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
We consider the greatness of his love 2. The greatness and multitude of his sufferings 3. The dignity of his Person 4. The holiness of his life his Satisfaction The reason because he did not suffer for himself in any thing but all for us II. Therefore those innumerable sufferings which Christ endured untill his last journy to Jerusalem are not to be separated from the price of Christs redemption for although the Passion of Christ wch went before his last agony might be called a preparative to his death yet it is indeed an integral part of satisfaction As it cannot be denied that the payment of an hundred pounds by him who oweth divers tuns of gold is an integral part of the payment although it be but a small sum in respect of the whole and principall debt III. Yet the Scripture synecdochically and by way of excellency doth describe his last passion as the price of our Redemption and his death or oblation on the altar of the cross as an expiatory sacrifice Of this see the 9. and 10. chapters to the Hebrews IV. The principal efficient cause of this Passion was the Holy Trinity the ministering causes were Christs enemies both Jews and Gentiles V. The Person that suffered for us is not the Father nor the Holy Ghost but the Son of God VI. Although God is rightly said to suffer yet the God-head suffered not God suffered in the flesh not with the flesh VII The sufferings of Christ were divers of which there were three ranks to wit some before his death death it self and some after death VIII Of those that went before his death some were internal some external IX The internal were his sadness anxieties and tortures proceeding from the fierceness of Gods wrath and the conflict he had with that tentation of dereliction which cast him into that bloody sweat and made him cry out My God my God why hast thou forsaken me X. But although he wrested with the tentation of dereliction yet he fell not into desperation neither did he yield to the tentation but overcame it by a strong confidence in his God The undoubted argument of his victory was this That in his greatest agony he failed not to call God his God XI His externall sufferings were the tortures of his body which he endured in a manner in all his members and senses for his head was torn with thorns and beat with reeds his face was defiled with spitle and bruised with bufferings his ears were wounded with scoffs and railings his eyes were troubled with the mourning of his Mother and his disciples his tongue was scorched with thirst and poisoned with vinegar and gall his body was stript and torn with whipping and the same was fastned to the Cross his hands and feet being pierced with nails was hanged between Theeves his sinews were racked and his side was peirced with a lance XII The Crosse was chosen to die on which was no ordinary kinde of death but an accursed one for of old it was made execrable by the mouth of God Cursed is he that hangeth on a Tree Deut. 21.22 XIII * A. R. * In Christs death the Personal Union was not dissolved This is true and the reason is because the gifts of God are without repentance now the Hypostatical Vnion is the greatest of his gifts which could not be lost without sin and sin could not be in him who came to save sinners its true Christ seems to grant a dereliction when he saith My God my God why hast thou forsaken me But these words do not shew any dereliction or dissolution of the personal union in death for Christ spake them whilst he was alive they only shew that Christ was left to tread the wine-presse alone and yet he was not alone for the Father is with me saith he Christ was alone and forsaken in respect of deliverance but not alone nor forsaken in respect of the Divine presence and assistance without which he could not have performed that great work of our redemption In that the Father left him in the hands of his enemies and did not deliver him he might be said to forsake him But it may be objected that Christs soule was the medium of the union between the Divinity and Christs body This medium being gone how could the extremes cohere I answer in this union the soul was the medium of congruity not of necessity for the Divinity was united to Christs body in the Virgins womb before the soul was infused or else he could not have bin conceived by the Holy Ghost So might the Divinity be united still to the body after the soul was separated The soul indeed being aspirit was a fit medium to unite the Deity to the body but not absolutely necessary In Christs death the Personal Vnion was not dissolved the soule indeed was severed from the body but neither of them from the Personality or Hypostasis of the sonne of God XIV The sufferings that followed his death were not joyned with any pain yet they wanted not disgrace or ignominie such was his burial and the three dayes lying in the grave XV. His burial was a part of his sufferings whereby Christs body no otherwayes then the carkasses of other men was cast into the grave XVI His three dayes detention or stay in the grave is the last degree of his Humiliation at which time his soule being translated to Paradise his body was detained under the pains and bands of death as if he had been altogether overcome and swallowed up by it his enemies in the mean while triumphing over him as if he had been quite cut off Act. 2.24 Whom God raised having loosed the sorrows of death XVII When mention is made of Christs descent into Hell in the fourth Article of the Creed it is demanded of what part of Christs passion that must be understood That opinion of the Papists concerning Christs local descent into Limbus Patrum or the place of the Fathers and their delivery from thence is fabulous from which their opinion is not much different who feign that Christ entred Hell that he might triumph there as a Conquerour Both opinions are repugnant to the story of the Gospel for whereas Christ otherwayes in respect of his Deity is every where his soule being recommended into the hands of his Father by himself whilst he hung on the Crosse and his body being laid up in the grave it must needs be false that Christ did locally go down to hell Besides whereas God doth professe that he is their God after death Exo. 3.6 there can be nothing more absurd then that the soules of the Fathers should be detained in that limbus or prison Peter witnesseth 1 ep 3.19 that Christ preached to the Spirits of old that were disobedient but this is to be understood of that preaching which was before the flood by Noah being furnished or instructed for this purpose by the Spirit of Christ Neither is there any ground
that it can never be utterly lost Isa 42.3 He shall not break the bruised reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Justification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Ponti teians will have it but in the sense it is taken in the Courts of Justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa 5.23 Which justifie the wicked and take away the righteousnesse of the righteous Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes 2.8 You are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4 5. But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done 〈◊〉 but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Justification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyned with works yet it justifieth alone As the Sun is not in heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ The Papists grant tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by faith then by Christs merits for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sinnes and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected in God called and endowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth righteousnesse without works Phil. 3.8 9. I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithful are to Christ their head Again they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
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 category of Relation II. In their form For 1. In Justification Faith as a hand layeth hold upon Christs justice in Sanctification it is considered as the beginning and root of good works 2. In Justification sin is taken away onely in respect of the guilt and punishment in Sanctification it is by degrees abolished in respect of its existence 3. In Justification Christs righteousness is imputed to us in Sanctification a new and inherent justice is infused into us III. In degrees for Justification 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 finally 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 Father who hath given them to me is greater then all nor can any man take them out of my Fathers hand I and my Father are one Eph. 1.13 14. In whom also after that you beleeved ye were sealed with that holy Spirit of promise which is the earnest of our inheritance untill the redemption of the purchased possession unto the praise of his glory III. The matter which hath the nature of the subject is man truly elected called justified and sanctified IV. The form consisteth partly in the will to persevere partly in the act it self the will is never defective in the godly but the act is sometime more intense sometime more remiss 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 false 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 firm 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 42.1 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 Jesus 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 untill the day of Jesus Christ The testimonies which Bellarmine alledgeth to the contrary are either such as speak not of the faithful but of hypocrites as Mark 4. ver 12.13 c. Luk. 8.13 Joh. 15.2 Heb. 6. ver 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 we believe that is from wholsome doctrine which hypocrites also believe 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 evil Angels and of our first Parents are nothing to this purpose for they received only 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 examples of Saul Simon Magus and Judas 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 Book of Ecclesiastes As for Peters fall we will say with Austin 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 strength 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 away will be made to carnal security Answ This will not follow for this Doctrine is so far from occasioning security that it rather drawes us from it 1. Because it is one thing to 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 fall off from grace yet they may fall into most grievous 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 faithful 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 disciples and ye shall know the truth and the truth shall make you free and v. 36. Therefore if the Son make you free ye shall be free indeed II. The instrumental cause of this is Faith III. The matter or subject are faithful men IV. The matter about
to be no more as the former testimonies affirm So much of the end of the world Life eternal is the highest degree of blessedness in which we shall be made partakers of Christs glory enjoying the sight of God and heavenly joyes for ever and ever The RULES I. The general efficient cause of Life eternal is the whole Trinity but particularly Christ our Lord who by his merit obtained life for us and by his efficacy applies it to us and bestows it upon us Hence he is called the everlasting Father Isa 9.6 and metonymically Life it self Joh. 14.6 II. Good works are not the meritorious cause of life eternal although life is promised to them as a free reward A reward is promised to good works not as a due debt but as a free gift not that by them we can merit life but that we may be provoked to them III. That eternal happinesse consisteth in our freedome from all evil in the variety magnitude and eternity of joyes Rev. 21.4 And God will wipe all tears from their eyes and there shall be no more death nor sorrow nor crying nor shall there be any more pain for the first things are past IV. The variety of joyes shall be in the delights of heavenly mansions in the blessed society of the Saints but chiefly in the union with God V. There shall be a glorification both of body and of soule VI. In the body shall be 1 Clarity 2 Impassibility 3 Subtility 4. Agility VII The soule shall be farre more perfect then it was in the state of innocency for in it shall be understanding without error light without darknesse wisdome without ignorance reason without obscurity memory without oblivion the will also shall be without perversenesse joy without sorrow pleasure without pain In the state of innocency there was in man a possibility not to sin in the state of glory there shall be no possibility to sin VIII The beauty of heavenly mansions was shadowed by the type of Solomons temple and Jerusalem Psal 84.1 c. Rev. 21.22 IX The communion of Saints which shall be with joy is expressed by the similitude of a feast Matt. 22.2 c. X. Neither shall we have communion onely with the Angels but we shall be also like the Angels Matt. 22.30 Luk. 20.36 XI There shall be such a communion with God that we shall see him without end love him without tediousnesse and praise him without wearisomnesse XII So great shall be that joy that neiâ—her our tongues can expresse it nor our mindes conceive it For in this life neither hath the eye seen nor ear heard nor minde conceived that which can equal that glory 1 Cor. 2.9 XIII Neither shall any bounds be set to this happinesse nor shall we ever fall from it but it shall continue for ever Psal 16.11 Thou shalt shew me the path of life for in thy presence is fulnesse of joy and at thy right hand are pleasures for ever more XIV There sall be degrees of eternal happinesse This is gathered from Daniel cap. 12. v. 3. They that be wise shall shine as the brightnesse of the firmament and they that turn many to righteousness as the stars for ever and ever Neither is this opnion overthrown by that place of Matth. 13. v. 43. whereas the just in general are said to shine as the Sun for though the glory of the Elect being considered in themselves is likened to the brightnesse of Sun and Stars yet in Daniel cap. 12. this is promised to Doctors above other men neither can any other reason be given why there mention is made chiefly of them that instruct others That place 1 Cor. 15.39 40 41. Is alleadged but to little purpose for proofe of this for the simile concerning the diversitie of brightnesse in the starres doth not prove the degrees of future glory but the difference only that is betwixt a mortal and a glorified body as it appears by what followes In the mean while we allow not that manner of different glory which the Papists teach to wit diversity of merits For as the gift of Faith and Sanctification according to Gods meere grace is unequally distributed to the Saints so he will according to his gracious pleasure impart glory but so that no man shall have cause to complaine of any want of glory in himselfe or why he should envie it in another The SECOND BOOK Concerning the WORSHIP of GOD. CHAP. I. Of the Nature of good works IN the former Book we have spoken of the Knowledge of God now we are to speak of his Worship The true worship of God consisteth in true holiness and righteousness or in the study of good works which good works are performed by the grace of the Holy Spirit out of true Faith according as the Law requires to the glory of God the certainty of our salvation and edification of our neighbour The RULES I. Good works are called Vertues But we take this word vertue in a larger sense then it is taken by Philosophers for here we call vertues holy affections holy thoughts and actions II. The same Synecdochically are called by the name of Charity For so Christ saith that the whole Law consisteth in the precept of love towards God and our neighbour whereas love towards God belongs to the first Commandment but love to our neighbour to the second Table III. The principal efficient cause of good works is the Holy Ghost in respect of beginning continuation and perfection For it belongs to the same power to begin in us a good work and to perfect it Phil. 1.6 as also to give both to will and to be able or to do cap. 2.13 IV. Their instrumental cause is Faith the root of good works Rom. 14.23 What is not done of faith is sin V. The matter of good works are the affections and actions of a regenetate man VI. The form of them is their agreement with the precepts of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 VII Therefore these are not good works which are conformable to the commandments of men and not of God Isa 29.13 Mat. 15.9 In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed then by the Law is required IX This opinion is grounded upon their conceit of counsels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater then legall obedience and therefore meritorious They say such counsels may be seen Mat. 19.11 where they teach that the counsel of single life is not contained within the command and ver 21. where they say that to the young man a counsel was given not a command that he should sell his goods and give them to the poor and then follow Christ and 1 Cor. 7. where they say that the single life is counselled But
Sabbath be not wantonly abused Neh. 13.15 c. The same also must so moderate the strict observation of that day when need requires tha there be regard had to Charity by the example of the Macchabees Mac. 2.41 and Constantine the Great who in extreme necessity permitted Husbandmen to follow their Country-work XV. The Christian Holy-dayes have affinity with the Sabbath appointed not for Will-worship but for a commemoration of Christs benefits so that the conscience be not intangled with the snare of absolute necessitie Col. 2.16 Let no man condemn you in meats and drinks or in respect of a Holy-day or of a New-Moone or of Sabbaths To this Sanctification of the Sabbath are contrary its neglect and prophanation The Sabbath is either simply neglected when no regard is had of it or in some respect when it is spent meerely by ceasing from our own workes and consequently in idlenesse omitting those works for which the Sabbath was made of these in the seventh Rule or these works are performed but perfunctoriously and without any inward mental devotion which kind of Sabbath is deservedly called hypocritical See Isa 1.13 14. The Sabbath is prophaned 1. When we do the works of our outward calling needlesly as when we make journies or exact debts then c. 2. When we spend the Sabbath in carnal works as in gaming dancing revelling idle talking Stage-playes and such like sinnes 3. In idolatrous workes Such a prophanation is a most grievous sinne Exod. 31. 13 14. Numb 15.35 Neh. 13.16 Jer. 17.27 CHAP. VIII Of the Vertues in general belonging to the second Table IN the former Chapters we have spoken of Gods immediate Worship now followes the mediate consisting in the vertues and workes of the second Table Of which Worship we are to speake generally and particularly To the mediate Worship and second Table in general belongs Charity and Justice Charity towards men is either of man towards himselfe or towards his neighbour towards himself is whereby each faithful man next to God loves himselfe seeking his own temporal and eternal welfare Mat. 7.12 Whatsoever you would that men should do to you do ye the same Eph. 5.29 No man ever hated his own flesh but rather cherisheth it Phil. 2.12 Work out your own salvation with feare and trembling To this is contrary self-hatred and self-love being inordinate We see examples of perverse hatred in them who obstinately rebel against God and run headlong to their own ruine but the sinne of self-love is found in them who being too much drunke with love of themselves not onely despise their neighbour in respect of themselves but also love themselves above God Of these Christ speaketh Joh. 12.25 He that loves his life shall lose it On the contrary it is said of the godly Rev. 12.11 And they loved not their lives unto the death Charity to our neighbour is whereby we love our neighbour as our selves The RULES I. The efficient cause of this love is God the Father in the Sonne through the Holy Ghost Gal. 5.22 But the fruit of the Spirit is love II. The instrumental cause or roote is Faith woring by love Gal. 5.6 III. The matter or object of it is our neighbour that is every one to whom we owe duty or aid Luke 10.36 37. IV. But chiefly we must love those that are of the houshould of Faith Gal. 6.10 For we are tyed to them both in a natural and a spiritual tye Eph. 4.1 2 V. Nor in this case must we exclude our enemies For this Charity is commended particularly to us Exod. 22.4 5. If thou seest thy enemies Oxe or Asse go astray c. Prov. 25.21 if thy enemie be hungry give him bread to eat c. See Rom. 12.14 20. Mat. 5.44 c. For this duty we have the example of our heavenly Father doing good both to the just and the unjust Mat. 5.48 even giving his Son to us his enemies Rom. 5.8 VI. The forme of Charity towards our neighbour consisteth in the proportion of Charity towards our selves Lev. 19.18 Thou shalt love thy neighbour as thy selfe VII The end is to witnesse our love towards God and to certifie our regeneration and salvation 1 Joh. 4.20 If any man say he loves God and hates his brother he is a lyar for if he loves not his neighbour whom he hath seen how shall he love God whom he hath not seen 1 Joh. 4.7 Whosoever loveth is born of God v. 12. if we love one another God dwels in us To Charity are contrary 1. The want and neglect of it 2. Hypocritical Charity 3. The unjust hatred of our neighbour 4. Inordinate Charity whereby we love one more then is fitting Of the first vice Paul saith 1 Cor. 13.1 If I should speake with the tongue of men and Angels and have not Charity I am a sounding brasse and tinkling Cymbal Of the second Jam. 2.15 16. If a brother or sister be naked and destitute of daily food and one of you say to them depart in peace be warmed and filled notwithstanding ye give not those things that be needful for the body what doeth it profit Of the third 1 Joh. 3.13 Whosoever hateth his brother is a murtherer Of the fourth God himself 1 Sam. 2.30 Thou hast honoured thy sonnes more then me Mar. 10.37 He that loveth Father or Mother more then me is not worthy of me Yet here we must know that in two respects we may hate men first when they are Gods enemies Psal 139.21 Do not I hate them O Lord that hate thee Secondly when they draw us from Christ or the constant profession of him Luke 14.26 If any man comes to me and hates not his Father c. Charity is considered either absolutely or reciprocally There be three kinds of it considered absolutely to wit humanity benevolence and mercy Humanity is when we are ready to testifie our love to any one by exhorting admonishing comforting and helping This is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 affection or care towards one another 2 Cor. 8.16 it is called also duty and as it is exhibited to strangers hospitality this is recommended to us Isa 16.3 4. Rom. 16.2 3. 3 Joh. 8. Heb. 13.2 To this is opposite Inhumanity by which either the works of humanity are omitted or cruelty exercised as also unseasonable humanity when courtesies are performed to those who are unworthy of them or they are not performed in a right manner It were inhumanity if one should lay a stumbling-block before a blind man or should raile against a deafe man Examples of inhumanity are in the Edomites and such like adding affliction to the afflicted Jewes Amos 1. 2. In the Levite and Priest that passed by the man halfe dead To be surety for any man unadvisedly is an unseasonable humanity Prov. 6.1 11.15 or to give almes to every one without regard had of their worth 2 Thes 3.10 Benevolence or favour is whereby we so incline to the good and weal
Office of Christ the Mediator Page 104 Chapt. XVIII Of the Humiliation of Christ Page 108 Chapt. XIX Of Christs Exaltation Page 125 Chapt. XX. Of the Common vocation to the state of Grace Page 133 Chapt. XXI Of the Covenant of Grace Page 136 Chapt. XXII Of the Seals or Sacraments of the Covenant of Grace in generall Page 140 Chapt. XXIII Of Baptisme Page 152 Chapt. XXIV Of the Lords Supper Page 157 Chapt. XXV Of the nature of the visible Church Page 161 Chapt. XXVI Of the outward Administration of the Church Page 170 Chapt. XXVII Of the False Church Page 183 Chapt. XXVIII Of Vocation in special Page 192 Chapt. XXIX Of Saving Faith Page 193 Chapt. XXX Of Justification Page 202 Chapt. XXXI Of Sanctification Page 211 Chapt. XXXII Of the Perseverance of the Saints Page 214 Chapt. XXXIII Of Christian Liberty Page 218 Chapt. XXXIV Of the coming of Christ and Resurrection of the flesh which go before the last Iudgment Page 220 Chapt. XXXV Of the Last Judgment Page 230 Chapt. XXXVI Of the End of the World and Life eternal the consequents of the Judgment Page 234 THE ORDER OF THE CHAPTERS OF THE SECOND BOOK Concerning the Worship of God I. Of the Nature of Good works 241 II. Of Vertues pertaining to the Decalogue and whole worship of God 246 III. Of the Vertues and Works belonging to the First Commandment 249 IV. Of the Works belonging in generall to the II. III. and IV. Commandments 255 V. Of Works belonging in special to the Second Commandment 258 VI. Of the Vertues and Works belonging to the Third Commandment 274 VII Of works appertaining to the Fourth Commandment 283 VIII Of the Vertues in generall belonging to the Second Table 288 IX Of Vertues and Works belonging to the Fifth Commandment 296 X. Of Vertues and Works belonging to the Sixth Commandment 302 XI Of Vertues and Works belonging to the Seventh Commandment 307 XII Of Vertues and Works belonging to the Eighth Commandment 318 XIII Of the Vertues and VVorks belonging to the Ninth Commandment 326 XIV Of the Vertues and Works belonging to the Tenth Commandment 334 THE PRAECOGNITA OF Christian Divinity CHristian Divinity is the doctrine of the Knowledge and Worship of GOD to his glory and our salvation The RULES or CANONS are these I. This word Theologie or Divinity is diversly taken but in this place is understood that Knowledge of God which a Christian may attain unto in this life out of Gods word The word Theologie being taken abusively is sometime used for the Gentiles Divinity which was threefold Poetical or fabulous Philosophical or natural Sacerdotal or political the scope and end whereof was to contain the rude multitude within the compasse of obedience by some religious exercise be what it will But Theologie properly so called is either Original or Derived Original is that knowledge whereby God knows himself which really differs not from Gods essence Derived is a certain image or representation of that Original primarily in Christ our Mediator secondarily in Christs members Now whereas part of Christs members is triumphant in heaven another part militant here on earth that Theologie of the triumphant part is called the Theologie of the Blessed Saints that of the militant is stiled the Theologie of travellers II. Theologie in this place is considered not as a Habit residing in the intellect but as a Systeme or collection of precepts therefore it is defined by the word Doctrine For Theologie as it is comprehended within certain precepts is different from the habit of Theologie as the efficient cause from the effect Now the question is if we consider Divinity as the habit of the Intellect what genus shall we assign for it out of the intellective habits Surely there is none which if it be taken solely and apart is not of a narrower compasse then the thing defined For that habit which apprehends the Principles called Intelligentia and that habit which demonstrates the Conclusions out of the Principles called Scientia and that habit which ariseth out of the two former called Sapientia are habits meerly contemplative but for Prudentia it is an active habit directing the mind in its actions and Art is an effective or operative habit with right reason * A. R. Divinity is more speculative then practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciences because the end of it is be atitude to winch the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the Chiefest of all Causes not only as He is known by his effects but as He is known in himself also Divinity then consists partly in contemplation partly in action Therefore Divinity may beare the name both of Sapience and Prudence Sapience so far forth as it apprehends the principles by means of the Intelligence being divinely illuminate and from thence demonstrates the conclusions by means of Science Of Prudence so far forth as it directs the mind of man in its actions III. There is a twofold principle of Divinity the one by which it is and that is GOD the other by which it is known and that is the Word of God IV. Gods word at first was unwritten before Moses his time but after Moses it was written when God in his most wise counsel would have it to be sealed and confirmed by Prophets and Apostles That the Papists may obtrude upon us their unwritten traditions in stead of Gods written oracles they would bear us in hand that the Word was written only upon hap-hazard or contingent occasions But so many mandates to write delivered to the Prophets and Apostles do cry down this error Exod. 17.14 34.37 Deut. 41.19 Isa 8.1 30.8 Jer. 30.2 Habac. 2.2 Revel 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 councel cry out against this error Joh. 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 admonish us 2 Tim. 3.16 All Scripture is given by divine inspiration 2 Pet. 1.20 21. So that ye first know this that no prophesie in the Scripture is of 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 written word in matters of salvation Isa 8.20 To law and to the testimony Joh. 5.39 Search the Scriptures V. We acknowledge therefore no other * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come
absolute in respect of the efficient impulsive Cause which neither is Faith in those which were to be elected nor sin in those which were to be reprobated but Gods most free will Foreseen Faith or Holiness is nor the cause of Election for man was not elected because he was to believe but therefore he believeth because he was elected Act. 23.48 And they believed so many as were ordained to life eternall Neither are we elected because we were to be holy but that we might be holy and unblameable before him through love Eph. 1.4 Neither is foreseen sin the cause of Reprobation for so we should be all reprobate but that God according to his most free good pleasure hath done what he did as manifest by that Luke 12.32 It is your Fathers pleasure to give you a Kingdom and Rom. 9.16 I will have mercy on whom I will have mercy and ver 18. Therefore he will shew mercy on whom he will and whom he will he hardeneth III. It is not absolute if we consider the matter or object and the means by which he puts this decree in execution IV. For the matter or object of election and reprobation is not man considered absolutely but as he was to fall into sin of his own accord The reasons are most evident because the decree of manifesting mercy wrath or justice presupposeth sin for there can be no mercy but towards him that is in misery and there can be no justice or just indignation but towards him that is a sinner 2. Because that onely can be reprobated which may be reprobated but man is reprobable or may be reprobated not as by God he was created but as by Satan he was defaced V. Sin therefore is not the impulsive cause of Reprobation but a necessary condition of the matter or object for though it be not the cause of Reprobation yet it is the cause of reprobability or why a man should be reprobated For Reprobation and reprobability differ as the act and possibility All men are reprobable or are liable to Reprobation for sin but all are not therefore actually reprobate VI. Reprobation then presupposeth the decree of mans Creation 2. Of the donation of Gods image upon him which Image was to be lost 3. Of the permission of mans fall VII But the means of execution are so ordered that albeit God worketh most freely and according to his good pleasure yet neither have the Elect any just cause to brag nor the Reprobate to complain for to those undeserved grace was bestowed and on these deserved punishment is inflicted VIII These are different questions 1. By what right doth God reprobate man which is his creature 2. Why did he not choose all but some and reprobate others 3. Why did he choose this man to wit Peter and reprobate that man to wit Judas To the first we answer from the materiall cause in that Adam as he was to fall was liable to reprobation To the second we answer from the end because God was willing to manifest the glory of his mercy and justice But to the third from the cause impulsive because it so pleased him To use the Apostles simile If it be demanded why the Potter out of the same lump makes vessels of such different conditions it is answered from the end because there be different uses of these vessels in the house If again it be demanded why out of one peece of the lump a vessel of honour is made and out of the other a vessel to dishonour it is answered from the cause impulsive because it so pleased the Potter IX Christ is to be considered either as God or as God and man the Mediator In the former respect he is with the Father and Holy Ghost the efficient cause of our election but in the latter respect he is the means of execution thereof We are then said to be elected in Christ Eph. 4. because by him we were to be saved The decree of saving us is called Predestination to the End but the decree bestowing Christ upon us as our Head is named Predestination to the Means X. Although these words of Predestination Prescience and Predetermination are sometime taken for the same yet or understandings sake they may be thus distinguished Predestination signifieth the very purpose of God to save us Prescience that free bounty by which he acknowledgeth us for his own but Predetermination imports Predestination as it hath reference to Christ and the other means of salvation Rom. 8.28 29. But we know that to those who love God all things work together for their good to those I say who are called of his purpose for whom he foreknew those he predestinate that they might be conformable to the image of his Sonne c. XI They are altogether * A. R. Predestination is a part of Providence so is Reprobation For as God by his providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse foolish who acknowledge Election and deny Reprobation Because the Scripture teacheth that there is Reprobation as well as Election Esa 41.9 I have chosen thee and not cast thee away Mal. 1.3 Jacob have I loved and I have hated Esau Rom. 9.18 He will have mercy on whom he will and whom he will he hardeneth Rom. 11.7 The election hath obtained it and the rest have been hardened 1 Thess 5.9 God hath not appointed us to wrath but to salvation 2 Tim. 2.20 Vessels to honour and to dishonour Jud. v. 4. For there are certain men crept in which were before of old ordained to condemnation XII As Christ is the cause not * Christ is the efficient cause of Election as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 15.16 I know whom I have chosen and Joh. 13.18 I have chosen you In respect of his active and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But because we are said to be elected in him as he became our Surety he is called the medium or mean of election rather then the cause As he is God we are elected by him as Mediator in him As God he is the principal efficient as Mediator the secondary or mean of election of Election but of Salvation so Infidelity is the cause not of Reprobation but of Damnation Damnation differs from Reprobation as the means of Execution from the Decree XIII Damnation is not the end of Reprobation but the manifestation of the glory of Gods justice Therefore to say that man was created that he might be damned is to say amisse for damnation is not the end but the means of execution of which man by his
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 â—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
Person as also in consideration of the greatness and infinite weight of his sufferâ—ngs and the burthen of Divine wrath which the world and all the creatures therein were not able to endure XXII The Papists do overthrow the same satisfaction â—f Christ in setting up other Priests and obtrâ—â—ting the Idolatrous Mass for a Sacrifice They are refuted by these strong reasons 1. Because there is one Mediator 1 Tim. 2.16 2. Because Paul speaks onely of one Priest Heb. 7.26 Such a high Priest became us .3 Because there was offered but one oblation Heb. 7.25 he performed that once and 9.25 Not that he might offer himself often and 10.10 by his offering once made and ver 14. By one oblation he hath consecrated for ever those that are sanctifyed ver 18. Where there is remission of sins there is no more offering for sin 4. If therefore the Priesthood of the old Law was abrogated because the ancient Priests were but weak men then it must follow that none in the New-Testament was fit to be a Priest except the Son of God Heb. 7.28 For the Law maketh men High Priests but the word of the oath maketh the Son But they use this exception to wit that Christ is the chief High-Priest and themselves secondary and consequently Christs instruments But either they offer the very same sacrifice which Christ offered on the Cross or another If they offet another then it must be unfit for the reasons alledged if the same then these absurdities will follow 1. That Christ offered for himself because these offer for themselves for the High-Priest and the inferior Priests will do the same things though after a different way 2 That they reckon themselves among the torturers who crucified Christ 3. Whereas in this oblation the Priest and the Sacrifice are the same thing they must be a Sacrifice at least in the second place Neither is that distinction of a bloody and an unbloody Sacrifice of greater moment for so there should nor be one sacrifice which thwarts the former testimonies and remission of sins should be obtained by an unbloody Sacrifice which the Apostle flatly denies Heb. 9.12 XXIII As then much is detracted from Christs sufferings by the former errors so they extend the object thereof wider then is fitting who teach that Christ died universally for all and every one man If we look upon the greatness and worth of Christs merit it is sufficient to redeem ten thousand worlds but if we consider Gods purpose and Christs intention it is false that he died for all and singular Hence it is that he is said to die for all sufficiently but not effectually that is to say that Christs merit is sufficient for all in respect of his dignity but not effectual in all in respect of application seeing Christ died to that end that his death should be applied to all for why should he die for those for whom he prayeth not but he witnesseth that he prayeth not for the world Joh. 17.9 Our adversaries urge those places in which mention is made of the whole world also of all men 1 Tim. 2.4 and 1 Joh. 2.2 in which also all men generally are called But in 1 Joh. 22. by the name of the whole world metonymically are understood the elect dispersed over all the world and 1 Tim. 2.4 by all men are meant as the words following shew all sorts of men whether Jews or Gentiles Princes or Peasants and consequently not every one of the kindes but the kindes of every one in which sense the word All is used Gen. 16.19 Joel 2.28 Perfect Justice the other part of Christs satisfaction is that whereby in conforming himself to the Law and performing perfect obedience thereto he hath purchased for us the inheritance of life eternal And this Justice is partly original partly actual Original is the conformity of Christ with the Law in which he was conceived and born The RULES I. Original righteousnesse is opposed to original sin II. And this is not a bare innocency or freedom from sin but an aptitude also and inclination to goodness As original sin is not only a privation of justice but an inclination also to evil III. Christs original justice is a part of his Satisfaction for us The reasons are 1. Because the Law requires not onely actual obedience but also a full conformity with the Law otherwise original contagion were no sin 2. Because Christ is all ours and what he was made or did or was he was made did and was for us His actual Justice is that obedience whereby Christ did most perfectly fulfill the Law in the act it self and this is called active obedience The RULES I. As Christs Passion was necessary to expiate sin so was his active Obedience and Justice to obtain life eternal Reasons 1. Because the Law obligeth us both to punishment and to obedience to punishment because it pronounceth him accursed who doth not all the words of the Law Deut. 27.26 To obedience because it promiseth life to them only who do perform all things Lev. 18.5 who doth these things shall live by them and Luk. 10.28 Do this and live Neither doth the distinction of Justice into Legal and Evangelical hinder seeing the Gospel exhibits in Christ the same justice which the Law requires 2. Because this double satisfaction answers our double misery to wit the guilt of sin and of damnation and the want of justice Rom. 3.22 All have sinned and come short of the glory of God 3. Because true Justice properly so called consisteth in actual obedience Deut. 6.25 And it shall be our righteousness if we observe to do all these Commandments before the Lord. 4. Because he performed that actual obedience either for himself or in our stead but not for himself therefore in our stead The assumption is plain out of that relation which Christ hath to us for whatsoever he was or did in all the course of his obedience he was and did that in our stead But they who acknowledge his passive obedience only satisfactory and meritorious say that his active obedience makes toward our Redemption and Salvation but only as a necessary help or the cause without which Salvation could not be obtained for say they this active obedience is required for two causes First by the right of Creation Secondly that his Sacrifice might be acceptable to God and that he might be a holy High-Priest But the first branch of this opinion is false for Christ is not in this to be compared with other men for as the Son of God was made man and a creature for us not for himself so he was made * A. R. Christ was subject to the Law that he might free us from the curse of the Law 2. That he might take away from the Jews occasion of calumniating 3. To shew he was the end of the Law 4. That by his example he might invite us to keep the Law subject to the Law not for himself but
for us The latter branch confounds his holiness or innocency with his obedience or actual justice which differ as much as the habite and privation Innocency indeed is necessarily required in Christs Sacrifice but his actual obedience is not onely required in Christ as a Priest but it is also a part of his satisfaction and merit for if Adams actual disobedience was the meritorious cause of damnation why should not the actual obedience of the second Adam be the meritorious cause of salvation except we will say that the first Adam was more powerful to damn us then the second was to save us II. The Fathers command which Christ obeyed was special and general Special in respect of the end that he should obey not for himself but for us But general in respect of the object for he was subject to the same Law which was prescribed to us and in all things which the Law enjoyned us to They who only make Christs passive obedience meritorious pretend that it was performed so onely by a special command from the Father that he should die for us But this were not a special command only but a partial For Christs obedience doth as far extend it self as the Law doth Whereas then the Law obligeth us both to the punishment and to obedience he did satisfie both these requisites III. Life eternal is considered either in it self as it is a full participation of celestial joy or in opposition to damnation as it is a freedom from damnation in the former sense the perfect Justice of Christ is the cause of eternal life but in the latter the suffering of the punishment is the cause of life eternal It is one thing to describe Life eternal privatively and another thing positively To speak properly there is no other cause of eternal Life but perfect Justice according to the Law Do this and live Yet Christs death is called the cause of eternal Life so far as it is a delivery from all evil neither is freedom from damnation and heavenly joys parts of life but onely different relations Hence it is apparent in what sense Christ promiseth that he will give his flesh for the life of the world Joh. 6.51 Two things here are objected 1. If Christs active obedience is the cause of eternal Life then he suffered in vain 2. If Christ obeyed for us then we need not yield obedience But in the first Argument there is no consequence for there is one end which is common to both parts of satisfaction to wit our salvation another proper to each one for the end of his suffering was our delivery from evil but the end of Justice is the procuring of right to eternal life The latter Argument against the merit of active obedience is such a one as Socinus frames against the merit of passive obedience If quoth he Christ died in our stead then we need not die But there is no consequence in either there is one death of Christ another of the godly that was joyned with a curse this with a blessing Christ did undergo that as the wages of our sins but we undergo this as a passage from this life to a heavenly so there is one obedience of Christ another of man that was perfect Justice which he performed in our stead to purchase life for us but this is imperfect and is performed to shew our gratitude for our redemption IV. The active Justice of Christ in the Old Testament was shadowed out by the glorious robes of the High-Priest as a type They who deny the merit of active obedience ask By what type it was shadowed out For if say they it is a part of the Priests office in what thing did the High-Priest type it out But to what purpose was all that glorious attiring of the High-Priest in which he appeared before God if it was not to shadow out Christs righteousness Hence we read that not only were the filthy garments of Jehosuah taken off from him in signe of our sins removed from us but that new garments were put upon him and a mitre or crown set upon his head Zach. 3.4 5. So much of Christs Satisfaction His Intercession in the state of Humiliation was whereby he offered Supplications and Prayers not without tears and groans to his Father for us The Evangelical storie tels us of whole nights that Christ spent in prayer but he performed this office chiefly in the time of his Passion Joh 17. Heb. 7.5 Who in the days of his flesh offered with strong cries and tears supplications and prayers to him who was able to deliver him from death The RULES I. They annihilate Christs Incarnation who seek other Mediators of Intercession as they call them besides him The Pontificians distinguish between the Mediator of Redemption and mediators of Intercession and this latter office they ascribe to the departed Saints but it is no lesse sacriledge to ascribe his Intercession to the secondary Intercessors then to impart his Sacrifice to subordinate Priests and whereas they feigne that the Saints profit us not by their Intercession onely but by their merits also their distinction fals to the ground seeing they divide the glory also of Redemption between Christ and the Saints while they seâ—gn that by their merits as it were by an auxiliary aid our sins are purged and the defect of Christs passion supplied Hitherto of his Priestly office His Regal office he administred in the state of his Humiliation in gathering together a Church by his Word and Spirit so that in it there appeared no signe of Regal Majestie The RULE I. In vain do the Jews dream of the Messiah's earthly Kingdom Isa 42.2 He shall not cry nor lift up nor cause his voice to be heard in the streets Isa 53.2 3. But he shall grow up as a branch and as a root out of a dry ground he hath neither form nor beauty when we shall see him there shall be no form that we should desire him he is despised and rejected of men he is a man full of sorrows and hath experience of infirmities we hid as it were our faces from him he was despised and we esteemed him not Zach. 9.9 Behold thy King cometh unto thee he is just and saved himself poor and riding upon an asse CHAP. XIX Of Christs Exaltation THus of the state of his Humiliation the state of his Exaltation is that wherein Christ being raised from the dead was exalted to Heaven and being set down at his Fathers right hand was crowned with the highest degree of glory The RULES I. The efficient cause of this Exaltation was the whole Trinity II. But Christ considered according to dispensation is the object thereof III. The exaltation of Christs person was according to both natures IV. According to his humane nature he was exalted by laying aside the infirmities which he assumed and by obtaining those gifts which before he wanted For he attained as great a perfection both in his body and soul as
the creature was capable of V. He was exalted according to his divine nature not by accession of any dignity to it being considered in it self but by the manifestation of that majesty which before was hid under the form of a servant VI. * A. R. It is said here that Christ obtained his exaltation by his obedience nor by the way of merit It is true that Christ as God cannot merit Nor 2. did he merit the grace of union as man for that was infinitely more then man or Angels could merit Nor 3. did he merit by the act of free-will in his conception that plenitude of grace and knowledge which was infused into him Nor 4. did he merit any thing which was not due to him in respect of the Personal union Yet we may not deny but that he merited whatsoever honour was conferred on him before his death and likewise his exaltation after his resurrection for so the Apostle sheweth that because Christ humbled himself and because obedient to the death of the crosse therefore God exalted him Phil. 2.9 10 11. He shall drink of the brook in the way therefore shal he lift up his head Ps 110. Therefore S. Austin in Joh. tract 104. cals Christs humility the merit of his glory and his glory the reward of his humility This glory then was Christs due both in respect of the personal union and also in respect of merit for why may not a thing be due in a double respect Christ attained to this exaltation by his obedience not as it were by merit but as it were by the means or way VII The end hereof was to witnesse that he faithfully performed the office enjoyned him in his humiliation and to manifest his divine power by which he doth powerfully apply his merit to us The parts or degrees of this are three His Resurrection his Ascension to heaven and his Sitting at the Fathers right hand His resurrection was the first degree of exaltation by which Christ having overcome the power of death was raised the third day in that very flesh which he had laid down that he might live to God for ever The RULES I. Christ was not only the object but also the efficient cause of his resurrection Rom. 1.4 Being declared with power to be the Son of God according to the Spirit of sanctification by the resurrection from the dead 1 Pet. 3.18 He died concerning the flesh but was quickned in the Spirit II. The matter of the Resurrection is the same body that was crucified but endowed and glorified with new qualities III. Neither was it so changed as to lose its quantity and three dimensions For otherwise it had been no body nor had Christ remained man in his Resurrection IV. The Forme consisteth in a new and indivisible union of soul and body V. Although Christs Resurrection was altogether miraculous yet it is false that his body passed through the stone which covered the grave or that it passed through the door after his Resurrection Mat. 28.2 The Angel of the Lord rolled away the stone Joh. 20.19 The doors being shut not through the doors that were shut VI. The end of his Resurrection besides that general end which was mentioned before is the assurance of our Resurrection both from the death of sin as also from death corporal Rom. 6.1 2. 1 Cor. 15.12 c. His ascension to Heaven was the second degree of his Exaltation in which Christ after he had conversed fourty days with his Disciples upon earth ascended into heaven The RULES I. Christ ascended both according to his divine and humane natures according to his humane at the object according to his divine as the efficient cause II. The Forme consisteth in Christs real and local translation from this world to the highest heaven III. Here we need not trouble our selves about penetration of bodies both because heaven is not a solid thick or iron body as the Philosophers would have it as also because one body can easily yield to another and the creature to the Creator IV. The doctrine of Christs corporal presence here on earth doth utterly overthrow that of his Ascension V. The special end of Christs ascension is to assure us of our threefold ascension the first is of faith and godlinesse in this life the second of our souls in death the third of body and soul in the last day The sitting of Christ at his Fathers right hand is the highest degree of his Exaltation by which being placed in heaven he is exalted above all power Eph. 1.20.21.22 He hath set him at his right hand in the heavenly places far above all principalities and power and might and dominion and every name that is named not in this world onely but in that also which is to come and hath made all things subject under his feet and hath appointed him over all things to be the head to his Church which is his body and the fulness of him that filleth all in all things The RULES I. To sit at Gods right hand is to have the next power after God After the manner of Kings who use to set them on their right hands to whom they will give the chief honour next to themselves Psal 45.10 The queen is at thy right hand 1 King 2.19 When Bathsheba came to Solomon to speak unto him for Adonijah the king rose to meet her and bowed himself to her and sat down on his throne and he caused a seat to be set for the Kings mother and she sate at his right hand Mat. 20.21 command that my two sons may sit the one at thy right hand the other at thy left in thy Kingdom II. Christ according to both Natures sits at Gods right hand III. The Humanity was so exalted that yet it was not made equal to the Divinity he received glory above all creatures yet not equal to that essential glory which he hath in common with the Father and the Holy Ghost In this highest degree of Exaltation Christ hath not left to do his office He performed his Prophetical office by furnishing his Ministers with gifts of old extraordinarily but now by ordinary means propagating his Gospel through all the world with most happy successe Ephes 4.11 Some he gave to be Apostles c. His Priestly office he exerciseth not in offering himself again or in casting himself with cries and sighs at his Fathers knees but in appearing before his Father for us with the merits of his most full satisfaction and in applying the same effectually to us Psal 110.4 The Lord hath sworn and will not repent thou art a priest for ever after the order of Melchisedek Heb. 9.24 He hath not entred into the Sanctuary made with hands which are similitudes of the true Sanctuary but is entred into the very heaven to appear now in the sight of God for us Lastly He useth his Kingly office not onely by ruling the Triumphant Church but also by gathering together the Militant Church
be elected yet all in that nation are not elected as the Jewish people are called an elect people and yet many of them were reprobate IX Neither are all therefore elected because they are commanded to believe that they are elected for they are not absolutely commanded to believe that but with trial of their Faith 2 Cor. 13.5 Try your selves whether you be in the Faith or not prove your selves know you not your own selves how that Iesus Christ is in you except you be reprobates but I trust that you shal know that we are not reprobates CHAP. XXI Of the Covenant of Grace THe fruit benefit of Vocation is the outward communion both of the covenant of Grace as also of the Church The external communion of the Covenant of Grace is whereby they who are called are accounted to be in the Covenant and Gods people yet analogically as some are truly Gods people some onely in outward profession In the Covenant of Grace we must consider both the offering of it and the confirming or sealing of it the offering of the Covenant of Grace is that whereby God promiseth to the Elect to be their Father in Christ if they performe filial obedience The RULES I. By the name of Covenant we understand not that general which God made with all creatures nor the Covenant of works made with our first Parents but that which after the fall God of his meer mercy hath made with us II. Therefore the Covenant of Grace is called a Testament or Disposition because by this God hath appointed to his sons an heavenly inheritance to be obtained by the mediation of his own Sons death Heb. 8.10 Therefore this is the Covenant that I will make c. and Chap. 9.15 16. And for this cause he is the Mediator of the New Testament that through death which was for the redemption of the transgressions that were in the former Testament they which were called might receive the Promise of eternal inheritance for where a Testament is there must needs be the death of him that made the testament III. The efficient cause of this is commonly the Holy Trinity but particularly Christ God and man that Angel of the Covenant Mal. 3.1 Behold I will send my Angel to wit John Baptist who shall prepare the way before me and the Lord whom you shall seek shall suddenly come to his Temple even the Angel of the Covenant whom you desire IV. The matter of the Covenant of Grace are the things conditioned on both sides to wit of God and man God promiseth that he will be our God in Christ man promiseth the obedience of Faith and life V. The forme consisteth in a mutual obligation but so that they are Relatives of an unequal nature for the promise and obligation on Gods part is free but on mans part it is a due debt VI. The end of the Covenant is the same that is of the general vocation Gods glory and the salvation of the Elect. VII The subject or object of this proffered Covenant are all that be called but properly the Elect onely This Covenant is proffered to all that are called but the Elect onely enjoy the Promises of the Covenant VIII Out of the adjuncts we are to consider the administration of the Covenant of Grace IX The administration in respect of time is distinguished into the old and new league or testament X. The old Testament is the Covenant of Grace administred in the time wherein Christ was to be exhibited XI The form of administring is threefold 1. from Adam to Abraham 2. from Abraham to Moses 3. from Moses to Christ XII Between the first last form of administration this difference is 1. That that was made by words of Promise which were very short and yet long enough but this hath not onely a Promise but an expresse condition of Obedience also 2. That had onely the ceremony of Sacrifices but this also of Circumcision 3. That was proposed to all mankinde but this was tied onely to Abrahams posterity XIII Between the administration of the form in the third and two former this is the difference that the third is more perfect and truly testamentary because inlarged not onely with the Passeover but also with many other types of Christs death XIV The New Testament is the Covenant of Grace which is administred Christ being exhibited XV. The New and Old Testament agree in substance for in both Christ is the same Testator in both is the same Promise of Grace in Christ in both is required the same obedience of Faith and Life XVI They are deceived then who make parallel distinctions of the Old and New Testament of the Covenant of Works and of Grace of the Law and Gospel for in both the Testament or Covenant is the Covenant of Grace in both the Law and Gospel are urged XVII But the administration of the Old and New Testament differs 1. In time because the Old Testament was exhibited before Christ but the New is administred Christ being now exhibited that was to continue onely till Christ this for ever 2. In place or amplitude for that was proffered to the People of Israel onely this extends it self through all the world 3. In clearenesse because the free promises of Christ are more clearly preached in the New Testament and confirmed the shadows of Types and Ceremonies being abolished 4. In faculty because the administration in the Old Testament was more laborious then in the New 5. In sweetnesse for in the Old Testament the perfect obedience of the Law is oftner urged yet not excluding the promises of the Gospel yet to to that end that they might be compelled to seek Christ by that rigorous exaction of obedience as is were by a School-master but in the New Testament the promises of the Gospel are more frequent yet not excluding the Law which drives us to new obedience to be performed by the grace of Regeneration XVIII Hence then it is manifest in what sense the new Covenant is opposed to the old in Jeremiah Jerem. 31.31 32. Behold the dayes come saith the Lord in which I will make a new Covenant with the house of Israel and the house of Judah not according to the Covenant which I made with their Fathers when I took c. and v. 33. But this shall be the Covenant c. I will put my law in their inward parts and write it in their hearts v. 34. And they shal teach no more every one his neighbour c. they shall know me from the least to the greatest In these words regard is had to the third and fifth difference to this when mention is made of the law written in Tables of stone and afterwards to be written in their hearts but to that when he promiseth a clearer knowledge CHAP. XXII Of the Seals or Sacraments of the Covenant of Grace in general HAving spoken of the Covenant proffered to us now follows the Confirmation thereof by Sacraments as
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten 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 denyed 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 predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily 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 covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters 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 types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments 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 conferre 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 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 eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall 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 Sacraments 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 signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining 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 ingraffing 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 Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be 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 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 difference 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 for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual 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 then
Sacrament of the New-Testament in which Christians that are of age receive spiritually Christs body and blood sealed to them in the reception of Bread and Wine according to Christs institution The RULES I. The Lords Supper is called metonimically the Eucharist or Thanksgiving Sinaxis or a collection the Lords Table the New-Testament and Synecdochically the breaking of Bread II. It hath the same efficient causes that Baptisme hath III. The outward matter thereof or Signes are Bread and Wine IV. The Supper is lame without both Signes and to rob the people of the Cup is Sacriledge Mat. 26.27 Drink yee all of this 1 Cor. 10.16 The Cup of blessing which we blesse is it not the Communion of Christs blood And 11. v. 26. As oft as you shall eat this Bread and drink of this Cup you declare the Lords death V. The inward matter is Christ with all his satisfaction and merit VI. As it is Jewish superstition to use unleavened Bread so the Popish Penny-Wafers are superstitious reliques VII It s outward form consists in Actions and Words VIII The Actions are the breaking of Bread and powring out of Wine the distribution of both Signes and the receiving thereof with the hand and mouth IX The word is the whole Institution containing the Eucharist the command and the promise but the promise chiefly X. Therefore it is impiety to think that the Bread is turned into Christs body only the bare accidents remaining by the low mumbling of these five words For this is my body and that with one breath and the Priests intention XI The internal form consisteth in the Analogie of the signe and the thing signified in which by Bread and Wine are signified Christs body and blood as spiritual meat and drink but by the breaking of Bread and powring out of the Wine are represented the breaking of his body or crucifixion and sheding of his blood and lastly by the distributing and receiving of both the applying of Christs death XII The breaking of Bread is not a thing indifferent For Christ made use of this himselfe and commanded it to be used saying do this which he himselfe explained adding This is my body which is broken for you From this the Supper is so called by this also the Churches union is shewed 1 Cor. 10.17 We being many are made one bread and one body for we are all partakers of one bread XIII The words This is my body can neither be meant of transubstantiation nor of consubstantiation but the meaning is This to wit the Bread is the Sacrament of my body The Papists interpret the words these That which is contained under the kind of Bread is my Body The Lutherans these in with under this is my Body The reason of our interpretation is explained in the former chapter They say that it is absurd to use tropical phrases which are obscure in Christs Will and Legacie Bur 1. This supposition of theirs is false that tropical phrases are obscure for we use tropes oftentimes to illustrate 2. It is false also that tropes are not used in Wils and Testaments for Jacobs Will shews the contrary Gen. 49. And Mose's Deut. 33. David 2 Sam. 23. Tobias 4. Matathias 1 Mac. 2.3 If there be no Trope in the Lords Supper then let them shew how the Cup can be called the New Testament in his blood without a Trope That saying of Austins Advers Adimant cap. 12. is worthy here to be set down The Lord doubted not to say this is my Body when he gave the Signe of his Body XIV It is one thing to say that Christ is present in the Bread and another to maintain his presence in the Supper for Christ is present in his Deitie and Spirit he is present also in his body and blood by a Sacramental presence 1. Of the Symbol not that he is present in the Bread but that he is represented by the bread as by a Symbol 2. Of Faith whereby we apply Christ with his merits to us 3. Of Vertue and efficacie XV. The proper end of the Supper not to speake of others is to seale our spiritual nutrition or preservation to life eternal by the merit of Christs death and obedience whence depends the union of the faithful with Christ and with themselves XVI It is an intolerable abuse to take this Sacrament to prove ones innocency in the courts of justice to confirm mens covenants to prosper our purposes and actions c. XVII The Lords Supper must be often times taken As often as you shal eat this bread c. 1 Cor. 11.26 XVIII The Supper differs from Baptisme not only in external signes but in its proper end because Baptisme is the signe of spiritual Regeration but the Supper of nutrition also in the object or subject to which for Baptisme is given to Infants the Supper to those onely who are of years and have been tryed they differ also in time for Baptisme is used but once the Lords Supper often-times XIX The Popish Masse is altogether repugnant to the Lords Supper 1. The holy Supper is instituted by Christ the Masse by the Pope 2. the Supper is a Sacrament instituted in memory of Christs sacrifice which was once offered but the Masse among Papists is the sacrifice it self to be offered every day the Ancients indeed called the Lords Supper a sacrifice yet not expiatory for sins but Eucharisticall and such as is joyned with prayers and charitable works which are acceptable sacrifices to God 3. Christ did not offer himself in the Supper but on the Crosse but they will have Christ to be offered in their Masse 4. Christ instituted his Supper for the living but the Masse is celebrated for the dead also 5. In the Holy Supper Christs body was already made by the virtue of the Holy Ghost not of bread but of the Virgins blood In the Masse Christs body is made anew by the Priest uttering his five words and that of bread 6. In the holy Supper there was and remained true Bread and true Wine and it obtained this name even after consecration In the Masse if we will believe it there remains onely the outward species of the Element and the accidents 7. In the holy Supper they all drank of the cup as Christ commanded in the Masse the Lay-people are denyed the cup. 8. In the Supper Bread was broken to represent Christ's body broken on the Crosse In the private Masse the bigger Hoast is broken into three parts the first is for the triumphant Church the second for the Church in Purgatory the third for the Church here on earth CHAP. XXV Of the nature of the visible Church HItherto of the outward communion of the Covenant of grace follows the externall society of the visible Church whereby all that be called are accounted for members of the Church Now the Church is considered either in it self or in opposition to the false Church the Church is considered in her self in respect of her own nature and
either ordinary or extraordinary the ordinary is publike or private the publique is ecclesiastical or politique the ecclesiastical is that which handleth spiritual things This is either proper to publique persons in the Church or common to the whole Congregation The proper is that which is executed by any Minister of the Church according to his calling The Ministers are they to whom God hath committed the charge of his flock The RULES I. No man can have the charge of a Church but he that is lawfully called II. No man is to be forced to undertake the Ministery III. Ministers are not to be debarred from Marriage 1. Cor. 9.5 Have not we power to lead about a wife a Sister as well as the rest of the Apostles and brethren of the Lord and Cephas 1 Tim. 3.2 A Bishop must be without reproofe the Husband of one Wife and v. 4. One that ruleth well his own house having his children in subjection with all gravity Ministers are either ordinary or extraordinary They were extraordinary whom God raised upon extraordinary occasions either to establish a new government in the Church or e se to repaire the old government when it was decayed Such were the Prophets in the Old-Testament But in the New John Baptist Christ the Apostles Prophets that is such as were furnished with the gift of interpreting Scripture Evangelists that were the companions of the Apostles and supplyed their roomes in their absence Pastors to rule and teach the Churrh and Doctors for the Schools Eph. 4.11 The RULES I. The marks of extraordinary Ministers were extraordinary gifts II. Such were the gifts of Prophesie Tongues and Miracles III. These extraordinary gifts continued so long as it pleased God and the Churches necessitie required them which being taken away the ordinary Ministery succeeded Ordinary Ministers are they who be furnished with ordinary gifts and an ordinary calling And these are Pastors Doctors Presbyters and Deacons The Pastors are they who are set over a particular flock to teach them to administer the Sacraments to them and to watch over them The RULES I. The name of Bishop belongs to all Pastors 1 Tim. 3.1 II. Although this custome prevailed in the Church that he who had the charge of the Diocesse of particular Churches was named Bishop yet the name of Universal Bishop belongs to none There are Doctors who in the Schooles teach Youth the grounds of Truth which they may afterward professe in the Churches The RULE Pastors differ from Doctors in this That they have the charge of the Church these of the Schools They are to move the affections these to informe the understanding of their auditors Presbyters are godly and grave men joyned to assist the Pastors in such things as are fit for the good order of the Church in visiting of the sick in observing disordered livers and such like Deacons and Diaconesses of old were they who had the charge to gather and distribute the Church-goods Act. 6.1 c. 1 Tim. 3.1 c. The RULES I. The collection and distribution of Church-goods is of Divine right This appears by the Oeconomie of the Old Testament for by the command of God Tithes were gathered for the Priests Levites and poor In the New-Testament Christ refused not the money that was offered by godly rich persons Luke 8.3 out of which he sustained his Disciples and friends and the poor also Job 13.19 In the Apostles time the Deacons had charge of the Church-goods Act. 6.1 c. II. As we reprove the covetousness of the Romish Church supported with horrible superstition and idolatry in the gathering of Tithes and other Church-duties as likewise their profuse wasting thereof upon their pomp and luxury so among Protestants they grievously offend God and the Church who unfaithfully dispense these goods Thus of the proper administration the common consisteth in the calling of Ministers in the well ordering of the Church in judging of Doctrine and controversies and in the use of the Keyes The calling of the Ministers is the choosing of fit men for the Church into the Ministery after tryal had of their life and doctrine and an introduction of them by some solenm Rite into the possession of their Office The RULES I. The chief efficient cause of this vocation is God who inwardly calls Ministers and furnisheth them with his gifts but the ministerial cause is the whole Church or at least the representative consisting of Pastors and Presbyters or other Church-men and not the Bishop or Pastor alone For the Apostles never challenged to themselves alone the right of Election Act. 1.23 and 6.5 and 14.13 II. Three things are required to a lawfull calling triall election and confirmation III. Triall is both of life and doctrine and the life must be first tried before doctrine for he is not to be admitted to the triall of Doctrine whose conditions are not to be endured IV. The manner of Election is this After the pouring out of fervent prayers to God the persons being named out of whose number one is to be chosen either by the vocall suffrages of all or of the greatest part or else by holding up of hands that one is elected V. Confirmation is the introduction of the parties elected in which publike prayers being premised he is recommended to the Church and his calling is confirmed by imposition of hands VI. The Pontificians falsly say that this is an unlawful calling which is done by the Presbyters without the Bishop For Bishops have not by Divine right greater power and authority VII The Reformed Church hath ratified the calling of them who in our fore-fathers time reformed the Church not as if it proceeded from Popery as a bunch or swelling of the Church but as principally they were called by God and furnished with gifts They object that such men were called under Popery but that their vocation is expired since they fell off We answer that they are falsly accused of falling off for they have not fallen off from the Gospel to the preaching of which they were called even in Popery but from the corruption of the Gospel neither have they cause to cry out that they were called to preach the doctrine of the Romish Church for whereas they comprehend their doctrine under the title of the Gospel the Minister who observeth that in very truth it is far from the Gospel he by the right of his calling might contradict the same Although then they have revolted from the Romish Church yet they have not revolted from their calling VIII Neither can they produce any thing whereby they may infringe the calling of our Ministers performed according to the former Rules above handled For 1. When they ask by what right we teach We answer the same that Christ did to those that asked the same question Mat. 21.14 The Baptism of John whence is it from heaven or from men Even so we say the doctrine of our Ancestors which is preached among us at this day whence is
it shall live II. In the Schools it is called Actual Election Effectual Calling and Internal Calling It may be called actual Election because by this God puts in execution the decree of Election For whom he predestinated them he called Rom. 8.30 So Joh. 15.19 I have chosen you out of the world It is called effectual Calling in respect of the calling of reprobates which by their own fault is made ineffectual to salvation It is called also internal because the calling of reprobates is either outward onely by the Word or if they be any way inwardly illuminated or moved 't is but a temporary change III. The principal efficient cause of vocation is God the impulsive is his free mercy the instrumental the Ministery of the Word Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began 2 Tim. 1.9 Who hath called you by our Gospel 2 Thes 2.14 IV. The matter or object of vocation is man elected but in himself as yet miserable natural carnal sinful estranged from the life of God yea dead in sin Eph. 2.1 And you together hath he quickened when you were dead in sins and trespasses Col. 2.13 And you that were dead in your sins hath he quickened Tit. 3.3 For we our selves also were sometimes foolish disobedient deceived serving divers lusts and pleasures living in malice and envy hateful and hating one another V. Therefore the Semipelagians erre when they give to man a preparation or a propension to hearken to his vocation The reason is plain by what we have said for how can a dead man raise himself no more can man further his own vocation VI. Yet man is not like a stock when he is called for he is the fit subject of vocation seeing he is not a Lion or Dog but a rational creature yet his reason helps him nothing to his vocation till it be enlightened VII T is absurd to extend this grace of vocation to all men where as common vocation of which already happeneth not to all men as the whole story of the Old Testament teacheth for not the Gentiles but Jews were called VIII The form consisteth in the gracious change of mans minde and heart whereby not onely is the minde illuminated but our stony hearts also are made fleshly and framed to obedience This appears sufficiently out of what is said especially out of Ezech. 36. IX Therefore the Arminian Novelists falsly teach that the understanding is endowed with knowledge and that the affections are irresistibly excited but it s left in the freedom of the Will to believe or not to believe that the power to believe is given by irresistible grace but not the act This errour is plainly overthrown by that which God pronounceth concerning the change of the heart Ezech. 36.26 so Christ witnesseth that not onely the Elect are taught of God but all that have been taught come to him Joh. 5.44 X. The grace of Vocation is plainly irresistible not if you look upon our corrupted nature which is harder then a stone but in respect of the Holy Ghost by whom the Elect are so drawn that they follow inevitably XI This drawing is no wayes violent nor doth it resist the natural liberty of the will which of its own nature being corrupted and bent to evil onely when the holy Spirit toucheth it presently and freely it follows This drawing is like that of the Shepheard when with a green branch he draws the sheep after him which follows not violently but spontaneously although this be not altogether alike because the sheep is allured by its natural inclination but man by that propension which the Holy Ghost hath put in him God indeed cals outwardly but withal he illuminates the minde inwardly that man might know the excellency of his vocation so God moves the heart that it might obey XII The Novelists also falsly teach that sufficient grace is given to all men but not the act it self of accepting and using that grace This opinion overthrows it self for if the grace of believing is not given in respect of the act then grace is not sufficient seeing no man is saved but he that believes we confesse indeed that common vocation is sufficient to make the Reprobates excuselesse but not to save them hence God speaketh Isa 5.4 What can I doe more to my Vineyard c. XIII * A. R. The Pelagians absurdly teach that by grace is meant our natural abilities This is true if we take grace in that strict sense as it is used in Scripture for the grace of vocation justification or salvation by Christ which is no part effect or property of nature but altogether different from nature for by nature we are the sons of wrath saith the Apostle But by grace we are saved saith the same Apostle by grace I am what I am saith he not I but the grace of God with me without me saith Christ you can doe nothing What have we which we have not received Of our selves we cannot think a good thought saith Saint Paul Here nature and grace are distinct yet in a large extent grace may be called natural and nature may be called grace the first is plain because whatsoever perfects nature may be called natural and such is grace 2. Whatsoever is in nature as in its subject is natural but so is grace for nature is the subject of grace 3. Whatsoever we bring into the world with our nature is called natural Thus sin is natural and hereditary diseases are natural because we bring them with us so Adams original justice is called natural and so are all angelical perfections because they were created with them so the sanctification of those in Scripture who were sanctified from the wombe may be called natural Again nature may be called grace for whatsover is not of due debt is of grace such is nature and all natural powers and actions for it is of grace that we live and move and have our being in God who is the prime and universal cause without whose influence the second and subordinate causes cannot worke and therefore even for the actions and faculties of nature as eating drinking sleep life health c. we are bound to give thanks and to beg their continuance and preservation to which duty we are not tyed if these be of debt and not of grace But saving grace is distinguished from nature as the garment from the body the one may be lost without the other and so when the Fathers speak of Adams original justice they say he lost his garment and was stripp'd naked The Pelagians absurdly teach that by the grace of Vocation we are to understand our natural abilities For the Scripture never thus useth the word Grace but means either that grace which makes us acceptable or that grace which is freely given Eph. 1.5 To the praise of the glory of
Therefore we conclude that a man is justified by faith without the works of the law c. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merit and by works Gal. 2.21 If righteousnesse is of the Law then Christ died in vain 3. By faith and by works Rom. 3.28 We conclude then that we are justified by faith without works 4. To be justified by imputed justice and by works Rom. 4.4 5. To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is counted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God v. 23. They have all sinned and come short of the glory of God v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that catalogue of works rehearsed c. 1 2 3. ad Rom. shall find that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration But with neither of these are we justified for before regeneration our works are meerly evil and after imperfectly good XIX The effects of Justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedome from sin not only in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa 53. Neither are the Elect chastised by God that they might satisfie but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Vocation are without repentance Rom. 11.29 XXII It is also one Therefore when the Saints who are justified pray for forgivenesse of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Justification before God if by faith Justification before men is by works Of this see Jam. 2.24 You see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 We conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faith which worketh not by charity but here that faith which is true and lively Others say that man is justified by works not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification follows Justification as the light follows the sun This is that free action of God which sets at liberty the faithful ingraffed into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I. To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovation conversion is either equivalent to vocation and the gift of faith or it signifieth newness of life when in the very act man dieth to sin and liveth to righteousness in the first sense it goeth before justification and is the cause thereof in the latter it follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much differ as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly Albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ Hence he is called the Spirit of Sanctification Rom. 14. IV. The internal impulsive cause is Gods free bounty Tit. 3.4 5. But after the kindness and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes 5.25 Christ loved his church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation man is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse untill the comming of our Lord Jesus Christ X. The form is expressed in two acts in the aversion from evil and conversion to good a that is called the mortification of the old man this the vivification of the new man b that a crucifying and burying this a resurrection c a Psal 34.15 Isa 55.7 b Eph. 2.1 Col. 3.9 10. c Rom. 6.2 c. Gal. 2.20 XI The end of this is Gods glory our salvation and certainty thereof for there is no signe of election more evident 2 Tim. 2.21 If a man therefore purge himself from these he shall be a vessell unto honour sanctified 1 Joh. 3.3 And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in them between the flesh and spirit so long as they live Rom. 7.19.23 24. Gal. 5.17 XIII
20. yea all the Faithful 1 Cor. 6. shall Judge the world and the devils not that Christ will share with the Saints the honour of Judicature but that they shall approve of the sentence and shall praise the wisdom and justice of the celestiall Judge CHAP. XXXVI Of the end of the World and Life eternal the Consequents of the Judgment THere are two Consequents of the last Judgment to wit the end of the World and Life eternal The end of the World is the destruction of this visible Universe after the wicked are thrust down to hell and the godly elevated into the heaven of the blessed The RULES I. This is called the consummation of the world Matth. 24.3 and 28.20 II. The efficient cause of this consummation shall be God for it belongs to the same power to create and to destroy the world III. The matter is this visible world heaven and earth and the things therein contained Peter expresly names heaven earth and the elements and their contents 2 Pet. 3. IV. Neither Hell nor the Heaven of the blessed shall be destroyed For there the wicked shall be eternally tortured and here the godly for ever glorified V. Concerning the form of this consummation it is demanded 1. Whether it shall be mediate or immediate 2. In the substance or qualities only VI. Peter answers the first question saying that God will destroy it by fire 2. Pet. 3.6 7. The world that then was perished by water being overflowed but the heavens and the earth which are now by the same word are kept in store reserved unto fire c. and ver 10. The heavens shall pass away with a great noise and the elements shall melt with fervent heat the earth also and works therein shall be burned up and ver 12. The heavens being on fire shall be dissolved and the elements shall melt with fervent heat But what kinde of fire this shall be he onely knows who is himself a consuming fire VII Concerning the other question there be divers opinions for some will have this world destroyed in its substance others in its qualities onely They who think it shall be destroyed onely in qualities by this word consummation mean a purging and instauration Being moved I. By testimonies Rom. 8.19 20 21 22. For the earnest expectation of the creature waiteth for the manifestation of the sons of God For the creature was made subject to vanity not willingly but by reason of him who hath subjected the same in hope because the creature it self also shall be delivered from the bondage of corruption into the glorious liberty of the sons of God for we know that the whole creature groaneth and travelleth in pain together untill now 1 Cor. 7.31 The fashion or figure of this world passeth away 2 Pet. 3.13 But we look for new heavens and a new earth according to promise Rev. 21.2 Then I saw a new heaven and a new earth II. By reasons 1. In the deluge the earth was not destroyed in its substance 2. Because man shall not be changed in his subsance but in his qualities But they who are of the contrary opinion I. Rely on these Scriptures Psal 102.27 Heb. 1.11 They shall perish but thou dost remain they all shall wax old as doth a garment and thou shalt change them as a vesture c. Isa 51.6 Lift up your eyes to heaven and behold the earth below the heavens shall vanish as smoak and the earth shall wax old as a garment Matth. 24.35 Heaven and earth shall pass away but my words shall not pass away 2 Pet. 3.7 But the heavens and the earth which now are by the same word are laid up in store and reserved for fire c. and ver 10. The heavens shall pass away with a great noise and the elements shall melt with servent heat the earth and all therein shall be burned and ver 12. The * A. R. The heavens shall not be purged with fire because they are not capable of an elementary impression 2. Because they are not subject to the vanity motion and corruption of inferiour bodies 3. Their innovation shall onely be in their rest and cessation from motion 4. The heavens that shall be purged by fire are the aerial only 5. The fire shall purge no more then what the water did purge in the Flood of Noah heavens being on fire shall be dissolved and the elements shall melt c. Rev. 21.1 The first heaven and the first earth passed away and there was no more sea II. Reasons 1. Because this visible world was made for man to sojourn in whilst he was a traveller but when his journey is ended and he in heaven there will be no more need of this world 2. Because this stands with the order of things For seeing eternity belongs to God who is without beginning and ending but to Spirits aevum which is that duration that hath beginning but wants ending to Physical things time is ascribed consisting both of beginning and ending To the former objections thus they answer The place of Rom. 8.19 20 21 22. is not meant of the restauration of this world but of its freedom from vanity to which it is subject which vanity consists in this that most men do most wickedly abuse the service of the creatures hence by Prosopopeia or fiction of the person they are said to desire liberty The place in 1 Cor. 7.31 teacheth rather the contrary to wit that this world shall not remain although in that place mention is not made of the world it self so much as of worldly things to wit riches pleasures and such like They teach that the new heaven in 2 Pet. 3. and Rev. 21. doth as it were point out the new world which the Elect shall inhabite in their heavenly countrey For there is nothing more frequent then that allegory whereby the heaven of the blessed is likened sometimes to the earth sometimes to the visible heaven and to this purpose is that which Peter saith of righteousness which shall dwell there For it 's certain that after this world justice shall dwell no where but in heaven To the first reason they answer that there is no consequence from the Flood to the last Judgement because the Flood brought not with it the end of the world so likewise in the other reason they deny the sequel from man to the world because the world will be no ways available to man when he is advanced to life eternal for it was made only for him whilst he was a traveller here Now although in controversies of this nature which overthrow not the Articles of Faith it be lawful to suspend our assent yet without prejudice to other mens judgments the understanding Reader may subscribe to the latter opinion for it is one thing to be restored and changed unto a better estate and another thing to wax old like a garment to vanish like smoak to be dissolved to melt to be burned to pass away
was the instrument used to propagate Christianity 8. Christ is so far from using violence that he will rather suffer the tares to grow with the good corn then pluck them by force 9. We find that violence is rather a hinderer then a furtherer of Religion for the more that men are persecuted for their conscience the more eager they are to hold it The stronger the wind blowes so much the faster doth the traveller hold his cloak The blood of Martyrs hath evermore been the seed of the Church 10. The forcing of Religion hath been the cause of much mischief murthers disorder and changes in States therefore the wise Romans permitted the Jewes after thy were subdued to use freely their own Religion neither did they force any of their conquered Nations to accept the Roman religion 11. Where violence is used there can be no justice 11. Nor God for he is not to be found in earthquakes whirlwinds and fire but in the soft and still voice 13. The forcing of Religion is the maintaining of hypocrisie for all such are hypocrites who are forced to professe outwardly what inwardly they hate 14. The forcing of Religion is the undoing of Religion for it s most dangerous enemies are the secret enemies that lurk in the bosome of the Church they 'll kisse Religion with the mouth and in the interim stab it with their hidden knife 15. Faith is the gift of God being a theological vertue infused not acquired if it be not then in our own power to believe till it be given us from above how can it be in the power of any other to make us believe how can they force us to take that which is not given to professe that which we have not received Religion is to be taught not to be forced IX Religion may be defended by Arms but not propagated by Arms. Examples of pious Kings the Macchabees Emperours as Constantine and Theodosius shew this X. Reformation of Religion belongs to the Prince or Magistrate After the examples of Moses Joshua David Asa Jehosaphat Hezekiah Josiah Constantine Theodosius c. XI If a Magistrate proves the Churches enemy and will not be intreated to give way for a Reformation then it lies upon them to reform whom God hath furnished with necessary gifts for that purpose neither in such a case must we stay for consent of Church or Bishops Examples are in Gideon Jehoiadah Macchabees Apostles c. Sure if our Predecessors had stayed for the Popes consent there had never been a Reformation Contrary to true Religion are Epicurisme and false Religions CHAP. V. Of works belonging in special to the Second Commandment IN true Religion we must consider its parts and time appointed by God The parts are two to wit the Forme or rite whereby God will be worshipped in his Church and the Sanctification of his Name all the rest of our life The form of his worship is that which he hath prescribed to us in his Word which is handled in the Second Precept the summe whereof is this That God should be worshiped in such manner as he hath prescribed This appears by the right Analysis of the second Command which is foolishly confounded with the first For as in the first Command is set down who must be worshiped for God so in this second is shewed after what manner he will be worshipped And as in the first internal idolatry is contrary so in the second external is opposed to this worship The parts of this Command are two a Prohibition and a Confirmation Of the Prohibition there are two branches the first is of the making the second of the worshiping of Idols Of the making he saith Thou shalt not make to thy self any graven image or likenesse c. which he illustrates by enumeration of particulars following to wit of any thing in heaven above or in the earth beneath or in the waters under the earth The veneration of idols is declared two wayes 1. By bowing to them 2. By worshiping of them The Confirmation contains a threatening and a promise both are illustrated from the nature of God and from the object In the one he describes himself to be a jealous God visiting iniquities c. In the other merciful In the one he denounceth punishment to the third and fourth generation of them that hate him but in the other his mercy to the thousand generation of them that love him It is easie then to see what is the summe of this precept by the proceeding thereof 1. From the particular to the general for Idolatry is forbid with all such rites as are either contrary to or not contained in the Word of God 2. From the negation to the affirmation of the contrary for it is commanded that we worship God in that way which he hath prescribed to us In the rites prescribed to the Church we must observe both the helps and parts thereof The parts are the right use of the Word and Sacraments and Prayer The right use or handling of the Word and Sacraments is when the one is preached the other administred according to Christs institution Prayer is whereby we speak to God in the true and humble contrition of heart of such things as are agreeable to his holy will This consisteth in calling upon God or in giving of thanks The Rules I. The common efficient cause of Prayer is the whole Trinity but in particular the Holy Ghost Whence he is called the Spirit of Prayer Zach. 12.10 II. The impulsive cause on Gods part are his Commands a Promise of being heard b his majesty c his goodnesse d his benefits e But on our part is out need which is gathered by the consideration of our wants calamities tentations and dangers c. a Psal 22.8 50.15 Isa 55.6 b Mat. 7.7 1 Tim. 2.1 Jam. 1.17 Isa 65.24 and other places now alleadged c 2 King 19.15 d Psal 86.4 5. e Psal 34.5 103.2 c. III. The matter of Prayer are things obtained and to be obtained IV. The form or Idea of true and religious Prayer is the Lords Prayer The parts of this are four the Preface the Petitions the Confirmation and Conclusion The Preface is this Our Father which art in heaven Set down to this end that our minds may be disposed 1. To docility for it shews who is to be invoked to wit that God who in Christ is made our Father by adopting us for his sons 2. To humility because he is not an earthly but an heavenly Father 3. To assure us we shall be heard For he will hear us because he is our Father and can hear us because he is in Heaven 4. For charity because we are taught to say Our Father Of the Petitions there be two ranks the first is of them that concern God the first and chief whereof is Hallowed be thy Name to this the the two latter are subordinate Thy kingdome come thy will he done on earth as it is in heaven The
Of the Principal Matters and Words ADam and Eves fall 58 Adam in his fall not a private person 61 Adjuration what and how we are to obey it 281 Adjuration of Devils ibid. Adoration of idols of the hoast of the Crosse of Reliques of holy Angels and dead men 270 c. Adoration of Saints 272 c. Adultery what the cause of divorce 312 Affections how manifold 336 Agnus Dei idolatry 272 Alms 324 Angels when created 39. what 42. in what bodies they appeared ibid. the head of good Angels their felicity order and office 50 51. if their adoration be lawful 272 The apostacy of evil Angels 52. their sin ibid. their Prince ibid. their remaining qualities 53 Anger 304 Antichrist what and who 185 his ruine how a signe of the last judgement 186 c. Appetite ordered or disordered 336 Arke of the Covenant 83 Assurance vide Salvation Astorgie or want of natural affection 300 Atheisme 250 Avarice vide Covetousnes BAptisme what 152. how it differs from the Lords Supper 160. if to be administred by a private man 153. if in Baptisme one or three sprinklings be required 154. if children are to be baptised 155. how Baptisme is necessary 156. if the Baptisme of Christ and John be the same ibid. Bargains how to be made 320 Beatitude its degrees 240 Beneficence 324 Benevolence 300 Boldnesse vide Fortitude Foolish Bragging 332 Bread in the Eucharist what 157 c. Busie bodies 301 CAlling how manifold 133 Calling common to elect and reprobate 134 Calling proper to the elect 192. how it differs from the common 197 Calumnies 329. impatience in bearing Calumnies 333 Censuring 332 Charity towards God 252. towards our neighbour 289 Chastity 309. how preserved 307 Christ eternal God 19 20 c. his incarnation 90 94. how the first born 103. his conception 94. the union of two natures in Christ 96. communication of properties 97. the excellency of Christs humane nature 99. if equal to the divine nature 130. his adoration 99. his knowledg how manifold ibid. his perfections what 101. his generation twofold 102. his nativity 101. fruit thereof 104. his exinanition 108. Christs office in his humiliation ib. 124. and in his exaltation 130. his office of mediatorship 104. in what nature he was mediator 105. how manifold 106. our mediator ib. works of mediation 94. his active and passive obedience 109. the necessity of both ib. 120. his active how shadowed 123. his passive how the cause of life eternal 122 his passion 110. each part thereof satisfactory ib. how attributed to Christ and how manifold 115. if he despaired on the cross 111. his death what 112. if he died for all 119. his sepulture 113 114 c. his three dayes detention in the grave 113. his descent to hell 114. his intercession 124. his exaltation 125. his resurrection 127 c. what body he had after his resurrection 126 127. his ascension with its fruits 127. c. whether yet on earth 129. how present in the Supper 143 160. his return or second coming its signs 220 c. Christs kingdome how to be delivered up to the Father 131. Christs justice vide I. works vide W. Church what 162. her forme and head 163. how one holy catholique 164 165. her marks or notes 166. if she can erre ibid. her administration 158 170. her office concerning controversies of Religion 175. false Church what and what sorts 183 184. Church goods 172 Clemencie 304 Complaints in affliction 254 Concupiscence original 335 actual 336. to beresisted 339 Confessiō of the truth 276 282 Confidence for the forme of faith 200. for the effect of faith and good works 251 idolatrous confidence ibid. Conscience 248 Consecration true and superstitious 276 277 Constancie 248 Contempt of superiors 297 Contentation v. self-sufficiency Covenant of works the seals thereof 55 Covenant of grace 136 c. how the new and old differ 138. the seales of both 146 Covetousnesse 325 Councels how to be convened 180. Councels Papistical 243 Courtesie 331. Craft 247 Creation 39. Cruelty 291 305 Curiosity 328 DAmnatiō if the end of reprobatiō 37. the pains state of the damned 70 Death of man fourfold 69 Decalogue its parts and rules of interpreting it 75 Deceit when lawful 306 Gods decree what 28. its causes objects if one or many 31 Denial of the truth 282 Desperation 251 c. Destruction of the world 234 Diffidence or distrust in God 251. Diligence 301 Disobedience to superiors 299 Dissembling when lawful 247 when unlawful 282 The Praecognita of Divinity I If malicious desertiō may cause divorce 317 Double-mindednesse 329 Doubtings of Gods goodnesse and power 250 251 Drunkennesse 308 ELection for calling to an office 133. for spiritual calling 192. for Gods decree what it is 31. its causes and marks ib. the Elect if they may become reprobate 216 Envy 292. Of two Evils what is to be chosen 247 FAith for a part of Gods worship 250. for constancie in words and deeds 329. of miracles temporary historical 198 Saving faith what ibid. and whence 199 its quality and degrees ib. how it justifieth 204 implicite faith what 200 presumption of faith 250 Fall of Adam 59 Fasting what 262. and how to be kept 263 Fear of God 252. servile and filial fear ibid. Feasts 85. Flattery 328 Folly 246. Fortitude 305 Free-will 57 62 Friendship true counterfeit 294. Frugality v. Parsimony GEntlenesse 331 our Glorification 239 God his names essence and properties 12 13 14 Gospel what and how it differs from the Law 87 Gratitude towards God 253 towards our superiors 299 Gravity 330 HAppinesse v. Beatitude Hardning v. Induration Hatred of God 252 Hatred of our neighbour 290 Hell where 71. Heretick who 184. Honesty 310. Hope 251 Humanity 291. Hypocrisie 248 IDlenesse 326 Idolatry what and how manifold 266 268 An idol what how it differs from an image or picture 266 Images of Christ and of the Saints idols 268. also the painting of the Trinity 269 vid. Worship Image of God what 41. of what gifts it consisteth 56 what of it remains since the fall 64 Impatience 254 Impatience of correction 299 Imprecations 281 Imprudence 247 Inconstancie 249 Indulgence too much 304 Induration how ascribed to God 49 253 Industry 325 Infants baptisme and faith 155 Infidelity 250 Ingratitude towards God 253 towards our superiors 300 Inhumanity 291 Injuries how lawfully repelled 302 Insensibility 308 Integrity 248 Intemperance 308 Intercessors of the Papists 124 Christs intercession vid. C. Irreverence to superiors 297 Last Judgement with its circumstances and signes 230 Justice how used in Scripture 210 Christs justice 119. how manifold 120 Justice towards our neighbour what and how manifold 295 320. Justice commutative how to be exercised 295 300 320. of superiors to inferiors 300. Vindicative justice 305 To justifie in Script what 202 The causes and parts of Justification ibid. 203 The Keyes and power thereof what 176 c. how it differs from the power of
the Magistrate 179 Knowledge of God 250 LAbour before the fall 58 Law what 72. why renewed since the fall 74 if it be corrected by Christ ibid. how it differs from the Gospel 87. ceremonial 78 political 86 c. Levites office 80 Liberality 324 Liberty essential to the will 45 Christian liberty 218 Liberty of speech 332 Life eternal 238 First Light 40 Limbus Patrum of infants 72 Lots 282 Love ordered and disordered 336 337 Evil Lusts 335 Luxury in food 308 Lying if any be lawful 327 MAgistrate how to be obeyed 180 Magistrates nursing fathers to the Church 179 Magnificence 324 Malevolence 292 Mans creation 41. his foursold estate ibid. Man what 42 how immortal before his fal 58. what he is before his calling 193 Mary Mother of God remained a Virgin 103 Marriage what how and between whom it is to be contracted how to be dissolved 310 311 Masse vid. Sacrifice Mercy 293 The conditions of Merit 245 Merit of congruity and condignity 244 Mildnesse 304 Ministers of the Church 170 and their calling 173. their duty to conceal secrets 179 Our Misery how manifold 58 Moderation 305 Modesty 310 Multiplicity of Gods vide P. Murther 303. Self-murther ib. Nazarites 81 OAths what and how manifold 277 c. of whom how to be performed why to be kept ibid. 279. being offered their refusal ibid. Obstinacie in evil 249 Opinion of wisdome 246 PArsimony 325 Patience 254 Pawns vide Pledges Persidiousnesse 330 Perjury 280 Perseverance of the Saints 214 Perseverance in sin 253 Persons of the Deity what 18. their trinity unity 24 25. how Person and Subsistence differ 18 19. Person of Christ how considered 90 Pledges to be taken or restored 323 Polythelsme or multiplicity of gods 250 Pratling 330 Self-praise 332 Prayer what 260. its parts ib. its impulsive causes ibid. the Lords prayer a perfect form ibid. for whom and against whom we must pray 262 External gesture in prayer ib. Predestination what 32 33 whether absolute ibid. the means of its execution 34 Priests of the old Law 80 The High-Priests ornaments ibid. Popish Priests 118 Prescience and Predetermination how different 35 Profusion 325 Promptitude in Gods service 248 Propitiatory 83 Providence of God eternal 28. How it differs from Fate ibid. 47. His actual Providence 46. How it useth sinne 47 Prudence 246 REdemptions necessity by the Law Verity by the Gospel 72. Redeemer who 95 Why God and Man 92 93 Regeneration diversly taken 211 Rejoycing in evil 293 True Religion what 255. It 's Antiquity 256. If to be defended by Armes 257. The word Religion diversly taken 255. Reformation of Religion 257. If the Reformers were lawfully called 174 c. Reliques vide Idols and Worship Repentance 253 Good Report 333 Reprobation and its causes 36 Resurrection of the dead 227. Desire of Revenge 304 Reverence to Superiours 297 Rusticity 331 Sabbath its Sanctification 284. It 's Profanation 287 Sacraments before the fal â—5 Sacraments of the New-Testament clearer then of the Old 147 c. Five Popish Sacraments 149. Sacramental phrases 144 c. Sacraments how differing from the Word 146 c. Sacraments of the Old and New-Testament their difference 148. Union of the signe and thing in Sacraments 142. Signes in the Sacraments of foure sorts 143 Sacrifices of the Old-Testament what and how many 83 c. The Masse contrary to Christs Sacrifice 118 160 c. Assurance of Salvation 215 216 Sanctification what 211. The causes of Sanctification 212 Sanctification of Gods name 275 276 Scripture or Word of God unwritten and written 3. Scriptures Divinity 4. It 's Authority 5. It 's perfection 8. Translation 9. Meaning and sence 9 10 Scurrility 331 Cornal security 252 Silence 330 Sedulity vide Diligence Simplicity fained ibid. Sinne what whence how manifold 58 59. First Sin 60. Sin original 62. Sin actual 67. Sin against the Holy Ghost 68 Sincerity 328 Sloth 301 Sobriety 308 Soul of man its original 42 its immortality faculties 45 Stars their creation and use 41 Spiritual Stupidity 275 Self-sufficiciencie 324 Superstition 274 the Lords Supper 157. It s difference from Baptism 160 the Cup to be given to the people 158. Tropes in the words of the holy Supper 145 159. THe Tabernacle and its parts 81 c. Temperance 307 Testament old and new vide Covenant Theft what and how manifold 319 320 Holy times 84 85 c. Tree of Knowledge what 56 Truth 327 Tyranny 301 VIgilancie 309 Watchings superstitious ibid. Unmercifulnesse 293 Voracity 308 A Vow what and how manifold 264 Usury lawfull and unlawfull 322 323 War how lawful 306 Watching vid. Vigilancie Wisdome 246 False witnesse 327 c. Word of God vid. Scripture Works of God how manifold 26 27 Good works what 241. if they justifie 209 if performed by the irregenerate 64. 244. how necessary to salvation 245. Christs works of mediation 93 c. 104. Works of supererogation 242 243. the World its end 234 the true Worship of God 258 ready Worship 248 Worship of idols 270 Adoration of the Host 271 Worshiping of Reliques 272 vide Idolatry Will-worship 265 ZEal for the glory of God 275 THE ANATOMIE OF THE BODY OF DIVINITIE DIVINITIE speaks of GOD As he is to be known In himself in regard of his Essence by His Names Properties Incommunicable such are his Simplicity Infinity Communicable in analogical effects such are his Life Will. Power Of the three Persons Differing in Order Properties Manner of operation Agreeing In the same e Essence In the same Equality In the same Vnion or Cohabitation In their works which are First Essential Personal Secondly Inward Outward Immanent see B. Transient see B. As he is to be worshipped see A. B. Immanent His Decree Of all things called His eternal Providence Of reasonable creatures Angels Men. called Predestination consisting of Election Reprobation Transient The Creation in six dayes Actual Providence General by which all things are governed Good by effecting of them Evil by Permitting Determining Directing Special governing Angels God Evil. Man in the state Partly Of Innocencie where The Covenant of Works Sacraments the Tree of Life of Knowledge of God and Evil. Of Misery which is of offence or sin The first derived from the first Original Actual of Infirmity Malice Of Punishment which is either Temporal or Eternal Partly see C. C. Partly Of Grace in Redemption the necessity of which is known by the Law Moral Ceremonial Politick The truth by the Gospel concerning Christs Person which from eternity the Son of God In time Incarnate by his Conception in the power of the Holy Ghost of the blood of the Virgin By his Nativity By his Office Prophetical Sacerdotal Regal By his State of Humiliation Exaltation In Vocation to the Redeemer which is common to Elect and Reprobate to the outward communion of the Covenant or Testament of Grace which in substance from the first preaching in Paradise is the same In Administration different to wit the
God yet for our better understanding the Will is considered as the cause efficient the Decree as the effect Now whereas this word Will is taken diversly it is divers wayes distinguished by Divines to wit into the will of his good pleasure and the will of the signe into an antecedent and consequent into absolute and conditional into secret and revealed But these are not real distributions of the Divine will but distinctions only of the name For to speak properly there is in God but one only will which is called the will of his good pleasure because out of his most free good pleasure he hath decreed what shall be done It is called also his antecedent will because it had existence before any creature and from eternity with God it was established It is named also * A. R. The Schoolmen take Gods antecedent will in another sense for his velleity and they call it conditional they make his consequent will absolute and which is alwayes fulfilled the other not alwayes absolute because it depends upon Gods good pleasure and not from the things which are done in time Lastly it is called secret because in respect of priority it is known neither to men nor Angels But these things are improperly stiled by the name of Divine will which are comprehended in that ordinary verse Praecipit prohibet promittit consulit implet Commands forbids promiseth consulteth fulfilleth For as the Magistrates commands are called his will so the name of will is attributed to precepts prohibitions promises to effects also and events And this is it which is called the will of the signe because it signifieth what is acceptable to God and what he would have done by us It is also called his consequent will because it follows that eternal antecedent will And 't is a conditional will because Gods precepts prohibitions comminations and promises have the condition of obedience and disobedience annexed Lastly his revealed will because it is daily set forth in Gods word This distinction of the will is duly to be observed lest we should imagine that there are in God either really different or contrary wils III. What things are done against the will of God are not done besides his will For many things may be done against his revealed will which notwithstanding are consistent with his secret will or will of his good pleasure God by his revealed will desired not mans fall but most severely forbid it yet he did will and decree the same by the will of his good pleasure as it was a means for manifestation of his glory IV. Therefore by the decree and will of God good and evil come to passe Good by efficiencie Evil by permission V. Yet the decree or will of God is not the cause of evil or sinne although what God hath decreed necessarily comes to passe For when evil is decreed by Gods will not effecting but permitting it this decree of God is not the cause of evil neither again is the will of God the cause of evil because his decrees are without repentance and unavoidable for they come not to passe by the necessity of coaction but by the necessity of * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wil though he wils change in the creatures neither can God wil evil because it is not appetible and 't is repugnant to his nature and goodnesse immutability VI. The necessity of Gods decrees takes not away the liberty of the rational creature The reason is because there is no necessity of coaction but of immutability The fall of Adam if we look upon Gods decree came to passe necessarily In the mean while Adam sinned freely being neither commanded nor constrained nor forced or moved by God but rather most severely admonished that he may not sinne VII Nor doth this Necessity take away Contingencie in the second causes For many things are contingent in respect of the second causes which in regard of Gods decree come to passe necessarily VIII No moving or impulsive cause can be given of Gods decree except Gods most free will and good pleasure IX The chief end of Gods decree is his own glory X. Gods decree in it self is one and most simple neither is there priority or posteriority in it XI But in respect of the things which are decreed is so distinguished that in what manner or order they come to passe God is said to decree them that they should thus come to passe These are idle questions Whether God decreed this or that first Whether he first ordained the end or the means For whereas the decree of God in it self is one and a most simple action there is neither priority nor posteriority in it but it is distinguished only in regard of the things which are decreed in which respect we say that God 1. Decreed to create man 2. To bestow his Image upon him but so that it might be lost 3. To permit his fall 4. Of those who were to fall some he decreed to leave to themselves and others he appointed to raise and to save them eternally CHAP. IV. Of Predestination GOD's Decree in respect of the Creatures is either general or special The general Decree is that by which he appointed to declare the glory of his power wisdom and goodness in the creation and conservation of all things The speciall Decree called Predestination is that by which he appointed to manifest the glory of his grace mercy and justice in the Election and Reprobation of the reasonable Creatures The RULES I. Although Predestination in the minde of God be one and a most simple act yet by reason of the weakness of our understanding it is distinguished into that Predestination which decrees the end and that which decrees the means II. He that is predestinate to the end is predestinate also to the means Predestination is either of Angels or of men The Predestination of Angels is that by which God appointed to save eternally some of them in their first happiness and that in Christ their head but to leave others to themselves and to punish them eternally fOr deserting their station voluntarily this for the manifestation of the glory of his grace justice The * A. R. Predestination is a part of Divine Providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination Predestination of men is that by which God appointed out of the race of mankinde created to his Image but falling into sin voluntarily to save some through Christ eternally but others being left to themselves in their own misery to damn eternally and that for the manifestation of the glory of his mercy and justice The parts then of this Decree are two Election and Reprobation The RULES I. Predestination is a Decree partly absolute partly not II. It is