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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	body_n	nature_n	soul_n	2,893	5	5.2542	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96805	The abridgment of Christian divinitie so exactly and methodically compiled, that it leads us, as it were, by the hand to the reading of the Holy Scriptures. Ordering of common-places. Vnderstanding of controversies. Cleering of some cases of conscience. By John Wollebius. Doctor of Divinity, and ordinary professor in the University of Basil. Now at last faithfully translated into English, and in some obscure places cleared and enlarged, by Alexander Ross. To which is adjoined, after the alphabetical table, the anatomy of the whole body of divinity, delineated in IX. short tables, for the help of weak memories.; Christianae theologiae compendium. English.	Wolleb, Johannes, 1586-1629.; Vaughan, Robert, engraver.; Ross, Alexander, 1591-1654.	1650 (1650)	Wing W3254; Thomason E1264_1; ESTC R204089	204,921	375

consisting of a reasonable soul infused into him by God immediately Here we disallow not the Philosophers definition by which they call man a reasonable creature but we describe man in the Divinity-School more fitly for our purpose as we have now described him The RULES I. There is a threefold miraculous production of mans body mentioned in Scripture the first was of the dust of the earth without father and mother the second production was out of Adams rib without a mother the third was of the blood of the Virgin without a Father II. The soul of man is not propagated of seed by traduction but is immediately created by God and infused into the body Of mans Creation Moses writes thus Gen. 2. ver 5. 7. The Lord breathed into his nostrils the breath of life and man became a living soul In this place three things are mentioned 1. The immediate Creation of the soul for it is called the breath of God 2. His breathing for he saith He breathed into his nostrils 3. The personal union of body and soul in these words And he was made a living soul metonymically that is a living sensitive creature But that the souls now are immediately created by God and infused into the body is proved by these subsequent Reasons 1. Because otherways our souls should have another original then Adams had for ours must proceed of some pre-existent matter whereas Adams proceeded of none Neither will that objection hold concerning the different way or reason of generation and creation for nothing is generated of matter but what in the beginning was created of matter 2. Because the soul of Christ was not formed of seed by traduction for he was conceived not by the help of man but by the operation of the holy Ghost of the blessed Virgins blood 3. Because the Scripture when it speaks of the original of our souls it speaks as of a work of Creation not of nature Job 33.4 The Spirit of God hath made me and the breath of the Almighty hath given me life Zach. 12.1 The Lord stretcheth out the heavens and layeth the foundation of the earth and formeth the spirit of man within him where it is plain that this is reckoned among the works of Creation 4. Such is mans generation as his dissolution is but mans dissolution is that his body returns to dust and his Spirit to God that gave it Eccl. 12.9 Whereas then in mans dissolution the Spirit returns immediatly to God doubtless it was immediatly formed by him 5. Because the Scripture doth plainly distinguish between the parts of bodies and Spirits Heb. 12.2 6. Because the soul is indivisible into parts therefore cannot be produced but of nothing 7. Because if it were generated by traduction either it must be generated of a soul or of a body or of a soul and body together but it is not generated of a soul * A. R. The soul could not be produced out of any pre-existent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation because of that which is incorruptible nothing can be generated not of a body because it is not corporeal not of a body soul together because so it should be partly corporeal partly incorporeal seeing then it is produced of nothing it must be produced by God alone whose alone property it is to make things of nothing III. These Physical Axiomes Like begets like and Man begets man remain true also in this case both because man begets man a person begets a person as also because by the work of the Parents the body is begot as it were the subject of the soul and so is united to the soul which is infused by God and so thus the whole man is brought into this world by generation 'T is true that man is the efficient cause of man but not according to all his parts for as he is said to kill a man that kills only his body so man is said to beget man though he begets not the soul Neither again is man in this respect ignobler then other living creatures whereas rather for this very cause mans generation is more excellent in that Gods immediate operation concurs with natures work IV. Mans soul is immortal not simply as though God could not annihilate it but by Gods ordination and that it cannot be destroyed by second causes V. The faculties of the soul are really different from the soul as qualities or proper accidents from their subject The reason of this is taken from the event because the essence of the soul remains entire when the faculties are shaken and weakned VI. The souls faculties are either meerly organicall as the vegitive and sensitive facultie or are such onely in part and for a time as the understanding and will the former operate not when the body is corrupted but these without the help of the body can exercise themselves and operate when the body is destroyed VII Libertie from coaction is an essential property of the will Otherways the will were no will CHAP. VI. Of Gods actual Providence GOds actual Providence is that by which not only he preserveth his creatures but also according to his great wisdom goodness power justice and mercy he governs all things The RULES I. To deny * A. R. For he could not bo God if he did not order things to their end but this is providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the World 3. He were not God if he were not prudent but providence is the chief part of prudence this Providence is to deny God himself II. Actual Providence differs from eternal as Execution from the Decree III. As in Gods eternal Providence the will of his good pleasure so in this his revealed will is chiefly seen IV. Providence doth not only consist in knowledge but also in the Government of all things both great and small V. Gods Providence takes not away but establisheth the second causes VI. What * A. R. The world were not perfect if all things were necessary nothing contingent therefore God would have contingencies to depend from contingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it things are contingent in respect of the second causes are necessary in respect of Gods providence but this necessity is of immutability not of coaction VII Gods Providence is far different from the Stoicks fatall necessity For the Stoical fate ties God to the connexion of secondary causes but the Christian fate makes a subordination of the second causes to Gods most free will of which he makes use voluntarily not of necessity out of indulgence rather then indigence VIII By Gods Providence both good and evil are governed IX Good things are ruled by an efficacious action or effectual working to which

Isa 6.2 How much lesse then could any man intercede whereas there is not one just Person Rom. 3.10 The evill that was to be taken away was sin and the consequents of sin the wrath of God the power of Satan both temporal and eternal death Now I pray by whose suffering could that infinite Majesty be satisfied which was offended unlesse by his suffering who was also Infinite By whose Intercession could the wrath of God be appeased but by his onely who is that best beloved Sonne of God By whose strength could Satan with the whole power of darknesse be overcome except by his who in power exceeds all the Devils who finally could overcome death except he who had the power over death Heb. 2.15 But the good things that were to be restored were perfect righteousness adoption into sons the Image of God the gifts of the Holy Ghost life eternal and such like but now who could bestow that righteousness on us except he who is justice it self Who is so fit to make us the sons of God as he who is by nature the Son of God Who was so fit to restore in us the Image of God as he who is himself the image of the invisible God Who can bestow on us the holy Spirit so assuredly as he from whom the Spirit proceedeth Who at last can give us life eternal but he who is life it self Joh. 1.4 XII That he might be man the justice of God required which as it leaves not sin unpunished so it punisheth not sin but in that nature which sinned The first branch of this Rule is plain both by the justice and by the truth of God By his justice because God by this doth not onely resist but also punish sin Psal 5.5 6 7. For thou art not a God that hast pleasure in wickedness nor shall evil dwell with thee the foolish shall not stand in thy sight thou hatest all workers of iniquity thou shalt destroy them that speak lies the Lord will abhor the bloody and deceitfull man Now by the truth of God because the threatning which was given before the fall could not be in vain therefore Socinus is idle and foolish who that he might overthrow the merit of Christ feigns such a justice of God which doth not necessarily inflict eternal death or require satisfaction and which in this respect can be content to lose its own right but if sins are to be punished they were surely to be punished in our nature for to man the Law was given and to man death was threatened therefore it lies upon man to suffer the punishment XIII It was requisite that God and man should be united in one Person that he might be a Mediator between God and us He was therefore the medium between God and man that is he was at the same time God and man that he might perform those things which were to be effected towards God and man Heb. 5.1 These works of God and man do require both natures in the same person of which in the next Chapter more at large The parts of Christs Incarnation are two to wit the Conception and the Nativity In the Conception three things for the better understanding are considerable the forming the assuming and the personal union of the humane nature The forming of the humane nature of Christ is that whereby it was produced without the help of man of the Virgins blood by the operation of the Holy Ghost The RULES I. The Holy Ghost is not the material but the efficient cause of Christs conception For he was conceived not of his substance but by his power not by generation but by his commanding force and benediction Aug. II. The next or proximate matter was the blood of the blessed Virgin III. the form of Christs conception consisteth in the preparing and sanctifying of the Virgins blood by the vertue of the Holy Ghost in the forming of the body whereby together at the same instant it was made perfect and not successively as the bodies of other men are Lastly in the inspiring of the reasonable soul Whereas fourty dayes are appointed in ordinary generation for the time of forming the embryo the body of Christ was perfected in a moment otherwise not Christ the man but an embryo had been conceived IV. The end of Christs miraculous conception was that he might be free from Original sin for this sticks close to all that are of and by Adam that is to all who are naturally descended from him but it was needfull that Christ should be born without sin that we might have a holy High Priest Heb. 7.17 The assumption of the humane nature is whereby Christ assumed truly a humane soul and body with all their affections proprieties and infirmities yet without sin The RULES I. Christ assumed not man but the humanity not the person but the nature For otherways he had not been God-man and one person but two persons and so there had been two Christs The Scripture stiles him Emanuel because the same who is with us that is to say who is man is also God Isa 7.14 the same eternall Word is said to be made flesh Joh. 1.1 and the same is called both Davids Son and his Lord Mat. 22.42 II. And not onely did he assume a true humane body consisting of three dimensions and a true soul but also the essential Properties III. Yea and he took our infirmities too but not those damnable ones but such as were faultlesse and miserable These infirmities are either of the body or of the soule Again the infirmities of the body are from external causes as the calamities and torments inflicted by enemies Or they have their being from some internal cause and they follow wholly our nature since it fell front its primitive happinesse as to be cold to be hot to thirst to hunger to be in pain to grow weary and such like But the infirmities of the soule are sadnesse feare ignorance c. IV. So likewise he took upon him our affections but free from all disorder or inclination to evil The Personal Union is whereby the Person of the Son of God did communicate his Hypostasis or Personality to the humane nature and he so knit it to himself and with his divine nature that the propriety of both natures being entire he is in one Person God and man The RULES I. Christs humane nature hath no other or particular Hypostasis or subsistence then that of the Word that is of the Son of God In this point Christ differs from all other men because every man hath a peculiar Hypostasis or manner of subsisting by which he differs from other Persons besides his Essence consisting of body and soul but Christs humane nature wanting a proper subsistence is assumed into the fellowship of the Hypostasis of the divine nature neither doe we inferre from hence that the humane nature in Christ in this point is more inferiour then in other men for it is so much the

head and root of all mankind IX Whatsoever therefore he received and lost he received and lost it for himself and posterity As the head contains Reason both for it selfe and the members as a Gentleman keeps or loses his Copy-hold for himself and posterity as out of a venemous root nothing can proceed that 's wholsome so all that are come of Adam naturally are born guilty of that primitive sin X. That Primitive sin therefore is not only personal but natural also because by it whole Nature is destroyed of which also Adams posterity is held g●ilty to wit all that are naturally sprung from Adam Christ then is excepted from this guilt for he was born of Adam but not by Adam not by natural generation but by the Vertue of the Holy Ghost XI As therefore the Person infected Nature so afterward Nature infected the Person XII We religiously believe that our first Parents were received into favour by God CHAP. X. Of Original Sinne and Free-will THat Sin which is derived from the first or primitive Sin is either original or actual original Sin is that native corruption derived into the whole man and to the whole race of man naturally descending from Adam whereby man having utterly lost his freedome to good becomes prone to evil The RULES I. This sin in Scripture is named by way of excellencie Sin and the Body of sina Sinful sin b Inhabiting sin c The law of our members d The old man e Fleshf. a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f Joh. 3.6 Gal. 5.17 II. It is called also Concupiscence Rom. 7.7 I had not known lust or concupiscence unlesse the Law had said Thou shalt not covet or lust III. Therefore the Papists do erroniously exempt it from being a sin reckoning it among the works of God By the name of Concupiscence is understood either that natural faculty of desire which was in man even before his fall or that corruption which naturally adheres to it as it is in the first act and as it inclines man onely to evil IV. The proximate cause of original sin is the guilt of the first sin in respect of which it is a most just punishment from God to wit a part of that death which God threatned to man V. Although the soule is immediately infused by God into man yet being united to the body it is made guilty presently of the first sin imparted to the whole man and therefore is infected with original contagion VI. Neither for this cause doth original sin cease to be sin in that it is not wittingly nor willingly committed for it is sufficient that the irregularity of our nature is present though spontaneousnesse be absent VII From this original sin except Christ alone no man is free not the blessed Virgin Mary Neither is it only in Infants but it is in the embryo scarce at yet conceived and before the birth and it appears still more and more as the rapacity of wolves shews it self in their whelps Psal 51.7 Behold I was born in iniquity and in sin hath my mother conceived me 2 Cor. 5.21 for he hath made him to be sin for us who knew no sin VIII Original sin doth consist not onely in an impotency and ineptitude to goodnesse but also in pronenesse to evill neither is it onely the amission of original good but also the immission of the contrary evil IX By Original sin our natural gifts are corrupted but supernatural are utterly lost X. The Vnderstanding remained but darkned the Will remained but depraved the inferiour Appetite remained but altogether vitiated XI Hence it is that in natural and civil actions an irregenerate man can doe no good without speciall grace XII Without this special grace no excelling thing could be performed by the Gentiles XIII Whatsoever good then that was which they did it was mixed with much vanity so that their cheif vertues were in Gods sight but glorious enormities XIV For these are not good works which are good in themselves but which are done well A work is said to be good either univocally or equivocally univocally so such a work is simply good in respect of all circumstances equivocally a work is good in it self but withall vitious either in respect of the subject or object or means or the end for if we look upon the actions of the Gentiles we shall finde rhat they aimed more at their own then at Gods glory in them XV. Although the affections of the wicked are kept in by God as with a Bit yet they are not healed XVI But supernatural gifts were utterly lost to wit a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the cheif of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifts for he did not utterly lose the knowledge of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen. 3. that when he heard that voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank the claritie of the intellect the rectitude of the will and the conformity of the appetite with reason XVII b A. R. When it is said here that there is no spiritual knowledge in us this must not be taken subjectively but causatively for there is knowledge in us because the soule is the subject of knowledge but this knowledge or performance of spiritual things is not of us or from us for of our selves we cannot think a good thought Again when it is said here that the principle of this knowledge is not in us the meaning is that the prime or chief principle is not in us for that is grace yet the secondary or subordinate principle of knowledge is in us and that is the minde Lastly it is said here that this principle is not in us either in act or in possibility we must not conceive that here is meant possibility passive for there is in us a power to receive spiritual knowledge when it is infused or else we are stones but here is meant an active possibility for we are not agents but patients in the first act of our Conversion so that there is no power nor possibility in us to illuminate ours own mindes or to rectifie our own wils Hence there is no principle of knowledge or performance of spirituall things in us

things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The trinity of the Persons takes not away the unity of the Essence for there are three Persons but one God Deut. 6.4 Hearken Israel the Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath purchased the Church by his own blood Here the name of God is hypostatically spoken of the Son VIII The unity of the three Persons in the Trinity consisteth 1. In the identity of substance 2. In equality 3. In coherence or cohabitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX The identity of substance is by which the three Persons being co-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in generall THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal Those are essential which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God as Understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity such are Predestination Creation and the like which have relation to the Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Sonne and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of redemption But the Holy Ghost is called the Sanctifier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the Persons This axiome followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the Effect it self which is produced Gods operations which have reference to outward objects are either immanent and internal or transient and external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the Decrees of God are such kind of operations so farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within Gods very essence II. Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Divine essence and as in God essence and actual being are not different so in him will and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I. This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of

nature 4. The external work it self in which those actions are united This is made clear by the similie of a Fiery-sword in which 1. We see the unity of the sword 2. The two principles of working to wit the sword and the fire 3. Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born brought forth to light Luc. 2.6 7. So it was that while thy were there the dayes were accomplished that she whould be delivered and she brought forth her first-born Sonne The RULES I. We firmly believe Christs nativity against the Jewes The confirmation is twofold The first out of the Prophets because the places in which he should be born and educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to he born in Bethlehem Mich. 5.2 to be educated in Nazareth Esa 11.1 and to enter Jerusalem while the second Temple stood Zach. 9.9 Hag. 2 7.9 and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Jerusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Judah The Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luke's Evangelical History concerning Christs nativity with the Prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedigree Jer. 23.5 of the Virgin his mother Esa 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II. The Nativity to speak properly is not of the hummanity but of the man Christ not of the nature but of the * A. R. The Nativity is of the Nature as of the Terminus but of the Person as of the Subject for the Person is begot and so is the Nature this terminative that subjective person III. There be two generations of the Son the one eternal to wit of the Father the other temporal namely of the Virgin his mother There be also two Filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not only the Mother of Christ with the Nestorians but also the Mother of God VI. The nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the wombe Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Maries Virginity affirm that Christ was born of Mary without pain the womb being shut Now although we leave it as a thing doubtful whether Mary's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain tearms the Law is applied to her which requires That every male which openeth the wombe shall be holy to the Lord Luc. 2.23 Neither doth Mary's Virginity consist in this that her womb was not opened in her child-birth but in this that she was not known of man VII We believe also that Mary continued a Virgin after her childbirth For her mariage with Joseph did not consist in the generation of children but in her education and holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mary's first-begotten Sonne In Scripture Christ is called the first-born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2. In respect of election and dignity whereby he is the first-born amongst brethren Rom. 8.22 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not only called first-born whom other brothers do follow but he also who is born before others although he be indeed the only begotten or he whom other brothers do not follow whence such a one even before he had any brothers was consecrated to God as if he had been the first-born IX The fruit of Christs nativity is shewed both in ●he speech and song of the Angels Their speech is Luc. 2.10 11. Then the Angel said to the shepheards Fear not for behold I bring you glad tidings of great joy that shall be to all people that this day there is born to you a Saviour in the City of David which is Christ the Lord. Now the song is Glory to God on high Peace on earth Good will towards men Ibid. v. 14. CHAP. XVII Of the Office of Christ the Mediator HItherto we have spoken of the Person of Christ our Redeemer the office of his Mediatorship is that whereby as God-man he was to perform those things which for our salvation were to be performed between God and us The RULES I. Christ in respect of his Mediatorship is fitly called Jesus Messiah Christ and Lord. II. Christ is the Mediator of Angels and men but not after the same manner for he is Mediator to those in respect of their gracious union with God but of these in respect of reconciliation and redemption III. The efficient cause of this office is the whole blessed Trinity but the Father by way of excellency Isa 42.1 Behold my servant whom I uphold mine el ct in whom my soul delighteth and 49.1 The Lord hath called me from the womb Psal 110.4 The Lord hath sworn and will not repent thou art a Priest for ever after the order of Melchisedek Heb. 5.5 Christ glorified not himself to be made an High-Priest but he that said to him thou art my Son to day I have begot thee IV. The subject of this office is not onely all Christ but the whole Christ for he is Mediator according to both natures This is denied by the Samosatenians and Pontificians who teach that Christ was Mediator onely according to his humanity But this rule is grounded upon a most firm reason for if the works of the Mediator be the perfect operations of God and man in which is required not only the action of man but of God also then doubtless this office is attributed to Christ even according to his Divinity but the former is true and therefore the latter The assumption may be proved by examples without the operation of the Deity neither can he declare the hid wisdom of God nor illuminate our mindes without the power of the Deity neither could his satisfaction obtain the honour of merit with God nor could his Intercession be effectual without the Deity neither could he have sustained that heavy burthen of Gods

R. The outward matter of Baptisme is water I will here adde the reasons why water is used in Baptisme 1. Because the dipping in water represents Christs death and burial and withal our mortification so the rising out of the water is a shadow of his resurrection and our spiritual vivification 2. Water is a cheap and common element therefore obvious and easily obtained 3. In the begining the Spirit moved on the waters and was the cause of generation so in the baptisme of water and the Spirit is effected our regeneration 4. Water washeth away the filth of the body so doth Baptism the spots of the soule I will poure upon you clear water and you shall be cleansed from all your iniquities Ezek. 36. By this water Eph. 5. Christ cleanseth his Church 5. Water quencheth the thirst of the body so doth Baptisme the thirst of the soul 6. Water cools the heat of the body so doth Baptisme the heat of Gods wrath and the fire of our lusts 7. Baptisme is the Sacrament of illumination Heb. 6.4 10.32 Therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to illuminate is used for baptising and baptisme is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illumination and the dayes of baptisme were called the dayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of light Now water is a diapharont body by which light is transmitted to us so is mental illumination by the water of baptisme in which now we are not dipped but besprinkled which is all one for the gifts of the Spirit are expressed by the sprinkling of clear water in Ezekiel and by the sprinkling of water in the old Purifications and by the sprinkling of the Lambs blood in the Passeover to which the Apostle alludes Heb. 10. having our hearts besprinkled from an evil conscience The outward matter is water But for oil salt spittle and other things which Papists joyn to this element belong rather to the profanation then administration of baptisme VI. The internal matter is Christ with his death passion resurrection c. VII The internal form consisteth partly in actions partly in wo●ds VIII The action is the aspersion of water which is used for dipping The dipping in and rising out of the water was a cleare symbol of Christs burial and resurrection But because of the weaknesse of infants in cold countries we use sprinkling which probably was used by the Apostles when they baptised in private families IX It is not much material whether one aspersion or three he used so it be void of superstition and that it be not performed drop by drop or by the finger but so that the symbol may answer the sprinkling or washing X. The word by which Baptisme is to be administred is to be comprehended in Christs institution especially in these words I baptise thee in the name of the Father of the Sonne and of the Ghost XI The Latin tongue in Baptisme and the superstitious consecration or exorcisme of the water are repugnant to the form of Baptisme XII The internal form consisteth in the analogie of aspersion and remission of sins as also of regeneration or sanctification In this Baptisme answers the legal aspersions by which likewise remission of sin by the blood of Christ was shadowed Water also as it cleanseth from filthinesse and moistneth the Plants doth adumbrate regeneration whereby we die to sin and live to righteousnes See Rom. 6. v. 1. c. XIII The end of Baptisme besides those which are common to it and the Lords Supper is the seal●ng of our regeneration and of our reception or ingraffing into the family of God XIV The subject of Baptisme are all that be in the Covenant even the children of those who are reckoned among the number of the Covenanters This rule is grounded 1. on Christs command Matt. 1.14 Suffer little children and forbid them not to come to me they ought not then to be kept off from Baptisme whom Christ will have to be brought to him The words used in this place and Luc. 28.15 Of little children and infants are emphaticall 2. On the reason alledged by Christ Matt. 19.14 For of such is the kingdome of heaven For if to them the kingdome of heaven and the Covenant of Grace belong the seale of the Covenant must needs appertain to them also but they are capable of the Covenant Gen. 17.7 I will be thy God and of thy seed Act. 2. v. 39. Te you and to your children is the Promise made 3. On the analogy of circumcision for with this Sacrament infants were initiated 4. On the example of the Apostles who are said to baptise whol families Act. 16.15.33 It were a foolish thing to apply that rule 2 Thess 3.10 If any will not work let him not eat to Infants so perversly doe the Anabaptists wrest the places of Scripture to a contrary meaning which those that are of years are commanded to be taught before they are baptised XV. Infants have both Faith and Reason although not in the fruit yet in the seed and root though not in the second act yet in the first though not by an outward demonstration of the work yet by the inward virtue of the Holy Spirit XVI But concerning the Infants of Infidels the case is otherwise for they are not to be baptized till they be of discretion and are able to testifie their Faith XVII The baptisme of Bels is a profanation of the Sacrament and idolatrous XVIII As naturally we are born before we eat so Baptisme is before the Lords Supper XIX Baptisme is not to be iterated if the essentials thereof were used Hence it is that our Church ratifies the Baptisme of the Popish Church not as it is abused there but as it is administred in the name of the Holy Trinity XX. Baptisme is necessary not absolutely but in respect of Christs command neither must we feigne such a necessity as permits any other besides the Minister to baptise or to cause us think they are excluded out of heaven if they die unbaptised XXI The Baptisme of Christ and of John are in effect the same The Pontificians deny that John's baptisme was instituted by God against these plain testimonies Matt. 21.25 Luc. 3.2 and 7.30 Joh. 1.33 Neither matters it that John distinguisheth between his baptisme and Christs Mar. 1.8 For there the opposition is not between baptisme and baptisme but a comparison onely between the office of the Minister in Baptisme and Christ for the Minister giveth the Symbol but Christ the things signified They say that such as were baptised by John were rebaptised Act. 19.1 c. If they were rebaptised by the Apostle we gather that they were not rightly baptised by some who were imitators of John neither yet can we finde out of the text that they were rebaptised for those words v. 5. are not Lukes concerning Paul but Pauls concerning John and his disciples therefore this place favoureth neither Papists nor Anabaptists CHAP. XXIV Of the Lords Supper THe Lords Supper is the other

is a sensitive creature but the latter as he is man But by Philosophers it is taken more strictly so that they reduce the inferior appetites to the concupiscible faculty but the affections to the irascible Ordered appetites are whereby man desires meat drink rest sleep and such like moderately and to the end appointed by God 1 Tim. 5.23 Drink no longer water but use a little wine for thy stomacks sake and often infirmities To this is opposite Inordinate appetite whereby more is desired then nature or Gods ordination do require or for another end then that to which God hath ordained natural things lawful Rom. 13.13 Not in surfeting and drunkennesse not in chambering and wantonnesse The chief affections are Love Hatred Joy Sadnesse Hope Fear and Anger Ordered Love is whereby we sincerely love our neighbour and desire the things that be good fair and of good report Rom. 12.9 Let love be without dissimulation abhor that which is evil cleave to that which is good Phil. 4.8 Whatsoever things are true whatsoever things are lovely whatsoever things are of good report if there be any vertue and if there be any praise thinke on these things To this is opposite the too much love of our neighbour a selfe-love b impure love c and the love of this world d a 1 Sam. 2.29 Thou hast honoured thy sonnes above me b 2 Tim. 3.2 Men will be lovers of themselves c Prov. 6.25 Desire not her beauty neither let her eye-lids intice thee d 1 Joh. 2.15 Love not the world c. And v. 16. Because whatsoever is in the world the lust of the flesh the lust of the eyes and the pride of life is not of the Father but of the world Ordered hatred is whereby we onely hate those who hate God a in other men and in our selves we hate not the person but by all meanes we hate and avoid the sinne b a Psal 139.21 Do not I hate them O Lord that hate thee b Mat. 18.15 If thy brother offend thee reprove him between thee and him alone c. Rom. 7.19 For I do not the good which I would but the evil which I would not do that do I To this is opposite the unjust hatred of our neighbour a and the hatred of good men b a 1 Joh. 3.15 Whosoever hateth his brother as a murtherer b Psal 41.5 My enimies said of me when shall he die c. Ordered joy is whereby man rejoyceth moderately for his own prosperity a and heartily for his neighbours felicity b a Psal 30.12 Thou hast turned my mourning into joy b Rom. 12.15 Rejoyce with them that rejoyce To this is opposite carnal and immoderate joy a also rejoycing at our neighbours misfortunes b a Luke 6.25 Woe to you that now laugh for you shall weepe and mourne b Prov. 24.17 Rejoyce not at thy enemies fall Ordered sadnesse or sorrow is whereby we moderately bemoane our own afflictions a and heartily condole our neighbours calamities b a Jam. 5.13 If any amongst you be afflicted let him pray b Rom. 12.15 Mourne with those that mourne To this immoderate sadnesse is opposite a sadnesse also for our neighbours prosperity b and too much sadnesse when wicked men are punished c a Prov. 17.22 A merry heart doth good like a medicine but a broken Spirit dryeth the bones b Mat. 20.15 Is thine eye evil because I am good c 1 Sam. 16.1 How long wilt thou mourn for Saul seeing I have rejected him Ordered hope is whereby we expect better things for our selves and by the law of charity also for our neighbours Of hope as it is a vertue we have spoken before 1 Cor. 13.7 Love suffereth all things believeth all things hopeth all things To this is opposite disordered hope when we place more trust in our selves and neighbours then is fit Jer. 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves nor others Prov. 14.8 The wisdome of the prudent is to understand his way To this is opposite disordered feare whereby man feares himselfe and others too much Mat. 10.28 Feare not them that can kill the body c. Ordered anger is whereby we are offended ordispleased with our selves and others upon just cause yet moderately and with hope of amending Eph. 4.26 Be angry but slane not To this is opposite inordinate anger whereby we are incensed upon light causes or more then is fit or when we intend private revenge Jam. 1.20 For the wrath of man worketh not the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devil and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires and lusts Pro. 6.25 1 Cor. 10.6 Gal. 5.6 26. Col. 3.5 1. 1 Thes 4.5 2. Because he that is given to lusts loves not God 1 Joh. 2.15 16. 3. Because lusts in regenerate men are hateful Gal. 5.16 17. 4. Because they inconse God to anger Col. 3.5 6. 5. Because the Apostle furnisheth us with the whole armour of God against them Eph. 6. Invisible lusts are overcome by us saith Austin 6. Because the fire of lusts is most hurtful and breaks out into most sad events the Scripture is full of examples there was never yet any sin committed which did not spring from evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idlenesse or sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soule with intemperance covetousnesse and such like Vices There are three degrees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of James helps c. 1. 14 c. Every man is tempted when he is drawn away of his own lust and enticed then when lust hath conceived it bringeth forth sinne and sinne when it is finished bringeth forth death We must then first resist suggestions and thoughts which are either ascending from the fewel of concupiscence or descending being suggested elsewhere the first are not without sinne the latter are not sinnes being cast in by Satan if so be we let them passe and entertain them not We cannot avoid the first degree let us shun the second lest we come to cherish evil thoughts with delight but we must chiefly beware of the third degree that we give not our assent for the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid we beseech God the Father in his Sonne through the Holy Ghost to which one God in Trinity be praise honour and glory for ever and ever Amen FINIS A TABLE