it shall live II. In the Schools it is called Actual Election Effectual Calling and Internal Calling It may be called actual Election because by this God puts in execution the decree of Election For whom he predestinated them he called Rom. 8.30 So Joh. 15.19 I have chosen you out of the world It is called effectual Calling in respect of the calling of reprobates which by their own fault is made ineffectual to salvation It is called also internal because the calling of reprobates is either outward onely by the Word or if they be any way inwardly illuminated or moved 't is but a temporary change III. The principal efficient cause of vocation is God the impulsive is his free mercy the instrumental the Ministery of the Word Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 Who hath called you by our Gospel 2 Thes 2.14 IV. The matter or object of vocation is man elected but in himself as yet miserable natural carnal sinful estranged from the life of God yea dead in sin Eph. 2.1 And you together hath he quickened when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickened Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another V. Therefore the Semipelagians erre when they give to man a preparation or a propension to hearken to his vocation The reason is plain by what we have said for how can a dead man raise himself no more can man further his own vocation VI. Yet man is not like a stock when he is called for he is the fit subject of vocation seeing he is not a Lion or Dog but a rational creature yet his reason helps him nothing to his vocation till it be enlightened VII T is absurd to extend this grace of vocation to all men where as common vocation of which already happeneth not to all men as the whole story of the Old Testament teacheth for not the Gentiles but Jews were called VIII The form consisteth in the gracious change of mans minde and heart whereby not onely is the minde illuminated but our stony hearts also are made fleshly and framed to obedience This appears sufficiently out of what is said especially out of Ezech. 36. IX Therefore the Arminian Novelists falsly teach that the understanding is endowed with knowledge and that the affections are irresistibly excited but it s left in the freedom of the Will to believe or not to believe that the power to believe is given by irresistible grace but not the act This errour is plainly overthrown by that which God pronounceth concerning the change of the heart Ezech. 36.26 so Christ witnesseth that not onely the Elect are taught of God but all that have been taught come to him Joh. 5.44 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder then a stone but in respect of the Holy Ghost by whom the Elect are so drawn that they follow inevitably XI This drawing is no wayes violent nor doth it resist the natural liberty of the will which of its own nature being corrupted and bent to evil onely when the holy Spirit toucheth it presently and freely it follows This drawing is like that of the Shepheard when with a green branch he draws the sheep after him which follows not violently but spontaneously although this be not altogether alike because the sheep is allured by its natural inclination but man by that propension which the Holy Ghost hath put in him God indeed cals outwardly but withal he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes we confesse indeed that common vocation is sufficient to make the Reprobates excuselesse but not to save them hence God speaketh Isa 5.4 What can I doe more to my Vineyard c. XIII * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sense 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 sons of wrath saith the Apostle But by grace we are saved saith the same Apostle by grace I am what I am saith he not I but the grace of God with me without me saith Christ you can doe 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 are distinct yet in a large extent grace may be called natural and nature may be called grace the first 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 subject 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 sanctification of those in Scripture who were sanctified from the wombe may be called natural Again nature may be called grace for whatsover 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 and move and have our being in God who is the prime and universal cause without whose influence the second and subordinate causes cannot worke and therefore even 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 tyed 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 Adams original justice they say he lost his garment and was stripp'd naked The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.5 To the praise of the glory of
to be no more as the former testimonies affirm So much of the end of the world Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and heavenly joyes for ever and ever The RULES I. The general efficient cause of Life eternal is the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa 9.6 and metonymically Life it self Joh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to them III. That eternal happinesse consisteth in our freedome from all evil in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joyes shall be in the delights of heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neiâ—her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the stars for ever and ever Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel cap. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others That place 1 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULES I. Good works are called Vertues But we take this word vertue in a larger sense then it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II. The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandment but love to our neighbour to the second Table III. The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But
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 is 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 Adams 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 5. 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 called 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 and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different 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 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 Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 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. 12.9 Whereas 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 and Spirits Heb. 12.2 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 * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body 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 remain 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 so 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 ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which
it were by Seals of the Covenant of Grace A Sacrament is a sacred action instituted by God in which that grace which Christ hath promised to the Covenanters is s aled by visible signes on Gâ—ds part and they are tied on their part to obedience The RULES I. The word Sacrament which of old was used for a military oath or for money deposited in stead of a 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 solemne 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 signes and types yet the word Mystery is further extended then 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 contains both the signe and the thing signified but Synecdochically it is onely taken for the signe IV. According to the first sense it is already defined but in the other sense it is defined a visible signe of an invisible grace V. The principal efficient cause is commonly the whole Trinitie 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 signes 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 quantity or substance of the elements but onely 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 by the Magistrates appointment is changed into a land-mark the substance and qualities thereof still remaining so as Austin saith the Word being joyned to the Element it becomes a Sacrament the qualitie 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 then 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 essence of the Sacraments but the Word Preached to the manner of administration XI The outward and terrene matter of the Sacrament is the visible Signe XII The inward or heavenly matter is the thing signified to wit Christ with all his benefits XIII The external forme consisteth in the lawfull administration and participation of the Sacrament according to Gods command XIV The internal form is in the analogie of the signe and thing signified XV. Therefore the union of the signe 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 faithful 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 signe 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 not existent as Abraham represented to himself and saw the day of Christ Joh. 8.56 3. A Virtual when that which is distant in place is present in power and efficacie as the Sun These three wayes of Presence meet in the Sacrament for the body and blood of Christ are present to us 1. Symbolically as they are represented by an external signe 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 the infidels the second and third to the faithful 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 emptie 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 signifyeth a man or exhibiting also as a scepter keys and such like which being exhibited regall 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 forehead 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 thing signified 3. The thing signified generally promised to the faithful in the Gospel by the exhibition of the sign is applied to every one of the faithful 4. The same promise is confirmed by the Sacrament whence they are not only called signes but seals also Rom. 4.11 XVIII From the union and relation of the thing signified with the signe there ariseth a sacramental phrase or speech in which the thing signified is predicated of the signe In this manner of speech is expressed what these outward signs signifie rather then what they are in themselves or of their own nature Gen. 17.9 Circumcision by a sacramental phrase is called the Covenant but v. 11. properly the Signe of the Covenant Exo. 12.11 The Lamb is called the Passeover which place is vindicated from our Adversaries exceptions by the like sayings Luc. 22.1 The day of unleavened bread came 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
that it can never be utterly lost Isa 42.3 He shall not break the bruised reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Justification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Ponti teians will have it but in the sense it is taken in the Courts of Justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa 5.23 Which justifie the wicked and take away the righteousnesse of the righteous Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes 2.8 You are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4 5. But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done 〈◊〉 but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Justification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyned with works yet it justifieth alone As the Sun is not in heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ The Papists grant tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by faith then by Christs merits for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sinnes and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected in God called and endowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth righteousnesse without works Phil. 3.8 9. I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithful are to Christ their head Again they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
for it is one thing not to account us unrighteous and another thing to esteem us righteous Which that we may the better understand we must know how these terms are different Not just and just Unjust and just Not just and unjust Not unjust and just Not just and just are contradictories Vnjust and just are partly privatives partly contraries Not just and unjust also Not unjust and just are diversa We must also know that Unjust and Just are not immediate contraries for the medium is innocent who is neither unjust nor just Now whereas the remission of sins is a removing or putting away of our sins but the imputation of justice is the adjudging of it to be ours by that we are accounted for not unjust or innocent by this for just Now who knowes not that it is more to be just then to be innocent only and not only to have done no evil but also to have done good But although these two now in man differ not in subject but in some respect only yet heretofore they differed in subject also For Adam in Paradice was innocent but not just for he was at length to attain justice by his perfect obedience 2. They differ in their proximate and proper causes for Christs death and passion are the cause or remission of sins which are expiated by them Heb. 9.22 Without blood there is no remission 1 Joh. 1.7 The blood of Jesus Christ cleanseth us from all sin But the cause of the imputation of justice is Christs perfect obedience Rom. 5.19 For as by the disobedience of one man many are made sinners so by the obedience of one many are made righteous We have shewed above Cap. 18. that this obedience is that actual by which he fulfilleth the whole Law for us 3. They differ in their proper effects for by remission of sins we are freed from damnation Rom. 5.9 Much more then now being justified by his blood we shall be saved from wrath through him But by imputation of righteousnesse we attain over and above life eternal Rom. 5.17 Much more they which receive abundance of grace and of the gift of righteousnesse shall reign c. so Gal. 4.5 both effects are put Made under the Law that he might redeem them that are under the law that is under the curse of the law and that wee might receive adoption It is then a greater benefit to redeem a Slave and being redeemed to adopt him then onely to redeem it is a greater favour to give and forgive then barely to forgive therefore that justification is lame by which onely Christs passion is imputed and which onely consisteth in remission of sins Here divers things are objected 1. The Scripture in many places makes mention of Christs Passion or Remission of sins onely But this is no wonder for in many places it speaks Synecdochically its sufficient that it explains it self in the above-cited places 2. The Apostle promiscuously useth these phrases as equavalent to forgive sins and to impute righteousnesse Rom. 4.5 6. But we answer that it is one thing for propositions to be equivalent and an other thing for one proposition to follow upon or to conclude another as Paul out of this phrase of David Psal 32.2 Blessed are they whose sins are forgiven them c. collects this that David doth describe him to be blessed to whom righteousnesse is imputed without works The reason of the consequence is because if the remission of sins be free then so is also the imputation of justice Although then that is not formally spoken by David which Paul affirmeth v. 5. yet it is spoken by way of consequence yea it is an argumentation as Chrysostome saith from the lesser to the greater for if he be blessed whose sins are forgiven then much more blessed is he to whom besides righteousnesse is imputed 3. To whom sins are forgiven to him also righteousnesse is imputed and whosoever is freed from damnation he is inheritor of life eternal therefore these benefits are not different Ans Those things are not the same which are in the same subject together For so it would follow that Vocation Justification and Sanctification are not different benefits because every man that is called is also justified and sanctified 4. In the pardon of sins there are the sins of omission pardoned and therefore by that man is made perfectly just They adde the reason of the consequence Because he performs all things who omits nothing Ans The consequence is false because there is one cause why we are said to have omitted nothing another why we are said to have done all things We are said to have omitted nothing because Christ hath suffered for our sins also of omission But we are said to have performed all things because he hath for us performed all things Besides to have omitted nothing and to have done all things differ in respect of punishment and reward for although the fault and the punishment are remitted to him who omits what he should do yet for this there is no reward due to him 5. It is absurd that the same debt should be paid twice If therefore satisfaction is made for sin by Christs suffering satisfaction also is not to be demanded by active obedience Ans Here is Ignoratio Elenchi for there is is not a double payment of the same debt but two parts of one payment Neither is Christs active obedience required to make satisfaction for sin but to satisfie for our interest in the Kingdom of heaven 6. If it be the same thing to be liberal and not to be prodigal nor covetous then it is the same thing to be just and not unjust Ans The Assumption is false because these are not immediate opposites for there are men who are neither covetous nor prodigal nor liberal 7. If it be the same thing to be clothed and to have nakednesse covered then it is the same thing to have our sinnes remitted and justice imputed because by the garment of Christs righteousnesse our sins are covered Ans This is an unfit simile for the sinner must not only be clothed but he must be first unclothed to wit from the rags of sin Therefore as Joshuah the High-Priest had his filthy garments taken from him first then new garments were put upon him and a crown on his head Zac. 3.4 5. So we also first must be divested of this dirty garment of sin then we are clothed with the glorious garment of Christs righteousnesse XVI The form of Justification taken passively is whereby believers lay hold on Christ with all his merits by the hand of faith and apply him to themselves XVII The end of that benefit is Gods glory and our salvation XVIII Out of this commemoration of causes we firmly gather That man is not justified before God by his good works and merits Reas I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace v. 28.
Therefore we conclude that a man is justified by faith without the works of the law c. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merit and by works Gal. 2.21 If righteousnesse is of the Law then Christ died in vain 3. By faith and by works Rom. 3.28 We conclude then that we are justified by faith without works 4. To be justified by imputed justice and by works Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God v. 23. They have all sinned and come short of the glory of God v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that catalogue of works rehearsed c. 1 2 3. ad Rom. shall find that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration But with neither of these are we justified for before regeneration our works are meerly evil and after imperfectly good XIX The effects of Justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedome from sin not only in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa 53. Neither are the Elect chastised by God that they might satisfie but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Vocation are without repentance Rom. 11.29 XXII It is also one Therefore when the Saints who are justified pray for forgivenesse of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Justification before God if by faith Justification before men is by works Of this see Jam. 2.24 You see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 We conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faith which worketh not by charity but here that faith which is true and lively Others say that man is justified by works not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification follows Justification as the light follows the sun This is that free action of God which sets at liberty the faithful ingraffed into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I. To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovation conversion is either equivalent to vocation and the gift of faith or it signifieth newness of life when in the very act man dieth to sin and liveth to righteousness in the first sense it goeth before justification and is the cause thereof in the latter it follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much differ as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly Albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ Hence he is called the Spirit of Sanctification Rom. 14. IV. The internal impulsive cause is Gods free bounty Tit. 3.4 5. But after the kindness and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes 5.25 Christ loved his church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation man is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse untill the comming of our Lord Jesus Christ X. The form is expressed in two acts in the aversion from evil and conversion to good a that is called the mortification of the old man this the vivification of the new man b that a crucifying and burying this a resurrection c a Psal 34.15 Isa 55.7 b Eph. 2.1 Col. 3.9 10. c Rom. 6.2 c. Gal. 2.20 XI The end of this is Gods glory our salvation and certainty thereof for there is no signe of election more evident 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessell unto honour sanctified 1 Joh. 3.3 And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in them between the flesh and spirit so long as they live Rom. 7.19.23 24. Gal. 5.17 XIII
things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The trinity of the Persons takes not away the unity of the Essence for there are three Persons but one God Deut. 6.4 Hearken Israel the Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath purchased the Church by his own blood Here the name of God is hypostatically spoken of the Son VIII The unity of the three Persons in the Trinity consisteth 1. In the identity of substance 2. In equality 3. In coherence or cohabitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX The identity of substance is by which the three Persons being co-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in generall THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal Those are essential which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God as Understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity such are Predestination Creation and the like which have relation to the Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Sonne and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of redemption But the Holy Ghost is called the Sanctifier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the Persons This axiome followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the Effect it self which is produced Gods operations which have reference to outward objects are either immanent and internal or transient and external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the Decrees of God are such kind of operations so farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within Gods very essence II. Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Divine essence and as in God essence and actual being are not different so in him will and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I. This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of
absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free will Foreseen Faith or Holiness is nor the cause of Election for man was not elected because he was to believe but therefore he believeth because he was elected Act. 23.48 And they believed so many as were ordained to life eternall Neither are we elected because we were to be holy but that we might be holy and unblameable before him through love Eph. 1.4 Neither is foreseen sin the cause of Reprobation for so we should be all reprobate but that God according to his most free good pleasure hath done what he did as manifest by that Luke 12.32 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he will he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution IV. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decree of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice or just indignation but towards him that is a sinner 2. Because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as by Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but a necessary condition of the matter or object for though it be not the cause of Reprobation yet it is the cause of reprobability or why a man should be reprobated For Reprobation and reprobability differ as the act and possibility All men are reprobable or are liable to Reprobation for sin but all are not therefore actually reprobate VI. Reprobation then presupposeth the decree of mans Creation 2. Of the donation of Gods image upon him which Image was to be lost 3. Of the permission of mans fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right doth God reprobate man which is his creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the materiall cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the glory of his mercy and justice But to the third from the cause impulsive because it so pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump makes vessels of such different conditions it is answered from the end because there be different uses of these vessels in the house If again it be demanded why out of one peece of the lump a vessel of honour is made and out of the other a vessel to dishonour it is answered from the cause impulsive because it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 4. because by him we were to be saved The decree of saving us is called Predestination to the End but the decree bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience and Predetermination are sometime taken for the same yet or understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he foreknew those he predestinate that they might be conformable to the image of his Sonne c. XI They are altogether * A. R. Predestination is a part of Providence so is Reprobation For as God by his providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation as well as Election Esa 41.9 I have chosen thee and not cast thee away Mal. 1.3 Jacob have I loved and I have hated Esau Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess 5.9 God hath not appointed us to wrath but to salvation 2 Tim. 2.20 Vessels to honour and to dishonour Jud. v. 4. For there are certain men crept in which were before of old ordained to condemnation XII As Christ is the cause not * Christ is the efficient cause of Election as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 15.16 I know whom I have chosen and Joh. 13.18 I have chosen you In respect of his active and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But because we are said to be elected in him as he became our Surety he is called the medium or mean of election rather then the cause As he is God we are elected by him as Mediator in him As God he is the principal efficient as Mediator the secondary or mean of election of Election but of Salvation so Infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amisse for damnation is not the end but the means of execution of which man by his
either in act or in possibility XVIII They seek then the house in the ashes who ascribe to an unregenerate man free-wil or other faculties by which he may doe well or prepare himself to his own conversion or to the acceptation of Gods grace For this is the errour of Pelagians and Semipelagians XIX Mans will remained free from coaction but not to good and evill XX. Yea it is free to evil onely and therefore deserves rather to be called servile then free As for the understanding the natural man comprehends not the things that are of Gods spirit 1 Cor. 2.14 If you look upon the will the imagination of mans heart is onely evil Gen. 8.21 Finally the Scripture cries out that the whole man having lost his spiritual life lieth dead in sin Eph. 2.1 Col. 2.13 XXI Although this sin is pardoned in the sanctified parents notwithstanding by generation it is transmitted to posterity The reason is because the corruption dwelling in us â— not altogether taken away by pardon although the guilâ— be done away and as faith is the gift not of generation but of regeneration so man not as he is regenerate but as man begets man even as seeds being winnowed from the ears chaff and husks doe spring up again with the same CHAP. XI of Actual Sin SO much of Original sin Actual sin is whereby Gods law is broken by thoughts desires words or deeds The RULES I. According to the diversitie of circumstances there are diverse sins II. From the efficient cause sin is either of publique or of private persons as they are in more or lesse dignity III. From the matter which are things thought desired said or done IV. From the form it is either of commission or omission V. From the end it is either of incogitancy or of affectation and against conscience and that rather of malice then of infirmity or contrarily rather of infirmity then of malice VI. From the subject it is of the soule chiefly or of the body or of both VII From the object it is either committed against God or our neighbour VIII Sin committed against God is either with a kinde of unwillingnesse or with a full desire this latter sin the scripture cals the sin against the holy Ghost and to death Matt. 11.32 1 Joh. 5.16 IX The sin against the holy Ghost or to death is when one is convicted in his conscience by the testimony of the holy Spirit resisteth notwithstanding the same spitefully wantonly and with a high-hand X. Sin against man is committed either against superiours or inferiours or equals being knit by fewer or more bands of blood affinity c. XI From the adjuncts a sin is either such of it self or by accident Such are scandals in things otherwise indifferent see Rom. 14. XII No sin of its own nature is venial or so smal as not to merit damnation By this maxime the Popish errour that some sins of themselves are venial is condemned the reason is manifest by the object and the effect for there is no sin which is not conjoined with the offence of Gods majesty XIII Yet in respect of the event to wit Christs merits and Gods favour all sins are pardonable except finall infidelity and the sin against the holy Ghost Not as though these sins were greater then Grace and Christs merit but because they resist grace and Christs merit and despise both XIV We are to judge of the degrees of other sins by the circumstances the consideration of which doth aggravate or lessen them Thus the sin of a superiour is greater then of an inferiour for sin is so much the more conspicuous by how much the more eminent he is that sinneth The sin of desire is greater then the sin of thought alone A sin committed in word and deed is greater then that which is in thought and desire sin committed with affectation is greater then that which is done of incogitancy the sin of commission is greater then oâ— omission if it be in the same kinde the sin against God is greater then against man that sin is greater which is committed against him to whom we are most beholding for favours then against another for example A sin against our Parents is greater if it be in the same kinde then against a brother a scandal against a weak brother is greater then against a stronger CHAP. XII Of the miseries which follow sin HItherto of sin now of the misery that follows upon sin This misery is either temporal or eternal both which is either corporal or spiritual The RULES I. God comprehended all mans misery under the name of death Gen. 2.27 What day thou shall eat of it to wit of the fruit of the tree of knowledge of good and evil thou shalt dye the death II. There be foure degrees of this death III. The first degree is death spiritual which is the privation of spiritual life of this man being destitute he liveth onely to sin Rev. 3.1 I know thy works in that thou art said to live but thou art dead IV. The second degree is the death of affliction which is the privation of original happinesse and the inflicting of all sorts of calamities Exod. 10.17 Pray to the Lord that be would remove this death from me V. The third decree is death corporal which is the privation of this life and the resolution of the body into dust and the reversion of the soule to God Eccles 12.9 He shall return to dust from whence he came and the soule to God that gave it The soule returns to God either as to a Father or as to a just Judge and although by the bounty of Christ our death is become a passage from this life to that which is eternal yet in this place we consider it as it is in it self VI. The fourth degree is death eternal or the state of the damned which in relation to death corporal is called the second death Revel 21.8 VII We must imagine nothing of the state of the damned which is not in Scripture VIII This state consisteth in the privation of the chief good and infliction of the greatest evil IX The privation of the cheife good is whereby they are for ever excluded from the fellowship of God and of the blessed Mat. 25.41 Go ye cursed X. But the chief evil shal be a communion for ever with the Devil and his Angels Mat. 25.41 Into everlasting fire prepared for the Devil c. XI The place appointed for the damned is Hell XII But where Hell is we are not to search or enquire XIII 'T is sufficient that in Scripture it is named Gehennaa a fiery Furnaceb the place of tormentc a Prisond a bottomless pite the lake of firef burning with fire and brimstoneg a Matth. 5.22 b Mat. 13.42 c Luk. 26.28 d 1 Pet. 3.19 e Rev. 9.1 f Rev. 20.15 g Rev. 21.8 XIV In the pains of the damned we are to consider the multitude greatness and continuance XV. Their multiplicity
for us The latter branch confounds his holiness or innocency with his obedience or actual justice which differ as much as the habite and privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it is also a part of his satisfaction and merit for if Adams actual disobedience was the meritorious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we will say that the first Adam was more powerful to damn us then the second was to save us II. The Fathers command which Christ obeyed was special and general Special in respect of the end that he should obey not for himself but for us But general in respect of the object for he was subject to the same Law which was prescribed to us and in all things which the Law enjoyned us to They who only make Christs passive obedience meritorious pretend that it was performed so onely by a special command from the Father that he should die for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth Whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedom from damnation in the former sense the perfect Justice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privatively and another thing positively To speak properly there is no other cause of eternal Life but perfect Justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evil neither is freedom from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world Joh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffered in vain 2. If Christ obeyed for us then we need not yield obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his suffering was our delivery from evil but the end of Justice is the procuring of right to eternal life The latter Argument against the merit of active obedience is such a one as Socinus frames against the merit of passive obedience If quoth he Christ died in our stead then we need not die But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a heavenly so there is one obedience of Christ another of man that was perfect Justice which he performed in our stead to purchase life for us but this is imperfect and is performed to shew our gratitude for our redemption IV. The active Justice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask By what type it was shadowed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow out Christs righteousness Hence we read that not only were the filthy garments of Jehosuah taken off from him in signe of our sins removed from us but that new garments were put upon him and a mitre or crown set upon his head Zach. 3.4 5. So much of Christs Satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie tels us of whole nights that Christ spent in prayer but he performed this office chiefly in the time of his Passion Joh 17. Heb. 7.5 Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Incarnation who seek other Mediators of Intercession as they call them besides him The Pontificians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors then to impart his Sacrifice to subordinate Priests and whereas they feigne that the Saints profit us not by their Intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they seâ—gn that by their merits as it were by an auxiliary aid our sins are purged and the defect of Christs passion supplied Hitherto of his Priestly office His Regal office he administred in the state of his Humiliation in gathering together a Church by his Word and Spirit so that in it there appeared no signe of Regal Majestie The RULE I. In vain do the Jews dream of the Messiah's earthly Kingdom Isa 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Isa 53.2 3. But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shall see him there shall be no form that we should desire him he is despised and rejected of men he is a man full of sorrows and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not Zach. 9.9 Behold thy King cometh unto thee he is just and saved himself 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 was the 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 and 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. * A. R. It is said here that Christ obtained his exaltation by his obedience nor 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 then man or Angels could merit Nor 3. did he merit by the act of free-will 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 deny 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 because 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 shal he lift up his head Ps 110. 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 be due in a double respect 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 only 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 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme 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 door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away 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 corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration 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 principalities and power and might and dominion and every name that is named not 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 all 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 hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 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 equal to the Divinity he received glory above all creatures yet not equal 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 performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means 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 entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church
Sacrament of the New-Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonimically the Eucharist or Thanksgiving Sinaxis or a collection the Lords Table the New-Testament and Synecdochically the breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV. The Supper is lame without both Signes and to rob the people of the Cup is Sacriledge Mat. 26.27 Drink yee all of this 1 Cor. 10.16 The Cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As oft as you shall eat this Bread and drink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Jewish superstition to use unleavened Bread so the Popish Penny-Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both Signes and the receiving thereof with the hand and mouth IX The word is the whole Institution containing the Eucharist the command and the promise but the promise chiefly X. Therefore it is impiety to think that the Bread is turned into Christs body only the bare accidents remaining by the low mumbling of these five words For this is my body and that with one breath and the Priests intention XI The internal form consisteth in the Analogie of the signe and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and sheding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himselfe and commanded it to be used saying do this which he himselfe explained adding This is my body which is broken for you From this the Supper is so called by this also the Churches union is shewed 1 Cor. 10.17 We being many are made one bread and one body for we are all partakers of one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words these That which is contained under the kind of Bread is my Body The Lutherans these in with under this is my Body The reason of our interpretation is explained in the former chapter They say that it is absurd to use tropical phrases which are obscure in Christs Will and Legacie Bur 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wils and Testaments for Jacobs Will shews the contrary Gen. 49. And Mose's Deut. 33. David 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no Trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a Trope That saying of Austins Advers Adimant cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deitie and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is represented by the bread as by a Symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speake of others is to seale our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithful with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shal eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptisme not only in external signes but in its proper end because Baptisme is the signe of spiritual Regeration but the Supper of nutrition also in the object or subject to which for Baptisme is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptisme is used but once the Lords Supper often-times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharisticall and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but they will have Christ to be offered in their Masse 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remains onely the outward species of the Element and the accidents 7. In the holy Supper they all drank of the cup as Christ commanded in the Masse the Lay-people are denyed the cup. 8. In the Supper Bread was broken to represent Christ's body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the nature of the visible Church HItherto of the outward communion of the Covenant of grace follows the externall society of the visible Church whereby all that be called are accounted for members of the Church Now the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and
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 joyful to the godly V. The instrumental cause ave 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 Mat. 24.31 And he shall send his Angels with a great sound of the trumpet and they shall gather the elect from the four winds 25.32 And all nations shall be gathered before him and he shall separate the one from the other as the shepheard 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 godly shall be judged one way and the wicked another way For they shall be judged but not condemned these shaall be judged and condemned In this sense the Scripture denieth that the faithful shall be judged Ioh. 3.18 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 cognisace of the cause is expressed by the similitude of records or books in which their works are registred Rev. 20.11 And the books were opened c * A. R. By these books are meant partly Gods omniscience partly mens conscience God to whom all things are naked and open needs not books to help his memory as men do yet we read that he hath two books the one is called the Book of life the other of knowledge Of the former there are four kindes the first is of Predestination to life eternal and in this Book some are so written that they cannot be blotted out others are wrtten but in appearance and hope for when they live for a while in the fear of God they hope their names are recorded in heaven but when by their wickedness they fall from this hope then they may be said to be blotted out of this Book this is the Book of Life eternal 2. The Book of Life temporary which is nothing else but the condition and estate of this life out of this Book did Moses David and Paul wish themselves to be blotted 3. The Scripture is the Book of Life as containing those precepts and means by which we may obtain Life eternal The 4. Book of Life is our Conscience informing us of all the good and bad actions of our former life This book is opened sometimes in this life but shall be fully laid open to us in the last day The other Book we read of is of Knowledge which is threefold 1. The Book of Gods general knowledge whereby he takes notice of all men whether they be good or bad of this every man may say with David Psal 139.16 In thy book are all my members written 2. The book of Gods particular knowledge of this Psal 1. The Lord knoweth the ways of the righteous and 2 Tim. 2. The Lord knoweth who are his this is the knowledge of approbation in this Book they are not written to whom Christ will say in the last day Depart from me c. I know you not of this David speaketh Ps 69.28 Let them be blotted out of the book of the living and not be written with the righteous The third book of knowledge is that wherein the actions of wicked men are recorded and which shall be laid open to them Dan. 7.10 The judgment was set and the books opened We may say then that God hath two books which like Ezekiels scroll are written within and without In the inside are the names of the Saints who persevere to the end On the outside are the names of the wicked who fall from grace who begin in the spirit but end in the flesh Of these books see Exod. 32.33 Psal 69.28 c. Phil. 4.3 Rev. 3.5 17.8 20.15 21.27 By these books are meant partly Gods omniscience and partly mens conscience XI 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 the 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 50.21 I will reprove thee and set these things in order before thine eyes Mat. 12.36 But I say unto you whatsoever idle word men shall speak they shall give an account thereof in the day of judgment XIII Although the Elect shall remember their sins yet they shall be so filled 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 Judge to the one it shall be full of horror to the other full of comfort Mat. 25.34 Come ye blessed of my Father possesse the kingdom prepared for you from the beginning of the world and ver 41. Go ye cursed into everlasting fire prepared for the devil and his angels XV. The execution of the Judgement will presently follow upon the pronouncing of the sentence so that the wicked in the presence of the godly shall be carried away to hell but the godly being caught up to meet Christ they shall with him enter into Life eternal Mat. 25. v. ult 1 Thes 4.17 XVI The end of the last Judgement is a full and consummate execution of Gods counsel for manifesting his justice and grace XVII We must not rashly define where the place of the last Judgment shall be Some will have it to be in the valley of Iehosaphat which is between the hills Sion and Olivet and that Christ shall descend no lower then to that part of the ayre in which a cloud took him up which they gather out of the Prophesie of Ioel cap. 3.2 But that place speaks nothing of the last Judgment but of a temporary judgment to be inflicted on the enemies of the Church of Israel alluding to that great overthrow which was given in the valley of Iehosaphat which was in the sight of Ierusalem But if this be transferred anagogically to the last Judgment this will be the meaning As the enemies of Iehosaphat and of the Jews were slain in the sight of Ierusalem so likewise shall the Infidels be judged and thrown down to hell in the sight of spiritual Ierusalem that is the Church And in this sense the Apostles Mat. 19. the Martyrs Rev.
this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels is preferred to the fulfilling of the Law 2. Because if no man is able to fulfill the Law much less able is any man to fulfill that which is heavier then the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of counsels whiâ—h do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Mat. 19.11 Single life is not only counselled but commanded two conditions being required 1. If the Kingdom of heaven doth so require it 2. If any be assured that he hath the gift of continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrine is not thwarted by those places in which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand for in those places is understood not so much perfection it selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our halfe perfect workes and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2. We are bound to do them so that if we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues pertaining to the Decalogue and whole Worship of God VErtues or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or the Will The vertues of the understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose
was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn then pluck them by force 9. We find that violence is rather a hinderer then a furtherer of Religion for the more that men are persecuted for their conscience the more eager they are to hold it The stronger the wind blowes so much the faster doth the traveller hold his cloak The blood of Martyrs hath evermore been the seed of the Church 10. The forcing of Religion hath been the cause of much mischief murthers disorder and changes in States therefore the wise Romans permitted the Jewes after thy were subdued to use freely their own Religion neither did they force any of their conquered Nations to accept the Roman religion 11. Where violence is used there can be no justice 11. Nor God for he is not to be found in earthquakes whirlwinds and fire but in the soft and still voice 13. The forcing of Religion is the maintaining of hypocrisie for all such are hypocrites who are forced to professe outwardly what inwardly they hate 14. The forcing of Religion is the undoing of Religion for it s most dangerous enemies are the secret enemies that lurk in the bosome of the Church they 'll kisse Religion with the mouth and in the interim stab it with their hidden knife 15. Faith is the gift of God being a theological vertue infused not acquired if it be not then in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they force us to take that which is not given to professe that which we have not received Religion is to be taught not to be forced IX Religion may be defended by Arms but not propagated by Arms. Examples of pious Kings the Macchabees Emperours as Constantine and Theodosius shew this X. Reformation of Religion belongs to the Prince or Magistrate After the examples of Moses Joshua David Asa Jehosaphat Hezekiah Josiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it lies upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehoiadah Macchabees Apostles c. Sure if our Predecessors had stayed for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the Forme or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshiped in such manner as he hath prescribed This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshiped for God so in this second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the second external is opposed to this worship The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshiping of Idols Of the making he saith Thou shalt not make to thy self any graven image or likenesse c. which he illustrates by enumeration of particulars following to wit of any thing in heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two wayes 1. By bowing to them 2. By worshiping of them The Confirmation contains a threatening and a promise both are illustrated from the nature of God and from the object In the one he describes himself to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy to the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The Rules I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the Spirit of Prayer Zach. 12.10 II. The impulsive cause on Gods part are his Commands a Promise of being heard b his majesty c his goodnesse d his benefits e But on our part is out need which is gathered by the consideration of our wants calamities tentations and dangers c. a Psal 22.8 50.15 Isa 55.6 b Mat. 7.7 1 Tim. 2.1 Jam. 1.17 Isa 65.24 and other places now alleadged c 2 King 19.15 d Psal 86.4 5. e Psal 34.5 103.2 c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petitions the Confirmation and Conclusion The Preface is this Our Father which art in heaven Set down to this end that our minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made our Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. For charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concern God the first and chief whereof is Hallowed be thy Name to this the the two latter are subordinate Thy kingdome come thy will he done on earth as it is in heaven The