blessed 2. For the production of this visible world which was not altogether destitute of form but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the air by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the â—louds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the hâ—lp of seed or sun XI The fourth day the Stars and great Luminaries wâ—re placed in heaven whose motion proceedeth not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways than the earth by its innate power stands immovable XII There is a threefold use of the Stars 1. To distinguish the day night 2. To note the times seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and creeping things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men Angels are chiefly considered in Divinity because on them God bestowed his Image The RULES 1. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and Mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessednesse in the uprightness of their intellect will in their majesty dominion over the other creatures Angels are intelligent Creatures void of bodies The RULES I Angels are not accidents nor qualities but true substances II Angels are void of bodies and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There 's a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without Father and Mother the second production was out of Adam's rib without a Mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans creation Moses writes thus Gen. 2. ver 7. The Lord breathed into his nostrils the breath of life and man became a living soul. In this place three things are mentioned 1. The immediate Creation of the soul for it is call'd the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God infused into the body is proved by these subsequent Reasons 1. Because otherwayes our souls should have another original than Adam's had for ours must proceed of some pre-excistent matter where as Adam's proceeded of none Neither will that objection hold concerning the dâ—fferent way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Iob. 33.4 The spirit of God hath made me and the breath of the Almighty hath given me life Zac. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his spirit to God that gave it Eccl. 127. VVhereas then in mans dissolution the spirit returns immediatly to God doubtless it was immediatly formed by him 5 Because the Scripture doth plainly distinguish between the parts of bodies spirits Heb. 12.9.6 Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body and soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These physical Axiomes like begets like and Man begets man remaine true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and thus the whole man is brought into this World by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul. Neither again is man in this respect nobler than other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs
XIII It was requisite that God and man should be united in one person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might performe those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. The form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the Vertue of the holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are lastly in the inspiring of the reasonable soul. Whereas forty dayes are appointed in ordinary generation for the time of forming the Embryo the body of Christ was perfected in a moment otherwise not Christ the man but an Embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a Holy High-Priest Heb. 7.26 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections properties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherwise he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa. 7.14 the same eternal Word is said to be made flesh Iohn 1.1 and the same is called both Davids Son and his Lord Matth. 22 42. c. II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable Thâ—se infirmities are either of the body or of the soul. Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell from its primitive happiness as to be cold to be hot to thirst to hunger to be in paine to grow weary and such like But the infirmities of the soul are sadnesse fear ignorance c. IV. So likewise he took upon us our affections but free from all disorder or inclination to evil The personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the properties of both natures being entire he is in one Person God and Man The RULES I. Christs humane nature hath no other or particular Hypostasies or subsistence than that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsistence by which he differs from other Persons besides his essence consisting of body and soul but Christs humane nature wanting a proper subsistâ—nce is assumed into the fellowship of the Hypostasis of the divine nature neither do we inferre from hence that the humane nature in Christ in this point is more inferior than in other men for it is so much the more excellent in Christ by how much the subsistence of the Son of God doth exceed other creatures II. For the better conceiving of this mystery it is expedient that we shew how the humane nature was and was not united to the Son of God III. It was not united coessentially as the Persons in thâ— God-head are united not essentially only and virtually as the essence of Christ is present to all not by way of assistance or by the presence of grace only not naturally as the matter and forme are united not by way of conveniency as one friend to another not mystically onely as Christ dwells in the faithfull not Sacramentally as he is in the holy Supper but Hypostatically personally that is to say that we may more fully explain our selves for the avoyding the Eutychian Nestorian Heresie 1 Immutably without changing of the divine Person 2. Indivulsably without pulâ—ing the natures asunder with Nestorius 3. Inconfusedly without confounding the natures with Eutyches 4 Inseparably IV. There are three effects of the Personal Vnion the communication of properties the excellencie of the human nature and the cooperation of both natures in these common works of God and man V The communication of properties is a manner of speaking whereby that which belongs to either nature is predicated of the Person of Christ which way soever it is called This is either directly done or indirectly directly when that which belongs to the divine nature is predicated of the Person so nominated from the divine nature even so are things denominated from the humane nature which belong to the humane nature Joh. 1.1 In the beginning was the word and the word was with God and the word was God c. Luc. 18.32 The Son of man shall be delivered to the Gentiles he shall be mocked and spitefully entreated and spit upon Indirectly when that which belongs to the Divinity is enunciated or said of Christ as man and what appertains to the humanity is spoken of Christ as God as Joh. 3.13 No man hath ascended to Heaven but he that descended to wit the â—on of man wâ—ich is in Heaven Act. 20.28 God hath purchased the Church with his own precious blood VI. This communication is verbal or real verbal in respect of the manner of speaking but real in respect of the foundation to wit of the personal union For as both natures truly subsist in the Person of the Son of God so the propertâ—es of both natures are common to him VII But here we must distinguish the concrete words from the abstract for those belong to the
Person but these to either Nature Therefore I may truly say God is man man is God but not likewise the Deity is the Humanity or the Humanity the Deity for even in natural things there is this difference many things are opposite in the abstract which in the concrete are but diverse or subordinate for we say rightly that is corporeal which is animate and something corporeal is animate but we cannot say that the soul is the body or that the body is the soul so all Christ is every where but not all of Christ or both Natures VIII The excellency of Christ 's humane nature consisteth partly in those gifts which proceed from the grace of union and partly in the honour of adoration IX Among his gifts we are chiefly to consider his Knowledge and Power X Although that eternal knowledge which is an essential property of the Divine nature is not transfused into the Humane nature yet in this humane nature there is a threefold knowledge to wit a donative an infused and an experimental XI The donative called also the Knowledge of the blessed is that whereby the humane nature being most neerly united to the Divine essence seeth the same though it cannot comprehend it For a finite thing cannot comprehend an infinite it seeth God all but not altogether or totally XII The infused knowledge is that whereby Christ being anointed by the holy Ghost knoweth all heavenly things which otherwise cannot be seen but by the light of grace XIII The experimental knowledge is that by which Christ knows the things that are intelligible by the light of nature conceiving the effects out of their causes and the causes out of their effects XIV Albeit both in his donative and infused knowledge he excelleth Angels and Men yet this differs from his eternal omniscience XV. Ignorance is opposite to his experimental knowledge which ignorance is attributed to Christ for in this kind of knowledge he is said to increase Luk. 2.25 XVI Such is the power of his humane nature that in this also it is superior to men and Angels for it received an instrumental power to work miracles but the principal or omnipotent power was reserved for the Word which maketh use of the humane nature as of an instrument XVII The adoration of the humane nature is an honour that follows upon the Personal union yet this adoration is not of the flesh as flesh nor of the creature but of God in the created flesh XVIII The third thing that followes upon the Hypostatical union is the meeting of both natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfections in which these foure things are considerable 1. The worker Christ himself 2. The principles by which he works to wit the two Natures 3. The force or enargie or the twofold action according to the twofold nature 4. The external work it self in which those actions are united This is made clear by the â—â—mâ—ly of a Fiery sword in which 1. We see the unity of the Sword 2. The two principles of working to wit the Sword and the fire 3 Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born and brought forth to light Luc. 2 6 7. So it was that while they were there the dayes were accomplished that she should be delivered and she brought forth her first-borne Son The RULES I. We firmly believe Christs nativity against the Iews The confirmation is twofold The fiâ—st out of the Prophets because the places in which he should be born educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to be borne in Bethlehem Mich. 5.2 to be educated in Nazaâ—eth Esa. 11.1 and to enter Ierusalem while the second Temple stood Zach. 9.9 Hag. 2.7 9. and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Ierusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Iudah the Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luk's Evangelical History conceâ—ning Christ his nativity with the prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedegree Ier. 23.5 of the Virgin his mother Esa. 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II The Nativity to speak properly is not of the humanity but of the man Christ not of the nature but of the person III. There be two generations of the Son the one eternal to wit of the Father the other temporall namely of the Virgin his mother There be also two filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not onely the Mother of Christ with the Nestorians but also the mother of God VI. The Nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the womb Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Mari's Viâ—ginity affirme that Christ was born of Maâ—y without pain the womb being shut Now although we leave it as a thing doubtful whether Mari's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain terms the Law is applied to her which requireth That every male which opens the womb shall be holy to the Lord Luc. 2.23 Neither doth Mari's Virginity consist in this that her womb was not opened in her Child-birth but in this that she was known of man VII We believe also that Mary continued a Virgin after her child-birth For her marriage with Joseph did not consist in the generation of children but in her education holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mari's first begotten Son In Scripture Christ is called the first born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2 In respect of election dignity whereby he is the first-born amongst brethren Rom. 8.29 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not onely called first-born whom other brothers do follow but he also who is born before others although he
opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel For whereas Christ otherwayes in respect of his Deity is every where his soul being recommended into the hands of his Father by himself whilst he hung on the Cross his body being laid up in the grave it must needs be false that Christ did locally go down to Hell Besides whereas God doth professe that he is their God after death Exod. 3.6 there can be nothing more absurd than that the souls of the Fathers should be detained in that limbus or prison Peter witnesseth 1 Ep. 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ. Neither is there any ground for that fiction of Christs triumph in Hell both because he triumphed not before his resurrection as also because Heaven was the fit place of his triumph not hell Again whereas the word Scheol sometimes signifieth the grave and sometime Hell the place of the damned hence it is that the phrase of Christs deâ—cent into hell hath divers meanings in Scripture for either it is the same thing that is to be buried Ps. 16.10 Thou wilt not leave my soul in hell Or it is the same that is to fall into extreme tortures anguish 1 Sam. 2.6 The Lord bringeth down to hell and bringeth out Psal. 18.4 The sorrows of hell compassed me about Oâ— else it signifieth the state of them who are oppressed and swallowed by death Ps. 49.14 Like sheep they lie in hell death gnaweth upon them Isa. 14.11 c. The first exposition hath no place in the fourth Article of the Creed for it is unlikely that in so brief an Epitome of Faith there should be any tautology or that a plain speech should be declared by a darker In the second the inconvenience of a disordered narration seems to resist to wit that Christs extreame sadnesse and anguish of minde are rehearsed to be after his death But Calvin makes the matter plain shewing that the order of things and not of time is observed so that there are two members of that Article the former is of the tortures of the body the latter of the internall tormâ—nâ—s of the minde They who maintain the third exposition do chiefly urge the order of passages both because the detention of Christ in the grave is the last degree of humiliation as also because by this means the degrees of his joyful exaltation to answer the sufferings of Christ to wit his Resurrection answers his Death the Sepulture his Ascension to heaven his descending to hel the sitting at his Fathers right-hand Now as this opinion is not disliked so the former is not rashly to be rejected nor should we dispute contentiously in this matter seeing this claus of Christs descent to hel was not alwayes added to the fourth Article as the Nicenâ— Creed and divers others do witness So that this may remain firm that neither his spiritual agonies in his soul nor his three dayes detention in the grave ought to be separated from his sufferings XVIII· For the form or manner of his passion He suffered 1. Truly 2. Holily and innocently 3. Voluntarily These three things are to be well observed For if he had not truly suffered he had not satisfied if he had not suffered holily and innocently we could not have a perfect High Priest Heb 7.26 If lastly he had not voluntarily submitted himself his sacrifice had been compulsory not free hence he saith Heb. 10.7 Behold here I am to do thy will ô God XIX The generall end of Christs passion is the glory of God and chiefly the manifestation of his wrath against sin as also of his justice and mercy besides the declaration of the Divine and Humane nature But the proper and speciall end is Satisfaction for our sins XX. In the end and use of every particular Passion a regard is to be had of that Analogie in which the Expiation is compared with the sin and the passion with the punishment which we should have suffered For example He sustained most gâ—ievous tortures in his soul and body both that the sins of soul and body mâ—ght be expâ—ated as also that we might be deliveâ—ed from those spiritual and corporal pain which eternally we should have suffered His death upon the crosse was execâ—able partly that he might expiate the sins by which we deserv'd to be accursed partly that he might free us from that curse and damnatâ—on He was buried to â—estifiâ— that our sins were buried with him and that he might sanctifie our graves in which as is in prisons we were to be detained untill the horrible day of judgment by turning them into sleeping places His three dayes detention in the grave teacheth that we had deserved that for our sins death had eternaly reigned over us if his ignominious detention had not also satisfied for this punishment XXI They do annihilate the end and fruit of Christs passion who say that he suffered only for this that he might be an example to us 'T is true that Christ by suffering hath left us an example but the mean fruit of his passion is the satisfaction for our sins The Socinians acknowledge Christ a Saviour onely in these things 1. In that he preach'd celestial Truth 2. that he confirmed it 3. That he was our example in his passion and Resurrection 4. In that at length he bestows life eternal on us But when we alleadge testimonies out of Scripture concerning Christs death for us they elude them by saying that he died for us that is for our good but not for us that is in our place or stead But this most pestilent Heresie is refuted by these subsequent Arguments 1. Because he so died for us that he gave his life as the price of redâ—mption for man Mat. 20 28 who gave himself a ransom for all 1. Tim 2.6 that he is said to redeem us with his pretious blood 1 Pet. 1.18 19. You are saith he redeemed Now who knows not that it is one thing to be an example of salvation and freedom and another thing to pay a ransom for any for he that satisfieth not for his slave or in his stead how doth he pay a ransome for him 2 Because he died so for us that he was made sin for us 2 Cor. 5.21 That he took our sins upon him and he bore the punishment due to our sins Isa. 53.4 Is then the taking of anothers sin upon him and the suffering of the punishment due to another onely the shâ—wing of an example and not to satisfie and to be punished in his stead 3. If the sacrâ—fices of the Old Testament were offered by the priests for the people or in their stead then Chrâ—sts sacrifice also was
in part whereby blindnesse shall remain upon the Reprobates doth no wayes prejudice the elect of that same Nation but they also and so all Israel shall be saved See Calvin on this place VII The signe of Christs presence shall be doubtlesse an incredible brightness and majestie in which he shall appear For he shall come in the cloudes of Heaven Matth. 26.64 with incredible glory Matth. 25 31. accompanied with the whole army of his Angels â—ib with a great shout and voice of the Archangel 1 Thess. 4.16 By reason of his brightness the Sun and and moon shall be darkned as lesser lights by the greater and Stars shalâ— fall from Heaven that is they shall seem to fall from Heaven and the powers of Heaven shall be shaken Mat. 24.29 c. Mar. 13.24 c. yea at his sight Heaven and earth shal seem to fâ—ie away Rev. 20 11 Thus of Christs coming The resurrection of the dead is whereby the bodies of the dead shall be raised but the bodies of those that remain alive shall be changed and shall be again united to their souls by an indissolveable union The RULES I. The Resurrection called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is First or Second That is a resuscitation from the death of sin to the life of righteousnesse This is a revocation from death corporal to life Rev. 20.6 Blessed and holy is he who hath part in the first resurrection II. The Scripture proves the Resurrection of the dead by testimonies examples types and reasons III. Though the Resurrection of the dead is above nature and mans corrupt reason yet it is neither against nature nor against right reason For right reason teacheth that the dead can be raised and shall be raised That is gathered from his omnipotencie this from his justice For as it is just that some sins be punished after this life so it is just likewise that what was the companion of sin should be the companion of pain IV. The general efficient cause of the Resurrection is the whole Trinity the particular is Christ our Lord. Christ is the efficient cause of this three ways 1. As God 2. As the Judge of the world 3. As Mediator The first two wayes he is the efficient cause of resurrection both in the elect and in the reprobate but the third way he is the cause of the resurrectâ—on of the faithful by his merit efficacie and inchoation V. The matter is the same numerical body that man had in this life Besides Iobs testimony Iob 19.26 the reason annexed to the third Canon taken from Gods justice proves this VI. The form consisteth in the reunion of body and soul and restoring of the dead to life and in the sudden change of those that remain and in their freedom from corruption 1 Cor. 15.51 VII The end is the declaration of Gods justice and mercy of that in raising the wicked to condemnation of this in raising the godly to life eternal Dan. 12.2 Joh. 5.28.29 VIII In the Resurrection the godly shall be freed not only from corruption and bodily defects but shall be crowned also with glory 1 Cor. 15 42 43 44. It is sowed in corruption it is raised in incorruption it is sowed in dishonor it is raised in glory it is sowed in weakness it is raised in power it is sowed a natural body it is raised a spirituall body CHAP. XXXV Of the last Iudgement SO much of the antecedents of the last Judgement The Judgement it self is that most glorious act whereby Christ shall judge the whole Word The RULES I. The certainty of the last judgement is proved by the same arguments by which we proved the certainty of Christs comming and of our resurrection II. The general efficient principal cause is the whole Trinity the particular is Christ our Lord in the assumed humane nature but glorified III. The chief power of Iudicature shall be in Christ for to him all power is given and from whom no appeal can be made to any superiour IV. This Iudge shall be visible and conspicuous to all both in respect of his brightnesse and majesty in which he shall appear as also of his humanity But so that his sight shall be terrible to the wicked joyfull to the godly V. The instrumental cause are the Angels whose service he shall use both in gathering together those that are to be judged and in separating the godly from the wicked Matth. 22.31 And he shall send his Angels with a great sound of the Trumpet and they shall gather the elect from the four winds and 25 32. And all Nations shall be gathered bâ—fore him and he shall separate the one from the other as the shâ—pherd separates the sheep from the goats VI. The matter shall be all men who must appear before Christs tribunal Rom. 14.10 2 Cor. 5.10 VII But the gody shall be judged one way and the wicked another way For they shall be judged but not condemned these shall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh 3.18 and 5.29 VIII Neither matters it that the wicked are said to be judged already For it is one thing to be judged in private another in publike and openly IX The form is expressed by the manner of proceedings in the Courts of justice to which belongs 1. The cognisance of the cause 2. The pronouncing of the sentence 3. The execution thereof X. The cognisanse of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.12 And the Books were opened c. By these Books are meant partly Gods omniscience and partly mens conscience X. The wicked shall be judged according to and for their works but the godly according to the works of their faith but not for their works Hence Rev. 20.12 Another Book is said to be opened which is â—he book of life That we might know That our salvation depends not on our works but on Gods eternal grace whereby we are written in the Book of life XII The infidelity and impiety of the wicked shall be so laid open before their eyes in their own conscience that they shall not be able to deny or gain-say any thing Psal. 50. â—1 I will reprove thee and set these things in order before thine eyes Matth. 12.36 But I say unto you whatsoever idle word 〈◊〉 shall speak they shall give an accâ—unt thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so fiâ—ed with the joy of the Spirit that the remembrance thereof shall not sad them XIV Both Reprobate and elect shall hear the sentence of the Iudge to the one it shalâ— be full of horror to the other full of comfort Mat 25 34. Come ye blessed of my Father possess the Kingdom prepared for you from the beginning of the world and v. 41. Go ye cursed
not be taken subjectively but causatively for there is knowledge in us because the soul is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it iâ— said here that the principle of this knowledge is not in us the meaning is that the priâ—e or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowâ—edge is in us that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spirituall knowledg when it is infused or else 〈…〉 stones but here is meant an active possibility for we are noâ— agents but patients in the fâ—â—st act of our conversion so that there is no power not possibility in us to illuminate our own minds or to rectâ—fie our own wil. a Mat. 5 22. b Mat. 13.42 c Luk. 16.28 d 1 Pet 3.19 e Rev 9.1 f Rev. 20.15 g Rev. 21.8 a Esa 66 â—4 b Rom 2.9 * A. R. Therefore all men are bound to obey the moral Law not because it was given by Moses for so the Iews were onely tied to it but as it is the Law of nature * A. R. It is said here that Ignorance is attributed to Christ This cannot be meant properly for it was not fit there should be ignorance in him who came to cure our ignorance And if ignorance be the want of that knowledge which ought to be in us it must needs be sin in whomsoever it is There is a difference between these two phrases not to know and to be ignorant for ignorance is the privation of knowledge which is a habit that was not in him in whom were hid all the treasures of wisdome and knowledge And so Peter Joh. 21. and all the Disciples Ioh. 16. confesse that Christ knew all things But not to know signifieth the suspension of the act of knowledge onely which can be no privation in him that hath the habit To wink is not to be blind for he that winks hath the habit of sight which a blind man wants Again to know in Scripture is sometime to make known as Gen. 22. Now I know that thou fearest me that is I have made it known So not to know is not to make known by the rule of contraries So Christ knew not the last day that is he made it not known or he did not know that day to reveal it So when Christ is said to increase in knowledge is not meant that he was ignorant but that he attained to the knowledge which he had before after another manner than he did before that is experimentaly now habitually before * A. R. The Nativity is of the nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective * A. R. Christs passions were truly satisfactory if 1. We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life * A R. In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greateâ—t of his gifts which could not be lâ—st without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dâ—reliction or dissolution of the personal union in death for Christ spake them whilst he was alive they onely shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of Deliverance but not alone nor forsaken in respect of the divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soul was the medium of the union between the Divinity and Christ body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soule was infused or else he could not have been conceiv'd by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being a spirit was a fit medium to unite the Deity to the body but not absolutely necessary * A. R. Christ was subject to the Law that he might free us from the curse of the Law 2. That he might take away from the Iews occasion of calumniating 3. To shew he was the end of the Law 4. That by his example he might invite us to keep the Law * A. R. It is said here that Christ obtained his exaltation by his obedience not by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more than man oâ— Angels could merit Nor 3. did he merit by the act of freewill in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deâ—y but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and became obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shall he lift up his head Ps. 107. Therefore S. Austin in Joh tract 104 cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing â—e due in a double respect a Matth. 3.11 I baptise you with water b Matth. 21.25 The baptisme of Iohn that is all his ministry both of doctrine and baptisme whence was it and Act. 18.25 Appollo knew only the baptisme of Iohn c Act. 1.5 ye shall be baptised with the Holy Ghost Matth. 20.22 d Can ye be baptised with the Baptism whâ—rewith I am baptised * A. R. The outward matter of Baptism is water I will here adde the reasons why water is used in Baptism 1. Because the dipping in water represents Christs death burial
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
poor and riding upon an Asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation wa◠〈◊〉 whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a Servant VI. Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to Heaven and his sitting at the Fathers right hand His Resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not onely the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Peâ— 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is â—he same body that was crucified but â—ndowed and glorified with new quaâ—ities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body not had Christ remained man in his Resurrection IV. The Form consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the doore after his Resurrection Matt. 28 2 The Angel of the Lord rolled a way the stone Joh. 20.19 The doors being shut not through the doors that were shut VI The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporall Rom 6.1 2. c. and 1 Cor. 15.12 c. His ascension into Heaven was the second degree of his Exaltation in which Christ after he had conversed forty days with his Disciples upon Earth ascended into Heaven The RULES I. Christ ascended both according to his divine and humane nature according to his humane as the object according to his divine as the efficient cause II. The form consisteth in Christs real and local translation from this World to the highest Heaven III. Here we need not trouble our selves about penetratâ—on of bodies both because Heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on Earth doth utterly overthrow that of his ascension V The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in Heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principaâ—ities and powers and might and dominion and every name that is named noâ— in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over aâ—l things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hand to whom they will give the chief honor next to themselves Psal. 45.10 The Queen is at thy right hand 1 King 2.19 When Baâ—â—sheba came to Solomon to speak unto him for Adoniiah the king rose to meet her and bowed himself to her and sat down on his Throne and he caused a seat to be â—et for the kings mother and she sat at his right hand Matt. 20.21 Command that my two Sons may sit the one at thy right hand the other at thy left in thy kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equall to the divinity he received glory above all creatures yet not equall to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performs his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary meanes propagating his Gospel through all the World with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly Office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal. 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is enâ—red into the very Heaven to appear now in the sight of God for us Lastly He useth Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church by preserving protecting and delivering it as also by overthrowing the Enemies thereof Psal. 110 1. The Lord said to my Lord sit thou at my right hand until I make thine Enemies thy foot stool The RULES I. This Kingdom of Christ is not that essential which from eternity he obtained with the Father and Holy Ghost but a personal donative and oecumenical which as our Head and Mediator he had of the Father II. Yet he hath for ever administred this
pledge by those who were in suit of law is not unfitly applyed in the Church to the signes of Grace For by Sacraments as it were by solemn oaths we are bound to observe what is promised in the Covenant and the same are to us pledges of grace promised in the Covenant II. It is called also a Mystery as it signifieth some secret and divine thing proposed in signs and types yet the word Mystery is further extended than the word Sacrament seeing every sacrament is a mystery but all mysteries are not sacraments III. Sacrament sometimes is taken properly for the whole action as it containes both the signe and thing signified but Synecdochically it is onely taken for the signe IV. According to the first sense it is already designed but in the other sense it is defined a visible signe of an invisible grace V. The principal efficient cause is commonly the whole Trinity but particularly Christ that Angel of the Covenant VI. The instruments of administration are the Ministers lawfully called VII The instrument by which the Sacraments are effected or by which the signs are consecrated is the Word of Institution consisting chiefly of two parts to wit a precept of the due administration and receiving and a promise of the fruitful efficacie of Sacraments VIII The word of institution doth not change the quality or substance of the elements but only their use and that not by any secret vertue inherent in the words themselves as the Papists say but by Gods ordination As a stone by the Magistrates appointment is changed into a landmark the substance and qualities thereof still remaining so as Austin saith the Word being joyned to the element it becomes a Sacrament the quality and substance remaining onely the common use is changed into a sacred IX It is false also which they teach That the Ministers intention is of such absolute necessity that without this there can be no Sacrament For if the Sacrament depend not more on Gods institution than on the Ministers intention wretched consciences will be deprived of all comfort who know not the Ministers thoughts whilst he administers X They do also foolishly set in opposition the Word preached and the Word of Institution for these differ not really but in some respect onely seeing a Sermon is but the explication of the Word therefore the Word of Institution belongs to the â—ssâ—nce of of the Sacrament but thâ— Word Preached to the manner of administration XI The outward and terrene matter of the Sacrament is the visible Signe or Element XII The inward or heavenly matter is the thing signified to wit Christ with all his benefits XIII The external form consisteth in the lawful administration and participation of the Sacrament according to Gods command XIV The internal forme is the analogie of the sign and thing signified XV. Therefore the union of the sign and thing signified is not physical or local but habitual as the signe represents the thing signified and while the signe is given by the Minister the faithfull receive the thing signified from Christ. XVI Yet we deny not the presence of Christ and of his body and blood in the action of the Sacrament for besides that he is present in his Divine Person he is not wanting in the presence of his Spirit to his own body and blood not locally but sacramentally There is a threefold presence besides that which is local 1. Symbolical when things are represented to the mind by some sign or symbol as things by words or voices man by his image 2. Spiritual when we represent to our selves by faith some spiritual thing nor present as Abraham represented to himself and saw the day of Christ Ioh. 8.56 3. A Virtual when that which is distant in place is present in power and efficacy as the Sun These three ways of Presence meet in the Sacrament for the body and blood of Christ are present to us 1. Symbollically as they are represented by an external sign 2. Spiritually as we apply by faith to our selves Christs body and blood with his merits 3. Virtually as we perceive the fruit thereof by faith in our hearts The first degree of Sacramental presence belongs also to infidels the second and third to the faithfull only Therefore although Christs body by local presence is far distant from the symbole as heaven is from earth yet there is a sacramental presence Presence is not opposed to distance but to absence XVII Neither are therefore Sacraments empty signes because the symbole and thing signified are not locally united for there remain notwithstanding 1. The signes signifying 2. Exhibiting 3. Applying 4. Sealing We must carefully observe these four sorts of signes against those who cry out that we have nothing in the Sacraments but empty signes Signes then are either significant only as a painted image signifieth a man or exhibiting also as a scepter keys and such like which being exhibited regal power is also conferred and leave to enter the house or they are besides applying signes as that promise of God to preserve the 144000. this the Angel applieth to each one by setting a mark on his fore-head Rev. 7.3 Or lastly they are confirming and sealing signs as earnests seals and such like Now these four degrees meet in Sacraments for 1. The outward symbols do signifie and represent Christs body and blood 2. Together with the signe the thing signified is exhibited yet not in the signe but in the Sacramental action the Minister exhibiting the signe and Christ the things signified 3. The thing signified generally promâ—sed to the faithful in the Gospel by the exhibâ—tion of the sign is applied to every one of the faithfull 4. The same promise is confirmed by the Sacrament whence they are not onely called signs but seals also Rom. 4.11 XVIII From the union and relation of the thing signified with the sign there ariseth a sacramental phrase or speech in which the thing signified is predicated of the sign In this manner of speech is expressed what these outward signs signifie rather than what they are in themselves or in their own nature Gen 17. 19. Circumcision by a sacramental phrase is called the Covenant but v. 11. properly the Sâ—gn of the Covenant Exod â—2 11 the Lamb is called the Passeover which place is vindicated from our Adversaries exceptions by the like sayings Mar. 14.12 And the first day of unleavened â—read when they killed the passeover Luc. 22.7 The day of unleavened bread camâ— in which the Passeover was to be killed ver 8. Go and prepare the Passeover for us that we may eat ver 11. There is an Inne where I must eat the Passeover with my Disciples and v. 12. There prepare the passeover verse 15. I have desired to eat this Passeover with you To this purpose serve all those places in which Expiation is attributed to sacrifices and purification to water and washings also in which the name Iehovah is given to the Ark or to Ierusalem
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments
withal our mortification so the rising out of the water is a shadow of his resurrectiâ—n our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the beginning the spirit moved on the waters and was the cause of generation so in the baptism of water and the spirit is effected our regeneration 4. Water washeth away the filth of the body so doth baptism the spots of the soul. I will pour upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. by this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptism the thirst of the soul. 6. water cooles the heat of the body so doth baptism the beat of Gods wrath the fire of our lusts 7. Baptism is the Sacrament of illumination Hâ—b 6 4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and bapâ—â— sm is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme weâ—e caâ—led the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharâ—nt â—ody by which light is transmitted to us so â—s mental illumination by the water of baptiâ—m in which now we are not dipped but besprinkled which is all one for the gâ—fts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkliâ—g of water in the old purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evill conâ—cience a Mat. 18.15 16 17. If thy brother should trespass against thee go tell him his fault between thee and him alone if he shall hear thee thou hast gained thy brother but if he will not hear thee then take with thee one or two more that in the mouth of one or two witnesses every word may be established and if he shall neglect to hear them tell it unto the Church but if he shall neglect to hear the Church c. b Mat. 7.6 Give not that which is holy unto dogs nor cast your pearls before swine c 1 Cor. 5.5 Let such a man he delivered over to Satan to the destruction of the flâ—sh that the spirit may be saved in the day of the Lord Iesus d 1 Cor. 16.22 If any man love not the Lord Iesus Christ let him be Anathema Maranatha 1 Joh. 5.16 There is a sin unto death I do not say he shall pray for it a Ezech. 36.26 I will give you a new heart and I will put a new spirit in the midst of you and I will take away the heart of stone and will put in you a heart of flâ—sh 2 Cor. 4.6 God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledge of the glory of God in the face of Iesus Christ. b Joh. 3.3 If a man be not born again he cannot see the Kingdom of God c Joh. 6.44 None can come to me except the Father draw him d Joh. 6.45 It is written in the Prophets they shall be all taught of God whosoever theâ—fore haâ—h heard of the Father and hath learned cometh unto me e â—oh 5.25 Verily verily I say unto you the time cometh and now is when the dead shall hear the voice of the Son of God and they that hear it shall live * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sence as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the fons of wrath saith the Apostle But by grace we are saved saiâ—h the same Apostle by grace I am what I am saith he not I but the grace of God with me 1 Cor. 15.10 without me saith Christ you can do nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace aâ—e distinct yet in a large extent grace may be called natural and nature may be called grace The fiâ—st is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subjâ—ct of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us So Adams original justice is called natural and so are all Angelical perfections because they were created with them So the sannctification of those in Scripture who were sanctified from the womb may be called natural Again nature may he called grace for whatsoever is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live move and have our being in God who is the prime and universal cause without Whose influence the second subordinate causes cannot work and therefore â—ven for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tied if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other And so when the Fathers speak of Adam's original justice they say he lost his garment and was stripp'd naked a 1 Tim. 1.19 Holding faith and a good conscience which some having put away coâ—cerning faith have made ship-wrack b Jam. 2.19 Thou believest there is one God thou doest well the Devils also believe tremble This faith then whâ—ch consisteth in a bare assent iâ— common to the Elect and Reprobate c Matth. 13.20 He that reciveth the seed into stony places the same is he that heareth the word and â—â—on with joy receiveth it yet hath he not root c. d Mat. 17.20 if you had faith but as a grain of mustard seedâ— you would say to this mountain remove hence to yonder place and it would remove This hath been given for a certain time even to Reprobates as we see by Iudas who had this gift of miracles with the rest of the Apostles Matth. 10.8 e Saving faith which is proper to the Elect is that which we defined a Psal. 34.14 Isa. 55.7 b Eph. 2.1 Col. 3 9 10. c Rom 6.2 c. Gal. 2.20 a Of that day and hour knoweth no man not â—he Angels of heaven excepâ— my Father only Mat. 13. 32. Nor the Son himself but the Father alone 1 Thess. 5. 1. 2 c. concerning the times and seasons brethren it is not needfull that I write unto you for you your selves know well that