Ye further seem to charge us as we should affirm, that God hated not sin, nether yet that he respected ⟨p. 219⟩vice. If our short, plain, and unfeigned confession, be able to satisfy you in these three doubts I have good hope that after this ye shall have no occasion to suspect us in such causes.1 first before God, before his holy Angels in heaven, & before his congregation in earth, we protest & acknowledge, that sin, vice, and all kind of iniquity, is, and ever hath been so odious, in the presence of God, that he never suffered the same unpunished, in any of his elect children. That for the same not only death, but also common calamities hath apprehended all man kind even sithence the first transgression. That virtue,2 justice, and civil honesty (besides the justice of the regenerate children) hath so pleased God▪ that for love of the same, he hath maintained and to this day doth maintain common wealths, albeit that many grievous crimes be committed in the same. As God (we say and affirm) loveth equity, justice, chastity, trueth, mercy, and temperance, so doth he in some sort highly reward the same, and hateth unrighteousness, filthy life deceit, excess, cruelty, and ria•ous living, which often he punisheth even in manne• eyes. And this difference, we say God maketh even amongest those, that be not regenerate, nether were ever called to the true knowledge of salvation. And this much briefly for the first second and 3. This difference we make betwixt Adam and David elected, in Christ Jesus, and Adam and David transgressing gods holy commandment, and will revealed▪ Adam and David elected, in Christ Jesus before the foundations of the world were laid, were so loved in the same Lord Jesus their head, that when they had most horribly fallen and offended, yet did God seek Adam, call upon him gently reason with him and at length convicting his conscience of his offence, did make unto him, that most joyful promise of reconciliation: of the same love (we say it proceeded) that God did send the Prophet Nathan to David, the offender, that by the fiction of an other person, he letteth him see the horror of his sin, that he did first terrify, and beat down his conscience: and after most tenderly ⟨p. 220⟩did erect, and lift it up from the pit of desperation.
Ye further seme to charge vs as we should affirme, that God hated not sinne, nether yet that he respected ⟨p. 219⟩vice. If our short, plaine, and vnfeined cōfessiō, be able to satisfie you in these thre dowtes I haue good hope yt after this ye shall haue no occasion to suspect vs in such causes.1 first before God, before his holie Angelles in heauē, & before his cōgregatiō in earthe, we protest & acknowledge, yt sinne, vice, and all kind of iniquiti•, is, and euer hath bene so odious, in ye presence of God, yt he neuer suffered ye same vnpunished, in any of his elect childrē. That for ye same not onelie death, but also cōmō calamities hath apprehēded all man kynd euē sithēce the first trasgression. That vertue,2 iustice, and ciuil honestie (besydes the iustice of the regenerat children) hath so pleased God▪ that for loue of the same, he hath mainteined and to this day doth maintein cōmon welthes, albeit that many grieuous crymes be commited in the same. As God (we say and affirme) loueth equitie, iustice, chastitie, trueth, mercie, and tēperāce, so doth he in som sort hieghly reward the same, and hateth vnrighteousnes, filthie life deceat, excesse, crueltie, and ria•ous liuing, which often he punisheth euen in manne• eyes. And this difference, we say God maketh euen amongest those, that be not regenerate, nether were euer called to ye true knowledge of saluation. And this much briefly for the first secōd and 3. This difference we make betwext Adam and Dauid elected, in Christ Iesus, and Adam and Dauid transgressing gods holie commādemēt, and wil reueled▪ Adam and Dau•d elected, in Christ Iesus before the foundations of the worlde were laid, were so loued in the same Lord Iesus their head, that when they had most horribly fallen and offended, yet did God seke Adam, call vpon him gently reason with him and at length conuicting his conscience of his offence, did make vnto him, that most ioyfull promes of recōciliation: of the same loue (we say it proceded) that God did send the Prophete Nathā to Dauid, the offender, that by the fiction of an other person, he letteth him se the horror of his sinne, that he did first terrifie, and beate downe his conscience: and after most tenderly ⟨p. 220⟩
- 1Our confession touhing sin.Our confession touhing sinne.
- 2T•• ching virtue and justice •• uil.T•• ching v•rtue and iustice •• uil.
