to the Prophets and Apostles do cry down this error Exod. 17.14 and 34.27 Deut. 31.19 Isa. 8.1 and 30.8 Ier 30.2 Hab. 2.2 Re. 1.11.19 14.13 19.9 21.9 The testimonies of the Apostles proclaiming that nothing was said or written by mans advice or counsel cry out against this error John 20.31 But these things are written that ye might believe c. Rom 15.4 But what things are written are written for our learning that through patience and comfort of the Scriptures we might have hope 1 Cor. 10.11 These things are written to admonâ—sh us 1 Tim. 3.16 All Scripture is given by divine inspiration And 2 Pet. 1.20 21. So that ye fiâ—st know this that no Prophesie in the Scripture is of any private motion for Prophesie came not of old time by the will of man but holy men of God spake as they were moved by the holy Ghost Lastly these precepts cry out against them by which we are directed to the wâ—itten word in matters of salvation Isa 8.20 To the law and to the testimâ—ny John 5 39. Search the Scriptures V. We acknowledge therefore no other principle of Divinity than the written word of God VI. It is an unquestionable Principle amongst Christians that the Holy Scripture is both of a divine original and authority VII It is then a question ill beseeming a Christian to demand whether the Scripture or holy Bible be Gods word or not For as in the Schools there is no desputing with him who denies Principles so we account him unworthy to be heard who will deny this principle of Christian Religion VIII Among Christians it is lawful to ask By what testimony do we know that the Scriptures are by divine inspiration So we ask not for this end to seduce others or to cavel but onely to be instructed IX Now this testimony is twofold the one principal the other ministerial The principal testimony is that of the Holy Spirit outwardly in the Scripture it self inwardly in the minds and hearts of the faithful being illuminate by him speaking and perswading the divinity of the Scriptures But the ministerial testimony is the testimony of the Church Outwardly in the Scriptures themselves the holy Ghost when he speaks of the divine original and authority of the VVord useth these phrases The word of the Lord Thus saith the Lord. Iesus said All Scripture is by divine inspiration 2 Tim 3.16 Holy men of God spake as they were moved by the Holy Ghost But inwardly in the hearts of the faithful he perswades the divinity of Scriptures so far forth as he openeth the eyes illuminates the mind of him that reads the Scripture with prayer and humility that he makes him see the wonders of God and causeth him to acknowledge the voice of Gods Spirit sounding in the Word The Romanists urge the Churches authority alone which they have in such high esteem that they will have the whole authority of Scriptures to have its dependence from the Church and for this only cause they will have it to be Gods Word because the Church is the witnesse of it But this is not to make the Church a witnesse of the Scriptuâ—es divinity but to make her self capable of divinity But we will prove by these ensuing arguments that the testimony of Gods Spirit alone is it which firmly assures us of the scriptures divinity 1. His testimony concerning the Scriptures is most firm by whose inspiration the Scripture was written For every one knows his own hand best and is best aâ—quainted with his own stiâ—e But the Scripture was written by the inspiration of the holy Ghost 2 Tim. 3.16 2 Pet. 1.20 21. Ergo c. 2. He that together with the Scripture is promised in a most neer conjunction to the faithful his testimony of the Scripture is most firm But the Holy Ghost is promised to the faithful in a most neer conjunction with the Scripture Esa. 59.21 My spirit which is in thee my words which I have put in thy mouth shall not depart from thy mouth 3. Without whose illumination the wonders of the Scripture are not seen his testimony alone of the Scripture is most firm But without the illumination of the Holy Ghost no man sees the wonder of the Scripture Psal. 119.18 Open my eyes that I may see the wonders of thy Law Ergo c. 4. VVhose office it is to lead us into all truth he it is that witnesseth this truth to wit that the Scripture is Gods word But it is the office of the Holy Ghost to lead us into all truth John 16 13. Ergo c. Now as for the Churches testimony although it is to be received as from Gods Minister yet it is false that the Scriptures authority depends on it For what can be more absurd than to make the words of the Master to receive their authority from the Servant or the Fathers letters to receive credit from the footâ—post or the Princes mandates from the Printer or that the Rule should have its dependence from the thing ruled VVe know that the oracles of God are committed to the Church Rom. 3.2 and that she is the pillar ground of truth 1 Tim. 3.15 But as it is foolish to tell us that the candle receives its lights from the candle-stick that supports it so it is ridiculous to ascribe the Scriptures authority to the Church The Churches testimony may be prevalent with those who as yet know not the Scriptures and have not received that sincere milk of the word nor by it are grown up 1 Pet. 2 2. But in those who have tasted the sweetnesse of divine oracles the testimony of Scriptures and of the Holy Ghost is most firm and effectual For as he who tasteth hony himself hath a more sure knowledge of its sweetnesse than he that believeth another speaking witnessing of it even so he knoweth more assuredly the Scriptures to be Gods Word who hath tasted its sweetnesse than he who gives credite to the Church witnessing this sweetnesse The Samaritans at first believed the woman when she spake of Christ but after they heard Christ himself they say to the woman Now we believe not because of thy saying for we have heard him our selves and know that this is indeed the Christ the Saviour of the world Joh. 4.42 Even so he that having begged the assistance of Gods Spirit reads the Scriptures again again at length saith Now I believe no longer for the Churches testimony that the Scriptures are divine but because I have read them my self and in reading have stamped this Syllogism in my minde 1. That Scripture which everywhere brings in God himself speaking 2. Which is written by those men who being furnished with the gifts of prophesying and miracle from God extraordinarily do with such faithfulnes record all things that in rehearsing of sins and infirmities they neither spare themselves nor friends 3. Who record not only truths and things agreeing with right reason but
divine matters also and such as transcend all reason 4. After a divine manner and in a wonderfull harmony of circumstances in the same things rehearsed by different Writers 5. To the Glory of God alone and our salvation 6. With admirable efficacy both in moving the hearts and corroborating them against most exquisite tortures 7. In the miraculous preservation of it against Diabolicall and Tyrannical fury That Scripture I say which thus delivereth these things is doubtless divine both in its Original and in its Authority But such is the holy Scripture Therefore it is Divine both in its Originall and in its Authority That I may then contract the matter in brief the Testimony of the Church is first in respect of time but that of the Holy Ghosts is first in regard of Nature and efficacy VVe believe the Church but not for the Church but we believe the holy Ghost for himself The Churches Testimony doth monstrate but not demonstrate it shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the thing is but the holy Ghost Testimony shews the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the cause The â—wasive power is in the Church but the perswasive in the spirit onely The Churches Testimony begets an opinion but the Testimony of Scripture begets Science and â— firm Faith X. The Canonical Books of Scripture are partly of the Old partly of the New Testament To the Old belong the five Books of Moses Josuah Judges Ruth these Books are single the Books of Samuel of the Kings of the Chronicles are double The Books of Ezra Nehemiah Esther Job Psalms Proverbs Ecclesiastes Canticles the four greater Prophets and the twelve lesser are single Now of the New Testament are The four Evangelists The Acts of the Apostles The Epistles of Paul to the Romanes one To the Corinthians two to the Galathians EEphesians Philippians and Colossians single To the Thessalonians and Timothy double to Titus Philemon and Hebrews single The Epistles of Peter two of John three of James and Jude single and the Revelation XI But for the books of Tobiah Judith Wisdom Ecclesiasticus Esdra 3 4. of Machabees 1 â— 3. of Baruch 1 The Prayer of Manasses The Epistle of Ieremiah The Additions to Daniel and Esther Although they may be read with profit yet they come short of that authority which is in the Canonical Books for proving Articles of Faith and therefore they are called Apocrypha that is hid or obscure The reasons be these 1. Because they were not written by the Prophets but they have been written for the most part since Malachi the last of the Prophets 2. Because they are not written in the Stile or Phrase of the Prophets or in the Hebrew Tongue 3 Because they are never alledged in the New Testament 4. Because in reading of them we finde many passages contrary and inconsistent with Canonical Scripture besides many fabulous and repugnant to Faith and Pâ—ety XII The Holy Scripture is sufficient to Salvation 2 Tim. 3 16 17. The whole Scripture is by Divine inspiration and is profitable for Doctrine for Reproof for Correction for Instruction in Righteousness that the man of God may be perfect and throughly furnâ—shed to every good work XIII Therefore as the constitutions of the Church conducing to the right usage of outward Rites are in their one place to be regarded so no tradition is to be admitted as necessary to salvation except the Scripture The Romanists do not onely fight for popish Traditions but also equal them nay prefer them to the holy Scriptures but we are content to rest in that command of God which forbids to adde to or take away from his word Deut. 4.2 and 5.32 and 12.32 Rev. 22.18 XIV The search of holy Scripture is injoyned to all Christians Joh. 5.39 Search the Scriptures Colos. 3.16 Let the word of God dwell plentifully among you Neither is that obscurity of holy scripture which the Pontificians pretend any obstacle to this our assertion for though it be obscure in some places yet in other places it explains it self and delivereth the prime articles of Religion with great perspicuity XV Therefore the translation of the Bible â—nto vulgar Tongues is necessary XVI Yet no translation is authentical but that which agreeth with the Original fountains of the Hebrew and Greek XVII Although the Interpretation of Scripture is committed to the Church yet the onely supream Iudge of this interpretation is the Holy Ghost speaking in it Esay 59.29 My Spirit which is in thee and my words which I have put in thy mouth shall not depart from thee 2 Pet. 1.20 21. So that you first know this that no prophesie in the Scripture is of any private motion for the prophesie came not of oâ—d time by the will of man but holy mâ—n of God spake as they were moved by the Holy Ghost Therefore sacrilegiously do the Pontificians arrogate to the Church of Rome or to the Pâ—pe alone this right of supreme judge XVIII The sense and meaning of each Scripture is but one yet in the Prophesies of the Old Testament it is composed of a history and mystery For example Hos. 11. ver 1. In these words When Israel was a child then I loved him and called my son out of Egypt I be sense is compounded for literally historically they are to be understood of the delivery of the Israelites out of Egypt but â—ypically and mystically of Christs calling out of Egypt Matth. 2. â—5 XIX The means to finde out the true sense of Scripture are Frequent prayers the knowledg of tongues the looking into the Fountains the consâ—deration of the scope argumentâ— the distincâ—ion of proper tâ—rms from figurative the logical analysis or nothing of the Causes the circumstances the passages going before and coming after the comparing of obscure places with cleerer of like with like and of disagreeing places with each other lastly the analogie of faith XX. As God is the proper and prime object so is he also the principal and suprem end of Divinity XXI Whereas then the cheif end and the cheif good are one and the same thing it is manifest that Christian Divinity only doth rightly teach us concerning the chief good XXII The subordinate end of Divinity in our salvation which consisteth in the union and fruition of God The parts of Divinity are two The first is of the knowledge of God the second of the worship of God The first containeth faith or the things to be believed the second works or the things to be performed THE FIRST BOOK OF THE KNOWLEDGE OF GOD. CHAP. I. Of the Essence of GOD. GOD is a Spirit existent eternally in himself One in Essence Three in Persons Father Sonne and Holy Ghost God is known in himself and in his works In himself he is known absolutely in his essence relatively in the Persons Gods essence is known by his Names and by his Properties The names of God are either taken from his essence as Iehova Iah
of it violently by our own hands and unlawfull preserving of it Thâ—y who neglect the mean of preserving life they sin by omission but thâ—y that put violent hands on themselves sin by commission Nâ—w there be certain degrees of self-murther for either it is done directly by Sword Halter or Poyson or any such way or else indirectly so they kill themselves who rashly wantonly expose themselves to danger as Wrestlers Rope dancers Drunkards Gluttons c. the unlawfull preserving of life is which is done by lying or such like means The study of preserving our neighbours life is when not onely we abstain from hurting it but we love his life and preservation and defend it according to our power To this is opposite the neglect of it and unjust slaughters hatred cursing railing or upbraiding of any offence committed or inhering infirmities An example of neglect is in them who when they may defend those that unjustly suffer death do not Prov. 24.11 c. If thou forbâ—aâ— to deliver them who are drawn unto deaâ—h and those that are ready to bâ— slâ—in if thou sayest behold we knew it not c. How grievous unjust slaughter is which is done out of private desire and not by the Magistrate or publique authority and how grievous a punâ—shment this deserveth may be seen Gen. 9.6 Who sheddeth mans blood by man his blood shall be shed because God made man after his image Of hatred thus saith Iohn 1 Epist. 3 15. Whosoever hateth his brother is a man-slayer Of evil speaking or cursing Christ saith Mat. 5.22 Whosoever shall say to his broâ—her Racha shall be in danger of the Counsel but whosoever shall say thou fool he shal be in danger of Hel fire To this duty are subordinat two kindes of vertues some whereof conduce to withhold our selves and some to withhold others and deterre them from murther Of the first kind are Innocency Mildenesse Clemency Moderation Innocency is when we avoid all means of hurting our neighbour To this is opposite Injury in word and deed and counterfeit innocency That words are injurious and hurtfull to mans life is manifest for he is not esteemed to live but he that lives well Hence Christ accounts evil words murther Mat. 5. of counterfeit innocency we have in Pilate an example in washing his hands Matth. â—7 Mildnesse is a vertue whereby we curbe and bridle our anger that it may not wax inordinately hot Matth. 5.5 Blessed are the meek for they shall inhâ—rt c. To meeknesse is opposite anger unjust wrath too much gentlenesse or want of just anger desire of revenge Of anger Solomon saâ—th Eccles. 7 9. Be not hasty in the spirit to be angry Of unjust angeâ— Moses Le. 19.18 Thou shalt not avenge nor bear a grudg against the children of thy people Of Eli the Priest's too much gentlenesse we read 1 Sam. 2. The desire of revenge is condemned in the place of Lev. 16. above alledged Clemency is a just moderation in inflicting of punishments To this is opposite fiercenesse or Cruelty and too much Indulgence Both sins are kinds of murther for by too much rigour and too much indulgence we sin against the life of our neighbour He hurts the good that spares the evil Moderation is a vertue much like to Clemencie whereby we are content to part with our right either for the publike good or for the good of them who offend or for avoiding of scandal This differs from Clemency because this is properly ascribed to the Magistrate but moderation is required of all Christians Phil. 4.5 To this is opposite too much Right which is commonly called too much Wrong Of the later sort are Vindicative Justice and Fortitude The former is when offences are curbed with fit Punishments that one rather may perish than unity To this is opposite too much Lenity 〈◊〉 begets too much liberty in sinning Not onely is it a sin to kill but also not to kill when the Law requires it Of this we have an example in Saul 1 Sam. 1â— Fortitude is that whereby according to the strength vigour of a high and unconquered minde we endure difficulties and undertake high matters to Gods glory our neighbours safety To this sluggishness is opposite or pusilanimity arising out of fear of dangers or desire of pleasures Temerity also and too much boldness To this also belong Duels undertaken for deciding of doubtfull rights or upon other light and rash occasions Such Conflicts may be fiâ—ly reduced to Self-murther Both these to wit Justice and Fortitude appear either in Peace or in War War is publike hostility which the Magistrate exerciseth with armed power for ends pleâ—sing to God and profitable to the State The RULES I It is as lawfull for Christians to wage war as it was of old for the Iews The reason is because it is no where prohâ—bâ—ted in the New Testament And that Captain of the Capernaites Matth. 8 and Cornelius the Centurion Acts 10. are reckoned amongst the faithfull Neither did Iohn dehorâ— the souldiers from wars but from injustice Luke 3. II. War is to be managed by the Magistrate not by private authority III. War must not be mâ—de but that which is just and necessary IV. It will be just in respect of the matter form and end if it be made in a just cause for a good end and according to the prescript of Gods word V. It will be necessary if the matter be tried by Councel before it be handled by Arms VI. When war is undertaken it matters not whether it be managed by strength or policy VII Policy joyned with lying and breaking of covenants is not to be allowed but it may be approved with dissimulation VIII Although the Church is built by the Word not by the Sword yet being built is justly to be defended by the Sword against unjust violence CHAP. XI Of Vertues and Works belonging to the Seventh Commandment Thus of our duty toward the life of our neighbor In the seventh Precept is set down how we must preserve our own and neighbours Chastity the sum whereof is that the Heavenly law-giver would have our own and neighbours chastity preserved inviolable This precept is negative Thou shalt not commit adultery Synecdochical also for under the name of Adultery all lust and intemperance is understood Hence ariseth the affirmative that by endeavouring temperance we preserve our own and others chastity There be two-means to preserve chastity Temperance and Wedlock the first is enâ—oyned to all men the other to those that are called to Wedlock Temperance is a vertue moderating the affections of our mind in pursuing and avoiding bodily pleasures Tit. 2.11 12 13. The grace of God which bringeth salvation to all men hath appeared teaching us to deny ungodliness and worldly lusts that we should live soberly justly and godly in this present world looking for that bâ—essed hope and glorious appearance of the mighty God and of our Saviour Iesus Christ.
Son is from the Father the Holy Ghost is from the Father 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 Loâ—d our God is one God 1 Cor. 8.4 To have one God the Faâ—heâ— from whom are all thâ—ngs and we in him and one Lord Iesus Châ—ist 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 Iesus 1 Joh. 5.7 and these three are one VII Hence the Word God is somtimes taken essentially for the whole Trinity and somtimes hypostatically for one of the persons Act. 20.28 God haâ—h 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-essential or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a dâ—fferent essence nor of the same specifical essence X Equality is that by which the three Persons of the Deity are equal in essence properties essential actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Iustice 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 general 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 essentials 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 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 termâ—nation it is the personal work of the Son alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Son onely 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 Son 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 Sanctâ—fier 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 follows upon the former for as the essence is common to all the Persons so are likâ—wise the essential operations II 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 internal or transient 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 far forth as they have reference to the creatures or any thing without God yet they are internal operations in that thâ—y remain wâ—thin 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 Diâ—vine essence and as in God essence and actual being are not different so in him wil 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Determined purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The hand and counsel of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The good pleasure of God and Gods eternal providence II. This is called the Will of God oâ— The will of his good pleasure Indeed the Decree is the very will of God yet for our better understanding the Will is considred as the cause efficient the Decree is the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the wil of his good pleasure and the will of the sign into an antecedent and consequent into absolute 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 â—alled 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 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 fulfillâ—th For as the Magistrates comâ—ands are called his will so the name of will is attrâ—buted to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signâ—fieth what is acceptable to God and what he would have done by uâ— It is also called his consequent will because it follows that eternal
offerer These were performed by offering of gifts onely or by offering of living creatures also The sacrifice of gifts called Libatio or Meat-offering was that in which meat drink oile salt frankincense c. were offered The sacrifice of Living-creatures was performed either by burning the fat of the sacrifice or by killing and eating of the beasts also That was called the Sacrifice of Pacification This the sacrifice of Praise The holy-times were either of dayes or of years Of dayes were 1. The morning of each day and the two evenings in which the daily sacrifice was offered 2. The seventh or Sabbath-day which was a type of that sanctification and rest which was to be obtained by Christ. 3. The Calends or New-moons or first day of the moneth The times of the year were either anniversary or every year or else after the expiration of divers years The anniversary Solemnities were either greater or lesser The greater were the feasts of Easter of Pentecost and of Tabernacles The feast of Easter was celebrated the fifteenth day of the first Moneth as a remembrance of the peoples delivery from Egypt and as a type of future deliverance by Christ. The feast of Pentecost was kept the fiftieth day after Easter as a memorial of the Law given upon mount Sinai and as a type of that new Law which was to be written in our hearts by the holy Ghost who was to be sent afterward in a visible forme At this feast were offered the first-fruits hence it was called the feast of the first-fruits The feast of Tabernacles was solemnized the fifteenth day of the seventh moneth as a remembrance of that gracious preservation of the Israelites in the desart in tents and as a type of Christs incarnation Thanks also were given to God at this feast for the fruits and harvest whence it was called the feast of Collection The lesser solemnities were the feast of Trumpets celebrated the first day of the seventh moneth in which the civil year had its beginning the feast also of expiation which fell out upon the tenth day of the same moneth That did represent the sounding of the Gospel this of our atonement to be made by Christ The Solemnities that were kept after divers years were the Sabbathical year and the year of Jubile The Sabbathical year or year of weeks was every seventh year wherein there was a cessation from tilling the ground from demanding of debts The year of Jubile was every fiftieth year in which all possessions return to their owners the Hebrew servants were set free A type of our freedome from sin and Satan by Christ. So much for the ceremonial Law the judicial Law was that which belong'd to the constituting of the Jewish Common-wealth The RULES I. As the Ceremonial Law had relation to God so the Iudicial to our Neighbour II The Iudicial Law binds us in those things that agree with the Moral Law and were of common right III. But what was of private right and commanded for the Iewish Common-wealth in particular do no more bind us than the Municipal Laws of other Common-wealths CHAP. XV. Of the Gospel and how it agrees with and differs from the Law HItherto we have seen out of the Law the necessity of Redemption now we are to see the truth thereof in the Gospel The Gospel is the joyfull news or Doctrine of the Son of God being sent into this World that he might assume our nature and might undergo the curse of the Law for us that by his perfect obedience to the same he might obtain life eternal to us The RULES I. The Law and Gospel agree in the chief efficient cause to wit God and in the instrumental namely the written Word but they differ in their outward instrumental causes both because the Law was delivered by Moses and the Gosâ—el by Châ—ist fully and also because the Law is by nature known to man but the Gospel is not except by Gods gracious revelation II. They agree in their common matter because on both sides obedience is required by promises and threatnings but they differ in their particular matter for the Law principally teacheth what we must do and the Gospel what we must believe III. They agree in their common forme because on both sides the Looking-glass of perfect obedience is exhibited but they differ in their proper forme for the Law teacheth what is that righteousness which is perfect and most pleasing to God but the Gospel sheweth where or in whom we are to finde that perfect righteousness the Law requires it of us the Gospel shews where it is to be found namely in Christ. IV. They agree in their principal end to wit in Gods glory and in the next subordinate end to it namely our salvation which on either side is seen but they differ in their particular ends for the Law was given to that end that it might drive us to seek Christ but the Gospel that it might exhibite Christ. V. They agree in their common object namely in man lapsed but they differ in their proper object for the proper object of the Law is man as he is to be terrified and humbled but of the Gospel man as he is terrified and humbled VI. They agree in their common adjuncts to wit holiness goodness and perfection which both Law and Gospel have being considered in themselves but they differ in this that by accident and by reason of our weakness the Law without the Gospel is insufficient to save us VII It is apparent by this comparing of the Law and Gospel after what manner these two are proposed in Scripture as subordinate and opposite the one to the other VIII They are opposite in respect of man as he is regenerate or irregenerate but they are subordinate in the regenerate man They are proposed by the Apostle as opposites Rom. 6.14 You are not saith he under the Law but under grace Here he points out the state of man before and after regeneration The unbeliever is said to be under the Law 1. Because he is under the curse of the Law 2. Because he is under the rigour of the Law by which it requires perfect righteousness and obedience 3. Because he takes occasion to sin from the Law according to that Nitimur in vetitum semper cupimusque negata We alwayes incline to forbidden things and desire that which is denied us see Rom. 7.8 But the believer is said to be under grace 1. Because he is free from the curse of the Law 2. Because he is delivered from the rigour of the Law and that exaction of perfect righteousness to wit that which Christ hath performed 3. Because he is delivered from the dominion of sin so that he takes not any longer from the Law occasion to sin but begins to yield obedience to the Law by the operation of the Holy Ghost that he might give witnesse of his thankefullness But they are set out as subordinate when Christ is said to be
pledge by those who were in suit of law is not unfitly applyed in the Church to the signes of Grace For by Sacraments as it were by solemn oaths we are bound to observe what is promised in the Covenant and the same are to us pledges of grace promised in the Covenant II. It is called also a Mystery as it signifieth some secret and divine thing proposed in signs and types yet the word Mystery is further extended than the word Sacrament seeing every sacrament is a mystery but all mysteries are not sacraments III. Sacrament sometimes is taken properly for the whole action as it containes both the signe and thing signified but Synecdochically it is onely taken for the signe IV. According to the first sense it is already designed but in the other sense it is defined a visible signe of an invisible grace V. The principal efficient cause is commonly the whole Trinity but particularly Christ that Angel of the Covenant VI. The instruments of administration are the Ministers lawfully called VII The instrument by which the Sacraments are effected or by which the signs are consecrated is the Word of Institution consisting chiefly of two parts to wit a precept of the due administration and receiving and a promise of the fruitful efficacie of Sacraments VIII The word of institution doth not change the quality or substance of the elements but only their use and that not by any secret vertue inherent in the words themselves as the Papists say but by Gods ordination As a stone by the Magistrates appointment is changed into a landmark the substance and qualities thereof still remaining so as Austin saith the Word being joyned to the element it becomes a Sacrament the quality and substance remaining onely the common use is changed into a sacred IX It is false also which they teach That the Ministers intention is of such absolute necessity that without this there can be no Sacrament For if the Sacrament depend not more on Gods institution than on the Ministers intention wretched consciences will be deprived of all comfort who know not the Ministers thoughts whilst he administers X They do also foolishly set in opposition the Word preached and the Word of Institution for these differ not really but in some respect onely seeing a Sermon is but the explication of the Word therefore the Word of Institution belongs to the â—ssâ—nce of of the Sacrament but thâ— Word Preached to the manner of administration XI The outward and terrene matter of the Sacrament is the visible Signe or Element XII The inward or heavenly matter is the thing signified to wit Christ with all his benefits XIII The external form consisteth in the lawful administration and participation of the Sacrament according to Gods command XIV The internal forme is the analogie of the sign and thing signified XV. Therefore the union of the sign and thing signified is not physical or local but habitual as the signe represents the thing signified and while the signe is given by the Minister the faithfull receive the thing signified from Christ. XVI Yet we deny not the presence of Christ and of his body and blood in the action of the Sacrament for besides that he is present in his Divine Person he is not wanting in the presence of his Spirit to his own body and blood not locally but sacramentally There is a threefold presence besides that which is local 1. Symbolical when things are represented to the mind by some sign or symbol as things by words or voices man by his image 2. Spiritual when we represent to our selves by faith some spiritual thing nor present as Abraham represented to himself and saw the day of Christ Ioh. 8.56 3. A Virtual when that which is distant in place is present in power and efficacy as the Sun These three ways of Presence meet in the Sacrament for the body and blood of Christ are present to us 1. Symbollically as they are represented by an external sign 2. Spiritually as we apply by faith to our selves Christs body and blood with his merits 3. Virtually as we perceive the fruit thereof by faith in our hearts The first degree of Sacramental presence belongs also to infidels the second and third to the faithfull only Therefore although Christs body by local presence is far distant from the symbole as heaven is from earth yet there is a sacramental presence Presence is not opposed to distance but to absence XVII Neither are therefore Sacraments empty signes because the symbole and thing signified are not locally united for there remain notwithstanding 1. The signes signifying 2. Exhibiting 3. Applying 4. Sealing We must carefully observe these four sorts of signes against those who cry out that we have nothing in the Sacraments but empty signes Signes then are either significant only as a painted image signifieth a man or exhibiting also as a scepter keys and such like which being exhibited regal power is also conferred and leave to enter the house or they are besides applying signes as that promise of God to preserve the 144000. this the Angel applieth to each one by setting a mark on his fore-head Rev. 7.3 Or lastly they are confirming and sealing signs as earnests seals and such like Now these four degrees meet in Sacraments for 1. The outward symbols do signifie and represent Christs body and blood 2. Together with the signe the thing signified is exhibited yet not in the signe but in the Sacramental action the Minister exhibiting the signe and Christ the things signified 3. The thing signified generally promâ—sed to the faithful in the Gospel by the exhibâ—tion of the sign is applied to every one of the faithfull 4. The same promise is confirmed by the Sacrament whence they are not onely called signs but seals also Rom. 4.11 XVIII From the union and relation of the thing signified with the sign there ariseth a sacramental phrase or speech in which the thing signified is predicated of the sign In this manner of speech is expressed what these outward signs signifie rather than what they are in themselves or in their own nature Gen 17. 19. Circumcision by a sacramental phrase is called the Covenant but v. 11. properly the Sâ—gn of the Covenant Exod â—2 11 the Lamb is called the Passeover which place is vindicated from our Adversaries exceptions by the like sayings Mar. 14.12 And the first day of unleavened â—read when they killed the passeover Luc. 22.7 The day of unleavened bread camâ— in which the Passeover was to be killed ver 8. Go and prepare the Passeover for us that we may eat ver 11. There is an Inne where I must eat the Passeover with my Disciples and v. 12. There prepare the passeover verse 15. I have desired to eat this Passeover with you To this purpose serve all those places in which Expiation is attributed to sacrifices and purification to water and washings also in which the name Iehovah is given to the Ark or to Ierusalem
Psal. 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Iesus took bread and when he had blessed brake it and gave it to his Disciples saying Take eat this is my body likâ—wise taking the cup and having given thanks he gave to them saying Dâ—â—nk ye all of this for this is the blood of the New Testament c. See the like places in Marke Luke and 1 Cor. 11. so 1 Cor. 10.4 And the Rock was Christ. Eph. 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12 â—eing buried with him in baptisme Heb. 9.13 For if the blood of buls and of goats and the ashes of an heâ—fer sprinkling the unclean sanctifieth to the purifying of the flâ—sh Yea the very same is seen in other speeches besides sacramental as Gen. 4â— 27 The seven cows are seven years that is types and figures of seven years Râ—velations 17 9. The seven heads are even hills and verse 12. The â—on horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denied makes up the formal part by which it becomes true or false Proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicate but the cause thereof is in the copula Whereas then the copula is in this enuntiation This is my body conjoints things of different natures to wit bread and â—hrists body necessariâ—y the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenaÌ„t that is a sign or sacrament thereof seven kine are seven years that is figures of seven years so we are said to be cleansed with water sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were tipes of expiation by Christ XX. The end of Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacrament are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments confer remission of sins and such like benefits by their own inward vertue out of the work wrought These Places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a Sacramental Metonymie as is said XXII Sacraments are common to all that are in the covenant in respect of the signes but proper to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the ear the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is general but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacrament Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing sâ—gnified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Iesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the beginning of the world to wit sacramentally in the sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingrafting into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the Holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testament consisteth 1. In external signes 2. In the manner of signifying for there was signified that christ was to be exhibited here exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the World 6. In clearnesse IV. The difference then which the Pontificians feign is false â— That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. that the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the Body of spiritual good things As for the first dâ—ffâ—rence it is one thing to be a type of Christ another thing to be types of the Sacraments in the New Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny â—or it were most absurd to think that they were instituted onely to represent ours The other dâ—fference also is false for both in those Sacraments and in these Christ with his benefits are the mattâ—r and marrow But the diffâ—rence betweene the Sacrament of the Oâ—d and New Testament is rather this that they were shadows of â—piâ—itual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New Testament are not better than these of Old because they do not conferre justifying grace for the work wrought for their prerogatives remain as they are expressed in the third Rule chiefly the second and sixth Here it is wont to be objected that if we acknowledg not this their fictâ—tious difference the Sacraments
Presbytery 2. A keeping off from the Lords Supper 3. The greater excommunication by which the sinner is cast out of the Church yet not without hope of pardon and return if he repent 4. Anathema or in the Syriac word Maranatha when he is cast out without hope In loosing the same degrees being observed the sinner is by the Church received again into favour So by the Apostles advice the excommunicated Corinthian is received again into grace 2 Cor. 2.7 8. The RULES I. Christ is the author and founder of this power Out of the testimonies above cited II. This power of the Keyes is in the whole Presbytery not in the Bishop or Pastor alone The Pope falsly arrogates this power to himself For to say nothing of that right which he claims from Peter it is certain that the Keyes were not delivered to Peter alone Mat. 16.18 but the same right was imparted also to all the rest Mat. 18.18 Verily I say unto you whatsoever you binde on earth c. and Joh. 20.23 Whose sins ye shall remit c. III. The object of this binding is the sinner who either was not amended by private admonition or whose scandal was greater than could be done away by private exhortation IV. The forme consisteth in the decent observation of degrees For when the first and second will prevail we should not make use of the third and very seldome of the fourth V. Popish Indulgences which are the fictitious treasure they brag of gathered by the Pope out of the merits of Christ of the blessed Virgin and of the Saints who suffered more as they teach than their sins deserved are farre from the power of the Keyes Let the treasure of Christs blood suffice us which cleanseth us from all sin 1 Joh. 1.7 VI. Loosing consists not in those satisfactions which they enjoyn sâ—nners By satisfaction here we understand not that which is given to the Church by a serious testimony of repentance and that publiquely when it is required but that which satisfieth for sin Besides their opinion is grounded on a false supposition that the punishment is reserved after the fault is remitted Of this we will speak in the Doctrine of Justâ—fication hereafter VII The end of this power is the preservation of the Churches honour and that wicked men might be brought to repentance VIII The power of the Church and of the Magistrate differ in these 1 The object of this is any man but of that the members of the Church onely without exception of the greatest personages 2. The object of this are the body and outward goods but of that the soul. 3 This punisheth even penitents that receiveth penitents into favour IX Ministers and Presbyters should not divulge any secret offence revealed to them by him whose conscience is oppressed except the safety and peace of the Publique require it least others be debarred of the Churches comfort Thus of the Church-government the Political followes and is that whereby the Church also is governed by the Magistrate The RULES I. Magistrates are the Churches nursing fathers as they are keepers of the two Tables of the Law as they preserve Churchese and Schooles and defend the Truth II. The Clergy is not exempted from the Magistrates subjection Rom. 13.1 Let every soul be subject to the higher powers The examples of Christ paying toll-money Mat. 17.27 of Paul appealing to Cesar Acts 25 11. witness this III The Infidel-Magistrate must be obeyed in things that may be done with a saf-conscience IV. We must pray for Magistrates that be Infidels 1 Tim. 2.1 c. So much of the Publique Admininistration The Private is whereby each member of the Church is coupled with one another in the bond of love to the edifying of the whole mystical body See Rom. 12.6 c. 1 Cor. 12 12 c. Ephes. 2.20 c. and 4.1 c. Hitherto of the Ordinary Church-Government The Extraordinary is when necessity requiring a Councel is gathered A Councel is a Meeting enjoyned by the Civil Magistrate or the common consent of the Church in which men endowed with the gifts of the Spirit and lâ—wfully chosen for this purpose undertake the Churches cause and out of Gods word define it And this is either Oecumenical and universal or else particular Particular is National or Provincial The RULES I. A Councel must be called by the Magistrate if he be Faithfull If he be an Infidel either it is to be procured by Petition or if he be an open Enemy to the Councel it must be held by the Churches common consent necessity so requiring it II. The Persons which should be present at the Councel are the Civil and Ecclesiastical Presidents so many Scribes and fit men chosen for this purpose Neither are private men to be altogether excluded who may be present at the handling of Doctrinal points but not in matters of Scandal which charity ought to cover III. The matter which is to be handled in the Councel or Synod is Church businesse which is of weight and worthy of serious consideration IV. The forme of the Councel consisteth in a religious and orderly disquisition of the truth V. It will be religious if after fervent prayers to God all things be tried by Scripture as by an infallible Line and Rule VI. It will be orderly if every man be mindful of his duty VII It is the part of the civil President to gather the Councel to protect it being gathered to prohibit all violence and disorder by his authority to publish the decrees lawfully made and to curb the refractory VI. The ecclesiastike President is to propose the Question to moderate the Disputation by the advise of his Assistance to ask their opinion and by Notaries to record the Decrees IX The rest of the Delegates are to propose their Opinion calmly and roundly or to assent to him that spake before if his opinion was right X The presidencie that the Pope claims over councels is far from this form who neither consulteth with Scripture noâ— asketh the opinion of his Assistants but obtrudes his Dictates to be confirmed by the Councel XI The forme of the Councel of Jerusalem was far otherwise in which every man might lawfully utter his opinion Paul and Barnabas had as much freedome to speak as Peter and after their opinions had been canvassed too and fro James at length concludes Acts 15. v. 6.19 XII The end of Councels is peace and truth in the Church XIII As far as Councels agree with Scripture so great is their authority neither are they more exempted from erring than the Church her self What credit we are to give to Popish Councels may be seen both by the opposition of Councels to one another as likewise by their impious Decrees The Councels of Constance and â—asil subjected the Pope to the Synod but that of Trent on the contrary extols the Pope above all Councels The second Councel of Nice impâ—ously thrusts out the second
Bible to the Originals his Ministers perform their Divâ—ne Service in Latin and in Latine they write all their Bulls c. He sets a mark generally on their foreheads right hands in that they are forced by open profession the symbol whereof is the fore-head and by their actions which are figured out by the righâ— hand to witnesse that they belong to the Râ—man Latine Church But particularly he sets a mark upon his followers when in Baptisme he signes them with the Cross and in Confirmation when he puts Chrisme on their foreheads and when in Ordination of Ministers he anoints their head and fingers 9. Concerning their idolatry and wickedness read the History of the Popes for to rehearse more is not now our purpose 10. He was revealed about the year 600. For after that Constantine the Emperour translated his seat to Byzantium Sylvester took possession of the Palace since which time the insolency of the Popes did so increase that aboâ—t the year 595. a most bitter contention arose between Gregory the Great and Iohn of Constantinople concerning the Supremacie At length Boniface the 3 obtained of the Emperour Phocas a Parricide and Tyrant that the Romish Church might be the head of all the rest and that he should be stiled Universal Bishop 11. As for his destruction the event now shews how much his power is impaired by the preaching of the Word and how many Kings have fall'n off from him Other passages we must expect with patience V. The King of the Locusts the swarmes of which were raised out of the bottomless pit is a figure of Antichrist and of his Clergy Monks c Rev. 9. v. â— 3 11. VI. The two Beasts Rev. 13 are figures â—f one and the same Antichrist The first with seven heads ascending out of the Sea c. very fierce paints him out as he is in very truth The latter like a Lamb doth shadow him as he seems to be by his impostures VII The Dragon Beast and False Prophet for the same is signified by these names sending out three impure Spirits like Frogs called the Spirits of Devils shewing signes and stirring up the whole world to battel Rev. 16.13 14. The event doth so clearly shew us of what this was the figure that he who sees it not is blinde VIII The Beast c. 17 v. â— c. notes out the Seat of Antichrist but the Whore that sits on the Beast the Church of Antichrist I have somewhat largely handled these things because its needfull not onely to know Christ but Antichrist also and these passages conduce not a little for the understanding of the Apocalypse CHAP. XXVIII Of Vocation in special SO much of Vocation as it is common to Elect and Reprobates now the Special follows which belongs onely to the elect And it is that vocation whereby God calls the Elect as yet in themselves miserable and corrupted outwardly by the Word of the Gospel but inwardly by illuminating the minde and changing the heart to be partakers of the grace of Salvation The RULES I. In Scripture this is called A new Creation Regeneration a Drawing Divine Teaching and Resurrection 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 only by the word or if they be any way inwardly illuminated or moved it 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 2 Tim. 1.9 Wâ—o 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 Iesus bâ—fore the world began 2 Thes. 2.14 who hath called you by our Gospel c. 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 quickned when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickned Tit. 3.3 For we our selves also were somtimes foolish disobedient deceived serving diverse lusts and pleasures living in malice and envy hatefull 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 nor a 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 whereas 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 forme consisteth in the gracious change of mans mind and heart whereby not onely is the mind illuminated but our stony hearts also are made fleshy 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 that the affections are irresistibly excited but that its left in the freedome 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 pronounces concerning the change of the heart Ezech. 36.26 So Christ witnesseth that not onely the Elect do hear and learn of God but all that have been taught come to him Ioh. 6.45 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder than 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 only 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 calls
outwardly but withall 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 confess indeed that common vocation is sufficient to make the reprobates excuseless but not to save them hence God speaketh Isa 5.4 What can I do more to my Vineyard c. XIII 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. 1.6 To the praise rf the glory of his grace wherein he hath made us accepted in the beloved Rom. 12.6 Having divers gifts according to the grace which is given to us XIV The end of Vocation is Gods glory and the salvation of the Elect. XV. The time of calling is not tied to Baptisme for God cal's some before some in and some after Baptisme So Abraham before Circumcision was called and justified Rom. 4. XVI Out of these we may see what is the difference between general and special Vocations That is oftentimes outward onely this is inward That worketh sometimes internally in Reprobates also yet the light of salvation which it affords in the mind is but weak and the joy with which it affects the heart is but momentary but this irradiats the mind with a full light and seasoneth the heart not with a bare rellish but with a true sense of spiritual gifts and fill sit with true constant joy That may be lost but the gifts and graces of this can never be lost Of general Vocation see Matth. 13 20. But he that receives the seed into stony places the same is he that heareth the word and anon with joy receiveth it yet hath he no root in himself but dureth for a while Heb. 6. v. 4 5. c. It is impossible for these who were once inlightned and have tasted of the Heavenly gifts and were made partakers of the Holy Ghost and have tast-the good word of God and the powers of the world to come if they shall fall away to renew them again to repentance But of special Vocation Paul Rom 11.29 For the gifts and calling of God are without repentance CHAP. XXIX Of Saving Faith THe effects of special vocation are immediate or mediate The immediate effect is saving Faith which is the gift of Vocation whereby he that is elected applieth to himself the free Promises of Christ in the Gospel and resteth in them The RULES I. This word Faith in Scripture hath five significations For either it is taken metonymicalâ—y for wholesome Doctrine and this is the Faith which not by which we believe or for historical Faith or temporary or for the Faith of miracles or for saving faith II. The principal efficient cause of this is God the impulsive is the same grace by which we are elected and called Act. 13.48 And they believed so many as were ordained to life eternal Rom. 11 7. The Election hath obtained but the rest are blinded III. Faith then is a free gift both in that we have not deserved it and because it is infused into us by the Holy Ghost This is against Sâ—cinus who calls faith a free gift not because the Holy Ghost hath infused it but because no man hath deserved it but that faith is the gift of God is plain Phil. 1.29 For to you it is given in the behalfe of Christ not onely to believe on him but also to suffer for him IV. The instrumental cause by which Faith is given to us is ordinarily the word of God in those that are of yeares Rom. 10.17 Faith commeth by hearing and hearing by the word of God V. Therefore the bare preaching of the Gospel is not the cause of Faith but as it is joyned with the power of Gods Spirit Act. 16.14 The Lord opened the heart of Lydia that she attended to the things that were spoken of Paul VI. The matter or object is commonly Gods Word but properly the free Promises grounded on Christ. The Pontificians deny this latter part against plain Scripture Rom 3.22 The righteousnesse of God by the faith of Iesus Christ unto all and upon all that believe and v. 25. whom God hath set forth to be a Propitiation through faith in his blood and c. 10 9. if thou doest confesse with thy mouth the Lord Iesus and believest in thy heâ—rt that God raised him from the dead thou shalt be saved VII The from of Faith for our better understanding is divided into three parts Knowledge Assent and Confidence Knowledge is the understanding of things necessary to salvation Assent is by which we firmly believe those things to be true which are delivered in Gods Word Confideâ—â—e is that whereby every faithful man applies the promises of the Word to himself VIII There is knowledge and assent both in saving and in historical faith but confidence is onely in saving faith Confidence is called by the Apostle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perswasion and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much assurance 〈◊〉 3.12 1 Thess. 1 5. By the name then of Confidence is understood either the apprehension application of Christ with his benefits or the quietnesse of conscience In the former sense it is the form of faith in the latter the effect IX Implicite faith then which is the belief of the Church of Rome with a blind assent is no faith Faith cannot be without knowledge 1. Because it cometh by hearing and hearing by the word of God Rom. 10.7.2 Because that is wisdome by which God is known Isa. 53 11. Jer. 31.34 Joh 6.69 17 3. 1 Cor. 1.21 X. Nor is that better than a meer historical faith which is not joyned with firm confidence The Papists teaâ—hâ—â— that faith is onâ—y in the understanding but not in the will and heart but the Scripture plainly teacheth the contraâ—y Rom. 10.10 with the heart we believe unto righâ—eousnesse XI Yet we teach not such a firm confidence as if no wayes tossed with doubtings but such a one as doth not finally yield to doubtings XII As for the effects or most proper acts of faith S Paul rightly tells us that faith is the substance of things hoped for and the evidence or demonstration of things not seen Heb. 11.1 It is indeed the property of faith to make future and not exâ—stent things present So Abraham is said to see Christs day Joh. 8.56 XIII The subject of faith are the elect called Of Infants faith we spake in the doctrine of Baptisme XIV There are degrees of Faith not only in
different men but also in one and the same man so that sometimes it is weaker sometimes stronger but so that it can never be utterly lost Isa. 42.3 He shall not break the bâ—used 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 until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ the Author and finisher of our Faith CHAP. XXX of Iustification 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 rightous and inheritors of life eternal The RULES I. Iustice in Scripture is either of the Cause or of the person Iustice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Iustice 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 Iustification 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 Pontificians 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 Matth. 11.19 wisdome is justified by her children Lu. 7.29 when these things were heard all the people and the Publicans justified God Luk. 10.29 He willing to justifie himself III. The efficient cause of Iustification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 1. Cor. 6.11 But you are washed but you are sanctified but you are justified in name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause â—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 Iustification 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 upon faith but not the causes of Iustification for they do not precede him that is to be justified but follow him that is justified Although this particle alone in so many letters and syllables is not found in Scripture yet it is expressâ—d 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 joyn'd 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 that we are justified by faith but then they take faith here as a work Now faith in Scripture hath nothing ascribed to it but as it aprehends 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 Christs merits then by faith 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 sins 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 by God called and indowed 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 in 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 than these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeh 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 righteousnes which is of God by faith This is chiefly seen in that antithesis whereby our sins are imputed to Christ and his justice imputed to us 2 Cor. 5 21. He made that he should be sinne for us who knew no sin that we might be made the righteousness of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one would 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 faithfull are to Christ their head Againe 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 sinns and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV.
Reas. I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace and v. 28. Therefore we conclude that a man is justified by faith without the works of the Law chap. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merits and by works Gal. 2.21 If righteouâ—ness 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 couÌ„ted 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 ver 23. They have all sinned and come short of the glory of God and 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 Catologue of works rehearsed cap. 1 2.3 to the Romans shall finde 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 Buâ— with neither of these arâ— we justified For beâ—fore regeneration 〈◊〉 works are meerly eviâ— and after imperfectâ— good XIX The effects of justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedom from sin not onely in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa. 53.4 c. Neither do divine chastisements come upon the Elect that they might by them satisfie God 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 Voâ—ation are without repenâ—aâ—â—â— Rom. 11. â—9 XXII It is also one Therefore when the Saints who are justified pray for forgiveness of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Iustification before God is by faith Iustification before men is by works Of this see Iam 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 faâ—th which worketh not by charity but here that faith which is true and lively Others say that man is justified by workâ— not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification followes Justification as the light followes the sun This is that free action of God which sets at liberty the faithful ingrafted 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 renovatino and conversion is either equivalent to vocation and the gift of faith or it signifieth newnesse of life when in the very act man dieth to sin and liveth to righteousness in the first sens it goeth before justification and is the cause thereof in the latter follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much dâ—ffer as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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. 1.4 IV. The internal impulsive cause is Gods free bounty Tit. 3.4.5 But after the kindnesse 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 mâ—n 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 until the comming of our Lord Iesus Christ. X. The form is expressed in two acts in the aversion from evil and conversion to good that is called the mortification of the old man this the vivification of the new man that a crucifying and burying this a resurrection 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 vessel 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 betweene the flesh and spirit so long as they live Rom. 7.19 23 24 Gal. 5.17 XIII Sanctification differs from justification I. In their genus for the justice of that is in the predicament of Quality but the justice of this in the categroy of Relation II In their form For 1. In Iustification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Iustification sin is taken a way onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Iustification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Iustification is one individual perfect act equally contingent to all but Sanctification is a successive act by degrees tending to perfection and according to the variety of the gifts of the Spirit shining in some more in some less CHAP. XXXII Of the perseverance of the Saints SO much of Justification and Sanctification Now follows the perseverance of the Saints and Christian Liberty The perseverance of the Saints is the gift of God whereby the Elect being justified and sanctified are so confirmed by the grace of Christ through the Holy Ghost that they can never utterly fall from it The RULES I. By the word of perseverance we do not here understand that whereby the Elect cannot fall into most grievous sins whereby their Faith cannot be weakned whereby they cannot for a time lose the effectual presence of Gods Spirit but that whereby they cannot totally and finalâ—y fall off from Faith and the grace of God II. The efficient cause of this is God the Father Son and Holy Ghost Joh. 10.27 28 29. My sheep hear my voice and I know them and they follow me and I give to them life eternal neither shall they perish for ever nor shall any man take them out of my hand my Faâ—her who hath given them to me is greater than all nor can any man take them out of my Fathers hand I and my Father aâ—e one Eph. 1.13 14 In whom also after that you believed you were sealed with that Holy Spirit of promise which is the earnest of our inheritance untill the redemption of the puâ—chased possâ—ssion unto the praise of his glory III. The mattâ—r which hath the nature of the subject is man truly elected calâ—ed justified and sanctified IV. The forme consisteth partly in the will to persâ—vere partly in the act it self the wiâ—â— is never defecâ—ive in the godly but the act is sometime neâ—re intense sometime more remise V. Though then Faith may be lost in respect of the second act yet in respect of the habit or first act by which it apprehends Christ it is never lost VI. The end of this gift is the assurance of our salvation and a true and firm comfort VII Out of all this we conclude that the Elect who are called justified and sanctified are assured of their salvation Besides the Scripture-testimonies cited above 1. The certainty of our Election confirms this for the elect cannot perish or become reprobate Mat. 24.24 There will arise false Prophets and faâ—se Christs and will shew great signs and wonders so that they shall seduce if it be possible the very elect 2. Tim. 2.19 Yet the foundation of God standeth fiâ—m having this seal the Lord knoweth who are his 2 The certainty of Vocation Rom. 11.29 For the gifts and calling of God are without repentance 3 The certainty of Faith Isa. 42.3 he will not break the bruised reed nor quench the smoaking flax 4. The certainty of Justification by which there is no condemnation to those who are in Christ Iesus Rom. 8.1.5 The certainty of Sanctification Phil. 1.6 Being perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mat. 24.12 13. Mark 4.15 Luke 8.13 Iohn 15.2 Heb 6. v 4 5 6. and 10.26 2 Pet. 2.21 22. Or else of a falling off not from the Faith by which we believe but which be believe that is from wholesome doctrine which hypocrites also embrace for a time as 1 Tim. 1.19 and 4.1 and 1 Tim. 6.19 Or they are to be understood of those that are truly faithful but conditionally as Ezek. 18.26 When a righteous man turneth away c. and 1 Cor. 9.27 Gal. 5.4 The examples of evill Angels and of our first Parents are nothing to this purpose for they received onely possibility if they would be willing but not will and possibility too but there is another reason of the regenerate who by the grace of the Spirit both will and can persevere Likewise the exmples of Saul Simon Magus and Iudas are impertinent for they were Reprobates David and Solomon fell indeed grievously but they lost not totally their Faith as the repentance of both witness Psal. 51. and the Books of Ecclesiastes As for Peter's fall we will say with Austine Profession failed in his mouth but not faith in his heart There be two Arguments of our Adversaries chiefly to be considered 1. It is temerity say they to boast of the certainty of Faith whereas our salvation should be wrought out with fear and trembling Phil. 2.12 Answ. The Elect are no wayes to be accused of temerity because they ascribe not to their own strenth the certainty of salvation by which they may a thousand times fall off without Gods grace but they are kept by the power of God 1 Pet. 1.5 Therefore fear and trembling are not opposed to firm confidence in God but to carnal presumption 2. They say that all admonitions will be in vain and so a way wâ—ll be made â—o carnal security Ans. This will not follow For thâ—s Doctrine is so farre from occasioning security that it rather drawes us from it 1. Because it is one thing 〈◊〉 stand and another thing to seem to stand 1 Cor. 10.12 2. Because no man can promise to himself the certainty of salvation except he try his Faith by his Sanctification 3. Because although the Saints do not utterly fal off from grace yet they may fall into most gâ—ievous sins in offending God and their neighbour and may bring upon themselves divers calamities CHAP. XXXIII Of Christian Liberty CHristian Liberty is a spiritual manumission or freedome whereby the faithfull are delivered from that slavery to which they were bound before their conversion that they may freely and cheerfully obey God The RULES I. The efficient cause of this liberty in general is the whole Trinity but in particular Christ our Lord. Joh. 8.31 32. If you abide in my word you shall be my Dâ—sciples and ye shâ—ll know the truth and the truth shall make you free v. 36. Therefore if the Sonne make you fâ—ee ye shall be free indeed II.
his adoration 123 126. his knowledg how manifold 123 c his perfections what 126 his generation twofold 128. his nativity 127 c. fruit thereof 130 his exinanition 135 c Christs office in his humiliation ib. 156 and in his exaltation 163. his office of mediatorship 130 c in what nature he was mediator 131 c. how manifold 133 c. our mediator ib. his works of MediatioÌ„ 117. his active and passive obedience 136 c. the necessity of both ib and 151 c his active how shadowed 154. his passive how the cause of life eternal 153 his passion 138 c. each part thereof satisfactory ib. how atributed to Christ and how manifold 145 if he despaired on the cross 140 his death what ib. c. if he died for all 149 his sepulture or burial 142. his 3. days detention in the grave ib. his descent to hell ib. c. his intercession 155. his exaltation 157 his resurrection 159 c. what body he had after his resurection 157 c. his ascension with its fruits 160 c. whether yet on earth 161 how present in the Supper 178 c 200 his return or 2d coming its signs 282. Christs kingdom how to be delivered up to the Father 164 c. Christs justice vide J. Works vide W. Church what 203 c. her form and head 205 how one catholique holy 207 c. her marks or notes 209. if she can erre ibid. her administration 197 c and 214. c her offiâ—â— concerning controveâ—sies of Religion 221. c. false Church what and what sorts 231 c. Church goods 217 c Clemencie 391 Complaints in afflâ—ctions 329 Concupiscence originaâ— 77 425. actual ib. to be resisted ibid c. Confession of the truth 357 364 c. Confidenâ—e for the foâ—m of faith 253 c. for the effâ—ct of faith and good works 32â— idolatrous confidence ib. Conscience 320 Consecration true and superstitiouâ— 357 c. Constancie 321 Contempt of superiors 383 Contentation vide self-sufficiency Covenants of works and the seals thereof 67 c. Covenant of grace 169 c how the new and old dâ—ffer 172. the seals of both 18â— c Covetousnâ—sse 414 Councels â—ow to be convened 228. c. councels Papistical 313 c. Courtesie 421 Craft 320 Creationâ— 46. c. Cruelty 375 and 391 Curiosity 418 DAmnation if the end of repâ—obation 45 the pains and state of the damned 87â— c. Death of man fourfold 86 c. Decalogue its parts rules of interpreting it 92 c. Deceit when lawful 393 Gods decree what 33. its causes objects if one or many 37 Denial of the truth 365 Desperation 325 Destâ—uction of the world 301 Diffidence or distrust in God 324 c. Diligence 387 Disobedience to superiors 384 Dissembling when lawful 319. when unlawful 365 The Praecognita of Divinity 1 If malicious desertâ—on may cause divorce 405 Doubleâ— mindednesse 489 Doubting of Gods goodness and power 324 c. Drunkennesse 395 ELection for calling to an office 166. for spiritual calling 243 c. for Gods decree what it is 38. its causes and marks ib. the Elect if they may become reprobate 2â—â— Envy 376 c Of two Evils what is to be chosen 319. FAith for a part of Gods worship 32â— for constancy in words and deeds 419. of miracles historicall temporary 251. c. Saving faith what ibid and whence 252 c its quality and degrees 253 c. how it justifieth 259 implicite faith what 254 presumption of faith 324 Fall of Adam 73 Fasting what 339 c. and how to be kept 340 c. Fear of God 326. servile and filial fear ibid. Feasts 106 c. Flattery 418 c. Folly 318 Fortitude 491 c. Freewill 69 c. 77 82 Friendship true and counteâ—feit 378. c. Frugality v. Parsimony GEntlenesse 420 our Glorification 307 God his names essence and properties 14 15 16 c. Gospel what and how it differs from the Law 108. c. Gratitude towards God 327 c. towards our superiors 384 c. Gravity 419 c. HAppinesse vide Beatitude Hardning vide Induration Hatred of God 326 Hatred of our neighbour 374 Hell where 88 an Heretick who 233. Honesty 397 Hope 325 Humanity 375 Hypocrisie 320 422 IDlenesse 415 Idolatry what how manifod 344 and 346 An Idol what how it differs from an image or picture 344 c. Images of Christ and of the Saints idols 347 also the painting of the Trinity 348 vid. Worship Image of God what 50 c of what gifts it consisteth 69 c. what of it remains since the fall 79. c. Impatience 329 Impatience of correction 384 Imprecations 363 c Imprudence 320 Inconstancy 321 Indulgence too much 391 Induration how ascribâ—d to God 59 c. 327 Industry 414 c. Infants baptisme and faith 194 c. Infidelity 324 Ingratitude towards God 3â—8 toward our superiors 385 Inhumanity 375 Injurâ—es how lawfully repelled 388 c. Insensibility 394 Integrity 320 Intemperance 394 Intercessors of the Papists 155 Christs intercessioÌ„ v. C. Irreverence to Superiors 383 Last judgment with its circumstances and signes 295 Justice how used in Scripture 267 Christs Justice 150. who manifod ib. c. Justice towards our neighbour what and how manifold 380 409 Justice coÌ„mutative how to be exercised 330 386 409 of Superiours to Inferiours 386. Vindicative Justice 39â— To justifie in Script what 256. The causes-and parts of Justification 257 c. The Keyes and power thereof what 223 c. how it differs from the power of the Magistrate 226. Knowledg of God 323 LAbour before the fall 71 Law what 90. why renewed since the fall 91 c. if it be Corrected by Christ 92 how it differs from the Gospel 109 c. ceremonial 97. political 107 c. Levites office 100 Liberality 413 Liberty essential to the will 55 Christian Liberty 279 Liberty of speech 421 Life eternal 305 c. First light 49 Limbus Patrum and of infants 89 Lots 364 Love ordered and disordered 426 c. Evil lusts 425 c. Luxury in food 395 Lying if any be lawful 416 c. MAgistrate how to be obeyed 22â— Magistrates nursing fathers to the Church ibid Magnificence 413 Malevolence 376 c. Mans creation 50. his fourfold estate 67. Man what 52 how immortal before his fal 71. what he is before his calling 245 Mary Mother of God remained a Virgin 129 Marriage what 397 c. how and between whom it is to be contracted 398 399 c how to be dissolved 405. Masse vid. Sacrifice Mercy 377 The conditions of Merit 317 Merit of congruity and conâ—ignity 315. Mildnesse 390. Ministers of the Church 214 and their calling 218 c. their duty to conceal secrets 226. Our Misery how manifold 71 c Moderation 39â— Modesty 397. Multiplicity of Gods vide P. Murther 326 c. Self-Murther ib. Nazarites 100.
OAths what 358 how manifold ib c. of whom and how to be performed why to be kept 359 c. being offered their refusal 391. Obstinacie in evil 321. Opinion of wisdome 318. PArsimony 414. Patience 328. Pawns vide Pledges Peâ—fidiousnesse 420. Perjury 361 c. Perseverance of the Saints 274 Perseverance in sin 327 Persons of the Deity what 21 their trinity and unity 28 29 c. how Person and Subsistence differ 21 c. person of Christ how considered 1â—3 Pledges to be taken or restored 412 c. Polytheisme or multiplicity of gods 3â—3 Pratling 420. Self-praise 422. Prayer what 336. its parts ib. its impulsive causes ib the Lords prayer a perfect form ib c. for whom against whom we must pray 338. c. Externall gesture in prayer 339. Predestination what 38 39 c. whether absolute ib. the means of its execution 41. Priest of the old Law 99. The High-Priests ornaments ib c. Popish Priests 148. Presciâ—nce and Predetermination how different 43. Profusenesse 414. Promptitude in Gods service 321. Propitiatory 103 Providence of God eternal 33. actual 56 c. How it differs from Fate 57. How it useth sin 58 Prudence 318 c. REdemptions necessiâ—y by the Law Verity by the Gospel 90 Redeemer who 1â—9 Why God and Man 115 116 c. Regeneration diversly taken 270 Rejoycing in evill 377 True Religion what 329. c. Its Antiquity 331. If to be defended by Armes 333. The word Religion diversly taken 330. Reformation of Religion 333. If the Reformers were lawfully called 219 c Reliques vide Idols Worship Repentance 327 Good Report 423 Reprobation and its causes 43 c. Resurrection of the dead 291. c. Desire of Revenge 391 Reverence to Superiours 382 Rusticity 421 SAbbath its Sanctification 367. It s Profanation 371. Sacraments before the fall 68 Sacraments of the New Testament clerer than of the Old 185. c. Fâ—ve Popish Sacraments 187. Sacramental phrases 180 c. Sacraments how differing from the word 183 c. Sacraments of the Old and New Testament their difference 185 c. Union of the sign and thing in Sacraments 178. Signes in the Sacraments of four sorts 179 c. Sacrifices of the old Testament what and how many 103 c. The Masse contrary to Christs Sacrifice 148 231 c. Assurance of Salvation 274 276 c. Sanctification what 269 The causes of Sanctification 270. Sanctification of Gods name 355 Scripture or Word of God unwritten and written 3 c. Scriptures Divinity 5. It 's Authority ib. It 's Perfection 10. Translation 11. Meaning and sence 12 Scurrility 421 Carnal Security 326 Sedulity vide Diligence Self-sufficiency 413 Silence 420 Simplicity fained 419 Sinne what whence how manifold 72 c First Sin 74. Sin origâ—nal 77 〈◊〉 actual 23 Sâ—n against the Holy Ghost 84 Sincerity 417 Sloth 387 Sobriety 395 Soul of man its original 52. its immortality and faculties 55 Stars their creation and use 49 c. Spiritual Stupidity 356 Superstition 354 The Lords Supper 197 its difference from Baptism 201. The Cup to be given to the people 198. Tropes in the words of the holy Supper 182 200. THe Tabernacle Its parts 101 c. Temperance 394 Testament old and new vide Covenant Theft what and how manâ—fold 407 c Holy Times 105. c. Tree of Knowledge what 68 Truth 416 Tyranny 386 c. VIgilancie 396 c VVatchings superstitious ib. Unmercifulness 377 Voracity 395 A Vow what and how manifold 341 c. Usury lawful unlawful 411 c. WAr how lawful 392. c. VVatching vid. Vigilancie Wisdome 317 c False witnesse 416 c Word of God vide Scripture VVorks of God how manifold 3â— Good works what 312 if they justifie 265 c if performed by the irregenerate 79 and 315 how necessary to salvation 316. Christs works of mediation 117 126 130 c. works of supererogation 313 c. The World its end 301 The true worship of God 334 Ready Worship 321 Worship of â—dols 349 c. Adoration of the Host 351 Worshiping of Reliques 352. vide Idolatry VVill-worship 343 ZEal for the glory of God 256. The Anatomy of the Body of Divinity Divided into XIV TABLES TAB I. DIVINITY speaks of God as he is to be 1. Known Book I. 1. In himself in regard of 1. His Essence Chap. 1. p. 14. by his 1 Names p. 15. 2. Properties p. 16. 1. Incommunicable p. 17. Such are his 1. Simplicity 2. Infinity 2. Communicable in analogicall effects p. 18. As his 1. Life 2 Will. 3 Power 2. The Persons Chap. 2 p. 21. their 1. Number 1. Father 2. Son 3. Holy Ghost p. 22 23 proved 1. In General p. 23. 24. 2. Particularly proving the deity of the 1. Son p. 25 26. 2. Holy Ghost p. 26 27. 2. Difference p. 28. in respect of their 1. order 2. properties 3. manner of operation 3. Agreement p. 29. in the same 1 Essence 2. Equality Vnion or Cohabitation 2. In his works cap. 3. p. 30. which are 1. Essentiall Both referred to objects 2. Personall Both referred to objects 1. Inward 2. Outward p. 32. which are 1. Immanent Whereto belongs Gods Decrees p. 32 considered 1. Absolutely p. 33. 2. In reference to the Creatures 2. Transient of boâ—h See Tab II. 2. Worshipped Book 2. See the IX and following Table TAB II. The outward works of God are 1. Immanent his decree cap. 4. p. 38. 1. Of all things called his eternal providence 2 Of reasonable creatures 1 Angels 2 Men called Predestination p. 38. consisting of 1. Election p 39. 2. Râ—probation ibid. 2. Transient 1 The Creation in six dayes c. 5. p. 46. Chiefâ— 1. Angels p. 51. 2. Men. p. 52. 2. Actual Providence c. 6. p. 56. 1. General by which all things are preserved and governed 1. Good by effecting them p. 57. 2. Evil p. 58. by 1. Permitting 2. Directing 3. Determining them 2. Special which doth chiefly appear in The government of 1. Angels c. 7. p. 61 1. Good p. 62. 2. Evil. p. 63. 2. Men. See Tab. III. TAB III. Gods special Providence in governing man is considerable in respect of a fourfold estate of 1. Innocencie c. 8. p. 67. where 1. The Covenant of Works p. 68. confirmed by a double Sacrament the tree of 1. Life 2. Knowledge of good and evil 2. Mans happie condition in respect of his 1. Soul p. 69. 2. Bodie p. 71 3. Dominion over the inferior Creatures ibid. 2. Miserie which is in respect of 1. Offence or sin c. 9.10.11 Either 1. The disobedience of our fiâ—st Parents c 9. p 73 2. Derived from the fiâ—st which is 1. Original c. 10. p. 77. Whereof Free-will p. 82. 2. Actual c. 11. p 83. Where of the dâ—verse kinds of Actual Sin ibid. 2. Punâ—shment or those other miseries which follow sin c 12. p. 86. which is either 1. Temporal 2. Eternal And both either 1. Corporal 2. Spiritual