A64611:505
The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinity / first Englished by D. Henry Parry, and now again conferred with the best and last Latin edition of D. David Pareus, sometimes Professor of Divinity in Heidelberg ; whereunto is added a large and full alphabetical table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversy, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theological miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errors of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the original Latin copy by A.R.The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.
London: printed by James Young, 1645
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
This question is necessary: for if there be no delivery of us out of misery, in vain make we question of the rest. Again, there is some cause to doubt thereof, to them especially unto whom the doctrine of the Gospel is unknown. The delivery therefore of man,1 being fallen, is possible; and the causes of the possiblenesse thereof are in God alone, declared in the Scripture, which are these:§1 2Gods immeasurable goodness and mercy, which would not suffer all mankind to perish for ever.§2 3Gods infinite wisdom, whereby he was able to find out such a way of delivery, ⟨p. 109⟩whereby he might show his exceeding mercy towards mankind, and yet no whit impeach his justice.§3 4Gods omnipotency, whereby as he had power to create man of nothing after his own image; so he had equal ability to restore him after his fall, and free him from sin and death. To deny then the possibility of mans delivery, is to spoil God of infinite wisdom, goodness, and omnipotency; whereas verily in him there is no defect at all of wise counsel, immeasurable goodness, and infinite power, as it is said; The Lord bringeth down to the grave, and raiseth up. 5To the Lord God belong the issues of death. The Lords hand is not shortened.
THis question is necessary: for if there be no delivery of us out of misery, in vain make we question of the rest. Again, there is some cause to doubt thereof, to them especially unto whom the doctrine of the Gospel is unknown. The delivery therefore of man,1 being fallen, is possible; and the causes of the possiblenesse thereof are in God alone, declared in the Scripture, which are these:§1 2Gods immeasurable goodnesse and mercy, which would not suffer all mankind to perish for ever.§2 3Gods infinite wisdom, whereby he was able to find out such a way of delivery, ⟨p. 109⟩whereby he might shew his exceeding mercy towards mankinde, and yet no whit impeach his justice.§3 4Gods omnipotency, whereby as he had power to create man of nothing after his owne image; so he had equall ability to restore him after his fal, and free him from sin and death. To deny then the possibility of mans delivery, is to spoile God of infinite wisdome, goodnesse, and omnipotency; whereas verily in him there is no defect at al of wise counsell, immeasurable goodnesse, and infinite power, as it is said; The Lord bringeth downe to the grave, and raiseth up. 5To the Lord God belong the issues of death. The Lords hand is not shortned.
But the question is moved especially concerning us, Whence we know this delivery to be possible; and, whether mans reason, without the word of God, may attain unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and assured hope of the same. Answ. That our delivery was possible,1 is now evident by the event and accomplishment thereof, and we know it by the Gospel or divine revelation: But humane reason knoweth no one tittle or jot of this delivery, or the manner whereby it was effected although probably it may be conjectured, that in humane reason it was not simply impossible; whereas there is no likelihood at all, 1. That so glorious and excellent a creature should be framed to eternal misery: or, 2. That God should authorise such a law, as could never be fulfilled. Which two arguments of mans brain are in themselves powerful and invincible: but mans reason, through her corrupt and weak judgment, giveth no credit to so apparent a truth, neither assenteth unto it, without the promise and grace of the holy Ghost; that is, is not able out of these two axioms and principles certainly and necessarily to infer, that he knoweth and hopeth for his deliverance out of pain and misery. As then they who are sequestered from the Church, and are ignorant of the Gospel, can have no knowledge or hope of delivery: so Adam after his fall, by the mere instinct and conduct of natural reason, without Gods especial revelation, and peculiar promise, could not possibly have intelligence or confidence thereof. For, sin being once committed, nothing could be conversant in his mind and understanding, nothing obvious to his eyes, but the severe and exact justice of God, which suffereth not sin to escape unpunished, and Gods unchangeable truth, which had pronounced,2 In what day soever thou eatest thereof, thou shalt die the death. Adam well perceived, that this Gods justice and truth must needs be satisfied with the perpetual ruin and destruction of the transgressor; and therefore out of this contemplation and consideration could collect no hold or hope of liberty. He might indeed probably gather, that a delivery might be compassed, if by any means this Gods justice and truth might be satisfied; but he could neither hope for it, nor conceive what manner of delivery it should be, or by whom it should be performed.
But the question is moved especially concerning us, Whence we know this delivery to be possible; and, whether mans reason, without the word of God, may attaine unto the knowledge thereof; and, whether Adam after his fall could have a perfect knowledge and assured hope of the same. Answ. That our delivery was possible,
Nay, the very Angels themselves could not at any time have complotted or devised the means whereby this delivery might be wrought, had not God of his unmeasurable wisdom and goodness invented it himself, and revealed it unto men by his Gospel. But some man may except and say; If delivery seemed impossible unto Adam, by reason of Gods justice and truth, then now also it may seem impossible: (For Gods truth and justice may no more be impeached now, then heretofore) But a sinners recovery and escaping out of punishment and misery would impeach the justice and truth of God. Ans. The escaping of a sinner should impeach the justice and truth of God indeed, if it happened without sufficient satisfaction mediating for the offence.1 This resolution unto the objection proposed, if Adam saw, he had good ground why he should not simply despair of delivery, especially if withal he considered the nature of God, that is, his unlimited bounty, wisdom, and power, and if he uprightly weighed the end of mans creation; that it was not meet that so gracious & good a God, so wise, & so mighty, should make so excellent a creature as man, to sustain perpetual misery: or, that he should deliver such a Law to man, as could never perfectly be performed by him: yet on this could he ground no constant persuasion or immovable hope; because, as hath been said, before the publishing of the Gospel, neither he, nor any creature was able, or should for ever have been able of himself to perceive, or so much as imagine unto himself a manner of escaping punishment not repugnant to ⟨p. 110⟩the justice of God, except God had declared and revealed the same by his Son. The sum of all is this: Man being fallen, could hope for no delivery from sin and death, before the joyful and gladsome promise of the seed of the woman, which should crush and break in pieces the head of the Serpent: yet neither ought he hereupon, neither indeed simply could he despair thereof, as of a thing impossible. For, howsoever he could not conceive any necessary ground or reason, whereby he might infallibly infer and conclude his future delivery; neither yet could understand the manner and means of making satisfaction; nevertheless in consequent it is, that, If no creature could invent it, then neither could God devise it.
Nay, the very Angels themselves could not at any time have complotted or devised the means whereby this delivery might be wrought, had not God of his unmeasurable wisdome and goodnesse invented it himselfe, and revealed it unto men by his Gospel. But some man may except and say; If delivery seemed impossible unto Adam, by reason of Gods justice and truth, then now also it may seeme impossible: (For Gods truth and justice may no more be impeached now, then heretofore) But a sinners recovery and escaping out of punishment and misery would impeach the justice and truth of God. Ans. The escaping of a sinner should impeach the justice and truth of God indeed, if it hapned without sufficient satisfaction mediating for the offence.
It behoved him therefore to depend and rely on Gods profound wisdom, exceeding goodness, and mighty power; and not in any case despair hereof, though indeed all things seemed to solicit and to provoke him to despairation. Notwithstanding, except the voice of the Gospel had also sounded in his ears, nothing could have sufficiently comforted and sustained him against the Devils temptations: But when once the sweet promise sounded in his ears, then he understood the means of satisfaction by Christ; and then he might not only wax confident of his delivery, but by virtue thereof resolve all doubts to the contrary, such as are these here following: 1Object. 1. The justice of God suffereth not those to escape unpunished: who deserve eternal damnation. But we have deserved eternal damnation: Therefore in regard of Gods justice, our delivery is impossible. Ans. Adam saw an answer to the Major of this Syllogism; namely, That the justice of God absolveth not, neither dismisseth unpunished those that deserve everlasting damnation, except there be interposed a full and perfect satisfaction by condigne punishment of the offence. Object 2. When that is not executed which the justice of God requireth, and his truth menaceth, they are both impeached. But if man escape out of misery, that is not executed which the justice of God requireth, and his truth menaceth, to wit, due punishment, and everlasting death is not inflicted: Therefore mans escape and wading out of misery cannot be without the impeaching of both; which impeachment is impossible. Answ. Here again Adam perceived that the Minor was only true, if no punishment at all were inflicted either on the sinner himself, or on some other, who offered himself to sustain the penalty in the sinners place. Now knowing thus much, he had also further learned out of Gods promise, that in mans behalf, Christ, the seed of the woman, should break the head of the Serpent. Object. 3. What the unchangeable truth and justice of God requireth, that is necessary and unchangeable. But the unchangeable justice and truth of God requireth the casting away of a sinner into everlasting pains: Therefore the casting away and perdition of a sinner is necessary and unchangeable. Ans.
He discerned here also what might be answered to the imperfection of the Major, namely, that that is unchangeable which the justice of God requireth, to wit, simply, and without all condition; not that which is required with condition, and by way of exchange in this sort, that either there be a casting away of the sinner into everlasting punishments, or a satisfaction made by Christ. Object. 4. Whence we have no ability to come out, all delivery thence is impossible: But to shake off sin and death, and come out of them we have no ability: Therefore this escape is impossible. Ans. Here also he descrieth the falsehood of the Major, that the escape is indeed impossible, unless God know the means, and lay open the way of escaping out of these evils, which in it self to humane reason, and to all creatures is utterly unknown, and impossible to be found out. These and the like darts of Satan, Adam had learned by the promise of the Gospel to ward and shiver in pieces. But we at this day far more clearly see and perceive the virtue and efficacy of these solutions, then heretofore Adam could; whereas we out of the Gospel, and by the event and accomplishment thereof, and by the sense and feeling of our private consciences, have an infallible knowledge, that the delivery of man is possible, and should one day be performed, as Adam saw, but that it is already finished and achieved by Christ. Mans delivery therefore now is, and always was possible unto God.
He discerned here also what might be answered to the imperfection of the Major, namely, that that is unchangeable which the justice of God requireth, to wit, simply, and without all condition; not that which is required with condition, and by way of exchange in this sort, that either there be a casting away of the sinner into everlasting punishments, or a satisfaction made by Christ. Object. 4. Whence we have no ability to come out, all delivery thence is impossible: But to shake off sin and death, and come out of them we have no ability: Therefore this escape is impossible. Ans. Here also he descrieth the falshood of the Major, that the escape is indeed impossible, unless God know the meanes, and lay open the way of escapeing out of these evils, which in it selfe to humane reason, and to all creatures is utterly unknowne, and impossible to be found out. These and the like darts of Sathan, Adam had learned by the promise of the Gospel to ward and shiver in pieces. But we at this day far more clearly see and perceive the vertue and efficacy of these solutions, then heretofore Adam could; whereas we out of the Gospel, and by the event and accomplishment thereof, and by the sense and feeling of our private consciences, have an infallible knowledge, that the delivery of man is possible, and should one day be performed, as Adam saw, but that it is already finished and atchieved by Christ. Mans delivery therefore now is, and alwayes was possible unto God.
Although God was not bound at all to deliver man out of his thraldom of misery, but it remained free unto him to relinquish and leave all men in the power of death, and save none; (For, Who hath given unto him first, 1and he shall be recompensed?) yet we may well say, that Mans delivery was, and now is necessary, not by any absolute necessity, but by such as is called necessity by supposition, that is, with supposal of some special condition it was always necessary:§1 2Because God hath most freely and unchangeably decreed and promised this delivery published; and impossible it is that he should lie, or be deceived: As I live, I desire not the death of a sinner, but that the wicked turn from his way, and live. §23Because God in the beginning created man, that he might for ever be magnified of him: He hath made us to the praise of the glory of his grace. And, Hast thou made all men for nought? §34Because God did not in vain send his Son into the world, neither did Christ die to no purpose: I came down from heaven to do his will that sent me. And this is the Fathers will which sent me, that of all which he hath given me, I should lose nothing. I am come to call sinners to repentance. The Son of man is come to save that which was lost. He died for our sins, and is risen again for our justification. If righteousness be by the Law, then Christ died without a cause. §45Because God more inclineth to the exercising and setting forth of his mercy, then of his anger. But he showeth his anger in punishing the wicked: therefore much more will he show his mercy in saving the godly.
ALthough God was not bound at all to deliver man out of his thraldome of misery, but it remained free unto him to relinquish and leave all men in the power of death, and save none; (For, Who hath given unto him first, 1
1The delivery and setting of man at liberty is in this life complete and perfect, but as by a beginning only, and in some measure or degree: in the next it shall be perfect by a final consummation, and in all competent degrees. Our delivery is now perfect, but as concerning the parts thereof from both evils, both of crime and pain; that is, all the parts of obedience are begun in the redeemed or believer, so that as long as we live here, it is daily augmented by new accessions and increasing: but then it shall be perfect also in degrees, when all tears shall be wiped from our eyes, the perfect Image of God renewed in us, and God shall be all in all; that is, shall immediately bless us with exceeding happiness, so that nothing shall remain in us repugnant to God, but whatsoever shall be in us, that shall be of God. This is proved: 1. Because God is not a deliverer in part only, but saveth and loveth perfectly those whom he saveth.2 The blood of Jesus Christ cleanseth us from all sin: to wit, as touching both the formal parts thereof, the guilt and the corruption of sin. 2. Because he will perfectly punish the wicked, that they may exactly satisfy his justice by their punishments: Therefore will he likewise perfectly deliver the godly from punishment, because he is more inclined and propense to mercy, then to anger: For Christs benefit is not imperfecter, or of less force then the sin of Adam; which it would be, if he did not perfectly deliver: because we have all lost all our righteousness, salvation, and blessedness in Adam. We must therefore expect and look for perfect delivery, but by degrees, as hath been declared: namely, in this life perfect; in the resurrection more perfect; and in our glorification most perfect.
1THe delivery and setting of man at liberty is in this life complete and perfect, but as by a beginning onely, and in some measure or degree: in the next it shall be perfect by a finall consummation, and in all competent degrees. Our delivery is now perfect, but as concerning the parts thereof from both evils, both of crime and paine; that is, all the parts of obedience are begun in the redeemed or beleever, so that as long as we live here, it is daily augmented by new accessions and increasing: but then it shall be perfect also in degrees, when all teares shall be wiped from our eyes, the perfect Image of God renewed in us, and God shall be all in all; that is, shall immediatly blesse us with exceeding happinesse, so that nothing shall remain in us repugnant to God, but whatsoever shall be in us, that shall be of God. This is proved: 1. Because God is not a deliverer in part only, but saveth and loveth perfectly those whom he saveth.
1This our delivery may be wrought and accomplished:§1 2By a full and sufficient satisfaction for our offence committed; that is, by eternal punishment, or such a temporal punishment, as is correspondent and equivalent with eternal.§2 3By a purging, and abolishment of sin in us, and a renewing of our nature, that is, a restoring of the righteousness we have lost, and new fashioning of the Image of God in us, or a perfect regeneration of our corrupt nature: both these are necessary for our delivery. 1. Satisfaction is necessary, 4because the mercy of God (as heretofore hath ⟨p. 112⟩been showed) overthroweth not his justice, which must be satisfied; and the Law bindeth us either to obedience or punishment. Now by obedience satisfaction cannot be made, because our precedent obedience is already impaired by the fall, and our obedience (were it any) which hath followed since the fall, cannot satisfy for the former offence, whereas man is every moment obliged thereunto, as to a present debt. Therefore obedience being once defective, there remaineth, according to the commination, If thou shalt eat thereof, thou shalt die the death, no other satisfaction, but by enduring punishment; which punishment being once sufficiently paid, God is reconciled with the offender, and delivery may follow thereon. 2. The cleansing from sin, 5and renewing of our nature is likewise required: For God will on that condition accept of this satisfaction, and for it pardon our sin, so that we leave off to offend him hereafter through our sins, and be thankful unto him for our reconciliation. For to be willing to be received into Gods favour, and yet not to be willing to cease from sinning, is to mock God. But we cannot cease from sinning, unless our nature be renewed. Thus then mans delivery is possible to be effected, to wit, if such a satisfaction be made, whereby condigne punishment and equal to the fault is suffered, and which no after-slip and offence annihilate or make void.
Sith it is out of doubt that the means of our delivery consisteth in the satisfaction and cleansing of our sin; it is further demanded, by whom this satisfaction and cleansing of sin may be performed; whether by us, or by some other; and if by some other, whether by any mere creature; and if by no mere creature, by what then, and what kind of Mediator. To the first of these interrogatories answer is made in this thirteenth Question: to the other two which follow, in the fourteenth and fifteenth Questions of the Catechism.
SIth it is out of doubt that the meanes of our delivery consisteth in the satisfaction and cleansing of our sin; it is further demanded, by whom this satisfaction and cleansing of sin may be performed; whether by us, or by some other; and if by some other, whether by any meere creature; and if by no meere creature, by what then, and what kinde of Mediatour. To the first of these interrogatories answer is made in this thirteenth Question: to the other two which follow, in the fourteenth and fifteenth Questions of the Catechisme.
1Satisfaction cannot be performed of us and by us, neither by obedience nor by punishment. Not by obedience; 1. Because what good soever we do, by virtue of present bond and obligation we owe it unto God. By it therefore we cannot satisfy for our former faults. For we can deserve nothing at Gods hands for the present, much less for time to come: neither can a double merit for the time both present and to come issue out of one satisfaction. 2. In the Catechism a more familiar reason is yielded, Because we daily heap up offences and debts. For we sin uncessantly, and by sinning heap up and increase our guilt, and Gods wrath. Now he who goeth on still in offending, never appeaseth the party offended; as the debtor never riddeth himself out of debt, who without any acquittance of ancient Bills, entereth daily new bonds and covenants. Neither yet can we satisfy by our punishments, 2because our offence being infinite, deserveth infinite punishment, that is, eternal; or if temporal, yet answering in equality to eternal. For all sin is an offence against the infinite good, and meriteth everlasting damnation, or at least such a temporal condemnation, as yet is equal to eternal. Eternal punishment we cannot sustain; because then we should never be delivered or recovered thence.3 We should indeed be always satisfying Gods justice, but it could never be said that we had satisfied; our satisfaction would never be perfect, we should never return with conquest of sin & death, but our satisfaction continuing still unperfect, should be prorogued to all eternity: which satisfaction is such as is the punishment of the Devils and reprobate men, which never shall have end.4 Now for a temporal punishment, which should be answerable & equal to eternal, such as is required to the intent that the satisfaction may prove a victory over ⟨p. 113⟩and a quelling and suppressing thereof, there is no creature (as shortly shall be proved) by reason of manifold imperfection, who can perform it. Sith then we are not able by our selves, if we covet our delivery, we must needs make satisfaction by another. Hence we easily deduce an answer to this objection: Ob. We never satisfy the law, neither by obedience, neither yet by punishment: Therefore this manner of delivery by satisfaction is vain and imaginary. Answ. It is no way frivolous:
It behoved him therefore to depend and rely on Gods profound wisedome, exceeding goodnesse, and mighty power; and not in any case despaire hereof, though indeed all things seemed to solicite and to provoke him to despairation. Notwithstanding, except the voice of the Gospel had also sounded in his eares, nothing could have sufficiently comforted and sustained him against the Divels temptations: But when once the sweet promise sounded in his eares, then he understood the meanes of satisfaction by Christ; and then he might not only wax confident of his delivery, but by vertue thereof resolve all doubts to the contrary, such as are these here following: 1Object. 1. The justice of God suffereth not those to escape unpunished: who deserve eternall damnation. But we have deserved eternall damnation: Therefore in regard of Gods justice, our delivery is impossible. Ans. Adam saw an answer to the Major of this Syllogisme; namely, That the justice of God absolveth not, neither dismisseth unpunished those that deserve everlasting damnation, except there be interposed a full and perfect satisfaction by condigne punishment of the offence. Object 2. When that is not executed which the justice of God requireth, and his truth menaceth, they are both impeached. But if man escape out of misery, that is not executed which the justice of God requireth, and his truth menaceth, to wit, due punishment, and everlasting death is not inflicted: Therefore mans escape and wading out of misery cannot be without the impeaching of both; which impeachment is impossible. Answ. Here againe Adam perceived that the Minor was only true, if no punishment at all were inflicted either on the sinner himselfe, or on some other, who offered himselfe to sustaine the penalty in the sinners place. Now knowing thus much, he had also further learned out of Gods promise, that in mans behalfe, Christ, the seed of the woman, should breake the head of the Serpent. Object. 3. What the unchangeable truth and justice of God requireth, that is necessary and unchangeable. But the unchangeable justice and truth of God requireth the casting away of a sinner into everlasting paines: Therefore the casting away and perdition of a sinner is necessary and unchangeable. Ans.
1THis our delivery may be wrought and accomplished:§1 2By a full and sufficient satisfaction for our offence committed; that is, by eternall punishment, or such a temporall punishment, as is correspondent and equivalent with eternall.§2 3By a purging, and abolishment of sinne in us, and a renewing of our nature, that is, a restoring of the righteousnesse we have lost, and new fashioning of the Image of God in us, or a perfect regeneration of our corrupt nature: both these are necessary for our delivery. 1. Satisfaction is necessary, 4because the mercy of God (as heretofore hath ⟨p. 112⟩been shewed) overthroweth not his justice, which must be satisfied; and the Law bindeth us either to obedience or punishment. Now by obedience satisfaction cannot be made, because our precedent obedience is already impaired by the fall, and our obedience (were it any) which hath followed since the fall, cannot satisfie for the former offence, whereas man is every moment obliged thereunto, as to a present debt. Therefore obedience being once defective, there remaineth, according to the commination, If thou shalt eate thereof, thou shalt die the death, no other satisfaction, but by enduring punishment; which punishment being once sufficiently payd, God is reconciled with the offendor, and delivery may follow thereon. 2. The cleansing from sinne, 5and renewing of our nature is likewise required: For God will on that condition accept of this satisfaction, and for it pardon our sin, so that we leave off to offend him hereafter through our sins, and be thankful unto him for our reconciliation. For to be willing to be received into Gods favour, and yet not to be willing to cease from sinning, is to mock God. But we cannot cease from sinning, unless our nature be renewed. Thus then mans delivery is possible to be effected, to wit, if such a satisfaction be made, whereby condigne punishment and equall to the fault is suffered, and which no after-slip and offence annihilate or make void.
1Satisfaction cannot be performed of us and by us, neither by obedience nor by punishment. Not by obedience; 1. Because what good soever we do, by vertue of present bond and obligation we owe it unto God. By it therefore we cannot satisfie for our former faults. For we can deserve nothing at Gods hands for the present, much lesse for time to come: neither can a double merit for the time both present and to come issue out of one satisfaction. 2. In the Catechisme a more familiar reason is yeelded, Because we dayly heap up offences and debts. For we sin uncessantly, and by sinning heap up and increase our guilt, and Gods wrath. Now he who goeth on still in offending, never appeaseth the party offended; as the debtor never riddeth himselfe out of debt, who without any acquittance of ancient Bils, entreth daily new bonds and covenants. Neither yet can we satisfie by our punishments, 2because our offence being infinite, deserveth infinite punishment, that is, eternall; or if temporall, yet answering in equality to eternall. For al sin is an offence against the infinite good, and meriteth everlasting damnation, or at least such a temporal condemnation, as yet is equal to eternal. Eternal punishment we cannot sustaine; because then we should nevet be delivered or recovered thence.3 We should indeed be alwaies satisfying Gods justice, but it could never be said that we had satisfied; our satisfaction would never be perfect, we should never returne with conquest of sin & death, but our satisfaction continuing still unperfect, should be prorogued to all eternity: which satisfaction is such as is the punishment of the Devils and reprobate men, which never shal have end.4 Now for a temporal punishment, which should be answerable & equal to eternal, such as is required to the intent that the satisfaction may prove a victory over ⟨p. 113⟩and a quelling and suppressing thereof, there is no creature (as shortly shall be proved) by reason of manifold imperfection, who can perform it. Sith then wee are not able by our selves, if we covet our delivery, we must needs make satisfaction by another. Hence we easily deduce an answer to this objection: Ob. We never satisfie the law, neither by obedience, neither yet by punishment: Therefore this manner of delivery by satisfaction is vain and imaginary. Answ. It is no way frivolous:
