God yet for our better understanding the Will is considered as the cause efficient the Decree as the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the will of his good pleasure and the will of the signe into an antecedent and consequent into absolute and conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is called the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also * A. R. The Schoolmen take Gods antecedent will in another sense for his velleity and they call it conditional they make his consequent will absolute and which is alwayes fulfilled the other not alwayes absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfilleth For as the Magistrates commands are called his will so the name of will is attributed to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signifieth what is acceptable to God and what he would have done by us It is also called his consequent will because it follows that eternal antecedent will And 't is a conditional will because Gods precepts prohibitions comminations and promises have the condition of obedience and disobedience annexed Lastly his revealed will because it is daily set forth in Gods word This distinction of the will is duly to be observed lest we should imagine that there are in God either really different or contrary wils III. What things are done against the will of God are not done besides his will For many things may be done against his revealed will which notwithstanding are consistent with his secret will or will of his good pleasure God by his revealed will desired not mans fall but most severely forbid it yet he did will and decree the same by the will of his good pleasure as it was a means for manifestation of his glory IV. Therefore by the decree and will of God good and evil come to passe Good by efficiencie Evil by permission V. Yet the decree or will of God is not the cause of evil or sinne although what God hath decreed necessarily comes to passe For when evil is decreed by Gods will not effecting but permitting it this decree of God is not the cause of evil neither again is the will of God the cause of evil because his decrees are without repentance and unavoidable for they come not to passe by the necessity of coaction but by the necessity of * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wil though he wils change in the creatures neither can God wil evil because it is not appetible and 't is repugnant to his nature and goodnesse immutability VI. The necessity of Gods decrees takes not away the liberty of the rational creature The reason is because there is no necessity of coaction but of immutability The fall of Adam if we look upon Gods decree came to passe necessarily In the mean while Adam sinned freely being neither commanded nor constrained nor forced or moved by God but rather most severely admonished that he may not sinne VII Nor doth this Necessity take away Contingencie in the second causes For many things are contingent in respect of the second causes which in regard of Gods decree come to passe necessarily VIII No moving or impulsive cause can be given of Gods decree except Gods most free will and good pleasure IX The chief end of Gods decree is his own glory X. Gods decree in it self is one and most simple neither is there priority or posteriority in it XI But in respect of the things which are decreed is so distinguished that in what manner or order they come to passe God is said to decree them that they should thus come to passe These are idle questions Whether God decreed this or that first Whether he first ordained the end or the means For whereas the decree of God in it self is one and a most simple action there is neither priority nor posteriority in it but it is distinguished only in regard of the things which are decreed in which respect we say that God 1. Decreed to create man 2. To bestow his Image upon him but so that it might be lost 3. To permit his fall 4. Of those who were to fall some he decreed to leave to themselves and others he appointed to raise and to save them eternally CHAP. IV. Of Predestination GOD's Decree in respect of the Creatures is either general or special The general Decree is that by which he appointed to declare the glory of his power wisdom and goodness in the creation and conservation of all things The speciall Decree called Predestination is that by which he appointed to manifest the glory of his grace mercy and justice in the Election and Reprobation of the reasonable Creatures The RULES I. Although Predestination in the minde of God be one and a most simple act yet by reason of the weakness of our understanding it is distinguished into that Predestination which decrees the end and that which decrees the means II. He that is predestinate to the end is predestinate also to the means Predestination is either of Angels or of men The Predestination of Angels is that by which God appointed to save eternally some of them in their first happiness and that in Christ their head but to leave others to themselves and to punish them eternally fOr deserting their station voluntarily this for the manifestation of the glory of his grace justice The * A. R. Predestination is a part of Divine Providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination Predestination of men is that by which God appointed out of the race of mankinde created to his Image but falling into sin voluntarily to save some through Christ eternally but others being left to themselves in their own misery to damn eternally and that for the manifestation of the glory of his mercy and justice The parts then of this Decree are two Election and Reprobation The RULES I. Predestination is a Decree partly absolute partly not II. It is
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
by Adam when he gave every creature its name according to its nature Gen. 2.20 XII The will was free indifferent to good or evil so that man might have persever'd in uprightness if he had pleased he received power if he would but not will and power There is a foursold liberty of will according to the foursold state of man In the first man the will was free to good or evil in man lapsed the will is onely free to evil In man regenerated or in the state of grace it is free from evil to good by the grace of God but imperfectly in the state of glory it shall be free from evil to good perfectly in the state of innocency he could not sin * A. R. When it is said here that in the state of misery man cannot but sin 't is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedom and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that onely which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free will both our selves and our free will in the state of misery he cannot but sin in the state of grace sin cannot reign in man in the state of glory he cannot sinne at all XIII The inferiour appetites and affections agreed with reason XIV Adam even in respect of his body was immortall but not simply as though his body being composed of the elements could not be resolved into its principles but by Divine covenant not as though it could not die but because it had a possibilitie not to die XV. Mans dominion over the inferiour creatures was not onely intire in respect of possession but milde also and gentle in respect of use and execution XVI That labour which was injoyned to Adam to keep and dresse Paradise was not toylsome but most pleasant CHAP. IX Of the fall of our first Parents the beginning of mans misery SO much concerning the government of man in the state of innocency the government of man in the state of misery is whereby God in his just judgement hath subjected man to divers miseries who of his own accord fell into sin This state of man consisteth in sin and in the miseries which follow upon sin Sin is a transgression of the Law or whatsoever is repugnant to Gods Law 1 Joh. 3.4 Under the name of Law in this place are understood both things commanded and things prohibited in the beginning proposed to man as also the law of nature printed in his heart But concerning the restoring and enlarging of the Law after the fall we are to speak in its own place The RULES I. By Sin is meant either the subject of transgression with the transgression it selfe in the concrete or the transgression alone in the abstract II. The definition of sin by thought word and deed is too narrow For so it is defined by the Pontificians but as it shall appeare afterward this definition belongs nothing to original Sin III. God cannot be called the author of sin without blasphemy IV. One and the same thing in a divers consideration may be both sin and the punishment of sin Sin is either primitive or derivative Primitive is the disobedience of our first Parents whereby they transgressed Gods commandement concerning the Tree of Knowledge of good and evil The RULES I. Neither God nor Gods Decree nor the denial of special Grace nor the permission of sin nor the stirring up of natural motion nor finally the government of that sinne were the causes of Adam and Eves transgression Not God because he most severely prohibited the eating of the fruit not his Decree because that infers a necessity only of immutability not of coaction neither doth it force any man to sin not the denyal of special Grace by which man should continue in his integrity for God was not bound to give that Grace to man which he gave him for he received possibility if he would although not a Will to that possibility not the stirring up of natural motion because motion of it self is not sin not the government of his fall because to turn evil into good is rather to be the author of good then of evil II. God did both will and nill the first Sin He nilled it so far forth as it was sin he willed and decreed it as it was a means of manifesting his glory mercy and justice III. The Procatartical or external * A. R. The direct cause of sin was mans own will the indirect cause was Satan by perswasion and suggestion For no external thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart But he cannot work upon the understanding and will cause was the instinct and perswasion of Satan that subtile Serpent IV. The Proegumene or internal cause was the will of man of it self indifferent to good or evil but by Satans perswasion bent to evil V. There be certain degrees of that sin by which Adam fell from God not at once but by little and little to wit 1. Incogitancie and curiosity of Evahs talking with the Serpent her husband being absent 2. Incredulity by which she began by degrees to distrust God and to give assent to Satans lies who called in question Gods good-will towards man 3. An inordinate desire to the forbidden fruit and an affection of divine glory 4. The Fact it selfe 5. The seducing of Adam and an inordinate affectation raised in him also VI. If you consider the parts of this sin you way justly call it the transgression of the whole Law of Nature For man sinned by incredulity diffidence ingratitude Idolatry whereby he fell from God and of himself indeavoured to make an Idol of himself by contemning Gods Word by Rebellion Homicide Intemperance Theft by laying hand on that which was anothers without the owners consent by assenting to false witnesse lastly by an ambitious affectation of too high an honour yea of that glory which belongs only to God whence the definition of this sin by Intemperance Ambition or Pride is too narrow VII Therefore with the blessed Apostle we rightly call this sin a transgression an offence and disobedience Rom. 5.14 18 19. VIII Adam in this businesse is to be considered not as a private but as a publique person and consequently as the Parent
root Hajah he was So it is the symbol of that Supream entity which was is and is to come from eternity to eternity Rev. 1.4.6 Because he remains still the same Psa 102.28 And is the cause of the being of all things Act. 17.28 Hence it is proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exod. 17.15 to the Ark Psa 47.6 to Jerusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plurall number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each Person Hence there are not three Elohim or Gods but one alone As it is rightly said in the Creed of Athanasius The Father Almighty the Son Almighty and the Holy Ghost Almighty yet not three Almighties but one Almighty So because God is called Elohim from his power there are not three but one Elohim Psal 7. Elohim Zaddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Proprieties of God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine Properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Humane Nature of Christ for if this be capable of ubiquity omniscience omnipotency why not also of eternity And these Proprieties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among these are reckoned his immutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all composition His Infinity is that by which he is known to be an entitie infinitely true and good and without measure or bounds The RULES I. God is * A. R. * There is no composition in God neither Physical nor Logical nor Metaphysical because in him there is no priority nor posteriority as in composition where the compositum is posterior to the parts compounding 2. In composition there is act and possibility but God is all Act. 3. In composition the parts differ from the compositum but in God there is no difference 4. There is no composition in the form but God is a most simple form 5. Whatsoever is compounded hath a cause of that composition but in God there is no cause an entity truly and most simply One Because he is not compounded of parts nor of a genus and difference nor of substance and accidents nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more then between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the latter rank are 1. The Life of God 2. His Will 3. His Power His Life is the attribute of his being His Will of commanding His Power of execution The RULES I. The Proprieties of the latter rank are ascribed to God according to the proprieties of the first that is most simply and infinitely II. Hence these are predicated or spoken of God not onely in the concrete but in the abstract also For not onely is he named living wise just good but also life wisdom justice goodness III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one 2. That though he hath no other cause then himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he * A. R. Whereas to understand is to comprehend the thing understood God doth not properly understand that is comprehend himself for so he should be less then himself but he understands himself negatively that is he is not ignorant of himself understands himself primarily as an infinite object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he neeeds no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5. Things past and things to come are no less known to him then things present 6. His knowledge is infinite 7. Free from all ignorance and Oblivion V. Whereas the Will of God is most simple therefore 1. In him there are not either two or more or contrary Wills There are indeed divers distinctions of his Will as shall be seen in the Doctrine of Gods Decrees but these distinctions are nominal rather then real 2. The primary object of Gods will is God himself 3. The Will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it follows 1. That his power is one 2. That he is truly omnipotent for not only can he do what he will but also more then he will 3. From the power of God we must not infer * A. R. There is in God a twofold power the one absolute the other ordinary by that he can do all that may be done by this he can do only those things which his justice and will commands to be done the act or being of a thing unless when his will and power are joyned together 4. The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans
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
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
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.
With the heart we beleeve unto righteousnesse and with the mouth we confesse unto salvation 1 Pet. 3.15 Be ye alwayes ready to answer to every one that shall aske a reason of the hope that is in you To this is contrary 1. A dissembling of the truth 2. The open denial of it 3. An unseasonable confession thereof An example of dissembling is in the Jews that would not professe Christ for fear of being excommunicate Joh. 12. v. 34. Peter is an example of an impefect denial proceeding of infirmitie Mat. 26.69 c. Concerning unseasonable confession Christ warns us Matt. 7.6 Give not that which is holy unto Dogs neither cast ye your Pearls before Swine lest they tread them with their feet and turn upon you and tear you Thus we have shewed how Gods name is sanctified in words it is sanctified in fact when our life and actions answer our holy profession Matt. 5.16 Let your light so shine before men that they may see your good works and glorifie your Father which is in heaven To this is opposite the omission of that action which agrees with our Profession and Impiety An example of the former is in Moses and Aaron who are said not to have sanctified God in the sight of the children of Israel when he gave them the water of strife out of the rock Num. 20.12 An example of the latter is in the Jews of which Paul speaketh Rom. 2.24 For the name of God through you is blasphemed among the Gentiles CHAP. VII Of Works appertaining to the Fourth Commandment HItherto of the Parts of Gods worship Now follows the Time peculiarly appointed for Divine worship This is handled in the Fourth Commandment the summe whereof is That we sanctifie the Sabbath There are two parts of this Precept the Precept it self and the Confirmation thereof The Precept is that we sanctifie the Sabbath which is illustrated 1. By an Admonitory particle Remember c. by which it appears that the Israelites before this had been warned to sanctifie it but that it had been slighted and neglected by reason of Pharaohs oppression 2. By declaring the Precept in opposing by an antithesis the works which were to be done the six dayes to those that should not be done the seventh day 3. By a distribution of the subjects for they are either men or beasts The men are either natives or strangers and both are either superiours or inferiours Sixe dayes saith he shalt thou labour and do all thy work but the seventh is the Sabbath of the Lord thy God in it thou shalt do no manner of work thou or thy sonne c. The Confirmation is grounded on Gods example For in six dayes the Lord made heaven and earth the sea and all that therein is and rested the seventh day Wherefore c. The Sanctification of the Sabbath is whereby man rests from his external works and labour that he with his family and cattle might be refreshed and that day spent in Gods service The RULES I. The Precept of sanctifying the Sabbath was not first given on Sinai but in Paradise shewing that the manner of Divine worship was prescribed to Adam even in the state of innocencie II. To sanctifie the Sabbath is not to make that day holy but to separate it from profanenesse and to dedicate it to divine worship III. The impulsive causes of this Sanctification are 1. Gods command 2. The equity of the command 3. The promises made to them that obey This fourth Command is urged also in Lev. 19.3 23.1 Jer. 17.22 and elswhere The equity is seen in two things 1. In that God hath separated only one day of seven for Divine worship 2. In that he goeth before us by his own example The Promises are in Isa 56.2 c. 58.13 IV. The matter or object of this Sanctification is the Sabbath or seventh day in the Jewish Church to which succeeded the first day called from Christs resurrection the Lords day from the Lords supper the Day of bread and from the administration of Baptisme the Day of light anciently V. In the Precept of sanctifying the Sabbath we must distinguish between that which is Ethical or moral and that which is typical or ceremonial It was Ceremonial 1. To sanctifie the seventh day precisely 2. By this means to separate Jewes from Gentiles But Moral in that one day of seven must be sanctified for Gods service Now the Church hath sanctified the first day by the example of Christ who hath sanctified it by his resurrection and apparition Joh. 20.19 26. By the example also of Apostolical Church Act. 20.7 1 Cor. 16.2 Rev. 1.10 VI. The forme of sanctifying this day consisteth in omission and action VII Things to be omitted are the works of our outward and temporal callings These are opposed to the works of divine worship in that six dayes we must labour VIII Yet some things are permitted which without great damage cannot be put off till another day Luk. 14.5 Which of you having an oxe or an asse fallen into a pit will not take him out on the Sabbath-day The Macchabees knew this Mac. 2.41 For having received an overthrow on the Sabbath they resolved to defend themselves against the enemy In such cases of necessity Christs rule must be observed The Sabbath was made for man not man for the Sabbath Mar. 2.18 IX On the Sabbath those works must be done for which that day was appointed to wit to repair to the Church to meditate on Gods word to receive the Sacraments to invite one another by exhortations and example to godlinesse to visit the sick to help the poor c. X. The end of this sanctifying of the Sabbath is either natural or spiritual XI The natural end is that men and beasts might rest and be refreshed XII The spiritual end peculiar to the Jews was 1. To shadow out to the Jewes that rest which they enjoyed in the Land of Canaan after their toylesome labours in Egypt and troubles in the Desart 2. That by this part of their beggerly rudiments they might be led to Christ the Author of our spiritual rest from sinne and the workes of the flesh XIII But now the spiritual end of it is 1. That the Congregation may be seen and that the faithful may flock together into the Church as into the Arke of Noah 2. That by meditating on this new birth of the world and Christs resurrection we might praise God our Creator and Redeemer 3. That by our rest from labour we might be admonished of our rest from sinne 4. That we might more and more aspire and raise our selves for the enjoyment of that perpetual rest and Sabbath in the life to come Hence ariseth a threefold Sabbath a typical or temporary a spiritual but onely begun here and a heavenly or eternal XIV The Sanctification of the Sabbath belongs to all chiefly to Magistrates and Pastors The Magistrate by the example of Nehemiah must take care that the
the Wife and Brother of the deceased Husband The law of God doth not disallow the marriages of Cosin-Germans by the Father and Mothers side but the Canon-Law doth and so do the Statutes of other Common-wealths as that of Basil The rason of this is that with the greater reverence we might abstain from the degrees prohibited by God XVIII In the unequal collateral line they cannot marry who are in stead of Parents who are collaterally joyned to the stock or their superiours Therefore the Nephew cannot marry with either Aunts nor the Neece with either Uncles As for Affinity marriage with the Wives Sister or with the Husbands Brother is forbid by the law of nature in others affinity doth not extend it self so largely the Husband should abstain from the Wives kinswoman but not the Husbands kinsman from the Wives kindred and on the contrary Therefore two Brothers may marry with two Sisters the Father and the Son with the Mother and the Daughter but not the Father with the Daughter or Son with the Mother for so the order of nature should be perverted Sons in law also may marry with Daughters in law but the Father and Son cannot marry two Sisters for one of them should be mother in law to the other XIX Regard must be had of Religion that marriages be not made between those of different religions It is one thing to speak of a marriage already made and of that which is to be made of the former the Apostle speaks 1 Cor. 7 but the other is most severely prohibited Exod. 34.12 c. Deut. 7.3 where a reason is added taken from the danger of seducing to which Pauls saying agrees 2 Cor. 6.14 Be ye not unequally yoked with the wicked Sad examples we have of the events of such marriages of the first world Gen. 6. of Solomon 1 King 22. of Ahab 1 King 21.15 of Jehosaphat who married Ahabs daughter to his son Joram who was seduced by her 2 King 8. Of Valence the Emperour who by his wife was seduced and drawn to Arianisme XX. The form of marriage consists in the mutual benevolence of the married couple under which word we understand mutual love help comfort and suck like See 1 Cor. 7.3 4 5. Ephes 5.22 c. 1 Tim. 2.8 1 Pet. 3.5 c. XXI Although the rite of publique consecration is not expressely commanded by God yet it is religiously observed among Christians XXII The chief end of marriage is Gods glory the subordinate is natural or adventitious natural is that for which marriage was at first instiuted to wit for procreation of children and for mutual help the adventitious is that now since our nature is corrupted it may be a help to preserve chastity and modesty XXIII The precept of marriage is not simply necessary nor doth it tye all men but bindes them onely who out of marriage cannot live chastely and therefore in a manner seem to be made for marriage Matt. 19.11 All cannot take this saying but they to c. XXIV Therefore as marriage is honourable so it becomes all orders among men Impiously then doe the Papists forbid the Priests to marry That it is honourable in it self is plain by the Apostles saying Heb. 13.4 and by the divine institution of it in the state of innocency Gen. 2. by the defending of it from abuses Matt. 19. and by Christs honouring of it with his presence and first miracle in Cana of Galilee Iohn 2. that it is also decent in Ministers is said lib. 1. c. 26. can 3. XXV If one marry her with whom he hath committed Adultery this is not marriage but a continuation of Adultery Some things are repugnant to marriage simply other things onely in some respect Those things are repugnant to it in some respect which disturb the peace and mutual benevolence of the married couple of which sort are 1. Jealousie 2. Sloth in houshold-affairs 3. Peevishnes and bitternesse 4. Stubbernnesse idle prating procacity But to marriage are repugnant simply Adultery and malicious deserting So is Adultery described in those places in which it is forbid as a deadly sin Levit. 18.20 20.10 Deut. 22.22 Prov. 5 and 6. Therefore that is onely adultery which is committed with an other mans wife whether he be a married or unmarried man that commits it but if the husband go to bed to a single woman or a whore that is called Fornication in Scripture Prov. 23.27 28. * A. R. Divorce is caused by either of these Divorce is either in respect of the Bed or in respect of Cohabitation and the Adultery is either publiquely known or else but suspected and hid known Adultery is to be punished by the Magistrate with divorce from bed and cohabitation for suspected and close Adultery the parties married may divorce each other from the bed not from cohabitation because this is a publique punishment and it is to be inflicted by a publique Magistrate But in every case of Adultery Divorce is not requisite or lawfull For 1. If the party offending repent the party offended ought to forgive and be reconciled 2. If there be danger lest the offending party fall into some desperate course upon divorcement 3. If the Husband prostitute his Wife to another he being the cause rather of the Adultery then shee 4. If the woman is ravished by another man against her will 5. If the man after the woman hath committed Adultery and he knows it admits her again unto his bed in this case he is not to divorce her for the former fact 6. If both the husband and wife be guilty of adultery the one is not to divorce the other 7. If the husbands long absence and silence hath occasioned the wife to conceive he is dead and she many another in this case if he return he is bound to receive his wife again In all these cases then Divorce is not to be used for Christ commands it not but permits it Again if a man intending to marry one sister unwitingly marries the other being deceived as Jacob was by Laban in marrying Leah in stead of Rachel he is not bound to divorce her Divorce is caused by either of these Matt. 19.9 But I say unto you whosoever putteth away his wife except it be for Fornication and marrieth another committeth Adultery 1 Cor. 7.15 But if the unbelieving depart let him depart a Brother or a Sister is not under bondage in such cases CHAP. XII Of Works belonging to the Eighth Precept AFter our duty in preserving our own and neighbours Chastity follows our duty towards our own and neighbours Goods Of this in the eighth Precept the summe whereof is That we endeavour justly to preserve our own and neighbours goods The Precept is Negative and Synecdochical Thou shalt not steale where by the name of theft Synecdochically is meant any kind of injustice towards the goods of fortune whence the Affirmative is inferred that in earthly things we deal justly The Vertues of this Precept