 3:21
According to the working, whereby he is able to subdue even all things to himself.

God's actual power is that by which he causeth all things to be, which he freely willeth.

Psalm 135:6
All things which God will, those he doth in heaven, and in earth, and in all depths.

Of God's Glory and Blessedness

Out of the former attributes, by which the true Jehovah is distinguished from a feigned God and from Idols, arise the glory of God and his blessedness.

God's glory or majesty is the infinite excellency of his most simple and most holy divine Nature.

Hebrews 1:3
Who being the brightness of his glory, and the engraved form of his person..

Nehemiah 9:5
Let them praise thy glorious name, O God, which excellest above all thanksgiving and praise.

By this we see, that God only can know himself perfectly.

John 6:46
Not that any man hath seen the Father, save he which is of God, he hath seen the Father.

1 Timothy 6:16
Who only hath immortality, and dwelleth in the light that none can attain unto, whom never man saw, neither can see.

Exodus 33:20
Thou canst not see my face.

Notwithstanding there is a certain manifestation of God's glory: partly more obscure, partly more apparent.

The more obscure manifestation is the vision of God's majesty in this life, by the eyes of the mind, through the help of things perceived by outward senses.

Isaiah 6:1
I saw the Lord sitting upon an high throne, and lifted up, and the lower parts thereof filled the Temple.

Exodus 33:22
And while my glory passeth by, I will put thee in a cleft of the Rock, and will cover thee with my hand while I pass by: after I will take away mine hand, and thou shalt see my back parts, but my face shall not be seen.

1 Corinthians 13:12
Now we see as through a glass darkly.

The more apparent manifestation of God is the contemplation of him in heaven face to face.

1 Corinthians 13:12
But then shall we see face to face.

Daniel 7:9,10
I beheld till the thrones were set up, and the ancient of days did sit, whose garment was white as snow...

God's blessedness is that by which God is in himself, and of himself, all-sufficient.

Genesis 17:1
I am God all-sufficient, walk before me, and be thou upright.

Colossians 2:9
For in him dwells all the fullness of the Godhead bodily.

1 Timothy 6:15
Which in due time he shall shew, that is blessed and Prince only.

Concerning the Persons of the Godhead

The persons are they which, subsisting in one Godhead, are distinguished by incommunicable properties.

1 John 5:7
There are three that bear record in heaven, the Father, the Word, and the Holy Ghost, and these three are one.

Genesis 19:24
Then Jehovah rained upon Sodom, and upon Gomorrah, brimstone, and fire from Jehovah in heaven.

John 1:1
In the beginning was the Word, and the Word was with God, and that Word was God.

They therefore are coequal, and are distinguished not by degree, but by order.

The constitution of a person is, when as a personal property, or the proper manner of subsisting is adjoined to the Deity, or the one divine nature.

Distinction of persons is that by which, albeit every person is one and the same perfect God, yet the Father is not the Son or the Holy Ghost, but the Father alone; and the Son is not the Father or the Holy Ghost, but the Son alone; and the Holy Ghost is not the Father or the Son, but the Holy Ghost alone: neither can they be divided, by reason of the infinite greatness of that most simple essence, which one and the same is wholly in the Father, wholly in the Son, and wholly in the Holy Ghost: so that in these there is diversity of persons, but unity in essence.

The communion of the persons, or rather union, is that by which each one is in the rest, and with the rest, by reason of the unity of the Godhead: and therefore every each one doth possess, love, and glorify another, and work the same thing.

John 14:10
Believest thou not that I am in the Father, and the Father is in me? the word that I speak unto you I speak not of myself, but the Father that dwelleth in me, he doth the works.

Proverbs 8:22-30
The Lord hath possessed me in the beginning of his way: I was before the works of old... Then was I with him as a nourisher, and I was daily his delight, rejoicing alway before him.

John 1:1
In the beginning was the Word, and the Word was with God, and that Word was God.

John 5:19
The Son can do nothing of himself, save that he seeth the Father do: for whatsoever things he doth, the same doth the Son also.

There be three persons: the Father, the Son, and the Holy Ghost.

Matthew 3:16,17
And Jesus, when he was baptized, came straight out of the water, and lo, the heavens were opened unto him, and John saw the Spirit of God descending like a dove, and lighting upon him: and lo, a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased.

The Father is a person without beginning, from all eternity begetting the Son.

Hebrews 1:3
Who being the brightness of the glory, and the engraved form of his person.

Psalm 2:7
Thou art my Son, this day have I begotten thee.

In the generation of the Son, these properties must be noted:

1. He that begetteth, and he that is begotten are together, and not one before another in time.
2. He that begetteth, doth communicate with him that is begotten, not some one part, but his whole essence.
3. The Father begot the Son, not out of himself, but within himself.

The incommunicable property of the Father is to be unbegotten, to be a Father, and to beget. He is the beginning of actions, because he beginneth every action of himself, effecting it by the Son and the Holy Ghost.

1 Corinthians 8:6
Yet unto us, there is but one God, which is the Father, of whom are all things, and we in him, and one Lord Jesus Christ, by whom are all things, and we by him.

Romans 11:36
For of him, and through him, and for him, are all things.

The other two persons have the Godhead, or the whole divine essence, of the Father by communication: namely, the Son and the Holy Ghost.

The Son is the second person, begotten of the Father from all eternity.

Hebrews 1:5
For unto which of the Angels said he at any time, Thou art my Son, this day begat I thee?

Colossians 1:15
Who is the image of the invisible God, the first borne of every creature.

John 1:14
And we saw the glory thereof, as the glory of the only begotten Son of the Father...

Romans 8:32
He who spared not his own Son...

Although the Son be begotten of his Father, yet nevertheless he is of and by himself very God: for he must be considered either according to his essence, or according to his filiation or Sonship. In regard of his essence, he is ɑυτοθɛος, that is, of and by himself very God: for the Deity which is common to all the three persons is not begotten. But as he is a person, and the Son of the Father, he is not of himself, but from another: for he is the eternal Son of his Father. And thus he is truly said to be "very God of very God."

For this cause he is said to be sent from the Father.

John 8:42
I proceeded forth, and came from God, neither came I of myself, but he sent me.

This sending taketh not away the equality of essence, and power, but declareth the order of the persons.

John 5:18
Therefore the Jews sought the more to kill him, not only because he had broken the Sabbath: but said also that God was his Father, and made himself equal with God.

Philippians 2:6
Who being in the form of God, thought it no robbery to be equal with God.

For this cause also he is "the Word of the Father," not a vanishing, but essential word, because as a word is, as it were, begotten of the mind, so is the Son begotten of the Father; and also, because he bringeth glad tidings from the bosom of his Father. See Nazianzen in his Oration of the Son, and Basil in his preface before John's Gospel.

The property of the Son is to be begotten.

His proper manner of working is to execute actions from the Father, by the Holy Ghost.

1 Corinthians 8:6
Our Lord Jesus Christ, by whom are all things, and we by him.

John 5:19
Whatsoever things he doth, the same doth the Son also.

The Holy Ghost is the third person, proceeding from the Father and the Son.

John 15:26
But when the Comforter shall come, whom I will send unto you from the Father, even the spirit of truth, which proceedeth of the Father, he shall testify of me.

Romans 8:9
But ye are not in the flesh, but in the spirit, seeing the spirit of God dwelleth in you. But if there be any that hath not the spirit of Christ he is not his.

John 16:13,14
But when the Spirit of truth shall come: he shall conduct you into all truth: for he shall not speak of himself, but whatsoever he heareth, he shall speak, and shall declare unto you such things as are to come. He shall glorify me, for he shall receive of mine, and shew it unto you.

And albeit the Father and the Son are two distinct persons, yet are they both but one beginning of the Holy Ghost.

What may be the essential difference betwixt "proceeding" and "begetting," neither the Scriptures determine, nor the Church knoweth.

The incommunicable property of the Holy Ghost is to proceed.

His proper manner of working is to finish an action, effecting it, as from the Father and the Son.

Of God's Works and His Decree

Thus far concerning the first part of Theology: the second followeth, of the works of God.

The works of God are all those which he doth out of himself, that is, out of his divine essence.

These are common to the Trinity, the peculiar manner of working always reserved to every person.

The end of all these is the manifestation of the glory of God.

Romans 11:36
For him are all things, to him be glory for ever.

The work, or action, of God is either his decree or the execution of his decree.

The decree of God is that by which God in himself hath necessarily, and yet freely, from all eternity determined all things.

Ephesians 1:4,11
As he hath chosen us in him before the foundation of the world.... In whom also we are chosen, when we were predestinated, according to the purpose of him, which worketh all things after the counsel of his own will.

Matthew 10:29
Are not two sparrows sold for a farthing, and not one of them falleth on the ground without your Father?

Romans 9:21
Hath not the potter power on the clay to make of the same lump one vessel to dishonour, and another to honour?

Therefore the Lord, according to his good pleasure, hath most certainly decreed every thing and action, whether past, present, or to come, together with their circumstances of place, time, means, and end.

Yea, he hath most justly decreed the wicked works of the wicked. For if he had nilled them, they should never have been at all. And albeit they, of their own nature, are and remain wicked; yet in respect of God's decree, they are some ways good: for there is not any thing absolutely evil.

1 Peter 3:17
For it is better (if the will of God be so) that ye suffer for well doing, than for evil doing.

The thing which in its own nature is evil, in God's eternal counsel is respectively good, in that it is some occasion and way to manifest the glory of God in his justice and his mercy.

God's foreknowledge is conjoined with his decree, and indeed is in nature before it: yet not in regard of God, but us: because knowledge goeth before the will and the effecting of a work. For we do nothing but those things that we have before willed, neither do we will any thing which we know not before.

God's foreknowledge in itself is not a cause why things are, but as it is conjoined with his decree. For things do not therefore come to pass, because that God did foreknow them: but because he decreed and willed them, therefore they come to pass.

The execution of God's decree is that by which all things in their time are accomplished which were foreknown or decreed, and that even as they were foreknown & decreed.

The same decree of God is the first and principal working cause of all things, which also is in order and time before all other causes. For with God's decree is always his will annexed, by the which he can will that which he hath decreed. And it were a sign of impotency to decree any thing which he could not will. And with God's will is conjoined an effectual power, by which the Lord can bring to pass whatsoever he hath freely decreed.

The first and principal cause, howbeit in itself it be necessary, yet it doth not take away freedom of will in election; or the nature and property of second causes; but only brings them into a certain order; that is, it directeth them to the determinate end, whereupon the effects and events of things are contingent or necessary, as the nature of the second cause is. So Christ according to his Father's decree died necessarily (Acts 17:3) but yet willingly (John 10:18, Matthew 26:53). And if we respect the temperature of Christ's body, he might have prolonged his life; and therefore in this respect may be said to have died contingently.

The execution of God's decree hath two branches; his operation, and his operative permission.

God's operation is his effectual producing of all good things, which either have being or moving or which are done.

God's operative permission is that by which he only permitteth one and the same work to be done of others, as it is evil; but as it is good, he effectually worketh the same.

Genesis 50:20
You indeed had purposed evil against me, but God decreed that for good, that he might, as he hath done this day, preserve his people alive.

Genesis 45:7
God hath sent me before you to preserve your posterity in this land.

Isaiah 10:5-7
Woe unto Asshur, the rod of my wrath, and the staff in their hands in mine indignation, I will give him a charge against the people of my wrath to take the spoil, and to take the prey, and to tread them under feet like the mire in the street. But he thinketh not so, neither doth his heart esteem it so: but he imagineth to destroy, and to cut off not a few nations.

God permitteth evil by a certain voluntary permission, in that he forsaketh the second cause in working evil. And he forsaketh his creature, either by detracting the grace it had, or not bestowing that which it wanteth.

Romans 1:26
For this cause God gave them up unto vile affections.

2 Timothy 2:25,26
Instructing them with meekness that are contrary minded, proving if God at anytime will give repentance, that they may know the truth; and that they may come to amendment out of the snare of the devil, which are taken of him at his will.

Neither must we think God herein unjust, who is indebted to none.

Romans 9:15 I will have mercy on him to whom I will shew mercy.

Yea it is in God's pleasure to bestow how much grace, and upon whom, he will.

Matthew 20:15
Is it not lawfull for me to doe as I will with mine owne?

That which is evil hath some respect of goodness with God: First, in that it is the punishment of sin: and punishment is accounted a moral good, in that it is the part of a just judge to punish sin. Secondly, as it is a mere action or act. Thirdly, as it is a chastisement, a trial of one's faith, martyrdom, propitiation for sin, as the death and passion of Christ (Acts 2:23, 4:24). And if we observe these caveats, God is not only a bare permissive agent in an evil work, but a powerful effector of the same; yet so, as he neither instilleth an aberration in the action, nor yet supporteth, or intendeth the same, but that he most freely suffereth evil, and best disposeth of it to his own glory. The like we may see in this similitude: Let a man spur forward a lame horse; in that he moveth forward, the rider is the cause; but that he halteth, he himself is the cause. And again, we see the sunbeams shining through a glass; where the light is from the sun, the color not from the sun but from the glass.

Of Predestination and Creation.

God's decree, inasmuch as it concerneth man, is called predestination: which is the decree of God, by the which he hath ordained all men to a certain and everlasting state: that is, either to salvation or condemnation, for his own glory.

1 Thessalonians 5:9
For God hath not appointed us unto wrath, but to obtain salvation by the means of our Lord Jesus Christ.

Romans 9:13,22
As it is written, I have loved Jacob, and hated Esau... What and if God would, to shew his wrath, and to make his power known, suffer with long patience the vessels of wrath prepared to destruction: and that he might declare the riches of his glory upon the vessels of mercy, which he hath prepared unto glory?

The means of accomplishing God's predestination are twofold: The creation, and the fall.

The creation, is that by which God made all things very good, of nothing; that is, of no matter which was before the creation.

Genesis 1:1
In the beginning God created the heaven...

God's manner of creating, as also of governing, is such, as that by his word alone, he without any instruments, means, assistance, or motion, produced all sorts of things: For to will any thing with God, is both to be able and to perform it.

Hebrews 11:3
By faith we understand, that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear.

Psalm 148:5
Let them praise the name of the Lord, for he commanded, and they were created.

The goodness of the creature is a kind of excellency, by which it was void of all defect, whether punishment or fault.

The creation is of the world, or inhabitants in the world.

The world is a most beautiful palace, framed out of a deformed substance, and fit to be inhabited.

The parts of the world, are the heavens and earth.

The heavens are threefold: the first is the air, the second the sky, the third an invisible and incorporeal essence, created to be the seat of all the blessed, both men and angels. This third heaven is called Paradise (2 Corinthians 12:4).

The inhabitants of the world are reasonable creatures, made according to God's own image; they are either angels or men.

Genesis 1:26 ¹
Furthermore, God said, Let us make man in our own image, according to our likeness.

Job 1:6
When the children of God came and stood before the Lord, Satan came also among them.

The image of God is the goodness of the reasonable creature, resembling God in holiness.

Ephesians 4:24
And put on the new man, which after God is created in righteousness and true holiness.

Of Angels.

The Angels, each of them being created in the beginning, were settled in an upright state. In whom these things are to be noted: First, their nature. Angels are spiritual and incorporeal essences.

Hebrews 2:16
For he in no sort took the Angels, but he took the seed of Abraham.

Hebrews 1:7
And of the Angels, he saith, He maketh the spirits his messengers, and his Ministers a flame of fire.

Secondly, their qualities. First, they are wise:

2 Samuel 14:17
My Lord the king is even as an Angel of God in hearing good and bad.

They are of great might:

2 Thessalonians 1:7
When the Lord Jesus shall shew himself from heaven with his mighty Angels.

2 Samuel 24:17 David saw the Angel that smote the people.

2 Kings 19:35
The same night the Angel of the Lord went out and smote in the camp of Ashur, an hundred, fourscore, and five thousand.

They are swift and of great agility:

Isaiah 6:6
Then flew one of the Seraphims unto me with an hot coal in his hand.

Daniel 9:21
The man Gabriel whom I had seen before in a vision, came flying and touched me.

This is the reason why the Cherubims in the Tabernacle were painted with wings.

They are innumerable:

Genesis 32:1
Now Jacob went forth on his journey; and the Angels of God met him.

Daniel 7:10
Thousand thousands ministered unto him, and ten thousand thousands stood before him.

Matthew 26:53
Thinkest thou I cannot pray to my Father, and he will give me more than twelve legions of angels?

Hebrews 12:22
To the company of innumerable angels.

They are in the highest heaven, where they ever attend upon God, and have society with him:

Matthew 18:10
In heaven their Angels always behold the face of my Father which is in heaven.

Psalm 68:17
The chariots of God are twenty thousand thousand Angels, and the Lord is among them.

Mark 12:25
But are as Angels in heaven.

That there are degrees of Angels, it is most plain:

Colossians 1:16
By him were all things created, which are in heaven, and in earth, things visible and invisible: whether they be thrones, or dominions, or principalities, or powers.

Romans 8:38
Neither angels, nor principalities, nor powers...

1 Thessalonians 4:16
The Lord shall descend with the voice of the Archangel, and with the trumpet of God.

But it is not for us to search who, or how many be of each order; neither ought we curiously to inquire how they are distinguished, whether in essence, gifts, or offices:

Colossians 2:18
Let no man at his pleasure bear rule over you by humbleness of mind, and worshipping of Angels, advancing himself in those things which he never saw.

Their office is partly to magnify God, and partly to perform his commandments:

Psalm 103:20,21
Praise the Lord, ye his Angels that excel in strength, that do his commandment in obeying the voice of his word. Praise the Lord, all ye his hosts, ye his servants that do his pleasure.

Finally, the establishing of some Angels in that integrity in which they were created.

Of Man and the State of Innocence.

Man, after he was created of God, was set in an excellent state of innocence. In this state seven things are chiefly to be regarded.

I. The Place

The garden of Eden, that most pleasant garden:

Genesis 2:15
Then the Lord took the man, and put him into the garden of Eden.

II. The Integrity of Man's Nature

Which was "created in righteousness and true holiness," Ephesians 4:24. This integrity hath two parts.

The first is wisdom, which is a true and perfect knowledge of God and of his will, inasmuch as it is to be performed of man; yea, and of the counsel of God in all his creatures.

Colossians 3:10
And have put on the new man, which is renewed in knowledge, after the image of him that created him.

Genesis 2:19
When the Lord God had formed on the earth every beast of the field, and every soul of the heaven, he brought them unto the man, to see how he would call them: for howsoever the man called the living creature, so was the name thereof.

The second is justice, which is a conformity of the will, affections, and powers of the body to do the will of God.

III. Man's Dignity

Consisting of four parts. First, his communion with God. By which, as God rejoiced in his own image, so likewise man did fervently love God: this is apparent by God's familiar conference with Adam:

Genesis 1:29
And God said, Behold, I have given unto you every herb bearing seed... that shall be to you for meat.

Secondly, his dominion over all the creatures of the earth, Genesis 2:19 (above) and:

Psalm 8:6
Thou hast made him Lord over the works of thine hands, & hast set all things under his feet...

Thirdly, the decency and dignity of the body; in which, though naked, as nothing was unseemly, so was there in it imprinted a princely majesty.

Psalm 8:5 ¹
Thou hast made him little lower than God, and crowned him with glory and worship.

Genesis 2:25
They were both naked, & neither ashamed.

1 Corinthians 12:23
Upon those members of the body, which we think most unhonest, put we more honesty on: and our uncomely parts have more comeliness on.

Fourthly, labour of the body without pain or grief.

Genesis 3:17,19
Because thou hast obeyed the voice of thy wife... cursed is the earth for thy sake, in sorrow shalt thou eat of it all the days of thy life...

IV. Subjection to God

Whereby man was bound to perform obedience to the commandment of God: which are two. The one was concerning the two trees; the other the observation of the Sabbath.

God's commandment concerning the trees was ordained to be a proof and trial of man's obedience. It consisteth of two parts: the first is the giving of the tree of life, that as a sign, it might confirm to man his perpetual abode in the garden of Eden, if still he persisted in his obedience.

Revelation 2:7
To him that overcometh, will I give to eat of the tree of life, which is in the midst of the Paradise of God.

Proverbs 3:18
She is a tree of life to them which lay hold on her: and blessed is he that retaineth her

The second is the prohibition to eat of the tree of the knowledge of good and evil, together with a combination of temporal and eternal death, if he transgressed this commandment.

Genesis 2:17
Of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof, thou shalt die the death.

This was a sign of death, and had his name of the event, because the observation thereof would have brought perpetual happiness, as the violation gave experience of evil, that is, of all misery, namely of punishment and of guiltiness of sin.

God's commandment concerning the observation of the Sabbath is that by which God ordained the sanctification of the Sabbath.

Genesis 2:3
God blessed the seventh day, and sanctified it.

V. His Calling

Which is the service of God, in the observation of his commandments, and the dressing of the garden of Eden.

Proverbs 16:4
God made all things for himself.

Genesis 2:15
He placed him in the garden of Eden to dress and keep it.

VI. His Diet

Was the herbs of the earth, and fruit of every tree, except the tree of the knowledge of good and evil.

Genesis 1:29
And God said, behold, I have given unto you every herb bearing seed, which is upon all the earth, and every tree, wherein is the fruit of a tree bearing seed, that shall be to you for meat.

Genesis 2:17
But of the tree of knowledge of good and evil, thou shalt not eat.

VII. His Free Choice

Both to will and perform the commandment concerning the two trees, and also to neglect and violate the same. Whereby we see that our first parents were indeed created perfect, but mutable: for so it pleased God to prepare a way to the execution of his decree.

Of Sin and the Fall of Angels

The fall is a revolting of the reasonable creature from obedience to sin.

Sin is the corruption, or rather deprivation, of the first integrity. More plainly, it is a falling or turning from God, binding the offender by the course of God's justice to undergo the punishment.

Here a doubt may be moved whether sin be a thing existing or not. The answer is this: Of things which are, some are positive, other privative. Things positive are all substances, together with those their properties, powers, inclinations and affections, which the Lord hath created and imprinted in their natures. The thing is called privative which granteth or presupposeth the absence of some such thing as ought to be in a thing. Such a thing is sin, which properly and of itself is not anything created and existing; but rather the absence of that good which ought to be in the creature: and though it be inherent in things positive as a privation, yet it is always to be distinguished from them.

Sin hath two parts: A defect, or impotency; and disorder.

Impotency is nothing else but the very want or loss of that good which God hath ingrafted in the nature of his creature.

Disorder is the confusion or disturbance of all the powers and actions of the creature.

The fall was effected on this manner. First, God created his reasonable creatures good indeed, but withal changeable, as we have shewed before. For to be unchangeably good is proper to God alone. Secondly, God tried their obedience in those things about which they were conversant.

Deuteronomy 13:3
Thou shalt not hearken to the words of that Prophet, or unto that dreamer of dreams: for the Lord your God proveth you, to know whether you love the Lord your God, with all your heart, and with all your soul.

Thirdly, in this trial God doth not assist them with new grace to stand, but for just causes forsaketh them. Lastly, after God hath forsaken them, and left them to themselves, they fall quite from God: no otherwise than when a man staying up a staff on the ground, it standeth upright; but if he never so little withdraw his hand, it falleth of itself.

The fall is of men and angels.

The fall of angels is that by which the understanding, pointing out a more excellent estate, and of its own accord approving thereof, and the will choosing the same as pleasing unto it (their nature in the meanwhile remaining fit to make choice either of the contrary, or of divers objects) they are the sole authors of their fall from God.

2 Peter 2:4
If God spared not the angels which sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation...

Jude 6
The angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains...

John 8:44
He was a murderer from the beginning, and continued not in the truth: for there is no truth in him.

In the fall of angels, consider: First, their corruption, arising from the fall; which is the deprivation of their nature, and is either that fearful malice and hatred, by which they set themselves against God, or their insatiable desire to destroy mankind; to the effecting whereof, they neglect neither force nor fraud.

1 John 3:8
He that committeth sin is of the devil, because the devil sinned from the beginning. For this cause was the Son of God revealed, to dissolve the works of the devil.

1 Peter 5:8
Your adversary the devil goeth about like a roaring lion, seeking whom he may devour.

Ephesians 6:12
You strive not against flesh and blood, but against principalities and powers, and worldly governors; the princes of darkness of this world, against spiritual wickedness, which are in supercelestial things.

Secondly, their degree, and diversity: for of these angels, one is chief, and the rest attendants. The chief is Beelzebub, prince of the rest of the devils and the world, far above them all in malice.

Matthew 25:41
Away from me ye cursed into everlasting fire, prepared for the devil and his angels.

2 Corinthians 4:4
Whose minds the god of this world hath blinded.

Revelation 12:7
And there was war in heaven, Michael, and his angels fought with the dragon, and the dragon and his angels fought.

Ministering angels are such as wait upon the devil, in accomplishing his wickedness.

Thirdly, their punishment. God, after their fall, gave them over to perpetual torments, without any hope of pardon. Jude 6 (above) and:

2 Peter 2:4
God spared not the angels that had sinned, but cast them down into hell, and delivered them into chains of darkness, to be kept unto damnation.

This he did: First, to admonish men, what great punishment they deserved. Secondly, to shew that grievous sins must more grievously be punished.

The fall of angels was the more grievous, because both their nature was more able to resist, and the devil was the first founder of sin.

Their punishment is easier, or more grievous.

Their easier punishment is double. The first is their dejection from heaven.

2 Peter 2:4
God cast the angels that sinned into hell.

The second is the abridging and limitation of their power.

Job 1:12
The Lord said unto Satan, Behold, all that he hath is in thine hand, only upon him lay not thine hand.

The more grievous pain is that torment in the deep, which is endless and infinite, in time and measure.

Luke 8:31
And they besought him, that he would not command them to go down into the deep.

Of Man's Fall and Disobedience

Adam's fall was his willing revolting to disobedience by eating the forbidden fruit. In Adam's fall, we may note the manner, greatness, and fruit of it.

I. The Manner

The manner of Adam's fall was on this sort: First, the devil, having immediately before fallen himself, insinuateth unto our first parents that both the punishment for eating the forbidden fruit was uncertain, and that God was not true in his word unto them. Secondly, by this legerdemain, he blinded the eyes of their understanding. Thirdly, being thus blinded, they begin to distrust God, and to doubt of God's favour. Fourthly, they thus doubting, are moved to behold the forbidden fruit. Fifthly, they no sooner see the beauty thereof, but they desire it. Sixthly, that they may satisfy their desire, they eat of the fruit, which by the hands of the woman was taken from the tree: by which act they become utterly disloyal to God. See Genesis 3:1-8.

Thus without constraint, they willingly fall from their integrity; God upon just causes leaving them to themselves, and freely suffering them to fall. For we must not think that mans fall was either by chance, or God not knowing of it; or barely winking at it, or by his bare permission, or against his will: but rather miraculously, not without the will of God, and yet without all approbation of it.

II. The Greatness

The greatness of this transgression must be esteemed, not by the external object, or the baseness of an apple, but by the offence it containeth against God's majesty. This offence appeareth by many trespasses committed in that action:

1. Doubting of God's word
2. Want of faith; for they believe not God's threatening, "In that day ye eat thereof, you shall die the death"; but being bewitched with the devil's promise, "ye shall be like Gods," they cease to fear God's punishment, and are inflamed with a desire of greater dignity.
3. Their curiosity, in forsaking God's word, and seeking other wisdom.
4. Their pride, in seeking to magnify themselves, and to become like God.
5. Contempt of God, in transgressing his commandments against their own conscience.
6. In that they prefer the devil before God.
7. Ingratitude, that inasmuch as in them lieth, they expel God's spirit dwelling in them, and despise that everlasting blessed union.
8. They murder both themselves and their progeny.

III. The Fruit

The fruit or effects. Out of this corrupt state of our first parents, arose the state of infidelity or unbelief, whereby God hath included all men under sin, that he might manifest his mercy in the salvation of some, and his justice in the condemnation of others.

Romans 11:32
God hath shut up all men in unbelief, that he might have mercy on all.

Galatians 3:22
The Scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe.*

In this state, we must consider sin and the punishment of sin. Sin is three-fold.

The first is the participation of Adam's both transgression and guiltiness, whereby in his sin, all his posterity sinned.

Romans 5:12
As by one man sin entered into the world, and by sin death: so death entered upon all men, in that all men have sinned.

The reason of this is ready. Adam was not then a private man, but represented all mankind, and therefore look what good he received from God, or evil elsewhere, both were common to others with him

1 Corinthians 15:22
As in Adam all men die, so in Christ all men rise again.

Again, when Adam offended, his posterity was in his loins, from whom they should by the course of nature issue: and therefore take part of the guiltiness with him.

Hebrews 7:9,10
And to say as the thing is, Levi... payed tithes to Melchizedec: for he was yet in the loins of his father Abraham, when Melchizedec met him.*

Of Original Sin

Out of the former transgression ariseth another, namely original sin, which is corruption engendered in our first conception, whereby every faculty of soul and body is prone and disposed to evil.

Psalm 51:5
I was born in iniquity, and in sin hath my mother conceived me.

See Genesis 6:5.

Titus 3:3
We ourselves were in times past unwise, disobedient, deceived: serving the lusts and divers pleasures, living in maliciousness and envy, hateful, and hating one another.

Hebrews 12:1
Let us cast away every thing that presseth down, and the sin that hangeth so fast on.

By this we see that sin is not a corruption of man's substance, but only of faculties: otherwise neither could men's souls be immortal, nor Christ take upon him man's nature.

All Adam's posterity is equally partaker of this corruption: the reason why it sheweth not itself equally in all is because some have the spirit of sanctification, some the spirit only to bridle corruption, some neither.

The propagation of sin from the parents to the children is either because the soul is infected by the contagion of the body, as a good ointment by a fusty vessel; or because God, in the very moment of creation and infusion of souls into infants, doth utterly forsake them. For as Adam received the image of God, both for himself and others, so did he lose it for himself and others.

But whereas the propagation of sin is as a common fire in a town, men are not so much to search how it came, as to be careful how to extinguish it.

That we may the better know original sin in the several faculties of man's nature, three circumstances must be considered.

1. How much of God's image we yet retain.
2. How much sin man received from Adam.
3. The increase thereof afterward.

In the Mind

The remnant of God's image is certain notions concerning good & evil: as, that there is a God, and that the same God punisheth transgressions; that there is an everlasting life; that we must reverence our superiors, and not harm our neighbours. But even these notions, they are both general and corrupt, and have none other use, but to bereave man of all excuse before God's judgement seat.

Romans 1:19,20
That which may be known concerning God, is manifest in them: for God hath shewed it unto them. For the invisible things of him, that is, his eternal power and Godhead, are seen by the creation of the world, being considered in his works, to the intent they should be without excuse.

Men's minds received from Adam:

I. Ignorance

Namely a want, or rather a deprivation of knowledge in the things of God, whether they concern his sincere worship, or eternal happiness.

1 Corinthians 2:14
The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned.

Romans 8:7
The wisdom of the flesh is enmity to God, for it is not subject to the law of God, neither indeed can be.

II. Impotency

Whereby the mind of itself is unable to understand spiritual things, though they be taught.

Luke 24:45
Then opened he their understanding, that they might understand the Scriptures.

2 Corinthians 3:5
Not that we are sufficient of ourselves, to think anything as of ourselves: but our sufficiency is of God.

III. Vanity

In that the mind thinketh falsehood truth, and truth falsehood.

Ephesians 4:17
Walk no more as other Gentiles, in the vanity of your understanding.

1 Corinthians 1:21,23
It pleased God by the foolishness of preaching, to save those which believe... We preach Christ crucified, to the Jews a stumbling block, but to the Grecians foolishness.

Proverbs 14:12
There is a way which seemeth good in the eyes of men, but the end thereof is death.

IV. A Natural Inclination

A natural inclination only to conceive and devise the thing which is evil.

Genesis 6:5
The Lord saw that the wickedness of men was great upon earth, and all the imaginations of the thoughts of the heart were only evil continually...

Jeremiah 4:22
They are wise to do evil, but to do well they have no knowledge.

Hence it is apparent that the original, and as I may say, the matter of all heresies, is naturally ingrafted in man's nature. This is worthy the observation of students in divinity.

The increase of sin in the understanding is:

I. A Reprobate Sense

When God withdraweth the light of nature:

John 12:40
He hath blinded their eyes, and hardened their hearts, lest they should see with their eyes, and understand with their hearts, and I should heal them, and they be converted.

Romans 1:28
As they regarded not to know God, so God delivered them up unto a reprobate mind, to do those things which are not convenient.

II. The Spirit of Slumber

Romans 11:8
God hath given them the spirit of slumber...

III. A Spiritual Drunkenness

Isaiah 29:9
They are drunken, but not with wine, they stagger, but not with strong drink.

IV. Strong Illusions.

2 Thessalonians 2:11
God shall send them strong illusions, and they shall believe lies.

In the Conscience

The remnant of God's image in the conscience is an observing and watchful power, like the eye of a keeper, reserved in man partly to reprove, partly to repress the unbridled course of his affections.

Romans 2:15
Which shew the effect of the law written in their hearts, their conscience also bearing witness, and their thoughts accusing one another, or excusing.

That which the conscience hath received of Adam is the impureness thereof.

Titus 1:15
To them that are defiled and unbelieving nothing is pure, but even their minds and consciences are defiled.

This impurity hath three effects:

I. To Excuse Sin

As, if a man serve God outwardly, he will excuse and cloak his inward impiety.

Mark 10:19,20
Thou knowest the commandments, Thou shalt not... Then he answered, and said, Master all these things have I observed from my youth.

Again, it excuseth intents not warranted in Gods word.

1 Chronicles 13:9
When they came to the threshing floor of Chidon, Uzza put forth his hand to hold the Ark, for the oxen did shake it.

II. To Accuse and Terrify for Doing Good

This we may see in superstitious idolaters, who are grieved when they omit to perform counterfeit and idolatrous worship to their gods.

Colossians 2:21,22
Touch not, taste not, handle not, which all perish with using, and are after the commandments and doctrines of men.

Isaiah 29:13
And their fear toward me was taught them by the precepts of men.

III. To Accuse and Terrify for Sin

Genesis 50:15
When Joseph's brethren saw that their father was dead, they said, It may be that Joseph will hate us, and will pay us again all the evil which we did unto him.

John 8:9
And when they heard it, being accused by their own consciences, they went out one by one.

1 John 3:20
If our heart condemn us, God is greater then our heart.

Though the conscience shall accuse a man truly, yet that will not argue any holiness in it: which appeareth, in that Adam in his innocency had a good, yet not accusing conscience.

Impureness increased in the conscience, is first such a senseless numbness, as that it can hardly accuse man of sin.

Ephesians 4:19
Who being past feeling have given themselves to wantonness, to work all uncleanness, even with greediness.

1 Timothy 4:2
Having their consciences burned with an hot iron.

This senselessness springeth from a custom in sinning.

1 Samuel 25:37
Then in the morning when the wine was gone out of Nabal, his wife told him those words, and his heart died within him, and he was like a stone.

Second, some grievous horror, and terror of the conscience.

Genesis 4:13-14
My punishment is greater then I can bear... Behold thou hast cast me this day from the earth, and from thy face shall I be hid.

The symptoms of this disease are blasphemies, trembling of body, fearful dreams.

Acts 24:25 ¹
And as he disputed of righteousness, and temperance, and the judgment to come, Felix trembled...

Daniel 5:6
Then the King's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against the other.

In the Will

In the will, the remnant of God's image is a free choice. First, in every natural action, belonging to each living creature, as to nourish, to engender, to move, to perceive. Secondly, in every human action, that is, such as belong to all men; and therefore man hath free-will in outward actions, whether they concern manners, a family, or the common-wealth, albeit, both in the choice and refusal of them, it be very weak.

Romans 2:14
The Gentiles which have not the law, by nature do those things which are of the law.

The will received:

I. An Impotence

Whereby it cannot will, or so much as lust after that, which is indeed good; that is, which may please, and be acceptable to God.

1 Corinthians 2:14
The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him: neither can he know them, because they are spiritually discerned.

Romans 5:6
Christ, when we were yet of no strength, at his time died for the ungodly.

See 2 Timothy 2:26.

Philippians 2:13
It is God which worketh in you both the will and the deed, even of his good pleasure.

II. An Inward Rebellion

Whereby it utterly abhorreth that which is good, desiring and willing that alone which is evil.

By this it appeareth that the will is no agent, but a mere patient in the first act of conversion to God; and that by itself it can neither begin that conversion, or any other inward and sound obedience due to God's law.

That which the affections receive is a disorder, by which they therefore are not well affected, because they eschew that which is good, and pursue that which is evil.

Galatians 5:24
They that are Christ's, have crucified the flesh with the affections and lusts thereof.

Romans 1:26
Therefore God gave them over to filthy lusts.

1 Kings 22:8
The king of Israel said unto Jehosaphat Yet is there one of whom thou mayest take counsel, but him I hate...

1 Kings 21:4
Therefore Achab came home to his house discontented and angry for the word which Nabal spake unto him, and he laid himself on his bed, turning away his face lest he should eat meat.

In the Body

That which the body hath received is:

I. Fitness to Begin Sin

This doth the body in transporting all objects and occasions of sin to the soul.

Genesis 3:6
The woman seeing that the tree was good for meat, and pleasant to the eyes... took of the fruit thereof, and did eat.

II. Fitness to Execute Sin

A fitness to execute sin, so soon as the heart hath begun it.

Romans 6:13, 19
Neither give your members as weapons of injustice to sin... As you have given your members as servants to uncleanness and iniquity, to commit iniquity...

Of Actual Sin

After original sin in Adam's posterity, actual transgression taketh place. It is either inward or outward.

Inward Sin

Inward is of the mind, will, and affections.

Of the Mind

The actual sin of the mind is the evil thought or intent thereof, contrary to Gods law. Examples of evil thoughts, God (the only knower of the heart) hath in divers places set down in his word.

I. That there is no God.

Psalm 10:4
The wicked is so proud, that he seeketh not for God, he thinketh always there is no God.

Psalm 14:1
The fool saith in his heart, there is no God.

II. That there is neither providence nor presence of God in this world.

Psalm 10:11, 13
He saith in his heart, God hath forgotten: he hideth away his face and will never see... Wherefore doth the wicked contemn God? he saith in his heart, thou wilt not regard.

III. It imagineth safeguard to itself from all perils.

Psalm 10:6
He saith in his heart, I shall never be moved nor be in danger.

Revelation 18:7
She saith in her heart, I sit being a Queen, and am no widow, and shall see no mourning.

IV. It esteemeth itself more excellent than others.

Revelation 18:7
I sit as a Queen.

Luke 18:11,12
The Pharisee standing thus prayed to himself, I thank thee, O God, that I am not as other men, extortioners, unjust, adulterers, nor yet as this Publican... I fast twice in the week, and give tithe of all my possessions.

V. That the Gospel of God's kingdom is mere foolishness.

1 Corinthians 2:14
The natural man perceiveth not the things of the spirit of God, for they are foolishness unto him.

VI. To think uncharitably and maliciously of such as serve God sincerely.

Matthew 12:24
When the Pharisees heard that, they said, he casteth not out devils, but by the prince of devils.

Psalm 74:8
They said in their hearts, Let us destroy them altogether.

VII. To think the day of death far off.

Isaiah 28:15
Ye have said, we have made a covenant with death, and with hell wee are at agreement, though a scourge run over us, and pass through, it shall not come at us.

VIII. That the pains of hell may be eschewed.

In the place before mentioned, they say, "With hell have we made agreement."

IX. That God will defer his both particular and last general coming to judgement.

Luke 12:19
I will say unto my soul, Soul thou hast much goods laid up for many years...

Luke 12:45
If that servant say in his heart, My master will defer his coming...

Many carnal men pretend their good meaning: but when God openeth their eyes, they shall see these rebellious thoughts rising in their minds, as sparkles out of a chimney.

Of the Will and Affections

The actual sin of both will and affection, is every wicked motion, inclination, and desire.

Galatians 5:17
The flesh lusteth against the spirit.

Outward Sin

An actual outward sin is that, to the committing whereof, the members of the body do together with the faculties of the soul concur. Such sins as these are infinite.

Psalm 40:12
Innumerable troubles have compassed me, my sins have taken such hold on me, that I am not able to look up, yea, they are more in number than the hairs of my head.

Degrees in Committing a Sin

Actual sin is of omission or commission. Again, both these are in words or deeds.

In the sin of commission, observe these two points: the degrees in committing a sin, and the difference of sins committed.

The degrees are in number four.

James 1:14,15
Every man is tempted, when he is drawn away by his own concupiscence, and is enticed: then when lust hath conceived, it bringeth forth sin; and sin when it is finished, bringeth forth death.

Temptation

The first degree is temptation, whereby man is allured to sin. This doth Satan by offering to the mind that which is evil.

John 13:2
The devil had now put into the heart of Judas Iscariot, Simon's son to betray him.

Acts 5:3
Peter said to Ananias, Why hath Satan filled thine heart that thou shouldest lie...

1 Chronicles 21:1
And Satan stood up against Israel, and provoked David to number Israel.

This is also effected upon occasion of some external object, which the senses perceive.

Job 31:1
I have made a covenant with mine eyes, why then should I look upon a maid?

Temptation hath two parts: abstraction, and inescation.

Abstraction

Abstraction is the first cogitation of committing sin, whereby the mind is withdrawn from God's service, to the which it should be always ready pressed.

Luke 10:27
Thou shalt love the Lord thy God, with all thy heart, and all thy soul, with all thy thought.

Inescation

Inescation is that whereby an evil thought conceived, and for a time retained in the mind by delighting the will and affections, doth as it were, lay a bait for them to draw them to consent.

Conception

The second degree, is conception, which is nothing else but a consent and resolution to commit sin.

Psalm 7:14
He shall travel with wickedness, he hath conceived mischief, but he shall bring forth a lie.

Birth

The third degree, is the birth of sin, namely, the committing of sin, by the assistance both of the faculties of the soul, and the powers of the body.

Perfection

The fourth degree, is perfection, when sin being by custom perfect, and as it were ripe, the sinner reapeth death, that is, damnation.

This appeareth in the example of Pharaoh: wherefore custom in any sin is fearful.

Differences of Sins Committed

Sin actually committed, hath five differences.

To Consent With an Offender

First, to consent with an offender, and not actually to commit sin.

Ephesians 5:11
Have no fellowship with the unfruitful works of darkness, but reprove them rather.

This is done three manner of ways.

I. When a man in judgement somewhat alloweth the sin of another.

Numbers 20:10,12
Moses and Aaron gathered the congregation together before the rock, and Moses said unto them, Hear now ye rebels: shall we bring you water out of the rock? ...The Lord spake to Moses and Aaron, because ye believed me not, to sanctify me in the presence of the childing of Israel, therefore ye shall not bring the congregation into the land which I have given them.*

II. When the heart approveth in affection and consent. Hither may we refer both the ministers and the magistrates concealing and winking at offenses.

1 Samuel 2:23
Eli said, Why do ye such things? for of all this people I hear evil of you. Do no more my sons.

Now that Eli's will agreeth with his sons' sins, it is manifest:

1 Samuel 2:29
Thou honourest thy children above me.

III. In deed; by counsel, presence, enticement.

Romans 1:31
They do not only do the same, but also favour them that do them.

Mark 6:25,26
She said unto her mother, What shall I ask? and she said, John Baptist's head.

Acts 22:20
When the blood of thy Martyr Steven was shed, I also stood by, and consented unto his death, and kept the clothes of them that slew him.

To Sin Ignorantly

The second difference is to sin ignorantly, as when a man doth not expressly and distinctly know whether that which he doth be a sin or not, or if he know it, doth not acknowledge and mark it.

1 Timothy 1:13
I was before a blasphemer, and a persecutor, and an oppressor: but I was received to mercy, for I did it ignorantly through unbelief.

Numbers 35:22-24
If he punished him unadvisedly, and not of hatred, or cast upon him any thing without laying of wait or any stone (whereby he might be slain) and saw him not, or caused it to fall upon him, and he die, and was not his enemy, neither sought him any harm: then the congregation shall judge between the slayer, and the avenger of blood, according to these laws.

1 Corinthians 4:4
I know nothing by my self, yet am I not thereby justified.

Psalm 19:12 ¹
Cleanse me from my secret sins.

To Sin of Infirmity

The third difference is to sin upon knowledge, but yet of infirmity, as when a man fearing some imminent danger, or amazed at the horror of death, doth against his knowledge deny that truth which otherwise he would acknowledge and embrace. Such was Peter's fall, arising from the over-much rashness of the mind, mingled with some fear.

Thus men offend, when the flesh and inordinate desires so overrule the will and every good endeavour that they provoke man to that which he from his heart detesteth.

Romans 7:19
I do not the good thing which I would, but the evil which I would not, that do I.

To Sin Presumptuously

The fourth difference is presumptuous sinning upon knowledge.

Psalm 19:13
Keep thy servant from presumptuous sins: let them not reign over me.

Hitherto belongeth:

I. Every sin committed with an high hand, that is, in some contempt of God.

Numbers 15:30
The person that doth presumptuously... shall be cut off from amongst his people: because he hath despised the word of the Lord, and hath broken his commandment.

II. Presumption of God's mercy in doing evil.

Ecclesiastes 8:11
Because sentence against an evil work is not executed speedily, therefore the heart of the children of men is fully set in them to do evil.

Romans 2:4
Despisest thou the riches of his bountifulness... not knowing that the bountifulness of God leadeth thee to repentance.

To Sin With Malice

The fifth difference is to sin upon knowledge and set malice against God, and to this is the sin against the Holy Ghost referred.

Of the Common Punishment of Sin

Hitherto we have treated of sin, wherewith all mankind is infected: in the next place succeedeth the punishment of sin, which is threefold.

In This Life

The first is in this life, and that divers ways.

I. The Body

The first concerneth the body, either in the provision with trouble for the things of this life (Genesis 3:17) or a proneness to diseases:

Matthew 9:2
Son, be of good comfort, thy sins be forgiven thee.

John 5:14
Behold, thou art made whole, sin no more, lest a worse thing fall upon thee.

Deuteronomy 28:21-22
The Lord shall make the pestilence cleave unto thee, until he hath consumed thee from the land.

Or shame of nakedness (Genesis 3:7), or in women pains in child-birth:

Genesis 3:16
Unto the woman he said, I will greatly increase thy sorrows, and conceptions: in sorrow shalt thou bring forth children.

II. The Soul

The soul is punished with trembling of conscience, care, trouble, hardness of heart, and madness.

Deuteronomy 28:28
The Lord shall smite thee with madness, and with blindness, and with a stonying of heart.

III. The Whole Man

The whole man is punished:

With fearful subjection to the regiment of Satan.

Colossians 1:13
Which freed us from the power of darkness, and translated us into the kingdom of his beloved Son.

Hebrews 2:14
He also himself took part with them, that he might destroy through death, him that had power of death, that is the devil.

A separation from the fellowship of God, and trembling at his presence.

Ephesians 4:18
Having their cogitation darkened, and being strangers from the life of God.

Genesis 3:10
I heard thy voice in the garden, and was afraid, because I was naked, therefore I hid myself.

IV. A Man's Goods

Upon a man's goods, divers calamities and damages.

Deuteronomy 28:29
Thou shalt ever be oppressed with wrong, and be pouled, and no man shall succour thee.

To this place may be referred distinction of Lordships: and of this cometh a care to enlarge them, and bargaining with all manner of civil servitudes.

V. Authority Over Creation

The loss of that lordly authority, which man had over all creatures; also their vanity, which is not only a weakening, but also a corrupting of that excellency of the virtues and powers which God at the first put into them.

Romans 8:20-21
The creature is subject to vanity, not of its own will, but by reason of him, which hath subdued it under hope.

VI. Infamy

In a man's name, infamy and ignominy sometimes after his death. See Jeremiah 24:6.

At Death

The second is at the last gasp, namely, death, or a change like unto death.

Romans 6:23
The wages of sin is death.

After This Life

The third is after this life, even eternal destruction from God's presence, and his exceeding glory.

2 Thessalonians 1:9
Who shall be punished with everlasting perdition from the presence of God, and the glory of his power.

Of Election, and of Jesus Christ the Foundation Thereof

Predestination hath two parts: election and reprobation.

1 Thessalonians 5:9
God hath not appointed us to wrath, but to obtain salvation by the means of our Lord Jesus Christ.

Election is God's decree, whereby on his own free will he hath ordained certain men to salvation, to the praise of the glory of his grace.

Ephesians 1:4-6
He hath chosen us in him, before the foundation of the world, according to the good pleasure of his will, to the praise of the glory of his grace.

This decree is that book of life wherein are written the names of the Elect.

Revelation 20:12
Another book was opened, which is the book of life, and the dead were judged of those things, that were written in the books according to their works.

2 Timothy 2:19 ¹
The foundation of God remaineth sure, and hath this seal, the Lord knoweth who are his.

The execution of this decree is an action by which God, even as he purposed with himself, worketh all those things effectually which he decreed for the salvation of the Elect. For they whom God elected to this end, that they should inherit eternal life, were also elected to those subordinate means, whereby, as by steps, they might attain this end: and without which it were impossible to obtain it.

Romans 8:29-30
Those which he knew before, he also predestinated to be made like to the image of his Son, that he might be the firstborn amongst many brethren: Moreover, whom he predestinated, them he called, whom he called, them he justified, and whom he justified, them also he glorified.

There appertain three things to the execution of this decree. First, the foundation. Secondly, the means. Thirdly, the degrees.

The foundation is Christ Jesus, called of his Father from all eternity, to perform the office of the Mediator, that in him all those which should be saved, might be chosen.

Hebrews 5:5
Christ took not to himself this honor, to be made the high Priest, but he that said unto him, Thou art my Son, this day begat I thee, gave it him...

Isaiah 42:1
Behold my servant: I have put my spirit upon him, he shall bring forth judgement to the Gentiles.

Ephesians 1:4
He hath chosen us in him [meaning Christ]

Question: How can Christ be subordinate unto God's election, seeing he together with the Father decree all things?

Answer: Christ, as he is a Mediator, is not subordinate to the very decree itself of election but to the execution thereof only.

1 Peter 1:20
Christ was ordained before the foundation of the world.

Augustine in his book of the Predestination of the Saints, chapter 15: "Christ was predestinated that he might be our head."

In Christ, we must especially observe two things: his incarnation, and his office.

To the working of his incarnation concur three things: first, both his natures; secondly, their union; thirdly, their distinction.

Christ's first nature is the Godhead, inasmuch as it belongeth to the Son, whereby he is God.

Philippians 2:6
Who being in the form of God, thought it no robbery to be equal with God.

John 1:1
In the beginning was the Word, and the Word was with God, and that Word was God.

It was requisite for the Mediator to be God:

1. That he might the better sustain that great misery, wherewith mankind was overwhelmed; the greatness whereof, these four things declare:
   1. The grievousness of sin, wherewith God's majesty was infinitely offended.
   2. God's infinite anger against this sin.
   3. The fearful power of death.
   4. The devil's tyranny, who is prince of this world.
2. That he might make his human nature both of plentiful merit, and also of sufficient efficacy, for the work of man's redemption.
3. That he might instill into all the elect eternal life and holiness.

Isaiah 43:11-12 ²
I am the Lord and there is none besides me a Savior, I have declared, and I have saved, and I have shewed, when there was no strange god among you; therefore ye are my witnesses, saith the Lord, that I am God.

I say, the Godhead, as it is the Godhead of the Son, is Christ's divine nature: not as it is the Godhead of the Father, or of the Holy Ghost; for it is the office of the Son, to have the administration of every outward action of the Trinity, from the Father, by the Holy Ghost.

1 Corinthians 8:6
And he being by nature the Son of the Father, bestoweth this privilege on those that believe, that they are the sons of God by adoption.

John 1:12
As many as received him, to them he gave power to be the sons of God.

If either the Father or the Holy Ghost should have been incarnated, the title of Son should have been given to one of them who was not the Son by eternal generation: and so there should be more sons then one.

Christ's other nature is his humanity, whereby he, the Mediator, is very man.

1 Timothy 2:5
One God, and one Mediator between God and man, the man Christ Jesus.

It was necessary that Christ should be man. First, that God might be pacified in that nature whereby he was offended. Secondly, that he might undergo punishment due to sin, the which the Godhead could not, being void and free from all passion.

Furthermore, Christ, as he is man, is like unto us in all things, sin only excepted.

Hebrews 2:17
In all things it became him to be made like unto his brethren.

See also 2 Corinthians 13:4.

Christ therefore is a perfect man, consisting of an essential and true soul and body, whereunto are joined such faculties and properties as are essential unto both. In his soul is understanding, memory, will, and such like; in his body, length, breadth, and thickness; yea, it is comprehended in one only place, visible, subject to feeling, neither is there anything wanting in him which may either adorn or make for the being of man's nature.

Again, Christ in his humanity, was subject to the infirmities of man's nature, which are these:

I. To be tempted.

Matthew 4:1
Jesus was carried by the spirit into the desert, to be tempted of the devil.

II. To fear.

Hebrews 5:7
Who in the days of his flesh, did offer up prayers and supplications with strong crying and tears, unto him that was able to save him from death, and was also heard in that which he feared.

III. To be angry.

Mark 3:5
Then he looked round about on them angrily, mourning also for the hardness of their hearts, and said unto the man, Stretch forth thine hand.

IV. Forgetfulness of his office imposed upon him, by reason of the agony astonishing his senses.

Matthew 26:39
He went a little further, and fell on his face, and prayed, saying, O Father, if it be possible, let this cup pass from me: nevertheless, not as I will, but as thou wilt.

We must hold these things concerning Christ's infirmities:

1. They were such qualities as did only affect his human nature, and not at all constitute the same: and therefore might be left of Christ.
2. They were such as were common to all men: as to thirst, to be weary, and subject to die: and not personal, as are agues, consumptions, the leprosy, blindness, and so on.
3. He was subject to these infirmities, not by necessity of his human nature, but by his free will and pleasure, pitying mankind. Therefore in him such infirmities were not the punishment of his own sin, as they are in us; but rather part of that his humiliation which he did willingly undergo for our sakes.

Of the Union of the Two Natures in Christ.

Now followeth the union of the two natures in Christ, which especially concerneth his mediation, for by this union it cometh to pass that his humanity did suffer death upon the cross, in such sort as he could neither be overcome nor perpetually overwhelmed by it. Three things belong to this uniting of natures.

I. Conception, by which his human nature was by the wonderful power and operation of God, both immediately, that is, without man's help, and miraculously framed of the substance of the Virgin Mary.

Luke 1:35
The Holy Ghost shall come upon thee, and the power of the most high shall overshadow thee.

The Holy Ghost cannot be said to be the Father of Christ, because he did minister no matter to the making of the humanity, but did only fashion and frame it of the substance of the Virgin Mary.

II. Sanctification, whereby the same human nature was purified, that is, altogether severed by the power of the Holy Ghost, from the least stain of sin, to the end that it might be holy, and be made fit to die for others.

Luke 1:35
That holy thing which shall be born of thee shall be called the Son of God.

1 Peter 3:18
Christ hath once suffered for sins, the just for the unjust.

1 Peter 2:22
Who did not sin, neither was there guile found in his mouth.

III. Assumption, whereby the Word, that is, the second person in Trinity, took upon him flesh, and the seed of Abraham, namely, his human nature: to the end, that it being destitute of a proper and personal subsistence, might in the person of the Word obtain it; subsisting, and as it were, being supported of the word for ever.

John 1:14
That Word was made flesh.

Hebrews 2:16
He took not upon him the nature of Angels, but the seed of Abraham.

In the assumption, we have three things to consider:

I. The difference of the two natures in Christ. For the divine nature, as it is limited to the person of the Son, is perfect and actually subsisting in itself: the human nature, which consisteth in whole of body and soul, doth neither subsist in itself, nor by itself:

II. The manner of union. The person of the Son did, by assuming the human nature, create it, and by creating, assume it, communicating his subsistence unto it: the like example of union is no where to be found.

III. The product of the union. Whole Christ, God and man, was not made a new person of the two natures, as of parts compounding a new thing; but remained still the same person. Now whereas the ancient Fathers termed Christ a "compound person," we must understand them not properly, but by proportion. For as the parts are united in the whole, so these two natures do concur together in one person, which is the Son of God.

By this we may see that Christ is one only Son of God, not two: yet in two respects he is the Son of God. As he is the eternal Word, he is by nature the Son of the Father: As he is man, the same son also, yet not by nature, or by adoption, but only by personal union. See Luke 1:35, Matthew 3:17: "This is my beloved Son..."

The phrase in Scripture agreeing to this union is the "communion of properties," which is a true and real predication: even as it ariseth of the true and real union of natures; concerning which, observe two rules.

I. Of those things which are spoken or attributed to Christ, some are only understood of his divine nature.

John 8:58
Before Abraham was, I am.

Colossians 1:15
Who is the image of the image of the invisible God, the firstborn of every creature.

Some again agree only to his humanity, as "borne, suffered, dead, buried..."

Luke 2:52
And Jesus increased in wisdom, and stature, and in favour with God and man.

Lastly, other things are understood, only of both natures united together.

Matthew 17:5
This is my beloved Son, in whom only I am well pleased, hear him.

Ephesians 1:22
He hath made subject all things under his feet, and hath appointed him over all things to be the head to the Church.

II. Some things are spoken of Christ, as he is God, which must be interpreted according to his human nature.

Acts 20:28
To feed the Church of God, [that is, Christ] which he [according to his manhood] hath purchased with his own blood.

1 Corinthians 2:8
If they had known this, they would never have crucified the Lord of glory.

Contrarily, some things are mentioned of Christ, as he is man, which only are understood of his divine nature.

John 3:13
No man ascended up to heaven, but he that hath descended from heaven, the Son of man which is in heaven.

This is spoken of his manhood, whereas we must understand that only his Deity came down from heaven.

John 6:62
What if ye should see the Son of man [viz. Christ's human nature] ascend up, where he [viz. his Deity] was before.

Lastly, by reason of this union, Christ, as he is man, is exalted above every name; yea, he is adored, and hath such a great (though not infinite) measure of gifts, as far surpass the gifts of all Saints and Angels.

Ephesians 1:21
And set him at his right hand in heavenly places, far above all principality, and power, and might, and domination, and every name that is named, not in this world only, but in that also that is to come.

Hebrews 1:6 ¹
When he bringeth his first begotten Son into the world, he saith, And let all the Angels of God worship him.

Colossians 2:3
In whom all the treasures of wisdom and knowledge are hidden.

Philippians 2:9-10
Therefore God exalted him on high, and gave him a name above all names, that at the name of Jesus every knee should bow [namely, worship, and be subject to him] both of things in heaven, and things in earth, and things under the earth.

Of the Distinction of Both Natures.

The distinction of both natures is that whereby they, with their properties and operations, remain distinct without composition, mingling, or conversion.

John 10:17-18
Therefore doth my Father love me, because I lay down my life, that I may take it again. No man taketh it from me, but I lay it down of my self, I have power to lay it down, and have power to take it again.

John 13:31-32
Now is the Son of man glorified, and God is glorified in him. If God be glorified in him, God shall also glorify him in himself.

Here we may observe that there is one will in Christ as God; another, as man.

Matthew 26:39
Not as I will, but as thou wilt.

This also approveth the sentence of the Chalcedon Creed: "We confess, that one and the same Christ Jesus, both Son, Lord, only begotten, is known and preached to be in two natures without confusion, mutation, distinction, or separation."

Lastly, hereby it is manifest, that Christ, when he became that which he was not (namely man) continued still that which he was (very God.)