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PUBLIC DISPUTATIONS JAMES ARMINIUS, D.D. DEDICATION

To those most Honorable and Prudent Gentlemen, the Burgomaster, Aldermen, and Sheriffs, who are the very Worthy Magistrates of the Famous City of Leyden, and our most Revered Lords and Patrons. Most Prudent and Honorable Gentlemen: It is now eight years since our reverend father, who lately died in the Lord, was, by your authority and command, and by that of the most noble the Curators, summoned to this illustrious University, from the very flourishing Church of Amsterdam, to which he had devoted his pastoral labors for fifteen years, and was called to fill the vacant situation of Doctor Francis Junius, of pious memory, who was then recently deceased. We, his nine orphan children, the three youngest of whom have been born in this city, removed here at the same time with our mother, who is at present plunged in the deepest affliction. From that period our ever-to-be honored father had no higher object than that of bestowing the whole of his time, industry and endeavors, in promoting the interests of your University, and in strictly discharging his functions with as much fidelity as accorded with his abilities and his duty. We call upon your honors as competent witnesses to this, our testimony, respecting his fidelity and diligence, because he exercised these virtues under your immediate inspection, for the space of six years; and the truth of our declaration can be no secret to those persons who, while he was in the act of performing his duty to the University, were themselves either not far from the scene of action, or openly beheld and admired his daily and unwearied labors in public and private. With regard to his uncommon industry and accurate skill in communicating instruction, which gifts had been bestowed on him by Almighty God, in his ineffable liberality, independently of any merits either on his part or on ours, you always approved of these qualities by your honorable suffrages, and, on all occasions when you considered it

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either necessary or expedient, you extolled his genius. You also exhibited to him the most indubitable and lucid expressions not only of your very laudable opinion of his talents, but likewise of your consequent intimate affections for him, during the whole period in which he devoted his labors to your honorable service. So that he scarcely ever felt a desire for any thing which he did not obtain.

But the best testimony to this character of our father is that given to him, by those persons who either assiduously attended his daily lectures in immense numbers, and several of whom are now performing most important services to the Churches; or by those who resorted, often from places at a great distance, to hear his disputations, and all of whom admired and abundantly eulogized his acute and penetrating genius, but especially his incredible acquaintance with the Holy Scriptures, on which alone he was almost constantly meditating, and to the study of which he had devoted the choicest years of his life. These persons were also continually and pertinaciously importunate that the Theses which had been proposed for disputation under him, and which had been written out and placed in order by himself, should be published without the least delay, and brought forth to the light of men, for the benefit of the public, and especially of those who were far removed from Leyden. To their pressing solicitations, after much reluctance on the part of our father, he was at length induced to yield; and he put to press and published those Theses which were extant in his class of Public Disputations, and which, after being written out by himself in so many words, had been appointed, and soon afterwards disputed and discussed under him [as Moderator.] That collection is now republished, with the sole addition of one Thesis on Repentance.

But, that we may make the studies and labors of our most excellent father still better known to you than they are, most honorable and prudent gentlemen, and to foreigners, as well to those whose residence is nearer to us, we now publish those Theses likewise which he proposed for disputation in his own house, at moments of leisure and on extraordinary occasions; for he had devoted himself entirely to the promotion of the welfare of the students. They were proposed as subjects in the last class of his Private Disputations, and were also written out and composed by himself, at the very earnest entreaty of those youthful scholars. Indeed, we

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publish these Theses in preference to any others; for having already served the purposes of his private disputations, they may now afford abundant testimony to the fidelity and diligence of our father in instructing and adorning the candidates for holy orders. Beside the matter or subject on which he treated with so much faithfulness and accuracy, our excellent father, who was a severe judge of method, thought that he would exhibit the order which ought to be observed in compiling a correct system of Theology. Such a plan he had often and long revolved in his mind; and for this purpose had perused, with very great care, almost all the Synopses or large Treatises of Divinity that had been published. He was in some measure induced to give a representation of this scheme in the following Theses proposed for private disputation. Let the learned decide upon the skill with which he has sketched this outline, which it was his wish to display as an attempt at a Synopsis, for the sake of exercise. O, that it had been the will of Almighty God, to have enabled him to finish, as he had desired, this body of Theological Theses which he was forced to leave incomplete. For it is believed, that upwards of twenty Theses are still wanting to crown the undertaking. By an untimely death, which is a source of the deepest affliction to us, as well as to all good men, his design was frustrated; though the consummation of it would, beyond any thing else in this life, have been an object of the fondest gratification to us, his sorrowing offspring.

But since it has been the pleasure of our gracious God, against whom it does not become us frowardly to contend, to call our father from this miserable valley of tears to his own celestial mansion; we wish that he had obtained [among survivors] some equitable and candid judges of his laborious exertions and innocency; and that it had been possible for him, even by death, to escape from the rancorous teeth of calumny, which, in conformity to the precept and the example of Jesus Christ our only Savior, he endured, as long as his life was spared, without any attempt to render railing for railing, yet with such consummate patience, as almost excited the indignation of his friends against him. We wish also that a certain person had not expressed doubts respecting the eternal salvation of our father, whom we with many others openly beheld, (as we here do testify,) in a manner the most placid, surrendering up his soul to God, like one that was falling asleep, amidst unceasing and most ardent prayers, and

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confessing his own wretchedness and weakness, but at the same time extolling that only saving grace which shines forth upon those who believe in Jesus Christ, the Author of our salvation. We repeat our wishes, that there had not been a person who uttered serious doubts about the eternal salvation of our father. Far be it from any of us to condemn him whom God has absolved, and for whom Jesus Christ testifies, that he came into the world, and suffered death.

Alas! were we not already sufficiently unhappy in having lost one of our parents, while we are all of an age comparatively tender, the eldest of us not being yet quite seventeen years old! But may our God forbid, that they who deliver their souls into his merciful hands in the name of Jesus Christ alone, should not be made partakers of eternal salvation, or should be disappointed of their hopes of a life of blessedness! May he rather grant unto all of us, that, faithfully and constantly treading in the footsteps of our beloved father, and being active in the pursuit of truth and piety, with integrity and sincerity of mind, we may approve our lives and all our studies to God and to all good men, as highly as our revered parent, we humbly hope, approved himself and all his concerns to your mightinesses, as long as he lived. Of the great esteem in which you held him, you have afforded abundant proofs, in those innumerable and never sufficiently to-be- recounted benefits which he received from you while he lived. But stronger evidence of this you gave immediately after his decease, in the benefits which you have bestowed on our dearest mother, and on each of us their children, and which you most liberally continue to this day. O, that the time may at length arrive in which we may be enabled to requite you for these, your numberless acts of kindness to us. May God assist us thus to repay you.

But, in the mean time, that some token of a grateful mind towards your mightinesses may be extant on our part, at the earliest opportunity we bring forth from the library of our deceased parent, under the auspices of your honorable names, this rich and costly casket; and we will afterwards draw out of the same treasury, each in its due order and time, not a few other things of the same, or of a different kind which he has left in our possession, provided those which we now offer shall meet with a suitable reception from the students of Theology. But we are deeply conscious, that this offering of ours is contemptible, when placed in competition with

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your kindness towards us. Of all persons we should be the most ungrateful, if we did not make this acknowledgment; and still more so, if we did not confess that this is a present from our deceased parent, rather than from us. Should it hereafter be seen, that our revered father has bequeathed to us, as his heirs, his industry, piety and virtue, (which may God of his infinite mercy grant,) as he has already made us the inheritors of this production and of the other fruits of his studies; we will use our utmost endeavors never to be found deficient in our duty, but to propose to ourselves throughout the whole of our future lives, by all the means in our power, to gain the approbation of your mightinesses, and to prove ourselves always grateful to you.

May Almighty God long preserve you in safety, and render you still propitious to us. May he in the most bountiful manner crown your government with every blessing from above! So pray Your mightinesses’ most devoted servants, the seven sons of James Arminius, a native of Oudewater, in our own names, and in the names of our two sisters,

HERMAN, PETER, JOHN, LAURENCE, ARMINUS, JAMES, WILLIAM, DANIEL.

361 DISPUTATIONS ON SOME OF THE PRINCIPAL SUBJECTS OF THE CHRISTIAN RELIGION BY JAMES ARMINIUS, D.D. These Thesis were discussed at various times from 1603 to 1609, before the Classes in Divinity, at Leyden.

362 DISPUTATION 1 ON THE AUTHORITY AND CERTAINTY OF THE SACRED SCRIPTURES RESPONDENT: BERNARD VESUKIUS

1. The authority of Scripture is nothing else but the worthiness according to which it merits

(1.) CREDENCE, as being true in words and true in significations, whether it simply declares anything; or also promises and threatens; and

(2.) as a superior, it merits OBEDIENCE through the credence given to it, when it either commands or prohibits anything. Concerning this authority two questions arise,

(i.) Whence does it belong to Scripture?

(ii.) Whence is it evident, or can be rendered evident to men, that this authority appertains to Scripture? These two questions shall be discussed in their proper order. (1 Timothy 1:15; 2 Peter 1:19; John 5:39; Hebrews 6:18. Romans 1:5; 2 Corinthians 10:5, 6; 13:3; 12:12; Galatians 1:1, 12, 13, etc.)

2. The authority of any word or writing whatsoever depends upon its author, as the word "authority" indicates; and it is just as great as the veracity and the power, that is, the auqenti<a of the author. But God is of infallible veracity, and is neither capable of deceiving nor of being deceived; and of irrefragable power, that is, supreme over the creatures. If, therefore, He is the Author of Scripture, its authority is totally dependent on Him alone.

(i.) Totally, because He is the all sufficient Author, all-true and all-powerful.

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(ii.) On Him alone, because He has no associate either in the truth of what he says, or in the power of his right. For all veracity and power in the creature proceed from him; and into his veracity and power are resolved all faith and obedience, as into the First Cause and the Ultimate Boundary. (Galatians. 3:8, 9; 1 John 5:9; Romans 3:4; Titus 1:2; Psalm 1:1-23; Galatians 1:1, 7, 8; John 5:34, 36; Romans 11:34-36; 13:1.)

3. This is proved by many arguments dispersed throughout the Scripture.

(1.) From the inscriptions of most of the prophetical books and of the apostolical epistles, which run thus, "The word of the Lord that came to Hosea, to Joe], to Amos," etc. "Paul, Peter, James, etc., a servant of God and an apostle of Jesus Christ." (Hosea, Joel, Amos; Romans 1:1; James 1:1; 1 Peter 1:1.)

(2.) From the introductions to many of the prophecies: "Thus saith the Lord," "That which I have received of the Lord, I have also delivered unto you." (Exodus 5:1; 1 Corinthians 11:23.)

(3.) From the petitions, on the part of the ambassadors of God and of Christ, for Divine assistance, and from the promise of it which is given by God and Christ, such aid being necessary and sufficient to obtain authority for what was to be spoken. (Exodus 4:1; Acts 4:29, 30; Mark 16:17, 20.)

(4.) From the method used by God himself, who, when about to deliver his law, introduced it thus: "I am the Lord thy God!" And who, when in the act of establishing the authority of his Son, said, "This is my beloved Son, hear ye Him." (Exodus 20:1; Matthew 17:5.) This is acknowledged by the general consent of mankind. Minos, Numa, Lycurgus and Solon, were fully aware of it; for, to give some validity to their laws, they referred them to Gods or Goddesses, as the real authors.

4. When this authority is once known, it binds the consciences of all those to whom the discourse or the writing is addressed or directed, to accept of it in a becoming manner. But whoever they be that receive it as if delivered by God, that approve of it, publish, preach, interpret and expound it, that also distinguish and discriminate it from words or writings which are supposititious and adulterated; these persons add not a tittle of authority to the sayings or writings, because their entire authority, whether

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contemplated separately or conjointly, is only that of mortal men; and things Divine neither need confirmation, nor indeed can receive it, from those which are human. But this whole employment of approving, preaching, explaining and discriminating, even when it is discharged by the Church Universal, is only an attestation by which she declares, that she holds and acknowledges these words or writings, and these alone, as Divine. (John 15:22, 24; 8:24:; Galatians 1:8, 9; Ephesians 2:20; Revelation 21:14; John 1:6, 7; 5:33-36; 1 Thessalonians 2:13.)

5. Therefore, not only false, but likewise implying a contradiction, foolish and blasphemous, are such expressions as the following, employed by Popish writers: "The Church is of greater antiquity than the Scriptures; and they are not authentic except by the authority of the Church." (ECCL Enchir. de Ecclesiastes) "All the authority which is now given to the Scriptures, is necessarily dependent on that of the Church." (PIGHIUS de Hierar. Eecles. lib. 2, c. 2.) "The Scriptures would possess no more validity than the Fables of Aesop, or any other kind of writing whatever, unless we believed the testimony of the Church." (HOSIUS de Author. Script. lib. 3.) But that "the Church is of greater antiquity than the Scriptures," is an argument which labors under a falsity in the antecedent and under a defective inference. For the Scriptures, both with regard to their significations and their expressions, are more ancient than the Church; and this former Church is bound to receive the latter sayings and writings of Isaiah, Jeremiah, etc., of Paul, Peter, etc., as soon as their Divine verity has been demonstrated by sufficient arguments according to the judgment of God. (Matthew 16:18; 1 Corinthians 3:9, 10.)

6. But by the very arguments by which the Scriptures are Divine, they are also [proved to be] Canonical, from the method and end of their composition, as containing the rule of our faith, charity, hope, and of the whole of our living. For they are given for doctrine, for reproof, for instruction, for correction, and for consolation; that is, that they may be the rule of truth and falsehood to our understanding, of good and evil to our affections, either to do and to omit, or to have and to want. (Deuteronomy 27:26; Psalms 119:105,106; Romans 10:8, 17; Matthew 22:37-40; 2 Timothy 3:16; Romans 15:4.) For as they are Divine because given by God, not because they are "received from men;" so they are canonical, and are so called in an active sense, because they prescribe a

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Canon or rule, and not passively, because they are reckoned for a Canon, or because they are taken into the Canon. So far indeed is the Church from rendering them authentic or canonical, that no assemblage or congregation of men can come under the name of a Church, unless they account the Scriptures authentic and canonical with regard to the sum or substance of the Law and Gospel. (Galatians 6:16; 1 Timothy 6:3, 4; Romans 16:17; 10:8-10, 14-17.)

7. The Second Question is, How can a persuasion be wrought in men, that these Scriptures are Divine? For the application of this question some things must be premised, which may free the discussion from equivocations, and may render it more easy.

(1.) A distinction must be drawn between Scripture, (which, as a sign, consists of a word and of the writing of that word,) and the sense or meaning of Scripture; because it is not equally important which of the two is necessary to be known and believed, since it is Scripture on account of its meanings, and because there is a difference in the method of proof by which Divinity is ascribed to the writing itself and to its significations.

(2.) A distinction must likewise be drawn between the primary cause of Scripture, and the instrumental causes; lest it be thought, that the same necessity exists for believing some book of Scripture to have been written by this or that particular amanuensis, as there is for believing it to have proceeded from God.

(3.) The ratio of those meanings is dissimilar, since some of them are simply necessary to salvation, as containing the foundation and sum of religion; while others are connected with the former in no other way, than by a certain relation of explanation, proof, and amplification. (John 8:24; 5:39, 46, 36; 1 Corinthians 12:3. 2 Corinthians 2:4, 5; 3:7-9; Matthew 10:20; 2 Corinthians 3:11, 12; Philippians 3:15, 16; Colossians 2:16, 19.)

8. (4.) The persuasion of faith must be distinguished from the certainty of vision, lest a man, instead of seeking here for faith which is sufficiently powerful to prevail against temptations, should require certainty which is obnoxious to no temptation.

(5.) A difference must be made between implicit faith by which this Scripture without any understanding of its significations is believed to be

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Divine, and explicit faith which consists of some knowledge of the meanings, particularly of those which are necessary. And this historical knowledge, which has only asfaleian mental security, [or human certainty, Luke 1:4,] comes to be distinguished from saving knowledge, which also contains wlhroforian full assurance and wepoiqhsin confidence, on which the conscience reposes. This distinction must be made, that a correct judgment may be formed of those arguments which are necessary and sufficient for producing each of these kinds of faith.

(6.) A difference must also be made between those arguments which are worthy of God, and those which human vanity may require. And such arguments must not here be demanded as cannot fail to persuade every one; since many persons denied all credence to Christ himself, though he bore testimony to his own doctrine by so many signs and wonders, virtues and distributions of the Holy Ghost.

(7.) The external light, derived from arguments which are employed to effect suasion, must be distinguished from the internal light of the Holy Spirit bearing his own testimony; lest that which properly belongs to the latter, as the seal and the earnest or pledge of our faith, should be ascribed to the strength of arguments and to the veracity of external testimonies. (1 Corinthians 13:9, 12; Genesis 15:6, 8, with Romans 4:19-21; Judges 6:36- 39; Hebrews 11:32, 33; John 3:2, 10; James 2:19; John 5:32-36; Matthew 13:2; Hebrews 6:11; 10:22; Ephesians 3:12; Matthew 12:38, 39; 16:1; Luke 16:30, 31; Matthew 27:42; John 12:37; Luke 24:27, 44, 45; 2 Corinthians 1:22; Ephesians 1:13, 14; John 4:42.)

9. (8.) A distinction must be drawn between

(i.) those who heard God or Christ speaking to them Himself, or addressing them through angels, prophets, or apostles, and who first received the sacred books; and

(ii.) those who, as their successors, have the Scriptures through their delivery. (Judges 2:7, 10; Hebrews 2:3; John 20:29.) For the former of these classes, miracles and the actual fulfillment of predictions, which occurred under their own observations, were capable of imparting credibility to the words and writing. But to the latter class, the narration, both of the doctrine, and of the arguments employed for its

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confirmation, is proposed in the Scriptures, and must be strengthened by its own arguments. (Isaiah 44:7, 8; 1 Corinthians 14:22.)

(9.) A distinction may indeed be made between the truth of Scripture and its Divinity, that progress may be gradually made through a belief of the former to a belief in the latter. But these two can never be disparted; because, if the Scriptures be true, they are of necessity Divine. (John 4:39- 42; 1 Peter 1:21.)

(10.) Lastly. We must here reflect, that the secret things of God, and the doctrine of Christ in reference to its being from God, are revealed to little children, to the humble, to those who fear God, and to those who are desirous to do the will of the Father; (Matthew 11:25; James 4:6; Psalm 25:14; John 7:17; 1 Corinthians 1:20, 27;) and that, on the contrary, to the wise men of the world, to the proud, to those who reject the counsel of God against themselves and judge themselves unworthy of everlasting life, to foolish and perverse men, and to those who resist the Holy Ghost, the mystery of God and the Gospel of Christ are hidden and continue unrevealed; nay, to such persons they are a stumbling-block and foolishness, while they are in themselves the power and the wisdom of God. (Luke 7:30; Acts 13:46; 7:51; 2 Corinthians 4:3, 4; 1 Corinthians 1:23, 24.)

10. These remarks being premised, let us see how we are or can be persuaded into a belief that the Scriptures of the Old and of the New Testament are Divine, at least with regard to their essentials, that is, the sum or substance of the Law and Gospel, without faith in which, salvation can have no existence. Three things principally serve to produce this persuasion.

(i.) The external testimony of men.

(ii.) The arguments contained in the Scriptures themselves.

(iii.) And the internal witness of God. The first of these, by procuring, after the manner of men, esteem and reverence to the Scriptures, prepares [or makes a way for] faith which is resolved into the two latter that are truly Divine, and, through them, is fully completed.

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11. In adverting to human testimony, we shall omit all enemies, also the Mahometans who have embraced the dregs of a religion which is compounded of a corruption of Judaism, Christianity and Paganism. But the testimony of those who acknowledge the Scriptures is twofold. That of the Jews, who testify concerning the doctrine and the books of the Old Testament; and that of Christians who bear witness to those of the whole body of Scripture.

(1.) Two circumstances add strength to the testimony of the Jews.

(i.) The constancy of their profession in the very depths of misery, when, by the mere denial of it, they might be made partakers of liberty and of worldly possessions.

(ii.) Their hatred of the Christian religion, which transcribes its own origin, increase, and establishment from a good part of the Scriptures of the Old Testament, and with so much confidence as to be prepared to stand and fall by their evidence and judgment alone. (Acts 26:22; 9, Peter 1:19, 20; Acts 17:11.)

(2.) The testimony of Christians. distinguished by the same mark of constancy, (Revelation 6:9; 12:11,) we will consider in three particulars:

(i.) That of the Church Universal, which, from her own foundation to the present age, having professed the Christian as a Divine religion, testifies that her religion is contained in these books, and that they have proceeded from God.

(ii.) That of each of the primitive Churches, which, being founded by the apostles, first received not only the whole of the Old Testament, but likewise the Epistles which were addressed either to them, to their pastors, or at least to men who were well known, and who delivered them by the same title to their successors and to other Churches. (Colossians 4:16.)

(iii.) That of the Representative Church, as it is called, consisting of pastors and teachers, who, possessing skill in languages and in Divine things, pronounce their judgment after having instituted an examination, and confirm it [by arguments] to the flocks that are severally committed to their care. (Ephesians 4:27.) On reviewing these

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diviunes, we place the Roman Pontiff below the lowest parochial priest in the Romish Church who may be more learned than his holiness.

12. The arguments contained in the Scripture are four, and those of the utmost importance. The quality of its doctrines, the majesty of its style, the agreement of its parts, and the efficacy of its doctrine. Each of these, separately considered, possesses much influence; but, when viewed conjointly, they are capable of inducing every one to give credit to them, if he is not blinded by a spirit of obstinacy, and by an opinion preconceived through inveterate habits. The Quality of the Doctrine is proved to be Divine.

(1.) By the precepts delivered in these books, which exhibit three marks of Divinity.

(i.) The high excellence of the actions prescribed, in self-denial, and in the regulation of the whole life according to godliness. (Matthew 16:24, 25; Romans 8:12, 13.)

(ii.) The wonderful uncommonness of some actions, which amount to folly in the estimation of the natural man; and yet they are prescribed with a fearless confidence. Such as,

"Unless thou believest on Jesus, who is crucified and dead, thou shalt be condemned; if thou wilt believe on him, thou shalt be saved." (1 Corinthians 1:18, 24; 2:2, 14; John 8:24; Romans 10:9.)

(iii.) The manner in which they are required to be performed, that they be done from conscience and charity; if otherwise, they will be adjudged as hypocritical. (Deuteronomy 6:5; 1 Corinthians 13:1; James 4:12; Romans 8:5; 1 Peter 2:19.) In the first of these three is perceived a sanctity, in the second an omnipotence, and in the third an omniscience, each of which is purely Divine.

(2.) By the promises and threatenings, which afford two tokens of Divine worth or validity.

(i.) The manifest evidence, that they could have been delivered by no one except by God.

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(ii.) Their excellent accommodation, which is such that these promises and threatenings cannot possibly prove influential upon the conscience of any man, except upon his who considers the precepts, to which they are subjoined, to be Divine.

(3.) The admirable attempering of the justice of God by which he loves righteousness and hates iniquity, and of his equity by which he administers all things, with his mercy in Christ our propitiation. In this, the glory of God shines forth with transcendent luster. (Romans 5:15.)

Three particulars in it are worthy of notice.

(i.) That, except through the intervention of a reconciler and mediator, God would not receive into favor the sinner, through love for whom as his own creature he is touched with mercy.

(ii.) That his own dearly beloved Son, begotten by Himself and discharging an office of perfect righteousness, God would not admit as a deprecator and intercessor, except when sprinkled with his own blood. (2 Corinthians 5:19; Ephesians 2:12, 16; Hebrews 8:5, 6; 9:7, 11, 12.)

(iii.) That he constituted Christ as a Savior only to those who repent and believe, having excluded the impenitent from all hope of pardon and salvation. (Hebrews 3:8, 19; 5:8, 9; Luke 24:26; Romans 8:29.)

(4.) A most signal and decisive proof, which serves to demonstrate the necessity and sufficiency of this doctrine, exists in this fact, that Jesus himself did not enter into his glory except through obedience and sufferings, that this was done for believers alone who were to be conformed to him, (Hebrews 10:21, 22; 4:14-16; John 17:2, 8,) and that, on being received into Heaven, He was constituted Governor over the house of God, the King of his people, and the dispenser of life eternal.

13. The Majesty of Their Style is proved.

(1.) By the attributes which the Author of the Scriptures claims for himself; the transcendent elevation of his nature, in his omniscience and omnipotence; (Isaiah 44:7, 8; 41:12, 25, 26; Psalm 1:1,) the excellence of his operations, which they claim for Him as the Creator and Governor of

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all things; the preeminence of power, which they claim for Him as the King of kings and Lord of lords.

(2.) By the absence of all "respect of persons" which is not under the influence of favor and hatred, of hope and fear, and by which God declares himself to be the same towards all men, whatever station they may occupy, uttering his commands and prohibitions, his promises and threatenings, to monarchs, (Deuteronomy 18:15, 16; 1 Samuel 12:25,) as well as to the meanest among the people, to whole nations and to single individuals, and even to the rulers of darkness, the princes of this world, Satan and his angels, and thus to the whole universe of his creatures.

(3.) By the method which he employs in making a law and in giving it his sanction. It has no other introduction than, "I Jehovah am thy God;" no other conclusion than, "I Jehovah have spoken." "Be strong, for I am with thee; fear not, for I will deliver thee." Either He who speaks, truly claims these attributes for himself, and so his discourse is Divine, (Exodus 20:2; Joshua 1:9; Isaiah 43:5; Jeremiah 1:8; Deuteronomy 4:5,) or (let no blasphemy adhere to the expression,) it is of all foolish speeches the most foolish. Between these two extremes no medium exists. But in the whole of the Scriptures not a single tittle occurs, which will not remove from them by an invincible argument the charge of folly.

14. The Agreement Between Each And Every Part of The Scriptures, prove with sufficient evidence, their Divinity, because such an agreement of its several parts can be ascribed to nothing less than the Divine Spirit. It will be useful for the confirmation of this matter to consider

(1.) The immense space of time which was occupied in the inditing of it, from the age of Moses, down to that of St. John, to whom was vouchsafed the last authentic revelation. (Malachi 4:4; Jeremiah 28:8; John 5:46.)

(2.) The multitude of writers or amanuenses, and of books.

(3.) The great distance of the places in which the books were severally written, that tendered it impossible for the authors to confer together.

(4.) Lastly and principally, the institution of a comparison between the doctrine of Moses and that of the latter Prophets, as well as between that of the Old and that of the New Testament. The predictions of Moses

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alone concerning the Messiah, the calling of the Gentiles, and the rejection of the Jews, when compared with the interpretations and with the addition of particular circumstances which are found in the Prophets and the Psalms, will prove that the perfect agreement which exists between the various writers is Divine. (Genesis 49:10; Deuteronomy 32:21; Daniel 9:25, 26; Malachi 1:10, 11; Psalm 2, 22, 110 132; Matthew 1, 2, 24, 27; Luke 1:55, 70; 24:27, 44.) To the Divinity of the agreement between the writings of the Old Testament and those of the New, abundant testimony will be afforded even solely by that sudden, unexpected and miraculously consentaneous accommodation and befitting aptitude of all the predictions respecting the Messiah, the gathering of the Gentiles to Him, the unbelief and rejection of the Jews, and lastly concerning the abrogation which was to be made of the ceremonial law, first by its being fulfilled, and afterwards by its forcible removal. Whether these predictions were foretold in words, or foreshown by types of things, persons, facts and events; their accommodation to the person, the advent, the state, the offices, and the times of Jesus of Nazareth, was consentaneous even to a miracle. (Psalm 118:22, 23; Matthew 21:42; Isaiah 65:1; Acts 11:18; Psalm 40:7, 8; Daniel 9:25, 26.) If the Old Testament alone, or only the New, were now extant, some doubts might be indulged concerning the Divinity of each. But their agreement together excludes all doubt respecting their Divinity, when both of them are thus completely in accordance, since it is impossible for such a perfect agreement to have been the fabrication of an angelic or of a human mind.

15. Lastly, the Divinity of Scripture is powerfully demonstrated by The Efficacy of Its Doctrine, which we place in two particulars. In the credit or belief which it has obtained in the world, and in the destruction of remaining religions and of the entire kingdom of Satan. Of this destruction two most signal tokens were afforded, in the silencing of the Heathen Oracles, and in the removal of Idols. (1 Timothy 3:15; Zechariah 13:2; Zephaniah 2:11; Acts 16:16, 17.) This efficacy is recommended,

(1.) By the peculiar genius of the doctrine, which, independently of the Divine power which accompanies and assists it, is calculated to repel every one from giving his assent to it, on account of the apparent absurdity in it, and the concupiscence of human passions which is abhorrent to it. For this is the manner in which it speaks:

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"Unless thou dost believe in Jesus the Crucified, and art prepared to pour out thy life for him, thou shalt lose thy soul." (Isaiah 53:1; 2 Corinthians 1:2; 2 Timothy 3:12.)

(2.) By the persons through whom the doctrine was administered, and who, in the estimation of men, were few in number, mean in condition, and full of infirmities; while in God’s sight, they were possessed of invincible patience and mildness, which were so conspicuous in Him who was the Prince of all, that He asked some of his familiar disciples who were offended at his doctrine, "Will ye also go away?" (Luke 6:13; Matthew 4:18, 19; 2 Corinthians 4, 12:12; 2 Timothy 4:2; John 6, 67.)

(3.) By the multitude, the wisdom, the authority, and the power of the enemies who placed themselves in opposition to this doctrine. Also by their love for the religion of their own country, and their consequent hatred of this novel doctrine, and by the result of both these, in their infuriated and outrageous eagerness to extirpate the Christians and their doctrine. It was opposed by the Roman empire itself nearly three hundred years, during which the rest of the world lent their assistance. This continued opposition was excited by the Jews, nay by Satan himself, who had fixed his throne in that empire. (1 Corinthians 2:8; Acts 4:27; 9:2; Matthew 10:l 8-22; John 16:2; Ephesians 6:12; Revelation 2:10, 13.)

(4.) By the infinite multitude of men of every description, nation, age, sex and condition, who have believed this doctrine, and confirmed their belief by enduring intolerable torments even unto death. This cannot be ascribed, except through an ambitious insanity, either to ambition or to fury in such a multitude of persons of various descriptions. (Revelation 6:9-11.)

(5.) By the short time in which, like lightning, it pervaded a great part of the habitable world; so that Paul alone filled all the places between Jerusalem and Illyricum with the Gospel of Christ. (Colossians 1:6; Romans 15:19.)

16. These suasions are of themselves alone sufficient to produce an historical faith, but not that which is saving. To them, therefore, must be added the internal suasion of God by his Holy Spirit, which has its scope of operations,

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(1.) In the illumination of the mind, that we may prove what is that good, and acceptable, and perfect will of God; that we may knew the things which are freely given to us of God, and that Jesus Christ is the wisdom and the power of God. (1 Corinthians 3:7; Ephesians 1:17, 18; Romans 12:9; 1 Corinthians 2:12; 1:24; 12:3.)

(2.) In inscribing the laws of God upon our hearts, which consists of the infusion of a desire and of strength for their performance. (Hebrews 8:10.)

(3.) In sealing the promises of God on our hearts; under which term, that by which we are sealed to the day of redemption is called a seal, and an earnest. (2 Corinthians 1:22; Ephesians 1:13,14.) In this manner he who inspired the sacred Scriptures into holy men of God, who constituted in the Church, Bishops, Apostles, Prophets, Evangelists, Pastors and Teachers, who put the word of reconciliation into their mouths, is the Author of that faith by which this doctrine is apprehended unto righteousness and eternal salvation. (Acts 20:28; Ephesians 4:11; 2 Corinthians 5:19; Romans 8:16.) Since his testimony is distinct from that of a man’s own spirit, and since it is said to be concerning those things which are necessary to salvation, and not concerning words, letters, or writing, the Papists act most perversely in confounding these testimonies, and in requiring through the witness of the Spirit [of God] the distinction between an apocryphal verse, and one that is canonical, though the former may in reality agree with the canonical Scriptures.

17. But, that we may comprise in few words the force of these three proofs, we declare, 1. concerning the force of human testimony which ascribes our Scriptures to God, that the author of no composition which ever was published or is now extant can be proved with such lucid evidence as the author of these Scriptures; and that the importance of all other compositions sinks far beneath the dignity of this, not only with regard to the multitude, the wisdom and the integrity of the witnesses, but likewise with regard to the uninterrupted evenness, the constancy and the duration of the testimony. The reason this is, that the religion contained in these Scriptures has been preached to immense numbers and varieties of people, and for a very long period; which circumstance, in itself, contains no small argument of Divinity. For it is most equitable, that religion, which alone is truly Divine, and which, without any respect of nations, it is

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God’s will that men should receive, ought also to be preached generally to all mankind. (Matthew 28:19, 20; Mark 16:15; Romans 10:12-18.)

18. We assert, that the arguments which, contained in the Scriptures, prove the Divinity of the religion prescribed in them, are so full and perfect, that no arguments can be derived for the defense of any religion which are not comprehended in these, and in a more excellent degree. (2 Corinthians 4:2- 6.) They are indeed of such high value that the truth of the Christian religion is established by them as strongly, as it is possible by any other arguments to prove that there is any true religion at all, or that a true one is possible. So that to a man who is desirous of proving, that there is any religion which is true, or that such a religion is possible, no way is more compendious and easy than to do so by these arguments, in preference to any other which can be deduced from general notions. But the most wonderful of all is, that the very thing in the Christian religion which seems to be one of the greatest absurdity, affords the most certain proof of its Divinity, it being allowed to be a very great truth — that this religion has been introduced into the consciences of men by a mild suasion, and not by the power of the sword. (1 Corinthians 1:29-24:; 2 Corinthians 5:11; Luke 9:54, 55.) Of a similar tendency is the argument formerly used by St. Augustine: "If the Christian religion was established by the miracles which are related in the Scriptures, it is true; but if it was not, the greatest of all miracles is, that it has been able to obtain credit without miracles." For the internal suasion of Him who alone can work miracles, ought to stand in the place of miracles outwardly performed, and to be equally potent. (Revelation 2:17.) And thus the very narration, contained in these books, of the miracles which were performed in the early ages in proof of the doctrine, is now, through a most beautiful vicissitude of circumstances, proved to be true by the Divinity of the doctrine when subjected to examination.

19. Although the inward witness of the Holy Spirit is known to him alone to whom it is communicated, yet, since there is a mutual relation between the veracity of the Testifier, and the truth of the thing which is proved, an examination may be instituted respecting the testimony itself. This is so far from being injurious or displeasing to the Holy Ghost, that by this method His veracity is rendered in all possible directions more eminently conspicuous, as being the Author not only of the internal testimony and

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the external word, but likewise of the significations concerning which he bears witness to both; on this account also, he has commanded us to "try the spirits whether they be of God," and has added a specimen of such a "trying." (1 John 4:1, 2.) It will therefore be as easy to confute the man who falsely boasts of having the internal testimony of the Holy Spirit, as to be able to destroy that religion to which he professes himself to be devoted. From this it is apparent, that the inward witness of the Spirit is calculated to impart assurance to him to whom it is communicated, but not to convince any other person. Wherefore those who reckon this among the causes why they account the Scriptures Divine, are foolishly said by the Papists to beg the question, since they never employ it themselves in convincing others.

377 DISPUTATION 2 ON THE SUFFICIENCY AND PERFECTION OF THE HOLY SCRIPTURES IN OPPOSITION TO TRADITIONS RESPONDENT: ABRAHAM VLIET

1. When we ascribe Perfection to the Scriptures of the Old and New Testament, we do not mean by that word, the perfection described by the Apostle in 1 Corinthians 13:10; for the latter is peculiar to the life to come, in which "God will be all in all." (1 Corinthians 15:28.) Neither do we understand by it a certain absolute quality which is equally dispersed through the whole body of Scripture and each of its parts, and which cannot be withdrawn from the Scriptures by any man who confesses that they have proceeded from God, their most perfect Author. (Psalm 19:7-9; Romans 7:12.) Nor do we mean such a perfection as may embrace all things generally and severally, of what description soever they are, which have at any time been inspired into "holy men," and published by them to the Church. (2 Timothy 3:16, 17.) But by this expression we understand a relative Perfection, which, for the sake of a particular purpose, agrees with the Scriptures as with an instrument, and according to which they perfectly comprehend all things that have been, are now, or ever will be necessary for the salvation of the Church.

2. We are compelled, both by the truth of the thing itself, of which we shall hereafter treat, and by a kind of necessity, to establish this perfection of Scripture: because, without this, we shall be forced, for the sake of obtaining entire salvation, to have recourse to other revelations of God, already made, or afterwards to be communicated; but our attempt will prove abortive, unless the Divinity of these additional revelations be established by indubitable arguments. Those [new] revelations which are said to have been already made, have never yet been demonstrated in this

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manner; and it will be impossible to produce any such demonstrative evidence in support of those which, it is asserted, will afterwards occur.

3. But, that we may be able to establish this perfection of Scripture in a solid manner, and as if from the very foundation, we will take a brief view of the perfection of Divine revelations in general. For, by this means, we shall not only remove the error of those who entertain a different opinion, but shall also expose and shut up the source from which it is derived. We now use the expression, "Divine revelation," for the act of reveling, not for what is revealed; and we say, Divine revelation is internal, which, with the Scriptures themselves, we distinguish by the general term, "inspiration;" and that it is external by means of the enunciation or the inditing of the words spoken or revealed. Perfection, therefore, is withdrawn from the Scriptures, either in these revelations, or in those which preceded them, in the subjoined order and method.

4. (1.) The perfect inspiration given to the prophets and apostles, who are the administrators of the Scriptures, is denied; and the necessity and frequent occurrence of new revelations after those holy men, are openly asserted.

(2.) Even when this perfection is conceded, the possibility is denied of making a perfect enunciation of the inspired signification or sense by means of the outward word. The reason assigned is, that the ratio of those Divine meanings which are necessary to be known for the perfect consummation of our salvation, is diverse. For while some of them serve for the instruction of the ignorant and of babes in Christ, and for preparing their minds; others are useful for perfecting adults, and for imbuing and filling their minds with the plenary wisdom of the Spirit; and while the former class of Divine meanings [for the ignorant, etc.] may be made manifest and taught by the external word, the latter class can be offered to the minds [of adults,] and impressed upon them, only by the internal address of the Spirit.

(3.) When the perfect inspiration and enunciation of all the divine meanings have been granted, it is denied that the Scriptures perfectly contain whatever has been inspired and declared that is necessary to salvation; because, as it is alleged, it was not the intention of the Spirit who inspired

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them, or of his amanuensis, to consign all those necessary things in writing to posterity.

5. Since these three negatives hold the following order and relation among themselves, when the first two, or when either of them is established, the third may likewise be granted, and when the third is destroyed, its predecessors may be removed, having effected the destruction of the third, we might seem to have given complete satisfaction, if we had not thought proper, according to our promise, to remove the causes of the error, and thus to cut off from the adversaries all occasion for complaining, that we had treated the controversy not according to its nature, but for the convenience of our own design and for the sake of Victoria. Wherefore to these three negatives we oppose affirmatively the following three most veritable enunciations:

(1.) All things which have been, are now, or till the consummation of all things, will be necessary to be known for the salvation of the Church, have been perfectly inspired and revealed to the prophets and apostles.

(2.) All things thus necessary have been administered and declared by the prophets and apostles, according to this inspiration, by the outward word, to the people who have been committed to them.

(3.) All things thus necessary are fully and perfectly comprehended in their books.

6. From this deduction it is apparent, that the acts of revelation are distinguished from the significations revealed, and yet that the matters or subjects and the significations agree with the different acts of revelation.

This distinction meets the objection of the Mystics, who insist that the internal illumination of the Holy Spirit is always necessary. This we concede with respect to the act of revelation, but not with respect to the subjects and new significations. The agreement between the subjects and meanings, and the acts of revelation, refutes the Papists, who affirm, that the Church was before the Scripture, because the inditing of the word which had been previously pronounced, was posterior to the Church." This, however, is not a necessary consequence, if the same meanings be comprehended in the written word and in that which was pronounced.

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7. (1.) Commencing therefore with the proof of the first of our three affirmative propositions, (§ 5,) and, for the sake of brevity, laying aside the perfection of the revelation made under the Old Testament, we will proceed to shew, that all things necessary in the manner which we have described have been inspired into the apostles, and that no new inspiration has since their times been communicated, and that it will not be in the future. We prove this in the following manner:

(1.) By express passages of Scripture;

(2.) by arguments deduced from them. The first passage is,

"The Holy Ghost shall teach you all things, whatsoever I have said unto you." (John 14:26.)

From the former part of this passage we obtain the whole of our proposition: for he who "teaches all things" omits nothing that ought to be taught. The same proof is derived from the latter part of it, if it be evident that Christ told "all things" to his disciples, which is demonstrated by these his own words:

"All things which I have heard of my Father, I have made known unto you." (John 15:15.)

But he "who is in the bosom of the Father," has heard of all things which ought to be revealed.

"For I have given unto them the words which thou gavest me." (John 17:8.)

8. The second passage is, "The spirit of truth will guide you into all truth." (John 16:13.) The efficacy of this teaching will shine forth with more splendid evidence, if we suffer ourselves to be instructed by Christ in that truth through which, according to his prayer, not only the apostles, but likewise the whole Church to the end of the world, will be sanctified. (John 17:17-20.)

9. The third is, "But God will reveal it unto us by his Spirit," (1 Corinthians 2:10,) that is, the wisdom which is there specified. But that no one may suppose this wisdom to be partial and serving the Church only for a certain time, let him examine the attributes which are there assigned to

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it. It is the wisdom which God pre-determined from all eternity, and foreordained "unto the glory" of the Church Universal, for this is meant by the word "our" in the phraseology of the apostles. (v. 7.) It is the wisdom which contains "the things that God hath prepared for ALL them who love him," and not for them only who lived in the apostolic age: (v. 9.) The wisdom which contains "the deep things of God," (v. 10,) all those "things that are freely given to us of God," as his Church, (v. 12,) and that are called, in another passage, (Ephesians 3:8,) "The unsearchable riches of Christ." It is that wisdom which is called

"the mind of the Lord, and the knowledge of which is said to be the knowledge of the mind of Christ." (1 Corinthians 2:16.)

It is the wisdom of which "those alone who are perfect and spiritual" are said to be capable, (5:6, 14, 15,) that it might not seem to be serviceable only for the preparatory instruction of the more ignorant sort, and of babes in Christ." [See § 4.] The passages already cited may suffice.

10. From among many others, let the following be received as the reasons: The First is taken from the joint consideration of the glorification of Christ, and the promise of the Holy Spirit, who was bestowed after the glorification of Christ, and who was poured forth by Him. (John 7:38, 39.) The most copious effusion of the Holy Spirit was deferred to the time when Christ should be glorified. After his glorification, it was necessary, that it should not be any longer delayed; for Christ, "being by the right hand of God exalted, and having received the promised Holy Spirit," (Acts 2:33,) and that "not by measure," (John 3:34, 35,) "he shed him forth" in such copious abundance, as it was possible for him to be poured out, and to be received by mankind. So that the event which had been predicted by the prophet Joel (2:28,) is said then to have come to pass. (Acts 2:16, 17.) This Spirit is the Spirit of the Father and of Christ alone; and he will plead the cause of no one except that of Christ, through the entire duration of the present life, as his Advocate against the world. (John 16:7, 8.) "he will not speak of himself" but from Christ; and he will "shew us those things which are Christ’s, and which He will receive from him. He will therefore glorify Christ." (13-15.) From these premises it follows, that no new inspiration, after that to the apostles, will be necessary to salvation; and that what is said about the distinct periods of the Father, of the Son, and

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of the Holy Spirit, with regard to a revelation, is a pure invention of the human brain. By this argument, all new inspirations are refuted, with such soundness and so agreeably to the nature of the thing itself, that the doctrine which maintains the contrary cannot possibly defend itself without inventing another Christ and another Spirit; (which is a notable trait in the conduct of the great masters among the Mystics;) or it must at least substitute for Christ His vicar on earth, who, invested with plenary power, may administer the affairs of the church, as is the practice of the Papists.

11. The Second reason is taken from the office of the Apostles, for the discharge of which, because they were immediately called by Christ himself, they were undoubtedly furnished with sufficient gifts, and therefore with sufficient knowledge. But they were constituted "able ministers of the "New Testament;" (2 Corinthians 3:6,) to which as a Testament, nothing can be added; (Galatians 3:15;) and, as New, it will neither "wax old" nor be abrogated; (Hebrews 8:13;) after the apostles, therefore, no new inspiration will be given. They were also made ministers of the Spirit;" they were therefore instructed by inspiration in those meanings which agree with the most perfect Christians, and not with those only who are placed under the law and "the oldness of the letter." To them was also committed "the ministration of righteousness;" but this was the last of all, on account of being that which is immediately connected with life eternal, and which is likewise administered by righteousness. The apostles are also called "reapers," with regard to the prophets who were the sowers;" (John 4:38;) but this last service was to be performed in the field of the Lord. After the apostles, therefore, no new ministration has been given; and, on this account, no new inspiration.

12. The Third reason is drawn from the circumstance of the period at which this inspiration was communicated to the apostles, and which may be considered in two respects.

(1.) It was in the time of the Messiah, which is called the last," being truly the last time with regard to a revelation.

"And it shall come to pass in the last days, I will pour out of my Spirit upon all flesh." (Acts 2:17.)

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"When the Messiah is come, he will tell us all things." (John 4:25.) "God hath in these last days spoken unto us by his Son." (Hebrews 1:2.)

To the same effect Christ is said to have been made, "manifest in these last times." (1 Peter 1:20.)

(2.) That was "the time appointed of the Father," in which "the heir" should be no longer "as a child, under a tutor;" (Galatians 4:1-5;) but, having arrived at full age, he might pass his life under the grace and guidance of the Holy Spirit; by whom, as "the Spirit of liberty," being illuminated, he might

"with open face behold as in a glass the glory of the Lord, and be transformed into the same image from glory to glory." (2 Corinthians 3:17, 18.)

After the apostles, therefore, no new inspiration, no greater perfection has been granted.

13. The Fourth reason will exhibit to us the glory and duration of the doctrine inspired and committed to the apostles. For it greatly excels in glory, as being "the gospel of the glory of Christ" (2 Corinthians 4:4,) who is the image of God, "the brightness of the glory, and the express character of the person, of the Father," (Hebrews 1:3.) and "in whom it pleased the Father that all fullness should dwell."(Colossians 1:19) indeed "all the fullness of the Godhead bodily." (2:9.) The law was not at all glorious, "by reason of this glory which excelled it." (2 Corinthians 3:10.) From these premises it will follow, by parity of reason, that, if the more excellent doctrine shall continue forever, no future doctrine "will have any glory by reason of this which excelleth in glory." Its duration also excludes all others: for it remains without being abolished, (2 Corinthians 3:11,)and will be preached in all the world till the end shall come," (Matthew 24:14;) and Christ promises to those who administer this doctrine, that he "will be with them always, even unto the end of the world." (28:20.)

14. We will distinctly prove the second proposition [§ 5,] thus separated into two members. First. Those things which serve for perfection, as well as those which serve for preparation, can be and really have been declared

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by Christ and the apostles. Second. The apostles perfectly taught all things which are and will be necessary for the Church.

15. Let the subjoined arguments stand in proof of the First member of the proposition.

(1.) "The Son who is in the bosom of the Father," that is, who is admitted to the intimate knowledge of his secrets, "hath declared," by the outward word, "what He hath seen and heard" with the Father. (John 1:18; 3:32.) But it is impious to suppose, that these things relate only to preparation. Nay, "the things which the apostles saw and heard they have declared," that the Church "might have communion with the Father and the Son." But perfection is placed in this communion. (1 John 1:3.) The wisdom which the apostles received through revelation of the Spirit, who "searcheth the deep things of God," has been declared by them "in words which the same Holy Spirit teacheth." (1 Corinthians 2:18.) But this wisdom belongs to perfect and spiritual men, (1 Corinthians 2:6-15,) as we have already. seen. [§ 9.]

16. (3.) The word, through faith in which righteousness and eternal life are obtained, is not only preparative but likewise perfective. Of this kind is "the word of faith which the apostles preached;" and for this reason the gospel is called "the ministration of righteousness," "the word of salvation," and "the power of God unto salvation to every one that believeth." (Romans 10:8-10; 1 Corinthians 1:21; 2 Corinthians 3:9; Acts 13:26; Romans 1:16.)

(4.) The ministration of the Spirit and of the New Testament is opposed to that of Moses, which acted the part of a school master, yet "made nothing perfect" (Hebrews 7:19,) and to "the letter" of death and of the Old Testament. This ministration of the Spirit does not serve for preparation, but contains perfection; and this is the ministration which the apostles executed, and from which they are called ministers of the New Testament and of the Spirit, (2 Corinthians 6:7,) and are said to present every man perfect in Christ Jesus. (Colossians 1:8.)

(5.) That word which is called "the incorruptible seed, of which we are born again, and which endureth forever," (1 Peter 1:23-25,) is not merely

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preparatory. And such is the word which through the gospel the apostles have declared.

17. Let the following arguments establish the Second member.

(1.) The whole counsel of God, which is to be "declared unto men," (Luke 7:30,) contains all things necessary to salvation. But Paul declared to the Ephesians "all the counsel of God." (Acts 20:27.) Therefore all things necessary to salvation were declared, etc.

(2.) The Corinthians are saved by the gospel which Paul preached, provided they retain it as they received it. (1 Corinthians 15:1, 2.) Therefore, all things necessary to salvation were preached to the Corinthians.

(3.) "Salvation at the first began to be spoken by Christ," and, after having been perfectly preached by him, "it was confirmed unto us by the apostles that heard him." (Hebrews 2:3.) Therefore the doctrine of the apostles perfectly contained all things which the necessary confirmation of the Church demanded.

18. And lest any one should utter this cavil, "The Apostles, we allow, taught all the things which were necessary at that time, but not all those which are sufficient for the edification of the body of Christ to the end of the world," let the following arguments likewise be added.

(4.) Whoever he be that "preaches any other gospel" than that which the apostles preached, and which the apostolic churches received, "he is accursed." (Galatians 1:7-9.) Therefore it is not lawful to add anything to the gospel preached by the apostles, to the end of the world. Indeed, he who makes an addition, "has perverted the gospel of Christ."

(5.) In Christ Jesus, or

"in the mystery of God, and of the Father, and of Christ, are hidden all the treasures of wisdom and knowledge." (Colossians 2:2 3.)

But Jesus Christ and this mystery were completely preached by the apostles. (1:25-28.)

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"Jesus Christ has been made unto us of God, wisdom, righteousness, sanctification and redemption;" (1 Corinthians 1:30, 31;)

from which the apostle concludes, that true glorying consists in the knowledge of Christ alone. (Jeremiah 9:24.) Therefore the doctrine taught by the apostles contains whatever will, at any time to the end of the world, be necessary, useful and glorious to the church.

(6.) The Church Universal is "built upon the foundation of the apostles and prophets," (Ephesians 2:20, 21;) and the apostles are called "the foundations of the celestial Jerusalem," (Revelation 21:14,) which is the mother of us all." (Galatians 4:26.) Therefore, the apostles have declared all things which will be necessary for the whole church to the final consummation.

(7.)

"There is one body of Christ, the fullness of Him that filleth all in all; one Spirit, one hope of our calling, one Lord, one faith, one baptism, one bread, one God and Father of all, and Jesus Christ the same yesterday, to-day, and forever." (Ephesians 4:4-6; 1:23; 1 Corinthians 10:17; Hebrews 13:8.)

But the apostles perfectly preached this God, this Lord, this Spirit, this faith, hope, baptism and bread, and by their doctrine animate and vivify this whole body to the end of the world. (Colossians 1:24, 25.) Therefore the church ought "not to be carried about with divers and strange doctrines." (Hebrews 13:9.)

19. The last proposition remains to be discussed. It commends to us the perfection of the prophetical and apostolical Scriptures; and for establishing it we produce the following arguments.

(1.) This perfection is taught in the express testimonies of Scripture, which prohibit any addition to be made to those things which the Lord has commanded; and the same scriptures teach, in a manner the most convincing, that these testimonies must be understood concerning the written word. (Deuteronomy 4:2; 12, 28; 30:10-14; 28:58; Joshua 1:7, 8.) The apostle therefore requires, that "no one be wise above what is

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written," (1 Corinthians 4:6;) and he who tells the Ephesians, "I have not shunned to declare unto you all the counsel of God," (Acts 20:27,) confesses, that "he said none other things than those which the prophets and Moses did say should come." (Acts 26:22.)

20. (2.) This perfection is also established by the very object and matter of the saving doctrine. This is done by various methods.

(i.) The entire matter of the saving doctrine consists of "the truth which is after godliness;" (Titus 1:1.) But the Scripture perfectly delivers this truth, for it is concerning God and Christ, and the manner in which He is to be known, acknowledged and worshipped. (1 Chronicles 28:9; John 17:3; 5:23.)

(ii.) The Scripture perfectly delivers the doctrine of faith, hope, and charity. But in those acts is contained whatsoever God requires of us. (1 John 5:13; Timothy 3:16; Romans 15:4; 1 Thessalonians 1:3; Titus 2:12, 13.)

(3.) They are called "the Scriptures of the Old and New Testament," because in them both these parts are completely comprehended. But nothing can be added to a Testament: nay, the testament of a prudent testator fully contains his last will, according to which he wishes the distribution of his property to be made, and his heirs to regulate their conduct. (2 Corinthians 3:6; Galatians 3:15; Jeremiah 31:31-34; 32:38-40; Galatians 4:1, 2.) But the whole of the saving doctrine consists of a description of the beneficence of God towards us, and of our duty towards God.

(4.) The division of all this saving doctrine into the LAW and the GOSPEL, as into parts which draw forth the amplitude of the whole, proves the same thing, since both of them are perfectly contained in the Scriptures. (Luke 16:16; Josh 1:8; Luke 1:1-4; Romans 1:2-6; Acts 26:22, 23.)

21. (3.) The same perfection is proved from the end and efficacy of the whole of the saving doctrine. If the Scriptures propose this entire end and perfectly accomplish it, there is no reason why we should call a doctrine, in what manner soever it may be proposed, more perfect than the Scriptures. But they entirely intend this end and efficaciously produce it. (Romans 10:4-10.)

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"This is his commandment, that we should believe on the name of his Son Jesus Christ, and love one other." (1 John 3:23.)

"These things are written, that ye might believe that Jesus is the Christ," etc. (John 20:31.)

"These things have I written unto you, that ye may know that ye have eternal life, and that ye may believe on the name of the Son of God." (1 John 5:9-13.)

"On these two commandments hang all the law and the prophets." (Matthew 22:37-40.)

"Search the Scriptures; for in them ye think ye have eternal life." (John 5:39.)

The Scriptures prevent men from going down into the place of the damned; (Luke 16:27-30) and they prevent this sad consequence without the addition of any other doctrine whatsoever. For they render a man

"wise unto salvation through faith, and perfectly furnished unto all good works." (2 Timothy 3:15-17.)

22. (4.) This is also confirmed by the mode of speaking usually employed by holy men of God, and by the Scriptures themselves; according to which they indiscriminately use the term "Prophets" for the writings of the prophets, "the word of prophecy" for the prophetic Scriptures, and, on the contrary, "the Scriptures" for the prophets and for God himself; by which is signified that the word of God and of the prophets is completely one with the Scriptures; and that this word in its amplitude does not exceed the Scriptures with regard to those things which are necessary. Thus it is said, "King Agrippa, believest thou the prophets?." (Acts 26:27,) that is, the writings of the prophets. (Luke 16:29.) "We have a more sure word of prophecy," that is, the word which is comprehended in the writings of the prophets: for it is soon afterwards called "prophecy of Scripture." (2 Peter 1:19, 20.) "Beginning at Moses and all the prophets, he interpreted to them in all the Scriptures what they say concerning Himself." (Luke 24:27.) And, on the contrary, "The Scripture saith unto Pharaoh," (Romans 9:17,) that is, God said it by Moses. (Exodus 9:16.)

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"The Scripture hath concluded all under sin." (Galatians 3:22.) "For God hath concluded them all in unbelief." (Romans 11:32.) "The Scripture, foreseeing that God, etc., preached before the Gospel unto Abraham." (Galatians 3:8; Genesis 12:2, 3.)

23. (5.) In the last place we add the following: No subject can be mentioned, by the sole knowledge or the worship of which the church ought to bedeck herself with increased honor and dignity, and which subject is not comprehended in the Holy Scriptures. Neither can any attribute be produced agreeing with any subject of this kind, which it is necessary for the church to know about that subject, or for her to perform to it, and which the Scriptures do not attribute to that subject: (John 5:39; Romans 1:3; Luke 24:27.) Whence it follows, that the Scripture contains all things necessary to be known for the salvation of the Church, and for the glory of God. The Papists indeed speak and write many things about Mary, the rest of the saints, and about the Roman Pontiff; but we affirm, that these are not objects either of any knowledge or worship which the church ought to bestow on them. And those things which the Papists attribute to them, are such as, according to the sure judgment of the scriptures, cannot be attributed to them without sacrilege and a perversion of the gospel of Christ.

24. We conclude, then, that all things which have been, are now, or to the final consummation will be necessary for the salvation of the church, have been of old perfectly inspired, declared and written; and that no other revelation or tradition, than those which have been inspired, declared and contained in the scriptures, is necessary to the salvation of the church. (2 Timothy 3:16; Matthew 4:3, 4; 22:29 Acts 18:28.) Indeed we assert, that whatsoever relates to the doctrine of truth is so perfectly comprehended in the scriptures, that all those things which are brought either directly or indirectly against this truth are capable of being refuted, in a manner the clearest and most satisfactory, from the Scriptures themselves alone. This asseveration we take with such solemnity and yet assurance of mind, that as soon as anything has been proved not to be contained in the scriptures, from this very circumstance we infer that thing not to be necessary to salvation; and whenever it is evident, that any sentiment cannot be refuted by the Scriptures, we judge from this that it is not heretical. When, therefore, the Papists sedulously attempt to destroy the whole perfection

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of Scripture by specimens of articles, which they call necessary, but which are not proved from Scripture, and by those which they consider heretical but which are not confuted from Scripture the sole result of their endeavors is, that we cannot conclude with any certainty the former to be necessary and the latter heretical.

25. In the mean time we do not deny, that the apostles delivered to the churches some things which related to the external discipline, order and rites to be observed in them, and which have not been written, or at least are not comprehended in those of their books which we call "Canonical." (1 Corinthians 11:34:.) But those things do not concern the substance of saving doctrine; and are neither necessary to salvation, perpetual, immutable, nor universal, but accommodated to the existing state and circumstances of the church.

26. We likewise confess, that individual churches, or great numbers, or even all of them, if they can agree together in unity, may frame certain ritual Canons relative to their mutual order and decorum, (1 Corinthians 14:40,) and to the discharge of those functions which minister to edification; provided those rites be neither contrary to the written word, superstitious, nor difficult of observance in consequence of being numerous and burdensome. (Colossians 2:8; Acts 15:10, 28.) This proviso is needful to prevent those rites from being considered as a part of Divine worship, or from becoming prejudicial to the liberty of the church, whose equitable "power" in abrogating, changing, or amplifying them, is always subservient to "edification and not to destruction." (1 Corinthians 14:5, 26; 2 Corinthians 13:10.) In this sense we admit the distinction of Traditions into Written and Unwritten, Apostolical and Ecclesiastical; and we call those men "violators of order," (2 Thessalonians 3:6; 1 Corinthians 14:32, 33,) who oppose ecclesiastical canons that are constituted in this manner, or exclaim against them by their own private authority.

391 DISPUTATION 3 ON THE SUFFICIENCY AND PERFECTION OF THE HOLY SCRIPTURES IN OPPOSITION TO HUMAN TRADITIONS RESPONDENT: DE COIGNEE

Because the Papists contend for unwritten traditions, against the entire perfection of Scripture, as if it were for every thing sacred and dear to them. that they may be able to obtrude, on mankind, many dogmas, which, even by their own confession, are not comprised in the Scriptures, and to assume to themselves an irrefragible authority in the church; it seems, that we shall not spend our time unprofitably, if, in a few Theses, we discuss in the fear of God what ought to be maintained on the subject of Divine traditions and on the opinion of the Papists.

1. The word "Tradition," according to its derivation, signifies the act of delivering; but having been enlarged through usage to denote the object about which the act is occupied, it also signifies the doctrine itself that is delivered. We ascribe this epithet, in either or both of its senses, to a Divine acceptation, on account of its cause which is God, to distinguish it from that which is human. (1 Corinthians 2:12, 13.) And we say, "That is excellently Divine which is such at the same time in its act and in its object." We define it, Divine doctrine, manifested by a Divine act, with less excellence, by men; because, however Divine it is in its object, still it is human in the act of tradition. (2 Peter 1:21.) The apostle Paul had regard to this when he said,

"As a wise master-builder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon." (1 Corinthians 3:10.)

And St. Peter, when he said,

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"if any man speak, let him speak as the oracles of God." (1 Peter 4:11.)

2. Divine tradition, both with respect to its object and to its act, is variously distributed. In regard to its object.

(1.) According to the actions which it requires to be performed to itself by men, we distinguish it into that which is of Faith, (1 John 5:13,) and to which we add hope, and into that which relates to morals. In the first, it is offered as an object to be believed, in the other as one to be performed. (Luke 24:27; Mark 1:15; Matthew 21:22, 23; 9:13.)

(2.) From the adjuncts of the act required, we call one act necessary to righteousness and salvation, while another is supplementary to that which is necessary. (Hebrews 9:10.)

(3.) From the duration of time, we call one perpetual and immutable, another temporary and subject to change according to the appointment of its author. (John 4:21-23.)

(4.) According to its extent, we call one universal, which binds all believers either those of all ages of the world, or those who exist at the same time; and another particular, which has reference to certain persons whether they be many or few, such as that which respects the legal ceremonies and the Levitical priesthood. (Romans 2,:26, 27.)

3. Tradition is distinguished, in regard to the act.

(1.) From its subject, into internal and external. An internal one is that which is made to the mind by the illumination and inspiration of the Holy Spirit. (Isaiah 59:21; with Ephesians 1:17-21.) To this we likewise refer that which is made to the internal senses, by sensible images formed in the inward receptacle of images. (1 Corinthians 2:10.) An external tradition is that which is made by means of signs presented to the external senses; among these the principal place is occupied by the word, in the delivery of which, two methods are employed, an enunciation made by oral speech and writing. (Romans 10:17; 1 Corinthians 1:28; 2 Thessalonians 2:13-14; Genesis 3:9-19; 12:1-3; Ezekiel 2:5; 5:1-3.

(2.) From its causes, into immediate and mediate. An immediate one is that which proceeds from God, without the intervention of man. Let

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permission also be granted, to us, for the sake of greater convenience of doctrine, to reckon under immediate tradition that which is made by angels, lest we be compelled to introduce many mediate traditions subordinate to each other. A mediate act of tradition is that which is performed by God, as the chief author, through the hands of a man peculiarly sanctified for its execution.

(3.) According to its dignity and authority, it may be distributed into primary and secondary; so that the primary may be one, transacted indeed by man, but by a man so instructed and governed by the inspiration and direction of the Holy Spirit, (2 Samuel 23:2, 3,) that "it may not be he himself that speaks, but the Spirit of the Father that is in him;" (Matthew 10:20;) that he may not himself be the crier, but the voice of God crying;" not himself the Scribe, but the amanuensis of the Holy Spirit. (2 Timothy 3:16; 2 Peter 1:21.) The secondary is that which is indeed according to the appointment of God, but by the will of man who administers the act of tradition at his own option. (1 Peter 4:11.)

4. Internal tradition is always and absolutely necessary to the salvation of men. For in no way, except by a revelation and an inward sealing of the Holy Spirit, (2 Corinthians 1:20-22) can any man perceive, and by an assured faith apprehend the mind of God, however it may be manifested and confirmed by external signs. (1 Corinthians 2:10-16.) External tradition is necessary through the pleasure of the Divine will, whether we consider that will universally; for without it he can abundantly instruct the mind of man. (1 Corinthians 3,:7-10; 2 Corinthians 4:6.) Or whether we consider it according to special modes; for it is sometimes delivered by the pronunciation of lively sounds, and at other times by writing, and at times by both methods, according to his own good pleasure, and which of them soever he has seen proper to employ. (1 Corinthians 5:9; Exodus 24,:7; 2 Thessalonians 2:13, 14; Luke 16:27-31.) It is, from this very circumstance, necessary to men; and from it the inconclusiveness of this argument is apparent, "Because God formerly instructed his own church without the Scriptures by the words which he spoke himself, therefore, the Scriptures are now unnecessary."

5. Though all the doctrines delivered by God, either from his own lips or in writing, possess Divine authority; yet we may distinguish between them,

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and may, according to certain respects, claim a greater authority for one than for another.

(1.) The efficient cause makes the principal difference. For whatever doctrine it wills more, [than any other,] it makes that doctrine be of greater authority. Thus it is said, "I will have mercy, and not sacrifice." (Matthew 9:13.)

(2.) The condition of him who administers the doctrine, obtains for it a greater or a less degree of authority. "For if the word spoken by angels, was steadfast," etc, how much more is the doctrine which is announced to us by the Son? (Hebrews 2:2-5.)

(3.) The object of the doctrine produces the same effect. For, according to it, some precepts are called "the weightier matters of the law," (Matthew 23:23,) while others are called "the least commandments" (Matthew 5:19;) and thus the precepts of the second table yield to those of the first. (Luke 14:26.) In this view the Apostle said, "This is a faithful saying, and worthy of all acceptation," in which expression let the emphatic word be observed, "that Christ Jesus came into the world to save sinners; of whom I am chief." (1 Timothy 1:15.)

(4.) The nearer and more leading tendency which any doctrine has to the end proposed by the whole, the greater prevalence and authority does it possess.

"If the ministration of death and of condemnation is glorious, how much more doth the ministration of life and righteousness exceed in glory!" (2 Corinthians 3:9.)

(5.) The very mode of delivery adds weight to the authority. For, lest that should escape which had before been delivered only in words, the author himself commits it to writing, and thus, when by a double act, it is entrusted to the memory of others, he points it out in a manner far more excellent, than if he had been content to recommend it solely by pronouncing it in words. (2 Peter 3:1, 2.) And here let the hypothesis be observed, in which it is presupposed that the matter had been delivered partly by speaking and by writing, and partly by speaking alone. The more frequent and solicitous recommendation of the written doctrine

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serves to strengthen this argument. (Deuteronomy 17:19; 1 Timothy 4:13; 2 Peter 1:19.)

6. Having given this exposition of the subject, let us proceed with the controversy which we have with the Papists, and pass upon it a few brief animadversions. It seems to be comprehended in these three questions.

(1.) Is every doctrine already delivered, which has been, is now, or ever will be necessary to the salvation of the church? Does any thing of this kind yet remain to be delivered? And if it has been really delivered, when was that done?

(2.) In what are those doctrines contained which it is necessary for the church to believe and practice in order to be saved? Are they in the Scriptures alone; or partly in the Scriptures, and partly in unwritten traditions from their first author?

(3.) How can it be made evident with certainty to the consciences of believers, that any particular doctrine is Divine?

7. With regard to the First question, our opinion is, that all the doctrines necessary for the salvation of the Church Universal, have been already delivered, above fifteen hundred years ago; and that no tradition has been made of any new doctrine that is necessary for the salvation of believers, since the days of the apostles. We establish our opinion by the following arguments:

(1.) Because in Christ, and in his Gospel, "are hidden all the treasures of wisdom and knowledge." (Colossians 2:3.) But the apostles have perfectly announced Christ and his Gospel; (Acts 20:26, 27;) so that an anathema is pronounced on him who preaches any other gospel than that which the apostles have preached and the churches have received. (Galatians 1:8, 9.) But that man preaches another gospel, who adds any thing to it as being necessary to the salvation of believers.

(2.) Because the whole "church has been built upon the foundation of the apostles and prophets." (Ephesians 2:20; Revelation 21:14.) This is not true, if there be a doctrine necessary to the salvation of any church, which has not been revealed through the prophets and apostles.

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(3.) Because the whole Catholic Church is one body, consisting of particular churches that possess the same nature and principles as the whole; and this Church is animated by one spirit, and led into all truth, and being called into one hope of the same inheritance, it has

"one Lord, one faith, one baptism, one God and Father of all" (Ephesians 4:4, 6,)

and sealed into "the communion of the same body and blood of the Lord," by a participation of one cup and bread. (1 Corinthians 10:16, 17.)

(4.) Because "Jesus Christ is the same yesterday, and to-day, and forever." Whence the apostle infers, that it is wrong for the Church to be "carried about with divers and strange doctrines." (Hebrews 13:8,-9.)

8. Though some of the Popish divines profess to assent to this truth, yet indications sufficiently manifest of their dissent from it are extant in their writings, especially in those of the Canonists. In the first place, the epithets of Universal Bishop, Supreme Pastor, Prime Head, Bridegroom, the Perfecter and Illuminator of the Catholic Church his Bride, which are ascribed to the Roman Pontiff, do not admit of this limitation of tradition. Then, the authority of governing, commanding and forbidding, of establishing and abrogating laws, of judging and condemning, and of loosing and binding, an immense and infinite authority, which is not merely attributed to him, but is actually assumed and exercised by him, excludes the same kind of circumscription. To which may be added the Decree, by which it is decided to be necessary for salvation, that every human creature be placed in subjection to the Roman Pontiff; and that, by which authentic authority is ascribed to the ancient Latin translation of the Scriptures. But, not to multiply instances, we hold it for a general argument of this dissension, that they dare not enter into an exact enumeration of unwritten traditions, and fix the number of them; they avoid this, that they may reserve to themselves the power of producing tradition in any controversy. Some of them, therefore, assert, that other doctrines are necessary according to the different states of the Church.

9. But we most willingly confess, that the tradition which we call secondary will continue in the Church to the end of the world; for by it the doctrines which have, through the prophets and apostles, been committed

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to her, are by her, further dispensed to her children. For this reason, the Church is called "the pillar and ground of the truth," (1 Timothy 3:15,) but only secondarily after the apostles, who, on account of the primary tradition, are distinguished by the title of "pillars," (Galatians 2:9,) and "foundations," (Revelation 21:14,) before those epithets were bestowed on the church.

10. With regard to the Second question, [§ 6,] we say that the canonical Scriptures of the Old and New Testament perfectly contain all doctrines which are necessary to the salvation of believers and the glory of God.

This is manifest,

(1.) From express testimonies of Scripture, [see Disputation 2, Thesis 19,] forbidding any addition to be made to those things which have been commanded, and commanding that "no man be wise above what is written," (1 Corinthians 4:6,) though in the former of these, it is evident from the text that Moses is speaking about those precepts which were comprised in writing.

(2.) From the very substance of the doctrines; and this in various ways. The scriptures contain in a complete form the doctrine of the Law and of the Gospel; they also perfectly embrace the doctrine of faith, hope and charity. They deliver the full knowledge of God and of Christ, in which is placed life eternal. They are called, and truly so, "the Scriptures of the Old and New Testament;" but to a testament nothing ought to be added.

(3.) From the end at which they aim and which they attain.

"These things are written, that ye may believe; and that, believing, ye may have life." (John 20:31.)

"Search the Scriptures; for in them ye think ye have eternal life." (5:39.)

(4.) From their efficacy; because, without [the aid of] any other doctrine, they sufficiently hinder any man from going into the place of torment, (Luke 16:28, 29;) and they render

"the man of God wise unto salvation through faith, and thoroughly furnished unto all good works." (2. Timothy 3:15-17.)

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(5.) From the manner of speech usually employed in the Scriptures, by which "the prophets" are understood to mean the writings of the prophets, "the prophets" and "the word of prophecy" signify the prophecies of Scripture. (2 Peter 1:19-21.) What God said and did is ascribed to the Scriptures: thus, For the Scriptures saith unto Pharaoh;" (Romans 9:17;) "the Scripture, foreseeing, etc., preached before the gospel unto Abraham;’ (Galatians 3:8;) "the Scripture hath concluded all under sin." (3:22.)

11. The Papists assert, on the contrary, that all things necessary to salvation are not contained in the Scriptures; but partly in the Scriptures, and partly in unwritten traditions. This their opinion they endeavor to establish, not only by the Scriptures themselves, but by the testimonies of Popes, Councils, and Fathers, nay, by certain examples which they produce of necessary doctrines which are not comprehended within the limits of Scripture. As we shall examine the strength of each of these arguments separately in the discussion which we have now commenced, we may remark by way of anticipation, that the passages of Scripture which they usually quote for this purpose, are either forcibly wrested from their correct signification, or do not determine the proposition; that the testimonies of Popes, Councils, and Fathers, being those of mere men, do not operate to our prejudice; that the instances which they adduce are either confirmed from the Scriptures, or are not necessary to salvation. This separation we consider of such necessity, that when it is once granted that they are necessary to salvation, it follows that they can and that they must be confirmed by the Scriptures; and when it is granted that they cannot be confirmed by the Scriptures, it follows that they are not necessary to salvation. So immovable and certain is this truth to our minds, that all doctrines necessary to salvation are contained in the Scriptures.

12. To the Third question, [§ 5,] we reply: As one Delivery of Divine doctrine is primary, and another secondary; so likewise one Attestation [witnessing] respecting the divinity of the doctrine is primary, while another is secondary. (John 5:36, 37; 1 John 5:7.) The Primary attestation is that of God himself, to whom it appertains properly, originally, and per se to bear witness to his own doctrine. But he employs a two-fold mode of bearing witness: one external, which is presented to the senses of those to whom the doctrine is proposed, (John 3:2; Hebrews 2:4; 1 Corinthians

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1:6-8,) and is a preparative for creating faith in the doctrine, even when this doctrine is not understood. Another internal, which impresses on the mind a true understanding of the doctrine, and an undoubted approval of it, which is the necessary, proper and immediate cause of that faith which God requires to be given to his word, and which alone is saving. The Secondary attestation is that of the Church. For having been herself certified, by means of the primary attestation, (which is that of God,) of the divinity of this doctrine, she both gives her hand and seal as a witness that God is true, (John 3:33,) and she bears her testimony to the doctrine received from the God of truth. This testimony is pleasing to God, due to the doctrine, honorable to the church, and useful to men. (1 John 5:9; John 5:34-36.) But it is to be observed, that this testimony of the church is human and not Divine, and is less than the preceding, which is potent only in preparing the hearts, by a sort of reverence that it obtains for the doctrine, that the hearts so prepared may with sincerity, by the internal witnessing of God, yield their assent to it. (John 15:26, 27.) Under that part of the Primary testimony which is external, we comprise the testimony of prophets, apostles, evangelists, pastors, and teachers, who are "workers together with God," provided they have been immediately called [by God himself.] But we refer it to the Secondary testimony, if they have been called mediately by the church. The Papists, who ascribe less to the internal attestation, and more to that which is secondary, than what we have explained, are deservedly rejected by us.

13. Having explained these matters, we grant, that the apostles delivered to the churches some things relating to order, decency, and the rights to be observed in them, which they did not commit to writing, (1 Corinthians 11:34;) but those things do not concern the substance either of the Law or the Gospel, are not necessary to salvation, are neither immutable, perpetual, nor universal, but are accommodated to the existing condition of the church, and the circumstances in which she is placed. We further grant, that either single churches, or many by mutual consent, or that all churches provided they could so agree, may frame certain ritual canons for their good order and decency, and for such direction in those duties which must of necessity be performed in them, as may contribute to their present edification. (1 Corinthians 14:40.) But these conditions must be observed respecting them:

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(1.) That these rites be not repugnant to the Written Word. (Colossians 2:18-23.)

(2.) That they neither have superstition intermixed with them, nor encourage it.

(3.) That they neither be accounted as divine worship, nor cast a snare upon consciences.

(4.) That they be neither more numerous, nor more burdensome in practice, than may render them easy of observance. (Acts 15:10, 28.)

(5.) That the church do not deprive herself of the liberty of changing, adding, or taking away, as she shall consider her present edification to require. Such rites as these being usefully established in a church, it is unlawful for any one, of his own private authority, to gainsay or attack them, unless he be ambitious of having his name emblazoned in the list of disorderly persons, and among the disturbers of the peace of church. (1 Corinthians 14:32, 33; 2 Thessalonians 3:6.)

401 DISPUTATION 4 ON THE NATURE OF GOD RESPONDENT: JAMES ARMINIUS — WHEN HE STOOD FOR HIS DEGREE OF D. D.

1. The very nature of things and the Scriptures of God, as well as the general consent of all wise men and nations, testify that a nature is correctly ascribed to God. (Galatians 4:8; 2 Peter 1:4; Aristot. De Repub. 1. 7, c. 1; Cicero De Nat. Deor.)

2. This nature cannot be known a priori: for it is the first of all things, and was alone, for infinite ages, before all things. It is adequately known only by God, and God by it; because God is the same as it is. It is in some slight measure known by us, but in a degree infinitely below what it is [in] itself; because we are from it by an external emanation. (Isaiah 44:6; Revelation 1:8; 1 Corinthians 2:11; 1 Timothy 6:16; 1 Corinthians 13:9.)

3. But this nature is known by us, either immediately through the unclouded vision of it as it is. This is called "face to face," (1 Corinthians 13:12,) and is peculiar to the blessed in heaven: (1 John 3:2.) Or mediately through analogical images and signs, which are not only the external acts of God and his works through them, (Psalm 19:1-8; Romans 1:20,) but likewise his word, (Romans 10:14-17,) which, in that part in which it proposes Christ, "who is the Image of the Invisible God," (Colossians 1:15,) as "the brightness of his glory, and the express image of his person," (Hebrews 1:3,) gives such a further increase to our knowledge, that "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory." (2 Corinthians 3:18.) This is called "through a glass in an enigma," or "darkly," and applies exclusively to travelers and pilgrims who "are absent from the Lord." (2 Corinthians 5:6; Exodus 33:20.)

4. But there are two modes of this second perception from the works and the word of God. The First is that of Affirmation, (which is also styled by

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Thomas Aquinas, "the mode of Causality and by the habitude of the principle,") according to which the simple perfections which are in the creatures, as being the productions of God, are attributed analogically to God according to some similitude. (Psalm 94:9, 10; Matthew 7:11; Isaiah 49:15.) The Second is that of Negation or Removal, according to which the relative perfections and all the imperfections which appertain to the creatures, as having been produced out of nothing, are removed from God. (Isaiah 4:8, 9; 1 Corinthians 1:25.) To the mode of Affirmation, (because it is through the habitude of the cause and principle, to the excellence of which no effect ever rises,) that of Pre-eminence must be added, according to which the perfections that are predicated of the creatures are understood [to be] infinitely more perfect in God. (Isaiah 40:15, 17, 22, 25.) Though this mode be affirmative and positive in itself, (for as the nature of God necessarily exists, so it is necessarily known,) in positively and not in negation; yet it cannot be enunciated or expressed by us, except through a Negation of those modes according to which the creatures are partakers of their own perfections, or the perfections in creatures are circumscribed. Those modes, being added to the perfections of the creatures, produce this effect, that those which, considered without them, were simple perfections, are relative perfections, and by that very circumstance are to be removed from God. Hence it appears, that the mode of Pre-eminence does not differ in species from the mode of Affirmation and Negation.

5. Besides, in the entire nature of things and in the Scriptures themselves, only two substances are found, in which is contained every perfection of things. They are Essence and Life, the former of them constituting the perfection of all existing creatures; the latter, that of only some them, and those the most perfect. (Genesis 1; Psalm 104:29, 148; Acts 17:28.) Beyond these two the human mind cannot possibly comprehend any substance, indeed, it cannot raise its conceptions to any other: for it is itself circumscribed within the limits of created nature, of which it forms a part; it is therefore incapable of passing beyond the circle which encloses the whole. (Revelation 1:8; 4:8; Daniel 6:46.) Wherefore in the nature of God himself, only these two causes of motion, Essence and Life, can become objects of our consideration.

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LET THE FOLLOWING BE OUR PROBLEMS

Have a corporeal Essence, and a vegetative and sensitive Life, any analogy to the Essence and Life of God, though such analogy be less than a spiritual Essence and an intellectual Life? If they have this analogy, how are body and senses removed simply from God?

If they have not this analogy, how has God been able to produce this kind of Essence and Life?

6. But in God both these are to be considered in the mode of Pre-eminence, that is, in excellence far surpassing the Essence and Life of all the creatures. (Psalm 102:27; 1 Timothy 6:16.)

THE ESSENCE OF GOD

7. The Essence of God is that by which God exists; or it is the first cause of motion of the Divine Nature by which God is understood to exist.

8. Because every Essence, which is either in the superior or in the inferior nature of things, is distributed into spiritual and corporeal, (Colossians 1:16;) of which, the former notes simply perfection, the latter a defection or defect from this perfection. On this account we separate corporeal Essence from God according to the mode of removal, and at the same time all those things which belong to a corporeal Essence as such, whether it be simple or compound — such as magnitude, figure, place, or parts, whether sensible or imaginable. Whence also He cannot be perceived by the corporeal senses, either by those which are external or by the internal, since he is invisible, intactable, and incapable of being represented. (Deuteronomy 4:14; 1 Kings 8:1 Luke 24:39; John 4:24:; 1 Timothy 1:17.)

But we ascribe to Him a spiritual Essence, and that in the mode of preeminence, as "the Father of Spirits." (Hebrews 12:9.) Therefore,

(1.) We reject the dogma of the Anthropo-morphites, [those who maintained that "the uncorruptable God" had a form or body "like to corruptible man,"] and the intolerable custom of the Papists, which they constantly practice, in fashioning a [supposed] likeness of God’s Essence. (Deuteronomy 4:15, 16; Romans 1:23; Isaiah 40:18; Acts 17:29.)

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(2.) When bodily members are attributed in the Scriptures to God, that is done on account of the simplicity of those effects, which the creatures themselves usually produce only by the aid and operation of those members.

9. As we ought to enunciate negatively the mode by which the Essence of God pre-eminetly both is and is spiritual, above the excellence of all Essences, even of those which are spiritual; so this may be done first and immediately in a single phrase, "he is, anarcov kai anaitiov without beginning and without cause either external or internal." (Isaiah 43:10; 44:8, 24:; 46:9; Revelation 1:8; Romans 11:35, 36; 1 Corinthians 8:4-6; Romans 9:5.) For since there cannot be any advancement in infinitum, (for if there could, there would be no Essence, no Knowledge,) there must be one Essence, above and before which no other can exist: but such an Essence must that of God be; for, to whatsoever this Essence may be attributed, it will by that very act of ascription be God himself.

10. Because the Essence of God is devoid of all cause, from this circumstance arise, in the first place, Simplicity and Infinity of Being in the Essence of God.

11. Simplicity is a preeminent mode of the Essence of God, by which he is void of all composition, and of component parts whether they belong to the senses or to the understanding. He is without composition, because without external cause; and He is without component parts, because without internal cause. (Romans 11:35, 36; Hebrews 2,:10; Isaiah 40:12, 22.) The Essence of God, therefore, neither consists of material, integral and quantitive parts, of matter and form, of kind and difference, of subject and accident, nor of form and the thing formed, (for it is to itself a form, existing by itself and its own individuality,) neither hypothetically and through nature, through capability and actuality, nor through essence and being. Hence God is his own Essence and his own Being, and is the same in that which is, and that by which it is. He is all eye, ear, hand and foot, because he entirely sees, hears, works, and is in every place. (Psalm 139:8- 12.) THEREFORE,

Whatever is absolutely predicated about God, it is understood essentially and not accidentally; and those things, (whether many or diverse,) which are predicated concerning God, are, in God, not many but one: (James

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1:17.) It is only in our mode of considering them, which is a compound mode, that they are distinguished as being many and diverse; though this may, not inappropriately, be said, because they are likewise distinguished by a formal reason.

12. Infinity of Being is a preeminent mode of the Essence of God, by which it is devoid of all limitation and boundary, (Psalm 145:3; Isaiah 43:10,) whether from something above it or below it, from something before it or after it. It is not bounded by anything above it, because it has received its being from no one. Nor by anything below it, because the form, which is itself, is not limited to the capacity of any matter whatsoever that may be its recipient. Neither by any thing before it, because it is from nothing efficient: nor after it, because it does not exist for the sake of another end. But, His Essence is terminated inwardly by its own property, according to which it is what it is and nothing else. Yet by this no limits are prescribed to its Infinity; for by the very circumstance, that it is its own being, subsisting through itself, neither received from another nor in another, it is distinguished, from all others, and others are removed from it. (Isaiah 44:9; Romans 11:36; Proverbs 16:4.) THEREFORE, Whatsoever is predicated absolutely about God, is predicated concerning Him immediately, primarily, and without [respect to] cause.

13. From the Simplicity and Infinity of the Divine sense, arise Infinity with regard to time, which is called "Eternity;" and with regard to place, which is called "Immensity;" Impassability, Immutability, and Incorruptibility.

14. Eternity is a pre-eminent mode of the Essence of God, by which it is devoid of time with regard to the term or limits of beginning and end, because it is of infinite being; it is also devoid of time with regard to the succession of former and latter, of past and future, because it is of simple being, which is never in capability, but always in act, (Genesis 21:33; Psalm 90:9; Isaiah 44:6; 2 Timothy 1:9.) According to this mode, therefore, the Being of God is always the universal, the whole, the plentitude of his essence, closely, fixedly, and at every instant present with it, resembling a moment which is also devoid of intelligible parts, and never flows onward progressively, but always continues within itself. It will be lawful, therefore, for us, with Boetius, to define Eternity in the

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following manner, after changing, by his good leave, the word Life into that of Essence: "It is an interminable, entire and at the same time, a perfect possession of Essence. But it seems that I may by some sort of right require this change to be made, because Essence comes to be considered in the first moving cause of the Divine Nature, before Life; and because Eternity does not belong to Essence through Life, but to Life through Essence. THEREFORE,

Whatsoever things are predicated absolutely concerning God, they belong to Him from all eternity and all together. It is certain that those things which do not from all eternity belong to Him, are predicated about Him not absolutely, but in reference to the creatures, such as, "He is the Creator, the Lord, the Judge of all men."

15. Immensity is a pre-eminent mode of the Essence of God, by which it is void of place according to space and limits: being co-extended space, because it belongs to simple entity, not having part and part, therefore not having part beyond part. Being also its own encircling limits, or beyond which it has no existence, because it is of infinite entity: and, before all things, God alone was both the world, and place, and all things to himself; but He was alone, because there was nothing outwardly beyond, except himself. (l Kings 8:27; Job 11:8, 9.)

16. After creatures, and places in which creatures are contained, have been granted to have an existence, from this Immensity follows the Omnipresence or Ubiquity of the Essence of God, according to which it is entirely wheresoever any creature or any place is, and this in exact similarity to a [mathematical] point, which is totally present to the entire circumference, and to each of its parts, and yet without circumscription. If there be any difference, it arises, from the Will, the Ability and the Act of God. (Psalm 139:8-12; Isaiah 66:1; Jeremiah 23:24; Acts 17:27, 28.) 17. Impassability is a pre-eminent mode of the Essence of God, according to which it is devoid of all suffering or feeling; not only because nothing can act against this Essence, for it is of infinite Being and devoid of an external cause; but likewise because it cannot receive the act of anything, for it is of simple Entity. THEREFORE, Christ has not suffered according to the Essence of his Deity.

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18. Immutability is a pre-eminent mode of the Essence of God, by which it is void of all change; of being transferred from place to place, because it is itself its own end and good, and because it is immense; of generation and corruption; of alteration; of increase and decrease; for the same reason as that by which it is incapable of suffering. (Psalm 102:27; Malachi 3:6; James 1:17.) Whence likewise, in the Scriptures, Incorruptibility is attributed to God. Nay, even motion cannot happen to Him through operation; for it appertains to God, and to Him alone, to be at rest in operation. (Romans 1:23; Isaiah 40:28.)

19. These modes of the Essence of God belong so peculiarly to Him, as to render them incapable of being communicated to any other thing; and of whatever kind these modes may be, they are, according to themselves, as proper to God as His Essence itself, without which they cannot be communicated, unless we wish to destroy it after despoiling it of its peculiar modes of being; and according to analogy, they are more peculiar to Him than his Essence, because they are pre-eminent, for nothing can be analogous to them. THEREFORE, Christ, according to his humanity, is not in every place.

20. Since Unity and Good are the general affections of Being, the same are also to be attributed to God, but with the mode of pre-eminence, according to the measure of the Simplicity and Infinity of his Essence. (Genesis 1:31; Matthew 19:17.)

21. The Unity of the Essence of God is that according to which it is in every possible way so at one in itself, as to be altogether indivisible with regard to number, species, genus, parts, modes, etc. (Deuteronomy 4:35; 1 Corinthians 8:4:.)

22. It appertains also to the Essence of God, to be divided from every other thing: and to be incapable of entering into the composition of any other thing: while some persons ascribe this property to the Simplicity and others to the Unity of God’s Essence, several attribute it to both. But on reading the Scriptures, we find that Holiness is frequently ascribed to God, which usually designates a separation or setting apart; on this account, perhaps, that very thing by which God is thus divided from others, may, without any impropriety, be called by the name of Holiness.

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(Joshua 24:19; Isaiah 6:3; Genesis 2:3; Exodus 13:2; 1 Peter 2:2-9; 1 Thessalonians 5:23.) THEREFORE,

God is neither the soul of the world, nor the form of the universe; He is neither an inherent form, nor a bodily one.

23. The Goodness of the Essence of God is that according to which it is, essentially in itself, the Supreme and very Good; from a participation in which all other things have an existence and are good; and to which all other things are to be referred as to their supreme end: for this reason it is called communicable. (Matthew 19:17; Jas. 1:17; 1 Corinthians 10:31.)

24. These modes and affections are so primarily attributed to the Essence of God, that they ought to be deduced through all the rest of those things which come under our consideration in the latter momentum of the Divine Nature. If this deduction be made, especially through those things which appertain to the operation of God, then the most abundant utility will redound to us from them and from our knowledge of them. This benefit, however, they will not perform for us, if they be made subjects of consideration only in this momentum in the Divine Nature. (Malachi 3:6; Numbers 23:19; Lamentations 3:22; Hosea 11:9.)

ON THE LIFE OF GOD

25. The Life of God, which comes to be considered under the second [momentum] cause of motion in the Divine Nature, is an act flowing from the Essence of God, by which his Essence is signified to be in action within itself. (Psalm 42:2; Hebrews 3:12; Numbers 14:21.)

26. We call it "an act flowing from his essence;" because, as our understanding forms a conception of essence and life in the nature of God under distinct forms, and of the essence as having precedence of the life; we must beware lest the life be conceived as an act approaching to the essence similar to unity, which, when added to unity, makes it binary or two-fold. But it must be conceived as an act flowing from the essence, which advances itself to its own perfection, in the same manner as a [mathematical] point by its flowing moves itself forward in length, [§ 14.] It is our wish, that these things be understood only by the confined capacity of our consideration, who are compelled to use the words of our

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darkness, in order in any degree to adumbrate or represent that light to which no mortal can approach.

27. We say "that the Divine Essence is in action by means of the life;" because the acts of God, the internal as well as the external, those which are directed inwards and those directed outwards, must all be ascribed to His life as to their proximate and immediate principle. (Hebrews 4:12.) For it is in reference to his life, that God the Father produces out of his own essence his Word and his Spirit; and in reference to his life, God understands, wills, is able to do, and does, all those things which He understands, wills, is able to do, and actually does. Hence, since blessedness consists in action, it is with propriety ascribed to life. (1 Timothy 1:11; Romans 6:23.) This also seems to be the cause why it was the will of God, that his oath should be expressed in these words, "THE LORD LIVETH." (Jeremiah 4:2.)

28. The life of God is his essence itself, and his very being; because the Divine Essence is in every respect simple, as well as infinite, and therefore, eternal and immutable. On this account, to it, and indeed to it alone, is attributed immortality, which, therefore, cannot be communicated to any creature. (1 Timothy 1:17; 6:16.) It is immense, without increase and decrease; it is one and undivided, holy and set apart from all things; it is good, and therefore communicable, and actually communicative of itself, both by creation and preservation, and by habitation commenced in this life, to be consummated in the life to come. (Genesis 2:7; Acts 17:28; Romans 8:10, 11; 1 Corinthians 15:28.)

29. But the life of God is active in three faculties, in the understanding, the will, and the power or capability properly so called. In the Understanding, inwardly considering its object of what kind soever, whether it be one [with it] or united to it in the act of understanding. In the Will, inwardly willing its first, chief, and proper object; and extrinsically willing the rest.

In the Power, or capability operating only extrinsically, which may be the cause of its being called by the particular name of capability, as being that which is capable of operating on all its objects, before it actually operates.

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ON THE UNDERSTANDING OF GOD

30. The understanding of God is a faculty of his life, which is the first in nature as well as in order, and by which He distinctly understands all things and every thing which now have, will have, have had, can have, or might hypothetically have, any kind of being; by which He likewise distinctly understands the order which all and each of them hold among themselves, the connections and the various relations which they have or can have; not excluding even that entity which belongs to reason, and which exists, or can exist, only in the mind, imagination, and enunciation. (Romans 11:33.)

31. God, therefore, understands himself. He knows all things possible, whether they be in the capability of God or of the creature; in active or passive capability; in the capability of operation, imagination, or enunciation. He knows all things that could have an existence, on laying down any hypothesis. He knows other things than himself, those which are necessary and contingent, good and bad, universal and particular, future, present and past, excellent and vile. He knows things substantial and accidental of every kind; the actions and passions, the modes and circumstances of all things; external words and deeds, internal thoughts, deliberations, counsels, and determinations, and the entities of reason, whether complex or simple. All these things, being jointly attributed to the understanding of God, seem to conduce to the conclusion, that God may deservedly be said to know things infinite. (Acts 15:18; Hebrews 4:13; Matthew 11:27; Psalm 147:4; Isaiah 51:32, 33; 54:7; Matthew 10:30; Psalm 135:1 John 3:20; 1 Samuel 16:7; 1 Kings 8:39; Psalm 94:11; Isaiah 40:28; Psalm 147:5; 139; 94:9, 10; 10:13, 14.)

32. All the things which God knows, he knows neither by intelligible images, nor by similitude, (for it is not necessary for Him to use abstraction and application for the purpose of understanding;) but He knows them by his own essence, and by this alone, with the exception of evil things which he knows indirectly by the opposite good things; as, through means of the habitude, privation is discovered. Therefore,

(1.) God knows himself entirely and adequately. For He is all being, light and eye. He also knows other things entirely; but excellently, as they are in

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Himself and in his understanding; adequately, as they are in their proper natures. (1 Corinthians 2:11; Psalm 94:9, 10.)

(2.) He knows himself primarily; and it is impossible for that which God understands first and by itself, to be any other thing than his own essence.

(3.) The act of understanding in God is his own being and essence.

33. The mode by which God understands, is not that which is successive, and which is either through composition and division, or through deductive argumentation; but it is simple, and through infinite intuition. (Hebrews 4:13.) THEREFORE,

(1.) God knows all things from eternity; nothing recently. For this new perfection would add something to His essence by which He understands all things; or his understanding would exceed His essence, if he now understood what he did not formerly understand. But this cannot happen, since he understands all things through his essence. (Acts 15:18; Ephesians 1:4.)

(2.) He knows all things immeasurably, without the augmentation and decrease of the things known and of the knowledge itself. (Psalm 147:5.)

(3.) He knows all things immutably, his knowledge not being varied to the infinite changes of the things known. (James 1:17)

(4.) By a single and undivided act, not being diverted towards many things but collected into himself, He knows all things. Yet he does not know them confusedly, or only universally and in general; but also in a distinct and most special manner He knows himself in himself, things in their causes, in themselves, in his own essence, in themselves as being present, in their causes antecedently, and in himself most pre-eminently. (Hebrews 4:13; 1 Kings 8:39; Psalm 139:16, 17.)

(5.) And therefore when sleep, drowsiness and oblivion are attributed to God, by these expressions is meant only a deferring of the punishment to be inflicted on his enemies, and a delay in affording solace and aid to his friends. (Psalm 13:1, 2.)

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34. Although by one, and that a simple act, God understands all things, yet a certain order in the objects of his knowledge may be assigned to Him without impropriety, indeed, it ought to be for the sake of ourselves.

(1.) He knows himself.

(2.) He knows all things possible, which may be referred to three general classes.

(i.) Let the first be of those things to which the capability of God can immediately extend itself, or which may exist by his mere and sole act.

(ii.) Let the second consist of those things which, by God’s preservation, motion, aid, concurrence and permission, may have an existence from the creatures, whether these creatures will themselves exist or not, and whether they might be placed in this or in that order, or in infinite orders of things; let it even consist of those things which might have an existence from the creatures, if this or that hypothesis were admitted. (1 Samuel 23:11, 12; Matthew 11:21.)

(iii.) Let the third class be of those things which God can do from the acts of the creatures, in accordance either with himself or with his acts.

(3.) He knows all beings, whether they be considered as future, as past, or as present; (Jeremiah 18:6; Isaiah 44:7;) and of these there is also a threefold order. The first order is of those beings which by his own mere act shall exist, do exist, or have existed. (Acts 15:18.) The second is of those which will exist, do exist, or have existed, by the intervention of the Creatures, either by themselves, or through them by God’s preservation, motion, aid, concurrence and permission. (Psalm 139:4:.) The third order consists of those which God will himself do or make, does make, or hath made, from the acts of the creatures, in accordance either with himself or with his acts. (Deuteronomy 28). This consideration is of infinite utility in various heads of theological doctrine.

35. God understands all things in a holy manner, regarding things as they are, without any admixture. (Psalm 9:8; 1 Thessalonians 2:4.) On this account He is said to judge, not according to the person or appearance and the face, but according to truth. (Romans 2:2.)

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36. The understanding of God is certain, and never can be deceived, so that He certainly and infallibly sees even future contingencies, whether He sees them in their causes or in themselves. (1 Samuel 23:11, 12; Matthew 11:21.) But, this certainty rests upon the infinity of the essence of God, by which in a manner the most present He understands all things.

37. The understanding of God is derived from no external cause, not even from an object; though if there should not afterwards be an object, there would not likewise be the understanding of God about it. (Isaiah 40:13, 14; Romans 11:33, 34.)

38. Though the understanding of God be certain and infallible, yet it does not impose any necessity on things, nay, it rather establishes in them a contingency. For since it is an understanding not only of the thing itself, but likewise of its mode, it must know the thing and its mode such as they both are; and therefore if the mode of the thing be contingent, it will know it to be contingent; which cannot be done, if this mode of the thing be changed into a necessary one, even solely by reason of the Divine understanding. (Acts 27:22-25, 31; 23:11, in connection with verses 17, 18, etc., with 25:10, 12; and with 26:32; Romans 11:33; Psalm 147:5.)

39. Since God distinctly understands such a variety of things by one infinite intuition, Omniscience or All-Wisdom is by a most deserved right attributed to Him. Yet this omniscience is not to be considered in God according to the mode of the habitude, but according to that of a most pure act.

40. But the single and most simple knowledge of God may be distinguished by some modes, according to various objects and the relations to those objects, into theoretical and practical knowledge, into that of vision and of simple intelligence.

41. Theoretical knowledge is that by which things are understood under the relation of being and of truth. Practical knowledge is that by which things are considered under the relation of good, and as objects of the will and of the power of God. (Isaiah 48:8; 37:28, 16:5.)

42. The knowledge of vision is that by which God knows himself and all other beings, which are, will be, or have been. The knowledge of simple intelligence is that by which He knows things possible. Some persons call

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the former "definite" or "determinate," and the latter "indefinite" or "indeterminate" knowledge.

43. The schoolmen say besides, that one kind of God’s knowledge is natural and necessary, another free, and a third kind middle.

(1.) Natural or necessary knowledge is that by which God understands himself and all things possible.

(2.) Free knowledge is that by which he knows, all other beings.

(3.) Middle knowledge is that by which he knows that "if This thing happens, That will take place." The first precedes every free act of the Divine will; the second follows the free act of God’s will; and the last precedes indeed the free act of the Divine will, but hypothetically from this act it sees that some particular thing will occur. But, in strictness of speech, every kind of God’s knowledge is necessary. For the free understanding of God does not arise from this circumstance, that a free act of His will exhibits or offers an object to the understanding; but when any object whatsoever is laid down, the Divine understanding knows it necessarily on account of the infinity of its own essence. In like manner, any object whatsoever being laid down hypothetically, God understands necessarily what will arise from that object.

44. Free knowledge is also called "foreknowledge," as is likewise that of vision by which other beings are known; and since it follows a free act of the will, it is not the cause of things; it is, therefore, affirmed with truth concerning it, that things do not exist because God knows them as about to come into existence, but that He knows future things because they are future.

45. That kind of God’s knowledge which is called "practical," "of simple intelligence," and "natural or necessary," is the cause of all things through the mode of prescribing and directing, to which is added the action of the will and power; (Psalm 104:24;) although that "middle" kind of knowledge must intervene in things which depend on the liberty of a created will.

46. God’s knowledge is so peculiarly his own, as to be impossible to be communicated to any thing created, not even to the soul of Christ; though we gladly confess, that Christ knows all those things which are required

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for the discharge of his office and for his perfect blessedness. (1 Kings 8:39; Matthew 24:36.)

ON THE WILL OF GOD

47. By the expression "will of God" is signified properly "the faculty itself of willing," but figuratively sometimes "the act of willing," and at other times "the object willed." (John 6:39; Psalm 115:3.) 48. Not only a consideration of the essence and of the understanding of God, but also the Scriptures and the universal agreement of mankind, testify that a will is correctly attributed to God.

49. This is the second faculty in the life of God, [§ 29,] which follows the Divine understanding and is produced from it, and by which God is borne towards a known good. Towards a good, because it is an adequate object of his will. And towards a known good, because the Divine understanding is previously borne towards it as a being, not only by knowing it as it is a being, but likewise by judging it to be good. Hence the act of the understanding is to offer it as a good, to the will which is of the same nature as the understanding, or rather, which is its own offspring, that it may also discharge its office and act concerning this known good. But God does not will the evil which is called that of "culpability;" because He does not more will any good connected with this evil than He wills the good to which the malignity of sin is opposed, and which is the Divine good itself.

All the precepts of God demonstrate this in the most convincing manner. (Psalm 5:4, 5.)

50. But Good is of two kinds — the Chief Good itself, and that which is different from it. (Matthew 19:17; Genesis 1:31.) The order which subsists between them is this: the latter does not exist with the Chief Good, but has its existence from it by the Understanding and the Will of God. (Romans 11:36.) Wherefore the Supreme Good is the primary, the choicest, and the direct object of the Divine Will; that is, its own infinite Essence, which was alone from all eternity, infinite ages prior to the existence of another good; and therefore it is the only good. (Proverbs 8:22-24.) On this account it may also be denominated, without

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impropriety, the peculiar and adequate object of the Divine Will. Since the Understanding and the Will of God were, each by its own act, borne towards this [Essence] they found such a plenitude of Being and Goodness in it, that the Understanding gave its judgment for commencing the communication of it outwards: and the Will approved of this kind of communication, after that method; whence the existence of a good, of what kind soever it was, which was different from the Chief Good. It cannot, therefore, be called an object of the Divine Will, except an indirect one, which God wills on account of that Chief Good, or rather He wills it to be on account of the Chief Good. (Proverbs 16:4,.) Therefore, The Will of God is the very Essence of God, yet distinguished from it according to the formal reason.

51. The act by which the Will of God advances towards its objects, is

(1.) most simple: for as the Understanding of God by a most simple act understands its own Essence, and, through it, all other things; so the Will of God, by a single and simple act, wills its own goodness, and all things in its goodness. (Proverbs 16:4.) Therefore, the multitude of things willed is not repugnant to the simplicity of the Divine Will. (Isaiah 43:7; Ephesians 1:5-9.)

(2.) This act is Infinite: for it is moved to will, neither by an external cause, by any other efficient, nor by an end, which is out of itself; it is not moved even by any object which is not itself. (Deuteronomy 7:7; Matthew 11:26.) Nay, the willing of the end is not the cause of willing those things which are for the end; though it wills those things which are for the end to be put in order to that end. (Acts 17:25, 26; Psalm 16:9.) It is no valid objection to this truth, that God would not will or do some things unless some act of the creature intervened. (1 Samuel 2:30.)

(3.) It is Eternal; because nothing can de novo either be or appear good to God.

(4.) It is Immutable; because that which has once either been or seemed good to Him, both is and appears such to Him perpetually; and that by which God is known to will any thing, is nothing else but this, his immutable entity. (Malachi 3:6; Romans 11:1.)

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(5.) This act is likewise Holy: because God advances towards his object only on account of its being good, not on account of any other thing which is added to it; and only because his Understanding accounts it good, not because feeling inclines [him] towards it without right reason. (2 Timothy 2:19; Romans 9:11; 12, 4; Psalm 119:137.)

52. As the simple and external act by which the Divine Understanding knows all its objects, has not excluded order from them; so likewise may we be allowed to assign a certain order, according to which the simple and sole act of the will of God is borne towards its objects:

(1.) God wills his own Essence and Goodness, that is, himself.

(2.) He wills all those things which, by the extreme judgment of his wisdom, He hath determined to be made out of infinite beings possible to himself. (Proverbs 16:4.) And, First, He wills to make them. Then, when they are made, He is affected towards them by his Will, as they have some similitude to his nature. (Genesis 1:31; John 14:23.)

(3.) The third object of the Divine Will are those things which God judges it to be right that they should be done by creatures endowed with understanding and free-will: and his act of willing concerning these things is signified by a precept, in which we likewise include the prohibition of that which He wills not to be done by the same creature. (Exodus 20:1, 2, etc.; Micah 6:8.) We allow it to remain a matter of discussion, whether counsels can have a place here, provided those things about which the consultations are held be not considered as [things] of supererogation.

(4.) The fourth object of the Divine Will is the Divine permission, by which God permits a rational creature to do what He forbade, and to omit what he commanded; and which consists of the suspension of an efficacious impediment, not of one that is due and sufficient. (Acts 14:16, 17; Psalm 81:13; Isaiah 5:4:.)

(5.) The fifth object of the Divine Will are those things which, according to his own infinite wisdom, God judges to be done from the acts of rational creatures. (Isaiah 5:5; 1 Samuel 2:30; Genesis 22:16, 17.)

53. But though nothing from without be the cause of God’s volition, yet, since he wills that there should be order in things, (which order is placed

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principally in this, that some things be the causes of others,) just so far as God’s volition is borne towards those objects, it is as if it were the cause of itself as it is borne towards others: (Hosea 2:21, 22.) Thus the cause why He wills the condemnation of any one, this, because he wills the order of his justice to be observed throughout the universe. (John 6:40; Deuteronomy 7:8.) Neither do we therefore deny, but that an act of a creature, or the omission of an act, may be thus far the occasion or primary cause of a certain Divine volition, that, without any consideration of that act or its omission, God might set it aside by such a volition. (1 Samuel 2:30; Jeremiah 18:7, 8.)

54. Through his own Will, and by means of his Power, God is the cause of all other things; (Lamentations 3:37, 38;) yet so that when he acts through second causes, either with them or in them, he does not take away their own peculiar mode of acting with which they have been divinely endued but he suffers them according to their own mode to produce their own effects, necessary things necessarily, contingent things contingently, free things freely: and this contingency and freedom of second causes does not prevent that from being certainly done, or coming to pass, which God in this manner works by them; and therefore, the certain futurition of an event does not include its necessity. (Isaiah 10:5, 6, 7; Genesis 45:5, 28; Acts 27:29, 31.)

55. Though God by a single and undivided act wills all the things which he wills; yet his Will, or rather his Volition, may be distinguished from the objects, by a consideration of the mode and order according to which it is borne towards its objects.

56. The Divine Will is borne towards its object, either according to the mode of Nature, or according to the mode of Liberty. According to the mode of Nature, it tends towards a primary and proper object, one that is suitable and adequate to its nature. According to the mode of Liberty, it tends towards all other things. Thus, God by a natural necessity wills himself; but He wills freely all other things; (2 Timothy 2:13; Revelation 4:11;) though the act which is posterior in order may be bound by a free act which is prior in order. This may be called "hypothetical necessity," having its origin partly from the free volition and act of God, partly from the immutability of his nature. "For God is not unrighteous," says the

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Apostle, "to forget the work and labor of love" of the pious; because he hath promised them a remuneration, and the immutability of his nature does not suffer him to rescind his promises. (Hebrews 6:10, 18.)

57. To this must be subjoined another distinction, according to which God wills something as an end, and other things as the means to that end. His Will tends towards the end by a natural affection or desire; and towards the means by a free choice. (Proverbs 16:4:.)

58. The will of God is also distinguished into that by which he wills to do or to prevent something, and which is called "the will of his good pleasure," or rather "of his pleasure;" (Psalm 115:3;) and into that by which he wills something to be done, or to be omitted, by creatures endued with understanding, and which is called "the will which is signified." The latter is revealed; the former is partly revealed, and partly hidden. (Mark 3:35; 1 Thessalonians 4:3; Deuteronomy 29:29; 1 Corinthians 2:11, 12.)

The former is efficacious, for it uses power, either so much as cannot be resisted, or such a kind as He certainly knows nothing will withstand: (Psalm 33:9; Romans 9:19.) The latter is called "inefficacious," and resistance is frequently made to it; yet so that, when the creature transgresses the order of this revealed Will, the creature by it may be reduced to order, and that the Will of God may be done on those by whom his Will has not been performed. (2 Samuel 17:14; Isaiah 5:4, 5; Matthew 21:39-41; Acts 5:4; 1 Corinthians 7:28.) To this two-fold Will is opposed the Remission of the Will, which is called "Permission," and which is also two-fold. The one, which permits something to the power of a rational creature, by not circumscribing its act with a law; and this is opposed to "the revealed Will." The other is that by which God permits something to the capability and will of the creature, by not interposing an efficacious hindrance; and this is opposed to "the Will of God’s pleasure" that is efficacious. (Acts 14:16; Psalm 81:13.)

59. The things which God wills to do he wills (1.) either from himself, not on account of any cause placed out of himself, whether this be without the consideration of any act which proceeds from the creature, or solely on occasion of the act of the creature: (Deuteronomy 7:7, 8; Romans 11:35; John 3:16.) Or

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(2.) He does it on account of some other previous cause laid down on the part of the creature. (Exodus 32:32, 33; 1 Samuel 15:17, 23.) In regard to this distinction, some work is said to be proper to God, and some foreign to Him and his "strange work." (Lamentations 3:33; Isaiah 28:21.) This is also signified by the church in the following words: "O God! whose property is, ever to have mercy and to forgive," etc.

60. Some persons also distinguish the will of God into that which is antecedent, and that which is consequent. This distinction has reference to one and the same volition or act of the rational creature, which if the act of the Divine will precedes, it is called the "antecedent will of God;" (1 Timothy 2:4;) but if it follows, it is called his "consequent will:" (Acts 1:25; Matthew 23:37, 38.) But the antecedent will, it appears, ought to be called velleity, rather than will.

61. There is not much distance between this distinction, and another, according to which God is said to will some things "so far as they are good when absolutely considered according to their nature;" but to will other things "so far as, after an inspection, of all the circumstances, they are understood to be desirable." 62. God also wills some things in their antecedent causes; that is He wills their causes as relatively, and places those causes in such order, that effects may follow from them; and, if they do follow, that they may of themselves be pleasing to him. (Ezekiel 33:11; Genesis 4:7.) He wills other things not only in their causes, but also in themselves. (John 6:40; Matthew 11:25, 26.) incident with this, is the distinction of the Divine Will into Conditional and Absolute.

63. Lastly. God wills some things per se or accidentally. He wills per se, those things which are simply and relatively good; (2 Peter 3:9; accidentally, those which are in some respect evil, but which have such good things united with them as He wills in preference to the respective good things which are opposed to those evil ones: thus, He wills the evils of punishment, because he would rather have the order of justice preserved in punishment, than suffer an offending creature to go unpunished.

(Jeremiah 9:9 Psalm 1:21; Jeremiah 15:6.)

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LET THE FOLLOWING BE PROBLEMS TO US

(1.) Is it possible for two affirmatively contrary volitions of God to tend towards one and the same uniform object?

(2.) Is it possible for one volition of God to tend towards contrary objects?

64. In this momentum of the Divine Nature, come under consideration those attributes which are ascribed to him in the Scriptures, either properly or figuratively, according to a certain analogy of affections and moral virtues in us; such as are love, hatred, goodness, mercy, desire, anger, justice, etc.

65. Those things which have the analogy of affections may be commodiously referred to two principal kinds. So the first can embrace those which we may call primary or principal; the second, those which are derived from the primary.

66. 1The first or principal are Love, (whose opposition is Hatred,) and Goodness; and with these are connected Grace, Benignity and Mercy.

67. Love is an affection of union in God, the objects of which are God himself and the good of justice or righteousness, the creature and its felicity. (Proverbs 16:4; Psalm. 11:7; John 3:16; Wisdom 11:24-26.)

HATRED is an affection of separation in God, the object of which are the unrighteousness and misery of the creature. (Psalm 5:5; Ezekiel 25:11; Deuteronomy 25:15, 16, etc.; Isaiah 1:24:.) But since God primarily loves himself and the good of justice, and at the same moment hates iniquity; and since He loves the creature and its happiness only secondarily, and at the same moment dislikes the misery of the creature; (Psalm 11:5; Deuteronomy 28:63;) hence it comes to pass, that he hates a creature that pertinaciously perseveres in unrighteousness, and He loves its misery. (Isaiah 66:4.)

68. Goodness in God is an affection of communicating his own good.

(Revelation 4:11; Genesis 1:31.) Its first object outwards is nothing; and thus necessarily the first, that, on its removal, there can be no outward communication. The First advance of this goodness is towards the creature as it is a creature; the Second is towards the creature as it performs its

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duty, to communicate good to it beyond the remuneration promised. Both these procedures of the Divine goodness may appropriately receive the appellation of "Benignity." The Third advance is towards a creature that has sinned, and that has by such transgression rendered itself liable to misery. This advance is called Mercy, that is, an affection for affording succor to a person in misery, sin itself presenting no obstacle to its exercise. (Romans 5:8; Ezekiel 16:6.) We attribute these advances to the Divine Goodness in such a manner, that in the mean time we concede to the love of God towards his creatures its portion in these advances.

69. Grace seems to stand as a proper adjunct to Goodness, and to Love towards the creatures. According to it, God is disposed to communicate his own good, and to love the creatures, not of merit or of debt, nor that it may add anything to God himself; (Psalm 16:2;) but that it may be well with him on whom the good is bestowed, and who is beloved. (Exodus 34:6; Romans 5:8; 1 John 4:7.)

70. The affections which arise from the primary ones, [§ 65,] are special, as being those which are not occupied about Good and Evil in common, but specially about Good as it is present or absent. We distinguish these affections according to the confined capacity of our consideration, as they have some analogy either in Concupiscibility or in Irascibility.

71. In the Concupiscible we consider, first, Desire and that which is opposed to it; and, afterwards, Joy and Grief. We describe Desire, in God, as an affection for obtaining the works of righteousness which have been prescribed to creatures endued with understanding, and for bestowing on them "the recompense of reward:" (Psalm 81:13-16; 5:3-5; Isaiah 48:18, 19.) To this is opposed that affection according to which God abhors the works of unrighteousness, and the omission of a remuneration. (Jeremiah 5:7, 9.) Joy is an affection arising from the presence of a thing that is suitable: such as the fruition of himself, the obedience of the creature, the communication of his own goodness, and the destruction of his rebels and enemies. (Isaiah 62:5; Psalm 81:13; Proverbs 1:24-26.) Grief, which is its opposite, has its origin in the disobedience and the misery of the creature, and in the occasion given by his people for blaspheming the name of God among the Gentiles. Nearly allied to this is Repentance, which, in God, is

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nothing more than a change of the thing willed or done, on account of the act of a rational creature. (Genesis 15:6; Jeremiah 18:8-10.)

72. In the Irascible we place Hope, and its opposite, Despair, Confidence and Anger, and we do not exclude even Fear, which, by an Anthropo-pathy, we read, as attributed to God. (Deuteronomy 32:27.) Hope is an attentive expectation of a good work due from the creature, and by the grace of God capable of being performed. It may easily be reconciled with the certain fore-knowledge of God. (Isaiah 5:4; Luke 13:6, 7.) Despair arises from the pertinacious wickedness of the creature, who is "alienated from the life of God," and hardened in evil, and who, after "he is past feeling," his conscience having been "seared with a hot iron," has "given himself over unto lasciviousness, to work all uncleanness with greediness." (Jeremiah 13:23; Ephesians 4:18, 19.) What in God we call Confidence or Courage, is that by which He with great animation prosecutes a good that is beloved and desired, and puts away and repulses an evil that is hated.

Anger is an affection of depulsion in God, through the punishment of the creature who has transgressed his law; by which He brings upon the creature the evil of misery for his unrighteousness, and takes the vengeance which is due to Himself, as an indication of his love of righteousness and his hatred of sin. When this is vehement, it is called "Fury." (Isaiah 63:3-5; Ezekiel 13:13, 14; Isaiah 27:4; Jeremiah 9:9; Deuteronomy 32:35; Jeremiah 10:24; 12, 13; Isaiah 63:6.)

73. We attribute these affections to God, on account of some of his own which are analogous to them, without any passion, as He is simple and immutable; and without any inordinateness, disorder and repugnance to right reason; for He exercises himself in a holy manner about all things which are the objects of his will. But we subject the use and exercise of them to the infinite wisdom of God, whose office it is previously to affix to each its object, mode, end, and circumstances, and to determine to which of them, in preference to the rest, is to be conceded the province of acting. (Exodus 32:10-14; Deuteronomy 32:26, 27.)

74. Those things in God which have an analogy to moral virtues, as moderators of these affections, are partly general to all the affections, as Righteousness; and partly concern some of them in a special manner, as

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Patience, and those which are moderators of Anger and of the punishments which proceed from Anger.

75. Righteousness or Justice in God, is an eternal and constant will to render to every one his own: (Psalm 11:7:) To God himself that which is his, and to the creature what belongs to it. We consider this righteousness in its Words and in its Acts. In all its Words are found veracity and constancy; and in its Promises, fidelity. (2 Timothy 2:13; Numbers 23:19; Romans 3:4; 1 Thessalonians 5:24:.) With regard to its Acts, it is two-fold, Disposing and Remunerative. The former is that according to which God disposes all the things in his actions through his own wisdom, according to the rule of equity which has either been prescribed or pointed out by his wisdom. The latter, [remunerative righteousness,] is that by which God renders to his creatures that which belongs to it, according to his work through an agreement into which He has entered with it. (Hebrews 6:10, 17, 18; Psalm 145:17; 2 Thessalonians 1:6; Revelation 2:23.)

76. Patience is that by which God patiently endures the absence of a good that is loved, desired, and hoped for, and the presence of an evil that is hated; and which spares sinners, not only that He may through them execute the judicial acts of his mercy and justice, but that he may likewise lead them to repentance; or may punish with the greater equity and more grievously, the contumacious. (Isaiah 5:4; Ezekiel 18:23; Matthew 21:33- 41; Luke 13:6-9; Romans 2:4, 5; 2 Peter 3:9.)

77. Long-suffering, gentleness, readiness to pardon, and clemency, are the moderators of Anger and Punishments. Long-Suffering suspends anger, lest it should hasten to drive away the evil as soon as ever such an act was required by the demerits of the creature. (Exodus 34:6; Isaiah 48:8, 9; Psalm 103:9.) We call that Gentleness, or Lenity, which attempers Anger, lest it should be of too great a magnitude; nay, lest its severity should correspond with the magnitude of the wickedness committed. (Psalm 103:10.) We call that Readiness To Pardon, which moderates Anger, so that it may not continue forever, agreeably to the deserts of sinners. (Psalm 30:5; Jeremiah 3:5; Joel 2:13.) Clemency is that by which God attempers the deserved punishments, that by their severity and continuance they may be far inferior to the demerits of sin, and may not exceed the strength of the creature. (2 Samuel 7:14:; Psalm 103:13, 14.)

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ON THE POWER OF GOD

78. By the term "The Power Of God," is meant not a passive power, which cannot happen to God who is a pure act; nor the act, by which God is always acting in himself through necessity of nature; but it signifies an active power, by which He can operate extrinsically, and by which he does so operate when it seems good to himself.

79. We describe it thus: "It is a faculty of the Life of God, posterior in order to the Understanding and the Will, by which God can, from the liberty of his own Will, operate extrinsically all things whatsoever that He can freely will, and by which he does whatsoever He freely wills." Hence it appears, that Power resembles a principle which executes what the will commands under the direction of knowledge. But we wish Impeding or Obstruction to be comprehended under the operation. (Psalm 115:3; Lamentations 3:37, 38; Psalm 33:9; Jeremiah 18:6.) Therefore, From this we exclude the power or capability of generating and breathing forth, because it acts in a natural manner and intrinsically.

80. The measure of the Divine Capability is the Free Will of God, and indeed this is an adequate measure. (Psalm 115:3; Matthew 11:25-27) For whatsoever God can will freely, He can likewise do it; and whatsoever it is possible for Him to do, He can freely will it; and whatever it is impossible for Him to will, He cannot do it; and that which He cannot do, He also cannot will. But He does, because He wills; and He does not do, because He does not will. Therefore, He does the things which He does, because He wills so to do. He does them not, because He wills them not; not, on the contrary. Hence the objects of the Divine Capability may be most commodiously, and indeed ought to be, circumscribed through the object of the Free Will of God.

81. The following is the manner: Since the Free Will [of God] rests upon a Will conducting itself according to the mode of [his] nature, and both of them have an Understanding which precedes them, and which, in conjunction with the Will, has the very Essence of God for its foundation; and since God can freely will those things alone which are not contrary to his Essence and Natural Will, and which can be comprehended in his Understanding as entities and true things: it follows, that He can do these

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things alone; nay, that He can likewise do all things, since the Free Will of God, and therefore, his Power also, are bound by those alone. And since things of this kind are the only things which are simply and absolutely possible, all other things being impossible, God is deservedly said to be capable of doing all things that are possible. (Luke 1:37; 18:27; Mark 14:36.) For how can there be an entity, a truth, or a good, which is contrary to His Essence and Natural Will, and incomprehensible to his Understanding?

82. The things thus laid down [as described in the last clause of the preceding Thesis] are indeed confessed by all men; and they are generally described in the schools as things impossible, which imply a contradiction.

But it is asked in species, "What are those things?" We will here recount some of them. God cannot make another God; is incapable of being changed; (James 1:17;) he cannot sin; (Psalm 5:5;) cannot lie; (Numbers 23:19; 2 Timothy 2:13;) cannot cause a thing at the same time to be and not to be, to have been and not to have been, to be hereafter and not hereafter to be, to be this and not to be this, to be this and its contrary. He cannot cause an accident to be without its subject, a substance to be changed into a pre-existing substance, bread into the body of Christ, and He cannot cause a body to be in every place. When we make such assertions as these, we do not inflict an injury on the power of God; but we must beware that things unworthy of Him be not attributed to his Essence, his Understanding, and his Will.

83. The Power of God is infinite; because it can do not only all things possible; (which are innumerable, so that they cannot be reckoned to be such a number, without a possibility of their being still more;) but likewise because nothing can resist it. For all created things depend upon the Divine Power, as upon their efficient principle, as the. phrase is, both in their being and in their preservation; whence Omnipotence is deservedly attributed to Him. (Revelation 1:8; Ephesians 3:20; Matthew 3:9; 26:53; Romans 9:19; Philippians 3:21.)

84. Since the measure of God’s Power is his own Free Will, and since therefore God does anything because he wills to do it; it cannot be concluded from the Omnipotence of God that anything will come to pass, [or will afterwards be,] unless it be evident from the Divine Will. (Daniel

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3:17, 18; Romans 4:20, 21; Matthew 8:2.) But if this be evident from the will of God, what He hath willed to do is certain to be done, although, to the mind of the creature, it may not seem possible. (Luke 1:19, 20, 34-37.)

And that the mind must be "brought into captivity to the obedience of faith," is a truth which here finds abundant scope for exercise.

85. The distinction of Power into absolute, and ordinary or actual, has not reference to God’s Power so much as to his Will, which uses his Power to do some things when it wills to use it, and which does not use it when it does not will; though it would be possible for it to use the Power if it would; and if it did use it, the Divine Will would, through it, do far more things than it does. (Matthew 3:9.)

86. The Omnipotence of God cannot be communicated to any creature. (1 Timothy 6:15; Jude. 4.)

ON THE PERFECTION OF GOD

87. From the simple and infinite combination of all these things, when they are considered with the mode of pre-eminence, the Perfection of God has its existence. Not that by which He has every single thing in a manner the most perfect; for this is effected by Simplicity and Infinity: but it is that by which, in the most perfect manner, he has all things which denote any perfection. And it may fitly be described thus: "It is the interminable, the entire, and, at the same time, the perfect possession of Essence and Life." (Matthew 5:48; Genesis 17:1; Exodus 6:3; Psalm l:10; Acts 17:25; James 1:17.)

88. This Perfection of God infinitely exceeds the perfection of all the creatures, on a three-fold account. For it possesses all things in a mode the most perfect, and does not derive them from another. But the perfection which the creatures possess, they derive from God, and it is faintly shadowed forth after its archetype. Some creatures have a larger portion [of this derived perfection] than others; and the more of it they possess, the nearer they are to God and have the greater likeness to Him. (Romans 11:35, 36; 1 Corinthians 4:7; Acts 17:28, 29; 2 Corinthians 3:18; 2 Peter 1:4; Matthew 5:48.)

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89. From this Perfection, by means of some internal act of God, his Blessedness has its existence; and his Glory exists, by means of some relation of it extrinsically. (1 Timothy 1:11; 6:15; Exodus 33:18.)

ON THE BLESSEDNESS OF GOD

90. Blessedness is through an act of the understanding: is it not also through an act of the will? Such is our opinion; and we delineate it thus. It is an act of the life of God, by which he enjoys his own perfection, that is fully known by his Understanding and supremely loved by his Will; and by which He complacently reposes in this Perfection with satisfaction. (Genesis 17:1; Psalm 16:11; 1 Corinthians 2:9, 10.)

91. The Blessedness of God is so peculiar to himself, that it cannot be communicated to a creature. (1 Corinthians 15:28.) Yet, in relation to the object, he is the beautifying good of all creatures endued with understanding, and is the Effector of the act which tends to this object, and which reposes with satisfaction in it. In these consists the blessedness of the creature.

THE GLORY OF GOD

92. The Glory of God is from his Perfection, regarded extrinsically, and may in some degree be described thus: It is the excellence of God above all things. God makes this glory manifest by external acts in various ways. (Romans 1:23; 9:4; Psalm 8:1.)

93. But the modes of manifestation, which are declared to us in the scriptures, are chiefly two: the one, by an effulgence of light and of unusual splendor, or by its opposite, a dense darkness or obscurity. (Matthew 17:2-5; Luke 2:9; Exodus 16:10; 1 Kings 8:11.) The other, by the production of works which agree with his Perfection and Excellence. (Psalm 19:1; John 2:11.)

But ceasing from any more prolix discussion of this subject, let us with ardent prayers suppliantly beseech the God of Glory, that, since He has formed us for his Glory, He would vouchsafe to make us yet more and more the instruments of illustrating his Glory among men, through Jesus Christ our Lord, the brightness of his Glory, and the express image of his Person.

429 DISPUTATION 5 ON THE PERSON OF THE FATHER AND THE SON RESPONDENT: PETER DE LA FITE

1. WE do not here receive the name of "Father," as it is sometimes taken in the Scriptures in regard to the adoption, according to which God hath adopted believers to himself as sons: (Galatians 4:6:) Nor with respect to the creation of things, according to which even the Gentiles themselves knew God the Father, and gave Him that appellation: (Acts 17:28.) But by this name we signify God according to the relation which He has to his only-begotten and proper Son, who is our Lord Jesus Christ: (Ephesians 1:3:) And we thus describe Him: "He is the First Person in the Sacred Trinity, who from all eternity of himself begat his Word, which is his Son, by communicating to Him his own Divinity."

2. We call Him "a Person," not in reference to the use of that word in personating, [appearing in a mask,] which denotes the representation of another; but in reference to its being defined an undivided and communicable subsistence, of a nature that is living, intelligent, willing, powerful, and active. Each of these properties is attributed, in the Holy Scriptures, to the Father of our Lord Jesus Christ. Substitence:

"Him which is, and which was, and which is to come." (Revelation 1:4:)

Life:

"As the living Father hath sent me," etc. (John 6:53, 57.)

Intelligence:

"O the depth of the riches both of the wisdom and knowledge of God (Romans 11:33.)

Will:

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"And this is the Father’s will," etc. (John 6:39.)

Power:

"Thine, O Fath er, is the Power." (Matthew 6:13.)

Action:

"My Father worketh hitherto." (John 5:17.)

We do not contend about words. Under the term "Person," we comprehend such things as we have now described; and since they agree with the Father, the title of "Person" cannot be justly denied to him.

3. We call Him "a Person in the Holy Trinity," that is, a Divine Person, which with us possesses just as much force as if we were to call Him God.

For though the Deity of the Father has been acknowledged by most of those persons who have called in question that of the Son; yet it is denied by those who have declared, that the God of the Old Testament is different from that of the New, and who have affirmed that the Father of Jesus Christ is a different Being from the Creator of heaven and earth. To the former class we oppose the word of Christ:

"I thank thee, O Father, Lord of heaven and earth," etc. (Matthew 11:25.)

To the latter we oppose another saying of the same Christ:

"It is my Father that honoreth me; of whom ye say, that He is your God." (John 8:54.)

To both of these classes together we oppose that joint declaration of the whole church at Jerusalem: "Thou art God, which hast made heaven, and earth, and the sea, and all that in them is: Who by the mouth of thy servant David hast said," etc. And in a subsequent verse,

"For of a truth against thy holy Son Jesus, whom thou hast anointed, both Herod and Pontius Pilate, etc, were gathered together." (Acts 4:24-27.)

4. We place Him "first" in the Holy Trinity: for so hath Christ taught us, by commanding us to

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"baptize in the name of the Father, and of the Son, and of the Holy Ghost." (Matthew 28:19.)

"The First" not in relation of time but of order; which order has its foundation in this: The Father is the fountain and origin of the whole Divinity, and the principle and the cause of the Son himself, which the word the" implies. (John 5:26, 27.) Pious Antiquity attempted to illustrate this [mystery] by the similitude of a fountain and its stream, of the sun and its beam, of the mind and its reason, of a root and its stalk, and by similar comparisons. On this account the Father is called "unbegotten" and the Christian Fathers ascribe to Him supreme and pre-eminent authority.

It is on this account also that the name of God is often attributed in the Scriptures peculiarly and by way of eminence to the Father.

5. We attribute to Him "active generation," which likewise comprised under the word "Father;" but of its mode and ratio, we willingly confess ourselves to be ignorant. But yet, since all generation, properly so called, is made by the communication of the same nature which He possesses who begets, we say with correctness that "the Father of himself begat the Son," by communicating to him his Deity, which is his own nature. The principle, therefore, which begets, is the Father; but the principle by which generation is effected is his nature. Whence the Person is said to beget and to be begotten. But the nature is said neither to beget nor to be begotten, but to be communicated. This communication, when rightly understood, renders vain the objection of the Anti-Trinitarians, who accuse the members of the church universal of holding a quaternity (of Divine Persons in the Godhead.)

6. We say "that from all eternity He begat," because neither was he the God of Jesus Christ, before he was his father, nor was he simply God before he was his Father. For as we cannot imagine a mind that is devoid of reason, so we say that it is impious to form a conception in our minds of a God who is without his word. (John 1:1, 2.) Besides, according to the sentiments of sacred antiquity, and of the church universal, since this generation is an internal operation and it is likewise from all eternity. For all such operations are eternal, unless we wish to maintain that God is liable to change.

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7. We have hitherto treated of the Father. The Son is the second person in the Holy Trinity, the Word of the Father, begotten of the Father from all eternity, and proceeding from Him by the communication of the same Deity which the Father possesses without origination. (Matthew 28:19; John 1:1; Micah 5:2.) We say, "that he is not the Son by creation." For what things soever they were that have been created, they were all created by him. (John 1:3.) And "that he was not made the Son by adoption:" for we are all adopted in him. (John 1:12; Ephesians 1:5, 6.) But "that he proceeded from the Father by generation." He is the Son, not by creation out of nonentities, or from uncreated elements — not by adoption, as though he had previously been some other thing than the Son; for this is his primitive name, and significant of his inmost nature; but He is by generation, and, as the Son, he is by nature a partaker of the whole divinity of his Father.

8. We call the Son "a person," with the same meaning attached to the word as that by which we have already (§ 2) predicated the Father. For he is an undivided and incommunicable subsistence. John says, (1:1,)

"In the beginning was the Word, and the Word was with God."

Of a living nature: "As I live by the Father." (John 6:57.)

Intelligent: "The Son, who is in the bosom of the Father, has declared him." (John 1:18.)

Willing: "To whomsoever the Son will reveal him." (Matthew 11:27.)

"Even so the Son quickeneth whom he will." (John 5:21.)

Powerful: "According to the efficacy whereby He is able even to subdue all things unto him." (Philippians 3:21.)

Active: "And I work." (John 5:17.)

9. We call the Son "a person in the Sacred Trinity," that is, a Divine person and God. And, with orthodox antiquity, we prove our affirmation by four distinct classes or arguments.

(1.) From the names by which he is called in the Scriptures.

(2.) From the divine attributes which the Scriptures ascribe to him.

(3.) From the works which the Scriptures relate to have been produced by him.

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(4.) From a collation of those passages of Scripture, which, having been uttered in the Old Testament concerning the Father, are in the New appropriated to the Son.

10. The divinity of the person of the Son is evident, from the names which are attributed to him in the scriptures.

(1.) Because he is called God, and this not only attributively, as "the Word was God," (John 1:1.) "Who is over all, God blessed forever;" (Romans 9:5;) but likewise subjectively: "God manifested in the flesh." (1 Timothy 3:16.) "O God, thy God hath anointed Thee with the oil of gladness." (Hebrews 1:9.) Nay, he is likewise called "the great God." (Titus 2:13.)

(2.) The word "Son" stands in proof of the same truth, especially so far as this name belongs to him properly and solely, according to which he is called "God’s own Son," (Romans 8:32,) and "his only begotten Son," (John 1:18,) which expressions, we affirm, are tantamount to his being called by nature, the Son of God.

(3.) Because he is called "King of kings and Lord of lords;" (Revelation 17:14; 19:16;) and "the Lord of glory." (1 Corinthians 2:8.) These appellations prove much more strongly what we wish to establish, if they be compared with the scriptures of the Old Testament, in which the same names are ascribed to him who is called Jehovah. (Psalm 95:3; 24:8-10.)

(4.) Pious antiquitity established the same truth from the name, of Logov, "the Word;" which cannot signify the outward word that is devoid of a proper subsistence, on account of those things which are attributed to it in the Scriptures. For it is said to have been "in the beginning, to have been with God, and to be God," and to have "created all things," etc.

11. The essential attributes of the Deity which are in the Scriptures ascribed to the Son of God, likewise declare this in the plainest manner.

(1.) Immensity: "My Father and I will come unto him, and make our abode with him." (John 14:23.) "That Christ may dwell in your hearts by faith." (Ephesians 3:17.) "I am with you alway, even unto the end of the world." (Matthew 28:20.)

(2.) Eternity: "In the beginning was the Word." (John 1:1.) "I am Alpha and Omega, the first and the last." (Revelation 1:11; 2:8.)

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(3.) Immutability: "But thou, O Lord, remainest; thou art the same, and thy years shall not fail." (Hebrews 1:11, 12.)

(4.) Omniscience is also attributed to him: For he searches the reins and hearts;" (Revelation 2:93.) He "knows all things." (John 21:17.) And he perceived the thoughts of the Pharisees. (Matthew 12:25.)

(5.) Omnipotence: "According to the efficacy whereby the Lord Jesus Christ is able even to subdue all things unto himself" (Philippians 3:21.)

But the Divine nature cannot, without a contradiction, be taken away from him to whom the proper essentials of God are ascribed.

(6.) Lastly. Majesty and glory belong to Him equally with the Father: "That all men should honor the Son, even as they honor the Father." (John 5:23.) "Blessing, and honor, and glory, and power, be unto Him that sitteth upon the throne, and unto the Lamb, forever and ever." (Revelation 5:13.)

12. The divine works which are attributed to Him, establish the same truth.

(1.) The creation of all things: "A2 things were made by Him." (John 1:3.)

"By whom also, he made the worlds," or the ages. (Hebrews 1:2.) "One Lord Jesus Christ, by whom are all things." (1 Corinthians 8:6.) But what are these "all things?" Exactly the same as those which are said, in the same verse, to be "of the Father."

(2.) The preservation of all things: all things by the word of his power." (Hebrews 1:3.) "My Father worketh hitherto, and I work." (John 5:17.)

(3.) The performing of miracles: "Which He works by the Holy Spirit, who is said to "have received of the things of Christ, by which he will glorify Christ." (John 16:14.) "By which, also, he went and preached unto the spirits in prison." (1 Peter 3:19.) This Spirit is so peculiar to Christ, that the Apostles are said to perform miracles in the name and power of Christ.

(4.) To these let the works which relate to the salvation of the church be added; which cannot be performed by one who is a mere man.

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13. A comparison of those passages which in the Old Testament, are ascribed to God, who claims for himself the appellation of Jehovah, with the same passages which in the New, are attributed to the Son of God, our Lord Jesus Christ — supplies to us the fourth class of arguments. But because the number of them is immense, we will refrain from a prolix recital of the whole, and produce only a few out of the many. In Numbers, 21:5-7, it is said, "The people spoke against God, and the Load sent fiery serpents among them, and they bit the people," many of whom "died." In 1 Corinthians 10:9, the apostle says, "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents." The passage in the 68th Psalm, (18,) which describes God as "ascending on high and leading captivity captive," is interpreted by the apostle, (Ephesians 4:8,) and applied to Christ. What is spoken in Psalm 102:25, 26, about the true God, ["Of old hast thou laid the foundation of the earth," etc.] is, in Hebrews 1:10-12, expressly applied to Christ. St. John, in his gospel, (12:40, 41,) interprets the vision described by Isaiah, (6:9, 10,) and declares that "Esaias said these things when he saw the glory of Christ." In Isaiah 8:14, Jehovah, it is said, "shall be a rock of offense, and a snare to the houses of Israel," etc. Yet Simeon, (in Luke 2:34,) St. Paul, (in Romans 9:33,) and St. Peter, (1 Epis. 2:8,) severally declare that Christ was "set for the rising and falling of many," for "a stumbling block, and rock of offense" to unbelievers, and to "the disobedient."

14. We call Christ "the second person," according to the order which has been pointed out to us by Himself in Matthew 28:19. For the Son is of the Father, as from one from whom he is said to have come forth. The Son lives by the Father, (John 6:57,) and the Father hath given to the Son to have life in himself." (5:26.) The Son understands by the Father, because "the Father sheweth the Son all things that himself doeth," (5:20,) and what things the Son saw while "He was in the bosom of the Father, he testifies and declares to us." (1:18; 3:32.) The son works from the Father, because "the Son can do nothing of himself: But what he seeth the Father do." (5:19.) Thus "the Son does not speak of himself, but the Father, that dwelleth in him, doeth the works." (14:10.) This is the reason why the Son, by a just right, refers all things to the Father, as to Him from whom he received all that he had. (19:11; 17:7.) "When he was in the form of God, he thought it not robbery to be equal with God; but made himself of

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no reputation, and took upon him the form of a servant, etc. and became obedient" to the Father, "even unto the death of the cross." (Philippians 2:6-8.)

15. We say "that the Son was begotten of the Father from all eternity."

(1.) Because "his goings-forth have been from of old, from everlasting," and "these goings-forth" are from the Father. (Micah 5:2, 3.) If any one be desirous to give them any other interpretation than "the goings-forth" of generation, he must make them subsequent to the "goings-forth" of generation; and thus likewise he establishes the eternity of generation.

(2.) Because, since the Son is eternal, as we have previously shewn, [§ 7,] and since he had no existence at all before he existed as the Son, (but it is proper to a son to be begotten,) we correctly assert on these grounds, that "he was eternally begotten."

(3.) Since Logov", "the Word," was "in the beginning with the Father," (John 1:1, 9,) he must of necessity have been in the beginning from the Father; (unless we wish to maintain that the Word is collateral with the Father;) in truth, according to the order of nature he must have been from the Father, before he was with the Father. But he is not from the Father, except according to the mode of generation; for if it be otherwise, "the Word" will be from the Father in one mode, and "the Son" in another, which contradicts the eternity of the Son that we have already established.

Therefore, "the Word" is eternally begotten.

16. From these positions we perceive, that an agreement and a distinction subsists between the Father and the Son.

(l.) An Agreement in reference to One and the same nature and essence, according to which the Son is said to be "in the form of God," and "equal with the Father;" (Philippians 2:6,) and according to the decree of the Nicene Council to be oJmoousiov" ["of the same substance,"] "consubstantial with the Father," not oJmoiousiov" "of like substance;" because the comparison of things in essence must be referred not to similitude or dissimilitude, but to Equality or Inequality, according to the very nature of things and to truth itself:

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(2.) A Distinction according to the mode of existence or subsistence, by which both of them have their divinity: for the Father has it from no one, the Son has it communicated to him by the Father. According to the former, the Son is said to be one with the Father; (John 10:30;) according to the latter, He is said to be "another" than the Father; (5:32;) but according to both of them, the Son and the Father are said to "come to those whom they love, and to make their abode with them," (14:23,) by the Spirit of both Father and Son "who dwelleth in believers," (Romans 8:9-11,) and "whom the Son sends to them from the Father." (John 15:26.)

May the God of our Lord Jesus Christ, the Father of all consolation, deign to bestow upon us the communion of this Spirit, through the Son of his love. Amen!

438 DISPUTATION 6 ON THE HOLY SPIRIT RESPONDENT: JAMES MAHOT

As the preceding Disputation treated of God the Father and God the Son, order requires us now to enter on the subject of the Holy Ghost.

1. The word Spirit signifies primarily, properly, and adequately, a thing which in its first act and essence is most subtle and simple, but which in its second act and efficacy is exceedingly active, that is, powerful and energetic. Hence it has come to pass, that this word is received, by way of distinction and opposition, sometimes for a personal and self-existing energy and power, and sometimes for an energy inhering to some other thing according to the mode of quality or property: but this word belongs primarily and properly to a self-existing power; and to an inhering power or energy, only secondarily and by a metaphorical communication. (John 3:8; Psalm 104:4; Luke 1:35; Kings 2:9.)

2. But it is, in the first place, and with the greatest truth, ascribed to God, (John 4:24,) both because He according to Essence is a pure and most simple act; and because according to Efficacy he is most active, and most prompt and powerful to perform, that is, because He is the first and Supreme Being, as well as the first and Supreme Agent. But it is with singular propriety attributed to the hypostatical energy which exists in God, and which is frequently marked with an addition, thus, "The Spirit of Elohim," (Genesis 1:9,) "The Spirit of Jehovah," (Isaiah 11:2,) and "His Holy Spirit." (63:10.) By these expressions is signified, that He is the person by whom God the Father and the Son perform all things in heaven and earth, (Matthew 12:28; Luke 11:20,) and that He is not only Holy in himself, but likewise the Sanctifier of all things which are in any way holy and so called. Our present discourse is concerning the Holy Spirit understood according to this last signification.

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3. We may not attempt to define the Holy Spirit, (for such an attempt is unlawful,) but we may be allowed in some degree to describe Him according to the Scriptures, after the following manner: He is the person subsisting in the Sacred and undivided Trinity, who is the Third in order, emanates from the Father and is sent by the Son; and therefore He is the Spirit proceeding from both, and, according to his Person, distinct from both; an infinite, eternal illimitable Spirit, and of the same Divinity with God the Father and the Son. This description we will now consider in order, according to its several parts. (Matthew 28:19; John 1:26; and Luke 3:16; John 14:16; 1 Corinthians 2:10, 11; Genesis 1:2; Psalm 139:7-12.)

4. On this subject four things come under our consideration and must be established by valid arguments.

(1.) That the Holy Spirit ufisamenon is subsistent and a Person; not something after the manner of a quality and property, (suppose that of goodness, mercy, or patience,) which exists within the Deity.

(2.) That He is a Person proceeding from the Father and the Son, and therefore is in order the Third in the Trinity.

(3.) That according to his Person He is distinct from the Father and the Son.

(4.) That He is infinite, eternal, immeasurable, and of the same Divinity with the Father and the Son, that is, not a creature, but God.

5. The first is proved by those attributes which the whole of mankind are accustomed to ascribe to a thing that has an existence, and which they conceive under the notion of "a Person:" for we assert, that all those things belong to the Holy Spirit, whether they agree with a person in the first Act or in the second.

(1.) From those things which agree in the first Act with a thing that has an existence and is a Person, we draw the following conclusion: That to which belongs Essence or Existence, Life, Understanding, Will and Power, is justly called "a Person," or nothing whatever in the nature of things can receive that appellation. But to the Holy Spirit belong:

(i.) Essence or Existence: for He is in God, (1 Corinthians 2:11,) emanates from God and is sent by the Son. (John 15:26.)

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(ii.) Life: for He "brooded over the waters," (Genesis 1:2,) as a hen covers her chickens with her wings; and He is the Author of animal and of spiritual life to all things living. (Job 33:4; John 3:5; Romans 8:2, 11.)

(iii.) Understanding: "The Spirit searcheth all things, yea, the deep things of God." (1 Corinthians 2:10.)

(iv.) Will: for He "distributes his gifts to every man severally as He will." (1 Corinthians 12:11.)

(v.) Lastly, Power: with which, the prophets, and other holy persons, and in particular the Messiah himself, were furnished and strengthened. (Micah 3:8; Ephesians 3:16; Isaiah 11:2.)

6. The same thing is proved

(2.) from those things which are usually attributed to a Person in the second Act. For of this description are the actions which are ascribed to the Holy Spirit, and which usually belong to nothing except a subsistence and a person. Such are to create, (Job 33:4; Psalm 104:30,) to preserve, to vivify or quicken, to instruct or furnish them with knowledge, faith, charity, hope, the fear of the Lord, fortitude, patience, and other virtues; to "rush mightily upon Sampson;" (Judges 14:6;) to "depart from Saul;" (1 Samuel 16:14;) to "rest upon the Messiah;" (Isaiah 11:2;) to "come upon and overshadow Mary;" (Luke 1:35;) to send the prophets; (Isaiah 61:1;) to appoint bishops; (Acts 20:28;) to descend in a bodily appearance like a dove upon Christ, (Luke 3:22,) and similar operations. To these may also be added those metaphorical expressions which attributes such passions to Him as agree with no other thing than a subsistence and a person, and as are signified in the following passages: "I will pour out my Spirit upon all flesh." (Joel 2:28.) "Jesus breathed on them, and said, receive ye the Holy Ghost." (John 20:22.) "They vexed his Holy Spirit. (Isaiah 63:10.)

"Grieve not the Holy Spirit of God." Ephesians 4:30.) To blaspheme and speak a word against the Holy Ghost. (Matthew 12:31, 32.) "He hath done despite to the Spirit of Grace," (Hebrews 10:29.)

7. A similar bearing have those passages of Scripture which reckon the Holy Spirit in the same series with the Father and the Son. Of which class is that commanding men "to be baptized in the name of the Father, of the

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Son, and of the Holy Ghost;" (Matthew 28:19;) that which says, "There are three that bear record in Heaven, the Father, the Word, and the Holy Ghost." (1 John 5:7;) that which declares, "The same Spirit, the same Lord, and the same God, effect the diversities of operations, institute the differences of administrations, and pour out the diversities of gifts; (1 Corinthians 12:4 — 6;) and that which beseeches, "that the grace of’ the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost may be with all believers." (2 Corinthians 13:13.) For it would be absurd to number an inly-existent quality, or property, in the same series with two subsistences or persons.

13. The second topic of consideration [§ 15,] contains three members:

(i.) of which the first, that is, the procession of the Holy Spirit from the Father, is proved by those passages of Scripture in which he receives the appellation of "the Spirit of God and of the Father," and of "the Spirit who is of God;" and by those in which the Spirit is said to proceed and go forth from, to be given, poured out, and sent forth by the Father, and by whom the Father acts and operates. (John 14:16, 26; 15:26; Joel 2:28; Galatians 4:6.)

(ii.) The second member, that is, the procession from the Son, is proved by similar passages, which style Him "the Spirit of the Son," (Galatians 4:6,) and which declare, that He is given and sent by the Son, (John 15:26,) and that He therefore receives from the Son and glorifies Him. (16:14.) To which must likewise be added, from another passage, (20:22,) a mode of giving, which is called "breathing," or inspiration.

(iii.) The third member, that is, His being the third person in the Holy Trinity in order, but not in time and degree, appears principally from the fact, that the Spirit of the Father and the Son is said to be sent and given by the Father and the Son, and that the Father and the Son are said to work by Him. It is also manifest from the order which was observed in the institution of Baptism,

"Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." (Matthew 28:19.)

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9. All those passages of Scripture which have been produced in the preceding Theses for another purpose, prove "that the Holy Spirit is distinguished from the Father and the Son, not only according to name, but likewise according to person," which is the third part of the description which we have given. [§ 4.] Among other passages, the following expressly affirm this distinction: "I will pray the Father, and He shall give you another Comforter." (John 14:16.) "That Comforter, the Holy Ghost, whom the Father will send in my name." (14:26.) "When that Comforter is come, whom I will send unto you from the Father." (15:26.) "The Spirit of the Lord Jehovah is upon me; because Jehovah hath annointed me," etc. (Isaiah 61:1.) There are numerous other passages in confirmation of this distinction: so that the blindness of Sabellius was most wonderful, who could possibly be in darkness amidst such a splendor of daylight.

10. Lastly. The fourth part comes now to be considered.

(1.) The Infinity of the Holy Spirit is proved, both by his Omniscience, by which he is said to "search all things, yea, the deep things of God," and to know all the things which are in God; (1 Corinthians 2:10, 11; John 16:13;) and by his Omnipotence, by which He hath created and still preserves all things, (Job. 33:4:,) and according to both of which He is styled "the Spirit of wisdom and of knowledge," and "the power of the Highest." (Luke 1:35.)

(2.) His Eternity is established, (Isaiah 11:2) both by the creation of all things; for whatsoever is before all things which have been made, that is eternal; and by the titles with which He is signalized, for he is called "the power of the Highest," and the finger of God." (Luke 11:20.) These titles cannot apply to a thing that has its beginning in time.

(3.) A most luminous argument for His Immensity lies in this. It is said, that "no one can flee from the Spirit of God; (Psalm 139:7;) and that the Spirit of the Lord dwells in all his saints, as in a temple. (1 Corinthians 6:19.)

11. From all these particulars it clearly appears, that the Holy Ghost is of the same Divinity with the Father and the Son, and is truly distinguished by the name of God. For He who is not a creature, and yet has a real subsistence, must be God; and He who is from God, and who proceeds

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from the Father, not by an external emanation, nor by a creation performed through the intervention of any other Divine power, but by an internal emanation, He, being the power of God, by what right shall He be despoiled of the name of "God?" For when He is said to be given, poured out, and sent; this does not betoken any diminution of his Divinity, but is an intimation of his origin from God, of his procession from the Father and the Son, and of his mission to his office. A clear indication of his Deity is also apparent from its being said, that He also with plenary power distributes Divine gifts according to his own will, (1 Corinthians 12:11,) and he bestows his gifts with an authority equal to that with which "God" the Father is said to "work his operations,"

(4.) and to that with which the Son, who is called "the Lord," is said to "institute administrations."

12. This doctrine of the sacred and undivided Trinity contains a mystery which far surpasses every human and angelical understanding, if it be considered according to the internal union which subsists between the Father, the Son, and the Holy Ghost, and according to the relation among them of origin and procession. But if regard be had to that economy and dispensation by which the Father and the Son, and both of them through the Holy Spirit, accomplish our salvation; the contemplation is one of admirable sweetness, and produces in the hearts of believers the most exhuberant fruits of faith, hope, charity, confidence, fear, and obedience, to the praise of God the Creator, the Son the Redeemer, and of the Holy Ghost the Sanctifier. May "the Love of God the Father, the Grace of the Lord Jesus Christ, and the Communion of the Holy Ghost, be with us," and with all saints. Amen! (2 Corinthians 13:14.)

"If the Spirit be third in dignity and order, what necessity is there for his being also the third in nature? Indeed the doctrine of piety has perhaps taught that He is third in dignity. But to employ the expression ‘the third in nature,’ we have neither learned out of the Holy Scriptures, nor is it possible to collect it as a consequence from what precedes. For as the Son is in truth Second in order, because He is from the Father, and Second in dignity, because the Father exists that He may be himself the principle and the cause, and because through the Son there is a procession and an access to God the Father; (but He is no more second in nature, because the Deity

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is one in both of them.) So, undoubtedly, is likewise the Holy Spirit, though He follows the Son both in order and dignity, as we completely grant, yet He is not at all resembling one who exists in the nature of another. Basilius Eversor 3.

"In brief, in things to be distinguished, the Deity is incapable of being divided; and resembles one vast attempered mass of effulgence proceeding from three suns which mutually embrace each other. Wherefore when we have had regard to the Deity itself, or to the first cause, or to the monarchy, we have formed in our minds a conception of some one thing.

Again, when I apply my mind to these things in which Deity consists, and which exist from the first cause itself, flowing from it with equal glory and without any relation to time, I discover three things as the objects of my adoration." Gregory Nazianzen, Orat. 3 De Theolog.

445 DISPUTATION 7 ON THE FIRST SIN OF THE FIRST MAN RESPONDENT: ABRAHAM APPART

THE USE OF THE DOCTRINE

1. When an inquiry is instituted concerning this first evil, we do not agitate the question for the purpose of unworthily exposing to disgrace the nakedness of the first formed pair, which had been closely covered up, as impious Ham did in reference to his father. (Genesis 9:22.) But we enter on this subject, that, after it is accurately known, as when the cause of a mortal disease is discovered, we may with the greater earnestness implore the hand which heals and cures. (Galatians 2:16.) In this discussion four things seem to be principally entitled to a consideration.

(1.) The sin itself.

(2.) Its causes.

(3.) Its heinousness.

(4.) Its effects.

THE SIN ITSELF

2. This sin is most appropriately called by the Apostle, "disobedience," and "offense" or fall. (Romans 5:18, 19.

(1.). Disobedience; for, since the law against which the sin was committed, was symbolical, having been given to testify that man was under a law to God, and to prove his obedience, and since the subsequent performance of it was to be a confession of devoted submission and due obedience; the transgression of it cannot, in fact, be denoted by a more commodious name than that of "disobedience," which contains within itself the denial of subjection and the renunciation of obedience.

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(2.) Offense, or fall. Because as man, having been previously placed in a state of integrity, walked with unstumbling feet in the way of God’s commandments; by this foul deed he impinged or offended against the law itself, and fell from his state of innocence. (Romans 5:15-18.)

3. This sin, therefore, is a transgression of the law which was delivered by God, to the first human beings, about not eating the fruit of the tree of the knowledge of good and evil; perpetrated by the free will of man, from a desire to be like God, and through the persuasion of Satan that assumed the shape of a serpent. On account of this transgression, man fell under the displeasure and the wrath of God, rendered himself subject to a double death, and deserving to be deprived of the primeval righteousness and holiness, in which a great part of the image of God consisted. (Genesis 2:17; Romans 5:19; Genesis 3:3-6, 23, 24; Romans 5:12, 16; Luke 19:26.)

THE CAUSE OF THIS SIN

4. The efficient cause of this sin is two fold. The one immediate and near.

The other remote and mediate.

(1.) The former is Man himself, who, of his own free will and without any necessity either internal or external, (Genesis 3:6,) transgressed the law which had been proposed to him, (Romans 5:19,) which had been sanctioned by a threatening and a promise, (Genesis 2:16, 17,) and which it was possible for him to have observed (2:9; 3:23, 24.)

(2.) The remote and mediate efficient cause is the Devil, who, envying the Divine glory and the salvation of mankind, solicited man to a transgression of that law. (John 8:44.) The instrumental cause is the Serpent, whose tongue Satan abused, for proposing to man these arguments which he considered suitable to persuade him. (Genesis 3:1; 2 Corinthians 11:3.) It is not improbable, that the grand deceiver made a conjecture from his own case; as he might himself have been enticed to the commission of sin by the same arguments. (Genesis 3:4, 5.)

5. Those arguments which may be called "both the inwardly moving" and "the outwardly-working causes," were two.

447 (1.) The one, directly persuading, was deduced from a view of the advantage which man would obtain from it, that is, a likeness to God. (Genesis 3:5, 6.)

(2.) The other was a removing argument, one of dissuasion, taken from God’s threatening; lest the fear of punishment, prevailing over the desire of a similitude to God, should hinder man from eating. (3:4.) Though the first of these two arguments occupies the first station, with regard to order, in the proposition; yet, we think, it obtained the last place with regard to efficiency. To these arguments may be added two qualities imparted by the Creator to the fruit of the tree, calculated blandly to affect and allure the senses of a human being; these qualities are intimated in the words, "that the tree was good for food, and that it was pleasant to the eyes." (3:6.) But there is this difference between the two principal arguments and these qualities. The former were proposed by the Devil to persuade to the commission of sin, as such; while the two qualities implanted by God were proposed only for the purpose of persuading [the woman] to eat, if that could have been done without sinning.

6. The inwardly-moving causes, but which became such by accident, were two.

(1.) Such an affection, or desire, for a likeness to God, as had been implanted in man by God himself; but it was to be exercised in a certain order and method. For the gracious image and likeness of God, according to which man was created, tended towards his glorious image and likeness. (2 Corinthians 3:18.)

(2.) A natural affection for the fruit which was good in its taste, pleasant in its aspect, and well adapted for preserving and recruiting animal life.

7. But as it was the duty of man to resist the efficacy of all and each of these several causes, so was it likewise in power; for he had been "created after the image of God," and therefore, in "the knowledge of God," (Genesis 1:27; Colossians 3:10,) and endued with righteousness and true holiness. (Ephesians 4:24.) This resistance might have been effected by his repelling and rejecting the causes which operated outwardly, and by reducing into order and subjecting to the Law and to the Spirit of God those which, impelled inwardly. If he had acted thus, the temptation, out

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of which he would have departed victorious, would not have been imputed to him as an offense against the violated law. (Genesis 3:7-12.)

8. But the guilt of this sin can by no means be transferred to God, either as an efficient or as a deficient cause.

(1.) Not as an efficient cause. For He neither perpetrated this crime through man, nor employed against man any action, either internal or external, by which he might incite him to sin. (Psalm 5:5; James 1:13.)

(2.) Not as a deficient cause. For He neither denied nor withdrew any thing that was necessary for avoiding this sin and fulfilling the law; but He had endowed Him sufficiently with all things requisite for that purpose, and preserved him after he was thus endued.

9. But the Divine permission intervened; not as having permitted that act to man’s legitimate right and power, that he might commit it without sin, for such a permission as this is contrary to legislation; (Genesis 2:17;) but as having permitted it to the free will and capability of man. This Divine permission is not the denial or the withdrawing of the grace necessary and sufficient for fulfilling the law; (Isaiah 5:4;) for if a permission of this kind were joined to legislation, it would ascribe the efficiency of sin to God. But it is the suspension of some efficiency, which is possible to God both according to right and to capability, and which, if exerted, would prevent sin in its actual commission. This is commonly called "an efficacious hindrance." But God was not bound to employ this impediment, when He had already laid down those hindrances to sin which might and ought to have withheld and deterred man from sinning, and which consisted in the communication of his own image, in the appointment of his law, in the threat of punishments, and in the promise of rewards.

10. Though the cause of this permission may be reckoned in the number of those things which, such is the will of God, are hidden from us, (Deuteronomy 29:29) yet, while with modesty and reverence we inspect the acts of God, it appears to us that a two-fold cause may be maintained, the one a priori, the other a posteriori.

(1.) We will enunciate the former in the words of Tertullian. "If God had once allowed to man the free exercise of his own will and had duly granted this permission, He undoubtedly had permitted the enjoyment of these

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things through the very authority of the institution. But they were to be enjoyed as in Him, and according to Him; that is, according to God, that is, for good. For who will permit any thing against himself? But as in man [they were to be enjoyed] according to the motions of his liberty."

(2.) The cause a posteriori shall be given in the words of St. Augustine. "A good being would not suffer evil to be done, unless He was likewise Omnipotent, and capable of bringing good out of that evil."

11. The material cause of this sin is the tasting of the fruit of the tree of the knowledge of good and evil, which is an act in its own nature indifferent, and easily avoidable by man in the midst of such abundant plenty of good and various fruits. From this shine forth the admirable benignity and kindness of God; whose will it was to have experience of the obedience of his creature, in an act which that creature could with the utmost facility omit, without injury to his nature, and even without any detriment to his pleasure. This seems to have been intimated by God himself when he propounded the precept in this manner. "Of every tree of the garden thou shalt freely eat; but of the tree of the knowledge of good and evil, thou shalt not eat." (Genesis 2:16, 17.)

12. But the form of this sin is anomia "the transgression of the law," (1 John 3:4,) which belongs to this act in reference to its having been forbidden by the law. And because this relation adhered to the act from the time when God circumscribed it by a law, the effect of it was that the act ought to be omitted. (Daniel 3:18.) For the moral evil, which adhered to it through the prohibition of God, was greater, than the natural good which was in the act by nature. There was also in man the image of God, according to which he ought to have been more abhorrent of that act because sin adhered to it, than to be inclined by a natural affection to the act itself, because some good was joined with it.

13. No end can be assigned to this sin. For evil, of itself, has not an end, since an end has always reference to a good. But the acts of the end were, that man might obtain a likeness to God in the knowledge of good and evil, and that he might satisfy his senses of taste and seeing. (Genesis 3:5, 6.)

But he did not suppose, that he would gain this similitude by sin as such, but by an act as it was a natural one. It had the boundary which the Divine determination placed round about it, and which was two-fold. The one,

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agreeing with the nature of sin, according to the severity of God. The other, transcending sin, nay, contravening it, according to the grace and mercy of God. (Romans 9:22, 23.)

THE HEINOUSNESS OF THIS SIN

14. From the particulars already discussed, some judgment may be formed of the heinousness of this sin, which seems principally to consist of these four things. (1) That it is the transgression of a law that is not peculiar [to one person, or only to a few,] but of a law which universally bears witness to the obligation of man towards God, and which is a test of his obedience. A contempt of this law has in it a renunciation of the covenant into which God has entered with man, and of the obedience which from that covenant is due to God. (Genesis 17:14.)

(2.) That man perpetrated this crime, after he had been placed in a state of innocence and adorned by God with such excellent endowments as those of "the knowledge of God," and "righteousness and true holiness." (Genesis 1:26, 27; Colossians 3:10; Ephesians 4:24.)

(3.) That when so many facilities existed for not sinning, especially in the act itself, yet man did not abstain from this sin. (Genesis 2:16, 17,)

(4.) That he committed this sin in a place that was sanctified as a type of the celestial Paradise. (2:15, 16; 3:6, 23; Revelation 2:7.) There are some other things which may aggravate this sin; but since it has them in common with most other offenses, we shall not at present enter into a discussion of them.

THE EFFECTS OF THIS SIN

15. The proper and immediate effect of this sin was the offending of the Deity. For since the form of sin is "the transgression of the law," (1 John 3:4,) it primarily and immediately strikes against the legislator himself, (Genesis 3:11,) and this with the offending of one whose express will it was that his law should not be offended. From this violation of his law, God conceives just displeasure, which is the second effect of sin. (3:16-19, 23, 24.) But to anger succeeds infliction of punishment, which was in this instance two-fold.

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(1.) A liability to two deaths. (2:17; Romans 6:23.)

(2.) The withdrawing of that primitive righteousness and holiness, which, because they are the effects of the Holy Spirit dwelling in man, ought not to have remained in him after he had fallen from the favor of God, and had incurred the Divine displeasure. (Luke 19:26.) For this Spirit is a seal of God’s favor and good will. (Romans 8:14, 15; 1 Corinthians 2:12.)

16. The whole of this sin, however, is not peculiar to our first parents, but is common to the entire race and to all their posterity, who, at the time when this sin was committed, were in their loins, and who have since descended from them by the natural mode of propagation, according to the primitive benediction. For in Adam "all have sinned." (Romans 5:12.)

Wherefore, whatever punishment was brought down upon our first parents, has likewise pervaded and yet pursues all their posterity. So that all men "are by nature the children of wrath," (Ephesians 2:3,) obnoxious to condemnation, and to temporal as well as to eternal death; they are also devoid of that original righteousness and holiness. (Romans 5:12, 18, 19.)

With these evils they would remain oppressed forever, unless they were liberated by Christ Jesus; to whom be glory forever.

452 DISPUTATION 8 ON ACTUAL SINS RESPONDENT, CASPER WILTENS

1. As divines and philosophers are often compelled, on account of a penury of words, to distinguish those which are synonymous, and to receive others in a stricter or more ample signification than their nature and etymology will allow; so in this matter of actual sin, although the term applies also to the first sin of Adam, yet, for the sake of a more accurate distinction, they commonly take it for that sin which man commits, through the corruption of his nature, from the time where he knows how to use reason; and they define it thus: "Something thought, spoken or done against the law of God; or the omission of something which has been commanded by that law to be thought, spoken or done." Or, with more brevity, "Sin is the transgression of the law;" which St. John has explained in this compound word anomia, "anomy." (1 John 3:4.)

2. For as the law is perceptive of good and prohibitory of evil, it is necessary not only that an action, but that the neglect of an action, be accounted a sin. Hence arises the first distinction of sin into that of commission, when a prohibited act is perpetrated, as theft, murder, adultery, etc. And into that of omission, when a man abstains from [the performance of] an act that has been commanded; as if any one does not render due honor to a magistrate, or bestows on the poor nothing in proportion to the amplitude of his means. And since the Law is two-fold, one "the Law of works," properly called, "the Law," the other "the Law of faith," (Romans 3:27,) which is the gospel of the grace of God; therefore sin is either that which is committed against the Law, or against the gospel of Christ. (Hebrews 2:2, 3.) That which is committed against the Law, provokes the wrath of God against sinners; that against the gospel, causes the wrath of God to abide upon us; the former, by deserving punishment; the latter, by preventing the remission of punishment.

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3. One is a sin per se, "of itself;" another, per accidens, "accidentally."

(1.) A sin per se is every external or internal action which is prohibited by the law, or every neglect of an action commanded by the law.

(2.) A sin is per accidens either in things necessary and restricted by law, or in things indifferent. In things necessary, either when an act prescribed by law is performed without its due circumstances, such as to bestow alms that you obtain praise from men; (Matthew 6:2;) or when an act prohibited by law is omitted, not from a due cause and for a just end; as when any one represses his anger at the moment, that he may afterwards exact more cruel vengeance. In things indifferent, when any one uses them to the offense of the weak. (Romans 14:15, 21.)

4. Sin is likewise divided in reference to the personal object against whom the offense is committed; and it is either against God, against our neighbor, or against ourselves, according to what the Apostle says:

"The grace of God that bringeth salvation, hath appeared to all men, teaching us, that denying ungodliness and worldly lusts, we should live soberly, righteously and godly, in this present world." (Titus 2:11.)

Where soberness is appropriately referred to the man himself; righteousness to our neighbor; and godliness to God: These, we affirm, are likewise contained in the two grand precepts, "Love God above all things," and "Love thy neighbor as thyself." For howsoever it may seem, that the ten commandments prescribe only what is due to God and to our neighbor; yet this very requirement is of such a nature that it cannot be performed by a man without fulfilling at the same time his duty to himself.

5. It is further distinguished, from its cause, into sins of ignorance, infirmity, malignity and negligence.

(1.) A sin of ignorance is, when a man does any thing which he does not know to be a sin; thus, Paul persecuted Christ in his Church. (1 Timothy 1:13.)

(2.) A sin of infirmity is, when, through fear, which may befall even a brave man, or through any other more vehement passion and perturbation of mind, he commits any offense; thus, Peter denied Christ, (Matthew

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26:70,) and thus David, being offended by Nabal, was proceeding to destroy him and his domestics. (1 Samuel 25:13, 21.)

(3.) A sin of dignity or malice, when any thing is committed with a determined purpose of mind, and with deliberate counsel; thus Judas denied Christ, (Matthew 26:14, 15.) and thus David caused Uriah to be killed. (2 Samuel 11:15.)

(4.) A sin of negligence is, when a man is overtaken by a sin, (Galatians 6:l.) which encircles and besets him before he can reflect within himself about the deed. (Hebrews 12:1.) In this description will be classed that of St. Paul against Ananias the High Priest, if indeed he may be said to have sinned in that matter. (Acts 23:3.)

6. Nearly allied to this is the distribution of sin into that which is contrary to conscience, and that which is not contrary to conscience.

(1.) A sin against conscience is one that is perpetrated through malice and deliberate purpose, laying waste the conscience, and (if committed by holy persons) grieving the Holy Spirit so much as to cause Him to desist from his usual functions of leading them into the right way, and of making them glad in their consciences by his inward testimony. (Psalm 51:10, 13.) This is called, by way of eminence, "a sin against conscience;" though, when this phrase is taken in a wide acceptation, a sin which is committed through infirmity, but which has a previous sure knowledge that is applied to the deed, might also be said to be against conscience.

(2.) A sin not against conscience is either that which is by no means such, and which is not committed through a willful and wished-for ignorance of the law, as the man who neglects to know what he is capable of knowing: or it is that which at least is not such in a primary degree, but is precipitated through precipitancy, the cause of which is a vehement and unforeseen temptation. Of this kind, was the too hasty judgment of David against Mephibosheth, produced by the grievous accusation of Ziba, which happened at the very time when David fled. This bore a strong resemblance to a falsehood. (2 Samuel 16:3, 4.) Yet that which, when once committed, is not contrary to conscience, becomes contrary to it when more frequently repeated, and when the man neglects self-correction.

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7. To this may be added, the division of sin from its causes, with regard to the real object about which the sin is perpetrated. This object is either "the lust of the flesh, the lust of the eyes, or the pride of life," that is, either pleasure specially so called, or avarice, or arrogant haughtiness; all of which, proceeding from the single fountain of self love or inordinate affection, tend distinctly towards the good things of the present life, haughtiness towards its honors, avarice towards its riches, and pleasure towards those things by which the external senses may experience self-gratification.

From these arise those works of the flesh which are enumerated by the apostle in Galatians 5:19-21, perhaps with the exception of idolatry. Yet it may be made a legitimate subject of discussion, whether idolatry may not be referred to one of these three causes.

8. Sin is also divided into venial and mortal: but this distribution is not deduced from the nature of sin itself, but accidentally from the gracious estimation of God. For every sin is in its own nature mortal, that is, it is that which merits death; because it is declared universally concerning sin, that "its wages is death," (Romans 6:23,) which might in truth be brought instantly down upon the offenders, were God wishful to enter into judgment with his servants. But that which denominates sin venial, or capable of being forgiven, is this circumstance, God is not willing to impute sin to believers, or to place sin against them, but is desirous to pardon it; although with this difference, that it requires express penitence from some, while concerning others it is content with this expression: "Who can understand his errors? Cleanse thou me, O Lord, from secret faults." (Psalm 19:12.) In this case, the ground of fear is not so much, lest, from the aggravation of sin, men should fall into despair, as, lest, from its extenuation, they should relapse into negligence and security; not only because man has a greater propensity to the latter than to the former, but likewise because that declaration is always at hand: have no pleasure in the death of him that dieth," that is, of the sinner who has merited death by his transgressions, "but that he be converted and live." (Ezekiel 18:32.)

9. Because we say that the wages of every sin is death," we do not, on this account, with the Stoics, make them all equal. For, beside the refutation of such an opinion by many passages of Scripture, it is likewise opposed to the diversity of objects against which sin is perpetrated, to the causes from

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which it arises, and to the law against which the offense is committed.

Besides, the disparity of punishments in the death that is eternal, proves the falsehood of this sentiment: For a crime against God is more grievous than one against man; (1 Samuel 2:25;) one that is perpetrated with a high hand, than one through error; one against a prohibitory law, than one against a mandatory law. And far more severe will be the punishment inflicted on the inhabitants of Chorazin and Bethsaida, than on those of Tyre and Sidon. (Matthew 11:23.) By means of this dogma, the Stoics have endeavored to turn men aside from the commission of crimes; but their attempt has not only been fruitless, but also injurious, as will be seen when we institute a serious deliberation about bringing man back from sin into the way of righteousness.

10. Mention is likewise made, in the Scriptures, of "a sin unto death;" (1 John 5:16;) which is specially so called, because it in fact, brings certain death on all by whom it has been committed. Mention is made in the same passage of "a sin which is not unto death," and which is opposed to the former. In a parallel column with these, marches the division of sin into pardonable and unpardonable.

(1.) A sin which is "not unto death" and pardonable, is so called, because it is capable of having subsequent repentance, and thus of being pardoned, and because to many persons it is actually pardoned through succeeding penitence-such as that which is said to be committed against "the Son of Man."

(2.) The "sin unto death" or unpardonable, is that which never has subsequent repentance, or the author of which cannot be recalled to penitence — such as that which is called "the sin" or "blasphemy against the Holy Ghost," (Matthew 12:32; Luke 12:10,) of which it is said, "it shall not be forgiven, either in this world, or in the world to come." For this reason, St. John says, we must not pray for that sin.

11. But, though the proper meaning and nature of the sin against the Holy Ghost are with the utmost difficulty to be ascertained, yet we prefer to follow those who have furnished the most weighty and grievous definition of it, rather than those who, in maintaining six species of it, have been compelled to explain "unpardonable" in some of those species, for that which is with difficulty or is rarely remitted, or which of itself deserves

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not to be pardoned. With the former class of persons, therefore, we say that the sin against the Holy Ghost is committed when any man, with determined malice, resists divine, and in fact, evangelical truth, for the sake of resistance, though he is so overpowered with the refulgence of it, as to be rendered incapable of pleading ignorance in excuse. This is therefore called "the sin against the Holy Ghost, not because it is not perpetrated against the Father and the Son; (for how can it be that he does not sin against the Father and the Son, who sins against the Spirit of both?) but because it is committed against the operation of the Holy Spirit, that is, against the conviction of the truth through miracles, and against the illumination of the mind.

12. But the cause why this sin is called "irremissible," and why he who has committed it, cannot be renewed to repentance, is not the impotency of God, as though by his most absolute omnipotence, he cannot grant to this man repentance unto life, and thus cannot pardon this blasphemy; but since it is necessary, that the mercy of God should stop at some point, being circumscribed by the limits of his justice and equity according to the prescript of his wisdom, this sin is said to be "unpardonable," because God accounts the man who has perpetrated so horrid a crime, and has done despite to the Spirit of grace, to be altogether unworthy of having the divine benignity and the operation of the Holy Spirit occupied in his conversion, lest he should himself appear to esteem this sacred operation and kindness at a low rate, and to stand in need of a sinful man, especially of one who is such a monstrous sinner!

13. The efficient cause of actual sins is, man through his own free will. The inwardly working cause is the original propensity of our nature towards that which is contrary to the divine law, which propensity we have contracted from our first parents, through carnal generation. The outwardly working causes are the objects and occasions which solicit men to sin. The substance or material cause, is an act which, according to its nature, has reference to good. The form or formal cause of it is a transgression of the law, or an anomy. It is destitute of an end; because sin is aJmartia a transgression which wanders from its aim. The object of it is a variable good; to which, when man is inclined, after having deserted the unchangeable good, he commits an offense.

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14. The effect of actual sins are all the calamities and miseries of the present life, then death temporal, and afterwards death eternal. But in those who are hardened and blinded, even the effects of preceding sins become cousequent sins themselves.

459 DISPUTATION 9 ON THE RIGHTEOUSNESS AND EFFICACY OF THE PROVIDENCE OF GOD CONCERNING EVIL RESPONDENT: RALPH DE ZYLL

1. Among the causes and pretenses by which human ignorance has been induced, and which human perverseness has abused, to deny the providence of God, the entrance of evil (that is, of sin) into the world, and its most wonderful and fertile exuberance, do not by any means occupy the lowest stations. For since, with Scripture as our guide and Nature as our witness, we must maintain that God is good, omniscient, and of unbounded power; (Mark 10:18; Psalm 147:5; Revelation 4:8; Romans 1:20;) and since this is a truth of which every one is fully persuaded who has formed in his mind any notion of the Deity; men have concluded from this that evil could not have occurred under the three preceding conditions of the divine Majesty, if God managed all things by his providence, and if it was his will to make provision respecting evil, according to these properties of his own nature. And therefore, since, after all, evil has occurred, they have concluded that the providence of God must be entirely denied. For they thought it better to set up a God that was at repose, and negligent of mundane affairs, especially of those in which a rational creature’s freedom of will intervened, than to deprive Him of the honor of his goodness, wisdom and power. But it is not necessary to adopt either of these methods; and that it is possible to preserve to God, without disparagement, these three ornaments of Supreme Majesty, as well as His providence, will be shewn by a temperate explanation of the efficacy of God concerning evil.

2. A few things must be premised about this evil itself, as a basis for our explanation.

(1.) What is properly sin?

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(2.) Was it possible for it to be perpetrated by a rational creature, and how?

(3.) That a chief evil cannot be granted, which may contend on an equality with the chief Good, as the Manichees asserted; otherwise, of all the evils which can be devised, sin, of which we are now treating, is, in reality, the chief; and, if we may speak with strictness, sin is the only and sole evil; for all other things are not evils, in themselves, but are injurious to some one.

3. 1. Sin is properly an aberration from a rule. This rule is the equity which is preconceived in the mind of God, which is expressed to the mind of a rational creature by legislation, and, according to which it is proper for such a creature to regulate his life. It is therefore defined by St. John in one compound word, anomia "the transgression of the law;" (1 John 3:4;) whether such a law be preceptive of Good, or prohibitory of evil, (Psalm 34:14,) hence the evil of commission is perpetrated against the prohibitory part, and that of omission against the preceptive. But in sin, two things come under consideration:

(1.) The act itself, which has reference to natural good; but under the act, we comprehend likewise the cessation from action.

(2.) Anomy, or "the transgression of the law," which obtains the place of a moral evil. The act may be called the substance or material cause of sin; and the transgression of the law, its form or formal cause.

4. 2. But it was possible for sin to be perpetrated by a rational creature; for, as a creature, he was capable of declining or revolting from the chief Good, and of being inclined towards an inferior good, and towards the acts by which he might possess this minor good. As rational, he was capable of understanding that he was required to live in a godly manner, and what that equity was according to which his life and actions were to be specially regulated. As a rational creature, a law could be imposed on him by God, nay, according to equity and justice, it ought to be imposed, by which he might be forbidden to forsake the chief good, and to commit that act, though it was naturally good. The mode is placed in the freedom of the will, bestowed by God on a rational creature, according to which he was

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capable of performing the obedience which is due to the law, or could by his own strength exceed or transgress its limits.

5. 3. But since a chief evil cannot be allowed, it follows from this, that, though evil be contrary to good, yet it cannot pass beyond the universal order of that good which is chief, but can be reduced to order by this chief good, and evil can thus be directed to good, on account of the infinite wisdom of this chief good, by which he knows what is possible to be made from evil; and on account of this power, by which he can make from this evil what he knows may be made from it. Granting, therefore, that sin has exceeded the order of every thing created, yet it is circumscribed within the order of the Creator himself and of the chief good. Since it is apparent from all these premises, that the providence of God ought not to intervene, or come between, to prevent the perpetration of evil by a free creature; it also follows, from the entrance of evil into the world, and it has entered so far "that the whole world lieth in wickedness," (1 John 5:19,) — that the Providence of God cannot be destroyed. This truth we will demonstrate at greater length, when we treat upon the efficacy of the providence of God concerning evil.

6. We have already said, that, in sin, the act or the cessation from action, and "the transgression of the law," come under consideration: But the efficiency of God about evil, concerns both the act itself and its viciousness, and it does this, whether we have regard to the beginning of sin, to its progress, or to its end and consummation. The consideration of the efficiency which is concerned about the Beginning of sin, embraces either a hindrance or a permission; to which we add, the administration of arguments and occasions inciting to sin; that which regards its Progress, has direction and determination; and that concerning The End and Termination, punishment and remission. We will refrain from treating upon the concurrence of God, since it is only in reference to the act, considered, also, as naturally good.

7. The First efficiency of God concerning evil, is a hindrance or the placing of an impediment, whether such hindrance be sufficient or efficacious. (Jeremiah 31:32, 33.) For it belongs to a good, to hinder an evil as far as the good knows it to be lawful to do so. But a hindrance is placed either on the

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power, on the capability, or on the will, of a rational creature. These three things must also be considered in that which hinders.

(1.) On the power an impediment is placed, by which some act is taken away from the power of a rational creature, to the performance of which it has an inclination and sufficient powers. By being thus circumscribed, it comes to pass, that the creature cannot perform that act without sin, and this circumscription is made by legislation. The tasting of the tree of the knowledge of good and evil was thus circumscribed, when leave was granted to eat of all others: (Genesis 2:17:) and this is the hindrance of sin as such; and it is placed by God before a rational creature as he has the right and power over that creature.

8. (2.) On the capability also an impediment is placed. The effect of this is, that the rational creature cannot perform the act, for the performance of which he has an inclination, and powers that, without this impediment, would be sufficient. But this hindrance is placed before a rational creature by four methods:

(1.) By depriving the creature of essence and life, which are the foundation of capability. Thus was the attack upon Jerusalem hindered, (2 Kings 19,) as was also the forcible abduction of Elijah to Ahaziah, (2 Kings 1,) when, in the former instance, "an hundred fourscore and five thousand men were slain by the angel of the Lord," and, in the latter, two different companies, each containing fifty men, were consumed by fire.

(2.) The second method is by the taking away or the diminution of capability. Thus Jeroboam was prevented from apprehending the prophet of the Lord, by "the drying up of his own hand." (1 Kings 13, 4.) Thus, sin is hindered, so as not to exercise dominion over a man, when the body of sin is weakened and destroyed. (Romans 6:6.)

(3.) The third is by the opposition of a greater capability, or at least of one that is equal. Thus was Uzziah prevented from burning incense unto Jehovah, when the priests resisted his attempt. (2 Chronicles 26:18, 21.) Thus also is "the flesh" hindered from "doing what it would," "because the Spirit lusteth against the flesh," (Galatians 5:17,) and because "greater is He that is in us, than he that is in the world." (1 John 4:4.)

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(4.) The fourth method is by the withdrawing of the object. Thus the Jews were frequently hindered from hurting Christ, because He withdrew himself from the midst of them. (John 8:59.) Thus was Paul taken away, by the Chief Captain, from the Jews, who had conspired together for his destruction. (Acts 23:10.)

9. (3.) An impediment is placed on the will, when by some argument it is persuaded not to will to commit a sin. But we refer the arguments by which the will is moved, to the following three classes. For they are taken,

(i.) either from the impossibility or the difficulty of the thing,

(ii.) from its unpleasantness or inconvenience, its usefulness or injuriousness,

(iii.) or from its being dishonorable, unjust and indecorous.

(i.) By the first of these, the Pharisees and Scribes were frequently prevented from laying violent hands on Christ: (Matthew 21:46:) for they were of opinion, that he would be defended by the people, "who took him for a prophet." In the same manner were the Israelites hindered from departing to their lovers, to false gods; for God

"hedged up their way with thorns, and made a wall, so that they could not find their customary paths." (Hosea 2:6, 7.)

Thus the saints are deterred from sinning, when they see wicked men "wearied in the ways of iniquity and perdition." (Wisdom 5:7.)

(ii.) By the second argument, the brethren of Joseph were hindered from killing him, since they could obtain their end by selling him.

(Genesis 37:26, 27.) Thus Job was prevented from sinning "with his eyes" because he knew what was "the portion of God from above, and what the inheritance of the Almighty from on high," for those who have their eyes full of adultery. (Job 31:1, 2.)

(iii.) By the third, Joseph was hindered from defiling himself by shameful adultery, (Genesis 39:8, 9,) and David was prevented from "stretching forth his hand against the Lord’s anointed." (1 Samuel 24:7.)

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10. The permission of sin succeeds, which is opposed to hindering. Yet it is not opposed to hindering, as the latter is an act which is taken away from the power of a rational creature by legislation; for, in that case, the same act would be a sin, and not a sin. It would be a sin in reference to its being a forbidden act; and it would be no sin in reference to its being permitted in this manner, that is, not forbidden. But permission is opposed to hindrance, in reference to the latter being an impediment placed on the capability and will of an intelligent creature. But permission is the suspension, not of one impediment or two, which may be presented to the capability or the will, but of all impediments at once, which, God knows, if they were all employed, would effectually hinder sin. Such necessarily would be the result, because sin might be hindered by a single impediment of that kind.

(1.) Sin therefore is permitted to the capability of the creature, when God employs none of those hindrances of which we have already made mention in the 8th Thesis: for this reason, this permission consists of the following acts of God who permits, the continuation of life and essence to the creature, the conservation of his capability, a cautiousness against its being opposed by a greater capability, or at least by one that is equal, and the exhibition of an object on which sin is committed.

(2.) Sin is also permitted to the will; not because no such impediments are presented by God to the will, as are calculated to deter the will from sinning; but because God, seeing that these hindrances which are propounded will produce no effect, does not employ others which He possesses in the treasures of his wisdom and power. (John 18:6; Mark 14:56.) This appears most evidently in the passion of Christ, with regard not only to the power but also to the will of those who demanded his death. (John 19:6.) Nor does it follow from these premises, that those impediments are employed in vain: for though such results do not follow as are in accordance with these hindrances, yet God in a manner the most powerful gains his own purposes, because the results are not such as ought to have followed. (Romans 10:20, 21.)

11. The foundation of this permission is

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(1.) The liberty of choosing, with which God formed his rational creature, and which his constancy does not suffer to be abolished, lest he should be accused of mutability.

(2.) The infinite wisdom and power of God, by which he knows and is able out of darkness to bring light, and to produce good out of evil.

(Genesis 1:2, 3; 2 Corinthians 4:6.) God therefore permits that which He does permit, not in ignorance of the powers and the inclination of rational creatures, for he knows them all, not with reluctance, for he could have refrained from producing a creature that might possess freedom of choice, not as being incapable of hindering, for we have already seen by how many methods he is able to hinder both the capability and the will of a rational creature; not as if at ease, indifferent, or negligent of that which is transacted, because before anything is done he already ["has gone through"] has looked over the various actions which concern it, and, as we shall subsequently see, [§ 15-22,] he presents arguments and occasions, determines, directs, punishes and pardons sin. But whatever God permits, He permits it designedly and willingly, His will being immediately occupied about its permission, but His permission itself is occupied about sin; and this order cannot be inverted without great peril.

12. Let us now explain a little more distinctly, by some of the differences of sin, those things which we have in this place spoken in a general manner concerning hindering and permission.

(i.) From its causes, sin is distinguished into that of ignorance, infirmity, malignity and negligence.

(1.) An impediment is placed on a sin of ignorance, by the revelation of the divine will. (Psalm 119:105.)

(ii.) On a sin of infirmity, by the strengthening influence of the Holy Spirit against the machinations or the world and Satan, and also against the weakness of our flesh. (Ephesians 3:16; 6:11-13.)

(iii.) On a sin of malignity, by

"taking away the stony heart, and bestowing a heart of flesh," (Ezekiel 11:19,)

and inscribing upon it the law of God: (Jeremiah 31:33.)

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(iv.) And on a sin of negligence, by exciting in the hearts of believers a holy solicitude and a godly fear. (Mark 14:38; Jeremiah 32:40.) From these remarks those acts will easily be manifest, in the suspension of which consists the permission of sins of every kind. God permitted Saul of Tarsus, a preposterous zealot for the law, to persecute Christ through ignorance, until "he revealed his Son in him," by which act out of a persecutor was formed a pastor. (Galatians 1:13-15.) Thus, he permitted Peter, who loved Christ, though he was somewhat too self-confident, to deny Him through infirmity; but, when afterwards endued with a greater energy of the Holy Spirit, he confessed him with intrepidity even unto death. (Matthew 26:70; Acts 5:41; John 21:19.)

God permitted Saul, whom "in his anger he had given to the Israelites as their king" (Hosea 13:11; 1 Samuel 9:1,) through malignity to persecute David, of whose integrity he had been convinced, (1 Samuel 24:17-19,) while his own son Jonathan resisted [his father’s attempts against David] in vain. And God permitted David, after having enjoyed many victories and obtained leisure and retirement, to defile himself with the foul crime of adultery at a moment when he was acting with negligence. (2 Samuel 11.)

13. (2.) Sin, in the next place, is distinguished with respect to the two parts of the law — that which is perceptive of good, and that which is prohibitory of evil. [§ 3.] Against the latter of these an offense may be committed, either by performing an act, or by omitting its performance from an undue cause and end. Against the former, either by omitting an act, or by performing it in an undue manner, and from an undue cause and end.

To these distinctions the hindering and the permission of God may likewise be adapted. God hindered Joseph’s brethren from killing him; while he permitted them to spare his life, from an undue cause and end; for since it was in their power to sell him, the opportunity for which was divinely offered to them, they considered it unprofitable or useless to kill him. (Genesis 37:26, 27.) Thus Absalom was hindered from following the counsel of Ahithophel, though it was useful to himself and injurious to David; not because he considered it to be unjust, but because of its supposed injury to David; for he persisted in the purpose of persecuting his father, which he also completed in fact. (2 Samuel 17.) God hindered Balaam from cursing the children of Israel, and caused him to bless them;

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but so that he abstained from the former act, and performed the latter, with a perverse mind. (Numbers 23.) We shall in some degree understand the reasons of this hindering and permission, if, while distinctly considering in sin the act and the anomy or "transgression of the law," we apply to each of them divine hindrance and permission.

14. But though the act, and "the transgression of the law," are inseparably united in one sin, and therefore neither of them can be hindered or permitted without the other; yet they may be distinguished in the mind; and hindrance as well as permission may be effected by God, sometimes chiefly with regard to the act, and at other times chiefly with regard to "the transgression of the law," and, when so done, they may be considered by us in these relations not without high commendation of the wisdom of God and to our own profit. God hindered Joseph’s brethren from killing him, not as it was a sin, (because He permitted them, while remaining in the same mind to sell him,) but as it was an act. For they would have deprived Joseph of life, when it was the will of God that he should be spared. God permitted his vendition, not chiefly as it was a sin, but as an act; because by the sale of Joseph as it was an act, God obtained his own end. (Genesis 37:27.) God hindered Elijah from being forcibly brought to Ahaziah to be slain, not as that was a sin, but as it was an act. This is apparent from the end, and from the mode of hindering. From the end; because it was His will that the life of his prophet should be spared, not lest Ahaziah should sin against God. From the mode of hindering; because he destroyed two companies, of fifty men each, who had been sent to seize him; which was a token of divine anger against Ahaziah and the men, by which sin as such is not usually hindered, but as it is an act which will prove injurious to another; yet, through grace, sin is hindered as such. (2 Kings 1.) God permitted Satan and the Chaldeans to bring many evils on Job, not as that was a sin, but as it was an act: for it was the will of God to try the patience of his servant, and to make that virtue conspicuous to the confusion of Satan. But this was done by an act, by which, as such, injuries were inflicted on Job. (Job 1, 2.) David was hindered from laying violent hands on Saul, not as it was an act, but as it was a sin: this is manifest from the argument by which being hindered he abstained [from completing the deed.] "The Lord forbid," said he, "that I should stretch forth mine hand against the Lord’s anointed." This argument deterred him

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from the sin as such. The same is also evident from the end of the hindrance: for it was the will of God for David to come to [the possession of] the kingdom through the endurance of afflictions, as a type of Christ the true David. (1 Samuel 24:7.) God permitted Ahab to kill Naboth, not as that foul deed was an act, but as it was a sin: for God could have translated Naboth, or taken him to himself, by some other method; but it was the divine will, that Ahab should fill up the measure of his iniquities, and should accelerate his own destruction and that of his family. (1 Kings 21.) Abimelech was hindered from violating the chastity of Sarah, the wife of Abraham, both as it was an act, and as it was a sin. For it was not the will of God, that Abimelech should defile himself with this crime, because "in the integrity of his heart" he would then have done it. It was also His will to spare his servant Abraham, in whom indelible sorrow would have been produced by the deflowering of his wife, as by an act. (Genesis 20:6.)

God permitted Judah to know Tamar his daughter-in-law, both as it was an act, and as it was a sin: because it was the will of God, to have his own Son as a direct descendant from Judah; and at the same time to declare, that nothing is so polluted as to be incapable of being sanctified in Christ Jesus. (Genesis 38:18.) For it is not without reason that St. Matthew says, "Judas begat Phares and Zara of Thamar;" and "David the king begat Solomon of her who had been the wife of Urias;" (1:3, 6;) and from whom in an uninterrupted line Christ was born.

15. But since an act, though permitted to the capability and the will of the creature, may have been taken away from its power by legislation; [§ 7;] and since, therefore, it will very often happen, that a rational creature not altogether hardened in evil is unwilling to perform an act which is connected with sin, unless when some arguments and opportunities are presented to him, which are like incentives to commit that act; the management of this presenting of arguments and opportunities, is also in the hands of the Providence of God, who presents these excitements.

(1.) Both to try whether it be the will of the creature to abstain from sinning, even when it is excited by these incentives; since small praise is due to abstaining in cases in which such excitements are absent. (S. of Syrach 20:21-,3; 31:8-10.)

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(2.) And then, if it be the will of the creature to yield to these incentives, to effect His own work by the act of the creature; not impelled by necessity, as if God was unable to produce his own work without the intervention of the act of his creature; but moved to this by the will to illustrate his own manifold wisdom. Thus the arguments by which Joseph’s brethren were incited through their own malice to wish to kill him, and the opportunities by which it was in their power to send him out of their way, were offered by Divine dispensation, partly in an intervening manner by the mediate act of men, and partly by the immediate act of God himself. The arguments for this malignity were, Joseph’s accusation, by which he revealed to his father the wicked actions of his brethren, the peculiar regard which Jacob entertained for Joseph, the sending of a dream, and the relation of the dream after it had occurred. By these, the minds of his brethren were inflamed with envy and hatred against him. The opportunities were, the sending of Joseph to his brethren by his father, and the presenting of the Ishmaelites journeying into Egypt, at the very moment of time in which they were in deliberation about murdering their brother. (Genesis 37.) The preceding considerations have related only to the Beginning of sin; to its Progress belong direction and determination. [§ 6.]

16. The Direction of sin is an act of Divine Providence, by which God in a manner the wisest and most potent directs sin wherever he wills, "reaching from one end to another mightily, and sweetly ordering all things." (Wisd. 8:1.) We must consider in this direction the point at which it has its origin and that at which it terminates. For when God directs sin wherever he wills, it is understood that he leads it away from the point to which it is not His will that it should proceed. But this direction is two-fold, unto an Object, and unto an End. Direction unto an Object is when God allows the sin which He permits, to be borne, not at the option of the creature, towards an object which in any way whatsoever is exposed and liable to the injury of sin; but which he directs to a particular object, which on some occasions has either been no part of the sinner’s aim or desire, or which at least he has not absolutely desired. The Scriptures enunciate this kind of direction, generally, in the following words: "A man’s heart deviseth his way; but the Lord directeth his steps." (Proverbs 16:9.) But, Specially, concerning the heart of a King:

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"As the rivers of water are in the hand of the Lord, he turneth the heart of the king whithersoever he will." (Proverbs 21:1.)

Of which we have a signal example in Nebuchadnezzar, who, after he had determined in his own mind to subjugate the nations, and hesitated whether he should move against the Ammonites, or against the Jews, God managed the king’s divinations so, that he resolved to march against the Jews, and to abstain from an attack upon the Ammonites. (Ezekiel 21:19- 22.)

17. Direction unto an End is, when God does not allow the sin (which he permits,) to be subservient to the end of any thing which the creature intends; but he employs it to that end which he himself wills, whether the creature intend the same end, (which if he were to do, yet he would not be excused from sin,) or whether he intend another, and one quite contrary.

For God knows how to educe the light of his own glory, and the advantage of his creatures, out of the darkness and mischief of sin. Thus "the thoughts of evil," which Joseph’s brethren entertained against him, were converted by God into a benefit, not only to Joseph, but also to the whole of Jacob’s family, and to all the kingdom of Egypt. (Genesis 1:20, 21.) By the afflictions which were sent to Job, Satan endeavored to drive him to blasphemy. But by them, God tried the patience of his servant, and through it triumphed over Satan. (Job 1:11, 12, 22; 2:9, 10.) The king of Assyria had determined "in his heart to destroy and cut off all nations not a few." But God executed his own work by him, whom "he sent against an hypocritical nation and the people of his wrath." (Isaiah 10:5-12.) Nor is it at all wonderful, that God employs acts, which his creatures do not perform without sin, for ends that are pleasing to himself; because he does this most justly, for three reasons:

(i.) For He is the Lord of his creature, though that creature be a sinner; because he has no more power to exempt or deliver himself from the dominion of God, than he has to reduce himself into nothing.

(ii.) Because, as a creature endowed by God with inclination and capability, he performs those acts, though not without sin, as they have been forbidden.

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(iii.) Because the creature is a saw, in the hands of the Creator; and instrumental causes do not reach to the intention of the first agent. (Isaiah 10:15.)

18. Determination is an act of Divine Providence, by which God places a limit on his permission, and a boundary on sin that it may not wander and stray in infinitum at the option of the creature. The limit and boundary are placed by the prescribing of the time, and the determination of the magnitude. The prescribing of the time, is the prescribing of the very point or moment when it may be done, or the length of its duration.

(i.) God determines the moment of time, when he permits a sin, to the commission of which his creature is inclined, to be perpetrated, not indeed at the time when it was the will of the creature to commit it; but He wisely and powerfully contrives for it to be done at another time.

"The Jews sought to take Jesus: but no man laid hands on him, because his hour was not yet come." (John 7:30.) "Yet when the time before appointed of the Father" approached, Christ said to them, "This is your hour, and the power of darkness." (Luke 22:53.)

(2.) A limit is placed on the duration, when the space of time in which the permitted sin could endure, is diminished and circumscribed so as to stop itself. Thus Christ says,

"Except those days should be shortened, there should no flesh be saved," etc. (Matthew 24:22.)

But in this part of the discussion also, regard must be had to the act as such, and to the sin as such.

(i.) A limit is placed on the duration of the act, in the following passages:

"The rod of the wicked shall not rest upon the lot of the righteous, lest the righteous put forth their hands unto iniquity." (Psalm 125:3.)

"The Lord knoweth how to deliver the godly out of temptations," etc. (2 Peter 2:9.)

(ii.) A limit is placed on the duration of the sin, in these passages:

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"Therefore I will hedge up thy way with thorns, etc.

And she shall not find her lovers: then shall she say, I will go and return to my first husband." (Hosea 2:6.)

"In times past God suffered all nations to walk in their own ways: but now he commandeth all men every where to repent." (Acts 14:16; 17:30.)

19. A limit is placed on the magnitude of sin, when God does not permit sin to increase beyond bounds and to assume greater strength. But this also is done, with regard to it both as an act, and as a sin.

(i.) With respect to it as an act, in the following passages of Scripture: God permitted "the wrath of their enemies to be kindled against" the Israelites, but "he did not suffer them to swallow them up." (Psalm 124:2, 3.) "There hath no temptation taken you, but such as is common to man." (1 Corinthians 10:13.) "We are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." (2 Corinthians 4:8, 9.) God permitted Satan, first, "To put forth his hand upon all that Job had," but not to touch him; (Job 1:12;) and, secondly, "To touch his bone and his flesh, but to save his life." (2:6.)

"I will not destroy them by the hand of Shishak; nevertheless, they shall be his servants." (2 Chronicles 12:7, 8.)

(ii.) With respect to it as a sin, God permitted David to resolve in his mind to destroy with the sword, Nabal and all his domestics, and to go instantly to him; but he did not permit him to shed innocent blood, and to save himself by his own hand. (1 Samuel 25:22, 26, 31.) God permitted David to flee to Achish, and to "feign himself mad;" (1 Samuel 21:13;) but he did not permit him to fight, in company with the army of Achish, against the Israelites, or by the exercise of fraud to prove injurious to the army of Achish. (27:2; 29:6, 7.) For he could have done neither of these deeds without committing a most flagrant wickedness: though both of them might have been determined [by David] as acts, by which great injury could be inflicted on those against whom it was the will of God that no mischief should be done.

20. On account of this Presenting of incitements and opportunities, and this Direction and Determination of God, added to the Permission of sin,

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God is said himself to do those evils which are perpetrated by bad men and by Satan. For instance, Joseph says to his brethren, "It was not you that sent me hither, but God:" (Genesis 45:8;) because, after having completed the sale of their brother, they were unconcerned about the place to which he was to be conducted, and about his future lot in life: but God caused him to be led down into Egypt and there to be sold, and he raised him to an eminent station in that country by the interpretation of some dreams. (37:25, 28; 40:12, 13; 41:28-42.) Job says, "The Lord hath taken away" what was taken away at the instigation and by the aid of Satan; (Job 1 & 2;) both because that evil spirit was of his own malice instigated against Job by God’s commendation of him; and because, after having obtained power to do him harm, he produced no further effect than that which God had determined. Thus God is also said to have done what Absalom did; (2 Samuel 12:11, 12; 15, 16;) because the principal parts, in the various actions employed for producing this consummation, belonged to God. To these we must add the remark, that since the wisdom of God knows that if he administers the whole affair by such a presenting, direction, and determination, that will certainly and infallibly come to pass which cannot be done by the creature without criminality; and since His will decrees this administration, it will more clearly appear why a deed of this kind may be attributed to God.

21. Last in the discussion follow the punishment and the pardon of sin, by which acts Divine Providence is occupied about sin already perpetrated, as it is such, not as it is an act: for sin is punished and pardoned as it is an evil, and because it is an evil.

(1.) The Punishment of sin is an act of the Providence of God, by which sin is recompensed with the chastisement that is due to it according to the righteousness of God. This punishment either concerns the life to come, or takes place in the ages of the present life: the former is an eternal separation of the whole man from God; the other, which is usually inflicted in this life, is two-fold: corporal and spiritual. The punishments which relate to the body, are various; but it is not necessary for our purpose to enumerate them at present. But spiritual punishment deserves to be diligently considered: for it is such a chastisement of sin, as to be also a cause of other [sins] which follow on account of the wickedness of him

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on whom it is inflicted. It is a privation of grace, and a delivering up to the power of evil [or the evil one].

(i.) Privation of Grace is two-fold according to the two kinds of grace, that which is Habitual and that which is Assisting. The former is the taking away of grace, by blinding the mind and hardening the heart.

(Isaiah 6:9, 10.) The other, is the withdrawing of the assistance of the Holy Spirit, who is wont inwardly "to help our infirmities," (Romans 8:26,) and outwardly to restrain the furious rage of Satan and the world, by employing also the ministration and care of good angels. (Hebrews 1:14; Psalm 91:11.)

(ii.) A delivering up to the power of evil is, either "giving sinners over to a reprobate mind," and to the efficacy of error, (Romans 1:28; 2 Thessalonians 2:9-11,) or to the desires of the flesh and to sinful lusts, (Romans 1:24,) or to the power of Satan, "the god of this world," (2 Corinthians 4,) "who worketh powerfully in the children of disobedience." (Ephesians 2:2.) But because from this punishment arise many other sins, and this not only according to the certain knowledge of God, by which he knows that if he thus punishes they will thence arise, but likewise according to his purpose, by which he resolves so to punish as, on account of more heinous sins thence committed, to punish with still greater severity; therefore these expressions occur in the scriptures:

"But I will harden the heart of Pharaoh, that he shall not let the people go; he shall not hearken unto you, that I may lay my hand upon Egypt." (Exodus 4:21; 7:4.)

"Notwithstanding, the sons of Eli hearkened not unto the voice of their father, because the Lord would slay them." (1 Samuel 2:25.)

"But Amaziah would not hearken to the answer of Joash king of Israel; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom." (2 Chronicles 25:20.)

This consideration distinguishes the governance of God concerning sins, so far as it is concerned about those sinners who are hardened, or those who are not hardened.

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22. The Pardon or remission of sin is an act of the Providence of God, by which the guilt of sin is forgiven, and the chastisement due to sin according to its guilt is taken away. As this remission restores, to the favor of God, the man who had before been an enemy; so it likewise causes the Divine administration concerning him to be afterwards entirely gracious so far as equity and justice require: that is, through this pardon, he is free from those spiritual punishments which have been enumerated in the preceding paragraph; (Psalm 2:10-12;) and though not exempt from corporal chastisements, yet he is not visited with them through the anger of God as the punisher of sin, but only through the desire of God thus to declare that he hates sin, and besides so to chastise as to deter him from falling again into it. (2 Samuel 12:11-13.) For which reason, the government of Providence with regard to this man is entirely different from that under which he remained before he obtained remission. (Psalm 119:67; 1 Corinthians 11:32; Psalm 32:1-6.)

23. From those topics on which we have already treated, it is clearly evident, we think, that, because evils have entered into the world, neither Providence itself, nor its government respecting evil, ought to be denied.

Neither can God be accused as being guilty of injustice on account of this his governance; not only because he hath administered all things to the best ends; that is, to the chastisment, trial, and manifestation of the godly — to the punishment and exposure of the wicked, and to the illustration of his own glory; (for ends, alone, do not justify an action;) but, much more, because he has employed that form of administration which allows intelligent creatures not only of their own choice or spontaneously. but likewise freely, to perform and accomplish their own motions and actions.