is a subjection to the power of darknesse or of spiritually deadly enemies Coloss 1. 13. Hath taken us out of the power of darknesse 2. Pet. 2. 19. Of whom a man is overcome of the same hee is brought in bondage 39. This bondage is bondage of the Devill and those that serve the Devill 40. Bondage of the Devill is a subjection to that power of the Devill whereby he effectually worketh in men in respect of them he hath command of Death Act. 26. 18. 2. Cor. 4. 4. Iohn 12. 31. 16. 11. 2. Tim 2. 26. Eph. 22. 41. Bondage of the servants of the Devill is of the world and Sinne. 42. Bondage of the world is a subjection to the entisements which are found in the world Phil. 3. 19. 1 Iohn 4. 5. 2. 15. 16. 43. Service or bondage of Sinne is that whereby a man is so captivated under Sin that he hath no power to rise out of it Rom. 6. 16. 17. 19. 20. 44. By this bondage it comes to passe that although freedome of will remaine which is essentiall to mans nature yet that freedome which pertaines to the perfection of humane nature the property whereof was that power to exercise acts spiritually good and by that meanes acceptable is not found in his sinfull state unlesse Remote and Dead 45. From this beginning of spirituall Death there followes the multiplying of Sin in this life present 46. Those Sins that follow have some respect of punishment in respect of the first sin Rom. 1. 26. 47. But this respect of punishment is attributed to those Sinnes first by reason of the effects or consequents of them because they further the Death of man and increase his misery Secondly they are said to be punishments in respect of that inward suffering to which man is subjected to in sinning whereby also his nature is pressed down and made more base Thirdly they are said to be punishments of the former sin because that former sinne was a cause for which man is deprived of that righteousnesse and grace or Divine helpe by the absence whereof it comes to passe that man runs into those sins Fourthly they may be said also in a certaine manner punishments of the former sin because that former sin was a cause disposing and preparing man to commit the following sins and in that respect it hath brought upon man all those Sins and whatsoever evills doe either accompany or follow them CHAPTER XIII Of Originall Sinne. In the former dispute Thesi 45. the multiplication of sinne was given as a consequent from the beginning of spirituall Death which we will thus shew forth in the following Theses 1. THe Sinne that followed upon the first Fall is either Originall or Actuall 2. Originall Sinne is an habituall exorbitancy of the whole nature of man or it is a deviation from the Law of God 3. Because it is the corruption of the whole man heâ—…ce it is called in the holy Scriptures The old man Rom. 6. 6. Eph. 4. 22. Col. 3. 9. The body of Sinne. Rom. 6. 7. 24. A Law of the members Rom. 7. 23. And the members themselves Col. 3. 5. Flesh. Iohn 3. 6. Rom. 7. 5. 18. 25. 4. Hence also it is that in Scripture a homogeneall corruption is attributed not only generally to the whole man but also to every part of it as to the understanding Gen. 6. 5. The imagination and thoughts only evill Rom. 8. 5. 6. 7. They savour the things of the flesh To the conscience Tit. 1. 15. Their mind and conscience is defiled To the will Gen. 8. 21. The imagination of the heart of man is evill from his childhood To the affections of every kind Rom. 1. 24. To uncleannesse in the lusts of their hearts Lastly to the body and all the members of it Rom. 6. 19. Your members servants to uncleannesse and iniquity to commit iniquity 5. This Sinne is said to be an exorbitancy or deviation of man because it is in man an habituall privation of that due conformity to the Law imposed on man by God wherein he ought to walk as in his way 6. Hence it is that that originall depravation is called in the Scriptures Sinne or that Sinne by a certaine speciall appropriation Rom. 6. 12. 7. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 7. 8. 20. The Law of Sinne. 7. 23. Sinne dwelling in us inhering adhering and compassing us about Rom. 7. 17. 20. 7. 21. Heb. 12. 1. 7. This disorder in man hath as it were two parts One formall and the other as it were materiall Ier. 2. 13. My people have done two evills they have forsaken me c. That they might dig to themselves Cisternes The description of actuall Sin doth containe the picture of originall as the daughter doth containe the picture of the mother 8. The formall part is an aversion from good Rom. 3. 12. There is none that doth good no not one 9. The materiall part is a turning and inclining to evill Rom. 7. 23. The Law of Sin 10. By reason of this originall depravation it commeth to passe that although the will of man be free in the state of Sinne as touching all acts which it doth exercise yet it is captive and servile as touching the manner of doing because it is deprived of that power whereby it should will well and that inclination is as it were a forme whereby it commes to passe that it willeth amisse even when that thing is good about which it is exercised inwilling Rom. 3. 12. 7. 14. 2 Cor. 3. 5. Iohn 8. 34. 2 Pet. 2. 19. Rom. 6. 16. CHAPTER XIV Of Actuall Sinne. 1. Thus much of Originall Now followeth Actuall Sinne. 2. ACtuall Sinne is an exorbitancy of mans action or a deviation of it from the Law of God 1 Iohn 3. 4. It flowes from originall Sinne as an act from an habit or as the fault of the person flowes from the fault of nature In which respect also originall Sin is rightly called the fall of Sinne. Fomes peccati 3. Therefore actuall Sinnes although they are often opposite one to another in respect of their objects and their special wayes whereby they are carried towards their objects yet in respect of that beginning or foundation whence they proceed they are indeed tied knit together Ia. 2. 10. 1 Tim. 6. 9. 4. Actuall Sinnes are diversly distinguished among themselves First in respect of degree One Sinne is greater or lesser then another Ezech. 5. 6. 8. Shee hath changed my judgements more then the Gentâ—…es themselves 8. 15. Thou shalt see yet greater abominations then these Iohn 19. 11. He hath the grearer Sinne whence also punishment is greater or lesser Luke 12. 47. He that knoweth and doth not shall be beaten with many stripes and he that knoweth not and doth shall be beaten with few stripes Mat. 11. 22. 24. 5. But this difference of degrees depends First upon respect of the person by whom it is committed Numb 12. 14.
of evill are equally extended 2. This propagation of Sinne consists of two parts Namely Imputation and reall communication 3. By imputation the same singular act of disobedience which was Adams is also become ours 4. By reall communication the same singular sin is not derived to us but the same in kind or of the same reason and nature 5. Originall sin seeing it is formally a privation of originall righteousnesse and this privation doth follow the first sin as a punishment hence it hath the respect of a punishment in order of nature before it hath the respect of a sinne As by the Iustice of God that originall righteousnesse is denied so far forth it is a punishment As it ought to be in us and yet through mans fault in wanting so far forth it is a sin 6. Therefore this privation is derived from Adam by way of desert as it is a punishment and by way of a reall efficient as it hath the respect of a sin joyned to it for in that that any is borne a son of Adam he is made worthy to be endowed with righteousnesse when therefore he ought to have it and hath it not that want to him is sin 7. Together with this privation there is also derived an unaptnes and a certaine perversnesse of all the bodily faculties which in their manner are opposite to that rectitude that is approved of God 8. For upon the deprivation of righteousnesse whereby all the faculties were to be directed there followes in them all such a defect whereby it comes to passe that when they are carried to any morall thing that very inclination is morally evill 9. Of these ariseth every actuall Sinne for the mind being blind by the privation of light dotheasily admit any errors And the will being now turned from God doth burne with love of it selfe and evill desires without God 10. From Sinne thus propagated there followes also a propagation of death both begun consummate as well touching sence as touching losse as well corporall as spirituall to all the posterity of Adam 11. Through this apostasie of mankind it comes to passe that our Faith whereby now wee believe in God is not simply for life but for salvation For it is not sufficient for man being fallen that God doe simply give him life but it is also required that he would give it man being dead in Sinne Eph. 2. 1. And this was one difference betweene the question of the rich young man Matth. 19. 16. What good shall I doe that I may have eternall life and that of the Iaylor Acts 16. 30. What must I doe to be saved CHAPTER XVIII Of the Person of Christ the Mediator After the Fall of Man it followes that wee see his restoring 1. THe restoring of man is the lifting him up from an estate of sinne and death unto an estate of grace and life 2. The cause of this restoring was the mercifull purpose of God Eph. 1. 9. According to his free good will which hee had purposed in himselfe For there was nothing in man which could confer any force to procure this restoring but rather much which made to the contrary as sin in which there was an enmity against God which in that respect doth commend this love of God towards us Rom. 5. 8. But God commends his love towards us in that when we were yet sinners Christ died for us 3. There are two parts of this restoring Redemption and the application thereof That is as it were the first act of this restoring this as it were the second act That is as it were the matter this as it were the forme of our salvation That is as it were the Sufficiency this the very Efficiency 4. These parts are altogether of one and the same latitude For the end of redemption is the application of it and the prime reason rule and measure of application is that same gracious Will of God which was the cause of Redemption it selfe Eph. 1. 9. 10. He hath made knowne to us the mystery of his will according to his free good will which he had foreordained in himselfe that in the full dispensation of those times before ordained he might summarily gather together all things in Christ. 5. Therefore Redemption is appointed to all and every one for whom it was in Gods intendment obtained according to that of Christ. Iohn 6. 37. Whatsoever the Father giveth me shall come unto me 6. Redemption is the bringing of man into freedome from the bondage of sinne and the devill by the payment of an equall price 1. Pet. 1. 18. Yee know that yee were not redeemed by corruptible things as silver and gold but with precious blood 1. Cor. 6. 20. Yee are bought with a price and 7. 23. Yee are bought with a price 7. For this freedome was not primarily effected by power nor by prayers although these also had their force in perfecting this businesse but by the payment of a just price 8. This price seeing it could not be paid by man the helpe of a Mediator was necessary who should come betweene God and man making a perfect reconciliation betweene them 1. Tim. 2. 5. Acts 20. 28. The Church of God which he hath purchased by his own blood 1. Tim. 2. 6. The man Christ Iesus who gave himselfe a price of our redemption 9. Now such a Mediator is not given for one age onely but for yesterday to day and for ever Hebr. 13. 8. Iesus Christ yesterday to day and is the same for ever Revel 13. 8. The Lambe slaine from the foundation of the World Although he was only manifest in the fulnesse of time Col. 1. 27. Tit. 1. 2. 1. Pet. 1. 20. For this Meditation was equally necessary in all ages Also is was sufficient and effectuall from the beginning by vertue of Gods decree promise and acceâ—…tation 10. This Mâ—…iator is only Iesus Christ. Acts 4. 12. Neither is there salvation in any other for among men there is given no other name under Heaven by which wee must be saved 11. In Christ two things are to be considered 1. The fitnesse which he had to performe the worke of redemption 2. The parts of the redemption it selfe 12. His fitnesse consists of two parts The first is his person the second is the office imposed upon his person 13. In the person of Christ the Mediator two things are to be observed the distinction of the two natures and the personall union of them 14. The distinct natures are the Divine nature as it is the second person of the Deity and the humane in all things like to our natures excepting sinne and the manner of subsisting Matt. 1. 23. Emanuel God with us Iohn 1. 14. That word was made flesh c. The distinction it selfe betweene those two natures remaines because they remaine absolutely the same which they were before as well touching their essence as all their essentiall properties Hence neither the Deity in Christ with the humanity nor
disposition toward the life of man doth infer some respect to another image of his which is found in other living Creatures and cruelty against them is wont to declare a certaine inhumane disposition or by little and little accustome to it therefore clemency and inclemency towards the brute Creatures doth pertaine also hitherto as a certaine appendix 5. Humanity is a vertue whereby we are inclined to preserve the life of our Neighbour and quietnesse thereof by lawfull meanes 6. But this is performed two wayes namely by supplying things helpfull and hindering things hurtfull 7. But seeing the life of man which ought to be preserved is twofold spirituall and corporall hence the duties of humanity are some spirituall and some corporall 8. The spirituall dutie is to doe all things according to our power which may further the edification of our Neighbour 9. Of this kind are prayer good example and admonition which are required of all 10. For although these immediatly in regard of their next end be generall duties of charity yet mediatly and in respect of the remote end they pertaine to the furtherance of the spirituall life of our Neighbour Iames 5. 20. 11. There is the like reason of ceasing from due offices pertaining to the salvation of our Neighbour of consenting with other in their sins and of offence given to them which are sins opposed to those duties for these doe alwayes hurt the spirituall life of our Neighbour Ezec. 3. 18. 13. 19. 33. 6. 8. Rom. 14. 15. 1. Cor. 8. 11. 12. But although as the soule is more noble then the body so the spirituall life is of greater price then the corporall and so those sins which doe make against the spirituall life of our Neighbour are greater an equall comparison being made then those which hurt the body yet they doe not so really pertaine to the hurting of our Neighbour because hurting and bodily death it selfe is wont to be brought on men by necessity of coaction but spirituall death cannot be brought upon one by another unlesse he be in some sort willing and doe consent so that is own action is the immediate cause of it 13. Also it is required of superiors that have power and authority that they study to further the salvation of inferiors by their authority 14. There be divers degrees of our duty toward the corporall life of our Neighbour that it may be kept quiet and safe 15. The first degree hereof is in those vertues which doe keepe us far from any hurting of our Neighbour 16. Of this kind are Meekenesse Patience Long-suffering and placablenesse or pardoning of wrong 17. Meekenesse is a vertue which doth moderate anger Prov. 17. 17. 1. Cor. 13. 4. Numb 12. 3. Now the man Moses was very meek above all men who were on the face of the Earth Gal. 5. 22. The fruits of the spirit restraining of anger goodnesse gentlenesse 18. Unto this is opposed slownesse and wrath 19. Slownesse is a want of Iust anger 1. Sam. 12. 13. 20. Wrath is an inordinate stirring up of anger Gen. 49. 7. Cursed be their anger because it was fierce and their wrath because it was cruell Eccles. 7. 10. Be not hasty in thy spirit to be angry for anger resteth in the bosome of fooles 21. The degrees of wrath are provoking of the mind waxing hot and hatred 22. Patience is a vertue which moderates anger that is stirred up by grievous wrongs Luke 21. 19. Colossians 1. 11. 1. Thess. 5. 14. 23. Long-suffering is a continuance of patience although it have beene long provoked Proverbs 14. 29. 15. 18. 16. 32. 24. Placablenesse is a vertue whereby we doe easily forgive a wrong done to us Mat. 18. 21. 22. Luc. 17. 3. 4. 25. The second degree of this duty is in those vertues which doe cherish society of life as concord and benevolence which hath joyned with it curtesie affability and equanimity 26. Concord is a vertue whereby we doe easily agree with others in those things that are good Philippians 1. 27. 2. 2. 4. 2. 27. Benevolence is a vertue whereby we wish all things prosperous to others 1. Cor. 13. 4. Charity is kind 28. Unto these are opposed discord dissention and enmity c. Gal. 5. 20. 29. A third degree of this duty is in those endeavours whereby the life it selfe of our Neighbour is defended furthered and cherished 30. An indeavour to defend promote and cherish the life of our Neighbour doth containe all those duties whereby we may be conserving causes of the life of man Prov. 24. 10. 31. Unto these are opposed all those sins whereby the life of men is hurt as fiercenesse cruelty and the like Pro. 20. 10. 32. All these are contained under the name of Homicide 33. Homicide is the injust killing of a man 34. Now that killing and hurting also is unjust which is either not done by a just authority that is that that is publick or which is equall to publick or not upon a just cause or not in due order or upon an intention that is not just for those foure conditions ought alwayes to concurre to a just killing if one of them be wanting Homicide is committed 35. Also rash anger must be referred to Homicide so far forth as it tends to the hurting of the life of our Neighbour Mat. 5. 22. Whosoever is angry with his brother unadvisedly 36. But in those words it is given to understand that all anger is not condemned for that only is reproved which is rash that is which hath no just cause or observes no just measure Otherwise the force of anger as zeale of God is often commended Gen. 30. 2. Ex. 11. 8. 16. 20. 23. 19. Numb 16. 15. 31. 14. 2. Kings 13. 19. And hatred it selfe Psalme 139. 21. 22. 37. This is for the most part peculiarly belonging to the sixt precept that those things which are forbidden may sometime in another consideration be not amisse and sometime well and rightly done in obedience toward God 38. So he that killeth another upon meere chance to whom he gave no cause whilest he is about a lawfull worke when and where it is lawfull fit diligence being used doth not sin Deut. 19. 5. 39. Such also is the reason of a necessary defence so as desire of revenge be wanting For this is an unblameable defence granted to every one 40. Sometime also God is obeyed by killing Deut. 13. 9. Namely when it is done by authority and command from God 1. Sam. 15. 18. 19. 41. No man hath power from God by common Law to kill that man of set purpose whose innocency he knoweth of 42. Neither is there any power of man which can give sufficient authority to any subject to slay him whom he knowes to be innocent and not to deserve death 43. Therefore a war can never be just on both sides because there cannot be cause of death on both sides 44. Neither is it lawfull in any
Eyes and the Fruit of the Tree to be desired to get knowledge she tooke and eat 7. Therefore the first degree and motion of this disobedience was an inordinate desire of some excellency by the lifting up of the mind which that she might attaine the forbidding of God being laid aside through unbeliefe she would make triall whether the forbidden Fruit had some power to confer such an excellency 8. Hence was the grievousnesse of this sin which did not only containe pride ingratitude and unbeliefe but also by violating of that most solemne Sacrament did make shew of as it were a generall profession of disobedience and contempt of the whole covenant All which also were so much the more foule by how much the condition of the sinner was more perfect 9. In the committing of this transgression two things are to be considered the causes and consequents of it 10. Causes were one principall And others adjuvant 11. The principall cause was man himselfe by the abuse of his free will Eccles. 7. 29. For he had received that righteousnesse and grace by which he might have persisted in obedience if he would That righteousnesse and grace was not taken from him before he had sinned although that strengthning and confirming grace by which the act of sinning should have been actually hindered and the contrary act of obedience brought forth was not granted unto him and that by the certaine wise and just counsell of God God therefore was in no wise the cause of his Fall neither did he lay upon man a necessity of falling but man of his own accord did freely Fall from God 12. The adjuvant causes were the Devill and the Woman 13. The first sin of the Divell was pride From pride did presently follow envy towards God and Gods Image in Man For because he had lost an orderly Excellency by affecting one out of order therefore the Excellency of others grieved him and he was maliciously bent to oppose it But the Devill was not the compelling cause neither the cause of sufficient direct necessary or certaine efficacy in procuring that sin but only the counselling and perswading cause by tempting whence also it is that he hath the name of the tempter Mat. 4. 3. 14. The tempting of the Divell is a fallacy or sophisticall argumentation whereby under a shew of that which is true and good he labours to seduce to that which is false and induce to that which is evill 15. In this tentation the good which he propounded and as it were promised was shewed to be as it were the greatest the way to be used to attaine that good was propounded to be as it were easie and light that greatest evill which did hang over his head was hidden from him 16. The Devill is wont to goe the like way in all his tentations which he doth insnare mankind with yet in this tentation a certaine speciall cunning is to be observed which containes many crafts and those very subtile 17. The first of them was in that he chose a Serpent for his instrument which had a certaine naturall aptnesse which the Devill knew how to abuse 18. The second slight was in that he dealt with the Woman 1. Tim. 1. 13. Whether in the presence or absence of her husband the Scripture is silent 19. The third slight was in that he determined nothing at the first speech but only propounded a certaine question to the Woman as if he were ignorant of those matters Hath God indeed said 20 The fourth was that his question had much ambiguity in it for so might be understood that he should not aske of Gods command but of the sence or meaning of that command peradventure not sufficiently understood by man If the question be understood of the command it selfe then he might seem to have asked whether God had forbidden them that they should not at all eat of the fruit of any Tree or as the Woman her selfe answered whether he had forbidden them the use of that one Tree and so had not simply given them leave for all 21. The fift was that having first called the command of God into doubt by that question he did so artifically extenuat the sanction of it or communication adjoyned in the conceit of the Woman now wavering that she should deny either the truth or at least the necessity of it 22. The sixt was that after he had weakened the Commandement and the sanction of it it doth oppose a prediction quite contrary 23. The seventh was that to confirme that prediction he doth both abuse the Name of God and the Name which God had imposed on the Tree Gen. 3. 5. God knoweth that what day ye shall eat there of your Eyes shall be opened and you shall be as Gods knowing Good and Evill 24. Hence it is that the Divill is called a Serpent a Lyer a Seducer a Man-slayer Revelations 12. 9. Iohn 8. 44. Rev. 20. 10. 25. With this tempting of the Devill there was joyned the tempting of God whereby he did so order that businesse that it might thence be manifest what was in Man But this tempting of God was neither Evill nor tending to Evill 26. A third tempting did follow these namely of Man towards God wherein he did in a certaine manner make triall of the truth and Grace of God namely making triall whether God would preserve him although he did not cleave to him or whether he would certainly doe what he had threatned 27. A fourth temptation of Eve did accompany that namely towards her selfe whereby she received the tentation or suggestion of the Devill into her selfe and applied to her selfe to her own ruine 28. From that arose a fifth whereby the Woman serving the Divill as his instrument did tempt Adam and from that proceeded a sixth whereby Adam tempted himselfe whilst he consented with a certaine purpose to the Woman and the Devill 29. Either all or most of these tentations are found also in every Mans sins 30. And so that sin was consummated as touching the Fall of Man-kind in Adam for Adam was properly the beginning of Man-kind not Eve Unlesse as she was made for him and with him did make one and the same beginning Hence it is that we read in Scripture of a second Adam but not of a second Eve CHAPTER XII Of the consequents of Sinne. In the Former disputation wee treated of the Fall and the causes of it now follow the consequents of the Fall 1. THE consequents of Sinne are 1. Guiltinesse and Filthinesse 2. Punishment properly and distinctly so called 2. Guiltinesse is the binding of the Sinner to undergoe just punishment for his fault Levit. 5. 2 3 4 5. He is guilty Rom. 3. 9. We have proved that all are under Sinne. And Vers. 19. All the world is guilty before God 1. Cor. 15. 17. Ye are in your Sinnes 3. Hence that distinction of Guiltinesse of the fault guiltinesse of punishment as also that distinction of the Papists
of remission of the punishment and of the fault is a distinction without a difference 4. That guiltinesse is not the forme of Sinne but an affection or a consequent adjunct partly separable partly inseparable 5. Now it followes Sinne partly by vertue of the Law of God adjudging punishment to Sinnes in which respect it hath some good in it and is of God and in this respect God cannot separate that guiltinesse from Sinnes Yet as it flowes from Sinne and is a worthinesse and deserving of punishment it doth also partake of the nature of it and it is a vitious thing and in this respect it cannot be separated from Sinne. This double consideration of guiltinesse is intimated Romans 1. 32. Knowing the Law of God that they that doe such things are worthy of death 6. From this guiltinesse there followeth a conscience altogether evill namely accusing condemning justly And hence followes horrour and flying from the presence of God Gen. 3. 8. 20. Heb. 2. 15. Rom. 8. 15. 7. Filthinesse is that spirituall pollution whereby a sinner is made destitute of all comlinesse and honour and becomes vile Matth. 15. 11. Rev. 22. 11. 8. This filthinesse doth immediatly follow the offence of the Sinne and remaineth in the Sinner after the act of Sinne is past and ceaseth to be it is wont to be called the spot of Sinne Corruption Defilement Deformity Dishonesty Nakednesse Uncleannesse a blot and somtimes Culpa a fault 9. From this filthinesse there followes First A turning away from God Esay 1. 15. Which is also called abomination and detestation Prov. 1. 32. Especially in respect of greater Sinnes Prov. 3. 16. Ierem. 16. 18. Secondly the shame of a man to his confusion Gen. 3. 7. For such a shame is a feare arising from the conscience of some filthinesse Rom. 6. 21. What fruit had you of those things whereof you are now ashamed 10. Punishment is an evill inflicted upon the Sinner for his Sinne. 11. It is called an evill because it is a privation of good But it is not a privation of an honest good as it is honest as sin is but it s a privation of the good of happinesse in respect of the Sinner who is punished 12. It is said to be an evill inflicted not simply contracted because it pertaines to rewarding and revenging Iustice. 13. It is said to be inflicted for Sinne because it hath alwayes respect and order to the desart of Sinne unto which punishment followes from the offence by reason of the prohibition and from the guiltinesse by reason of the commination 14. Therefore punishment properly so called hath no place but in Intelligent Creatures in whom also Sinne is found 15. Because Sinne is reduced into order by punishment and Sin in it selfe is in some measure against the goodnesse of God but punishment only against the good of the Creature therefore Sin hath more evill in it selfe then punishment 16. Hence it is that the least Sin is not to be admitted although the greatest punishment might by that meanes be avoyded or the greatest good obtained Rom. 3. 8. 17. In the ordaining of punishment divers attributes of God doe shine forth chiefly Holinesse Righteousnesse and Mercy 18. The holinesse of God in the largest signification is that whereby he is free and as it were separated from all imperfection Isa. 6. 3. Rev. 4. 8. But that holinesse of God which doth there properly shine forth is that whereby he being pure from any spot of Sinne cannot communicate with any Sinne. Psal. 5. 5. Thou art not a strong God that delighteth in iniquity evill shall not dwell with thee Hab. 1. 13. Thou art of purer Eyes then that thou mayest behold Evill 19. The revenging justice of God which here shines forth is that whereby he inflicteth evill upon them that doe evill 2. Thes. 1. 6. It is just with God to render affliction to them that afflict you 20. This Iustice as it doth burne simply-against Sinne is called wrath Rom. 1. 18. Eph. 5. 6. As it doth more fiercely wax hot it is called fury Deut. 29. 20. As it doth give sentence to be executed against a Sinner it is called judgement Rom. 2. 5. As it doth execute the sentence given it is properly called revenge Heb. 10. 30. 21. Mercy here shining forth is that whereby be punisheth Sin lesse then the condigne desert of it 22. This mercy is clemency or beneficence 23. Clemency is that whereby he doth moderate the punishments that are due Lam. 3. 22. It is the Lords great kindnesse that we are not consumed 24. Clemency appeares in patience and long sufferance 25. Patience is that whereby he doth forbearingly suffer Sin and spares the Sinners 2. Pet. 3. 9. 26. Long sufferance is that whereby he doth long suspend revenge Exo. 34. 6. 27. Beneficence is that whereby being rich in goodnesse he powreth forth many good things even upon Sinners Matth. 5. 45. So much of the Guiltinesse Filthinesse and punishment of sinne in generall now followes the punishment in speciall 28. The punishment inflicted on man for Sinne is death Gen. 2. 17. Rom. 5. 12. 29 This Death is a miserable privation of life 30. By the life of man is understood both the conjunction of the soule with the body and all that perfection which was agreeable to man in that state whether it was actually communicated or to be communicated upon condition Psalme 36. 10. With thee is the Fountaine of life in thy light wee shall enjoy light 31. Therefore Death is not from God as he did ordaine nature but it is from God as taking vengeance on Sinne and so properly from Sinne as the meritorious and procuring cause 32. But that Death is not a simple and bare privation of life but joyned with subjection to misery and therefore is not the annihilating of the Sinner whereby the subject of misery being taken away the misery it selfe should be taken away 33. A certaine Image and representation of this Death was the casting out of Paradise in which there was contained a Symboll or Sacrament of life Genes 3. 22. 23. 24. Thus much of Death in generall It followeth to speake of it in speciall 34. In Death or the curse of God that doth lye upon Sinners there are two degrees the beginning of it and the perfection of it and two members The punisment of losse or privative the punishment of sense or positive and there are two kinds Death spirituall and corporall 35. The beginning of spirituall Death in matter of losse in the defacing of the Image of God that is the losse of grace and originall Iustice. Rom. 3. 23. They are deprived of the glory of God Eph. 4. 18. Being strangers from the Life of God 36. By this losse of grace man is robbed of all saving giâ—…ts and so nature is weakned put out of order and as it were wounded 37. The beginning of spirituall death in matter of sence is spirituall bondage 38. Spirituall bondage
39. My Father if it be possible let this Cup passe from me 9. But the object of this anger was Christ not absolutly but only as touching the punishment which is brought by this anger which he as our surety did undergoe 10. That subjection to the power of darkenesse was not to bondage but to vexation which Christ did feele in his mind 11. From these the soule of Christ was affected with sorrow griefe feare and horror in an agony Mat. 26. 39. Iohn 11. 27. Hebr. 5. 7. Luc. 22. 24. 12. In this manner was the soule of Christ affected not only in that part which some call the inferior but also in the superior part not only nor chiefly out of a fellow-feeling which it had with the body put properly and immediatly not chiefly out of compassion which it had in respect of others but out of a proper suffering which it did undergoe in our name Lastly not out of an horror of temporall death which many of Christs servants also have by his power overcome but out of a certaine sence of a supernaturall and spirituall death 13. There were two effects of this agony First a vehement deprecation shewing a mind astonished and a nature flying from the bitternesse of death yet under condition and with subjection to his Fathers will Mar. 14. 35. He prayed that if it might be that houre might passe from him Iohn 12. 27. My soule is troubled and what shall I say Father keepe me from this houre but therefore came I unto this houre Secondly a watery sweat having clotters of blood mixed with it dropping downe to the ground Luc. 22. 44. Being in an agony he prayed more earnestly And his sweat was like drops of blood falling downe to the ground 14. In this beginning of spirituall death there was a certaine moderation and mitigation that in the meane while there might be place for those duties which were to be finished before his death namely prayers conferences admonitions answeres 15. This moderation was inward or outward 16. The inward was by spaces of time upon the flacking of the pressure and vexation which he did feele in his soule Hence in his understanding he did attend unto the course of his office undertaken to the glâ—…ry that would thence arise to his Father and to himselfe and to the salvation of those whom his Father had given to him In his will also hee did chuse and embrace all the miseries of death to obtaine those ends 17. The outward mitigation of this death was by an Angell who did strengthen him in talking with him Luc. 22. 43. And appeared to him an Angell from Heaven comforting him 18. There was no inward beginning of the bodily death of Christ besides that naturall mortality and weakening which the outward force did bring 19. The externall beginning was manifold both in matter of losse and matter of sence 20. In matter of losse he was rejected of his own people counted worse then a murtherer forsaken of his most inward Disciples denied and betrayed of all kind of men especially of the chiefe ones and those who were counted the more wise he was called a mad man a deceiver a blasphemer one having a devill a great man and invader of another mans kingdome he was stripped of his garments and destitute of necessary food 21. In matter of sence there was First shamefull apprehending Secondly a violent taking away in just judgements both Ecclesiasticall and civill Fourthly in working whipping and crucifying with reproches and injuries of all kinds joyned with them Yet there was some mitigation of this death First by manifestation of the Divine Majesty to the working of certaine miracles as in casting the Souldiers downe to the ground with his sight and voyce and in healing the eare of Malchus Secondly by operation of the Divine providence whereby it came to passe that he was justified by the Iudge before he was condemned Mat. 29. 24. I am innocent of the blood of this just man 22. The consummation of the Death of Christ was in the highest degree of the punishment appointed where is to be considered The death it selfe and the continuance of it 23. The consummation of spirituall death in matter of losse was that forsaking of the Father whereby he was deprived of all sence of consolation Mat. 27. 46. My God my God why hast thou forsaken me 24. The consummation of the death of Christ in matter of sence was the curse whereby he did endure the full sense of Gods judgement upon mans sinne Gal. 3. 13. He was made a curse for us The hanging on the Crosse was not a cause and reason of this curse but a signe and symbole of it Ibid. 25. The consummation of bodily death was in the breathing out of his soule with greatest torment and paine of the body 26. In this death there was a separation made of the soule from the body but the union of both did remaine with the Divine nature so that a dissolution of the person did not follow 27. This death of Christ was true not feigned it was naturall or from causes naturally working to bring it not supernaturall it was voluntary not altogether compelled yet it was violent not of inward principles It was also in a certaine manner supernaturall and miraculous because Christ did keepe his life and strength so long as he would and when he would he layd it down Iohn 10. 18. 28. The continuance of this death was in respect of the state of lowest humiliation not in respect of the punishment of affliction for that which Christ said it is finished is understood of those punishments 29. The continuance was the remaining under the dominion of death by the space of three dayes Acts 2. 24. This state is wont properly to bee set forth by descending into Hell 30. Christ being buried three dayes was a witnesse and certaine representation of this state CHAPTER XXIII Of the Exaltation of Christ. 1. THe Exaltation of Christ is that whereby he did gloriously triumph over his and our enemies Luc. 24. 26. Ought not Christ to have suffered these things and so to enter into glory Eph. 4. 8. When he ascended up on high he led captivity captive Col. 2. 15. He hath spoiled principalities and powers and hath made a shew of them openly and hath triumphed over them in it 2. He overcame death by enduring it sinne by satisfying the Devill by spoiling him or taking the prey out of his hands 3. The perfection and manifestation of this victory is in his Exaltation Therefore although there was a virtuall triumph and triumph of merit in his death and in the Crosse in which Christ is said to be exalted or extolled Iohn 3. 14. Not in situation and place only but also in vertue and merit yet the actuall triumph as touching the state of it was not in his humiliation but his Exaltation 4. Christ did triumph in the Crosse as in a Field of victory but in his Exaltation
as in the kingly seat and Chariot of triumph 5. The glory of this triumph was a changing of the humble forme of a servant and that most abject condition which in it he did undergoe into blessednesse altogether Heavenly Phil. 2. 9. Wherefore also God did highly exalt him and gave him a name above every name 6. In respect of the Divine nature it was onely an active manifestation in respect of the humane nature it was a reall receiving with sutable actions flowing from it 7. The humane nature received all those perfections which a created nature could take For in the soule there flourished all kind of fulnesse of wisdome and grace not only in respect of the principle and habit but also in respect of the act and exercise his body also was adozned with greatest purity agility splendor and strength Hebr. 12. 2. For the joy that was set before him he endured the Crosse Phil. 3. 21. Who shall transforme our vile body that it may be life to his glorious body 8. But as the soule of Christ being now exalted did still retaine the nature of a soule so also the body glorified did in no wise lay downe the essence and essentiall properties of a body therefore it can neither be every where nor together in many places nor in the same place with an other body Penetrativè Which indeed all that have eyes to see may cleerly perceive in those phrases of Scripture Being taken from them he was caried up into Heaven Luke 24. 51. He is not here he is risen Mat. 28. 6. And many such like 9. There were three degrees of Exaltation opposite to as many degrees of his extreame humiliation namely his Resurrection from the dead being opposed to his death his ascending into Heaven opposed to his descending into the Grave and to the Lowest place of the Earth and his sitting at the right Hand of God opposed to his remaining in the Grave and in the state of death or in Hell 10. Christs Resurrection was of his whole humane nature which before had fallen by death In respect of the soule it was from Hell or from the state and dominion of death to which the soule as it was a part of the humane nature was subject In respect of the body it was from the dead and from the Grave 11. The soule is said improperly to have risen againe but the body and humane nature properly For the body and the man did properly recover his perfection but the soule did recover the act and motion of its perfection in the body 12. There are two parts of his Resurrection the first is an internall act namely a reviving restored by the uniting of soule and body the second is an externall act namely his going out of the Grave to the manifestation of life restored 13. Unto this Resurrection there did give testimony 1. The Angells 2. Christ himselfe by divers apparitions ten whereof at least are reckoned up in the Scriptures and also by divers proofes taken out of the Scriptures 3. Men who were certified of it by seeing hearing and handling him 14. But Christ did rise not by the power or leave of another although this operation be attributed to God the Father Acts 2. 24. But by his own power Iohn 2. 19. Destroy this Temple and within three dayes I will raise it up And 10. 18. I have power of taking up my life againe 15. The time of Resurrection was the third Day after his Death and Buriall Mat. 16. 2. Luke 24. 7 Acts 10. 40. 1 Cor. 15. 4. 16. The end of this Resurrection was 1. That he might be declared to be the Sonne of God Rom. 1. 4. Declared mightily to be the Sonne of God by the Resurrection from the dead 2. That he might seale a full victory of death 1 Cor. 15. 57. Thankes be to God who hath given us victory through our Lord Iesus Christ. 3. That he might fulfill those parts of his office which did follow his death Rom. 4. 25. He was raised againe for our justification 4. That he might shew himselfe both justified and justifying others 1 Cor. 15. 17. If Christ be not risen your faith is vaine yee are yet in your sinnes 5. That he might be the substance example and entrance of our spirituall and corporall Resurrection Vers 20. 21. 23. of the same Chapter He is made the first fruits of them that sleepe In Christ shall all be made alive 17. For Christ as God is the cause absolutely principall of our Resurrection as satisfying by his humiliation and death he is the meritorious cause but as rising from the dead he is the exemplary cause and withall a demonstration and an initiation 18. The ascending of Christ into Heaven is a middle degree or certaine progresse of exaltation whereby leaving the Earth he ascends up into the highest Heaven as into his throne of glory Acts 1. 11. He is taken up from you into Heaven Ephes. 4. 10. Hee ascended farre above all Heavens 19. This ascension was of the whole person yet it doth not agree to the Divine nature but figuratively namely as it was the cause of ascending and was joyned with the humane nature in excellency manifesting also his glory in it whereof he had as it were emptied himselfe when he descended into it by the incarnation but it doth most properly agree to the humane nature because it suffered change from a lower place to an higher 20. The time of his ascension was 40 dayes after his Resurrection Acts 1. 3. not sooner because the infirmity of the Disciples did require the delay of this space of time that their faith might be confirmed by divers appearings and they might also be more fully instructed in those things which pertaine to the Kingdome of God Acts 1. 3. Not later least he should seeme to thinke upon an earthly life 21. The place from which he did ascend was mount Olivet Acts 1. 12. Where also he entred into deepest humiliation Luc. 22. 39. That he might teach that his suffering and ascension did pertaine to the same thing 22. The place into which he ascended was the Heaven of the blessed and which is not an ubiquitary Heaven as some doe imagine so as that ascension should only be a change of condition and not of place but it is the highest above all the other Heavens Eph. 4. 10. The seat house or mansion of God Iohn 14. 2. So that in respect of locall presence Christs humane nature is rightly and truly said to be with us in Earth Mat. 26. 11. Although he himselfe in respect of his person and that spirituall efficacy which doth depend upon the humane nature is every where with his unto the end of the world Mat. 28. 20. 23. The witnesses of this ascension were both many men and Angels Acts 1. 24. In respect of order he was the first of all those who ascended into Heaven in priority of nature because his ascension was a cause by vertue
according to his purpose Eph. 1. 11. And his purpose according to election Rom. 9. 11. And election also according to purpose the counsell and good pleasure of the Will of God Eph. 1. 5. 26. There doth a certaine knowledge particularly accompany these acts of will in election in the mind of God wherebyGod doth most certainly know the heires of eternall life whence also election it selfe is called knowledge or fore-knowledge Rom. 8. 29. But this knowledge of God because with greatest firmnesse it retaines the distinct names of those that are to be saved and the good things appointed for them as if all were written in Gods Booke therefore it is called the booke of Life Psalme 69. 29. Revelations 3. 5. and 13. 8. 27 This election was only one in God in respect of whole Christ mystically considered that is of Christ and of those who are Christ as there was one Creation of all mankind yet as a certaine distinction may be conceived according to reason Christ was first elected as the Head and then some men as members in him Eph. 1. 4. 28. Yet Christ is not the meritorious or impulsive cause in respect of the election of men it selfe although it hath the reason of a cause in respect of all the effects of election which follow the sending of Christ himselfe 29. Christ himselfe in the first act of election as touching the worke of redemption is rightly said to be an effect and meanes ordained to the salvation of man as the end as this salvation is the action of God Iohn 17. 6. Thine they were and thou gavest them me Yet as this salvation is our good Christ is not the effect but the cause of it So it may be rightly said in respect of the first act of election that Christ the redeemer was the effect and subordinate meanes but in the third act of election he is to be considered as a cause Eph. 1. 3. He hath blessed us with all spirituall blessings in the Heavens in Christ. 30. Reprobation is the predestinating of some certaine men that the glory of Gods Iustice might be manifested in them Rom. 9. 22. 2 Thess. 2. 12. Iud. 4. 31. Three acts are to be conceived in reprobation as before in election 32. The first act is to will the setting forth of Iustice. Therefore the end of God in reprobation is not properly the destruction of the Creature but the Iustice of God which shines forth in deformed destruction 33. Hence is the first difference in reason betweene election and reprobation for in election not only the glorious grace of God hath the respect of an end but also the salvation of men themselves but in reprobation damnation in it selfe hath not the respect of an end or of good 34. The second act is to appoint those certaine men in whom this Iustice of God should be made manifest Iude 4. 35. That act cannot properly be called election because it is not out of love neither doth it bring the bestowing of any good but the privation of it Therefore it is properly called reprobation because it doth reject or remove those about whom it is exercised from that love wherewith the elect are appointed to salvation As therefore in election there is love with discerning so in reprobation there is seene the deniall of love with putting a difference 36. But because this negative setting apart which is found in reprobation doth depend upon that setting apart which is in election hence the remote end of reprobation is the glory of that grace which is manifested in election Rom. 9. 22. 23. He suffered the vessels of wrath that he might make known the riches of his glory toward the vessels of mercy 37. Because of this setting apart whereby God will not communicate blessednesse upon some persons he is therefore said to hate them Rom. 9. 13. This hatred is called negative or privative because it denies election but it includes a positive act whereby God would that some should be deprived of life eternall 38. Neverthelesse in this is the second difference of reason between election and reprobation that thâ—… love of election doth bestow the good on the Creatuâ—… immediatly but the hatred of reprobation doth only deny good doth not bring or inflict evill but the desert of the Creature comming between 39. The third act of reprobation is an intention to direct those meanes whereby Iustice may be manifested in the reprobate 40. The most proper meanes of this kind are permission of sin and living in sin Rom. 9. 18. â—…2 Thess. 2. 11. 12. 41. In this act there is the third difference of reason between election and reprobation that election is the cause not only of salvation but also of all those things which have the consideration of a cause unto salvation but reprobation is not properly a cause either of damnation or of sin which deserves damnation 〈◊〉 an anâ—…ecedent only 42. Hence also followes a fourth disparity that the very meanes have not alwayes among themselves the respect of a cause and effect for the permission of sin is not the cause of forsaking hardning punishing but sin it selfe CHAPTER XXVI Of â—…lling Hitherto of Application The parts of it follow 1. THE parts of Application are two Union with Christ and communion of the benefits that flow from that Union Phil. 3. 9. That I may be found in him having the righteousnesse that is by the Faith of Christ. 2. This Unionâ—… that spirituall relation of men to Christ whereby they obtaine right to all those blessings which are prepared in him 1 Iohn 5. 12. He that hath the Sâ—…e hath life 〈◊〉 And. 3. 24. He dwelleth 〈◊〉 him and he in him 3. This Union is wrought by calling 4. For Calling is a gathering of men together to Christ that they may be united with him 1 Pet. 2. 4. 5. To whom comming Eph. 4. 12. For the gathering together of the Saints for the edifying of the Body of Christ. From which Union with Christ there followes Vnion with GOD the Father 1 Thess. 1. 1. 2. 1. 1. To the Church which is in GOD the Father and in our Lord Iesus Christ. 5. This therefore is that first thing which pertaines to the application of redemption Eph. 1. 7. 8. 9. In whom we have redemption c. After he made known unto us the mystery of his will and it is that first thing which doth make a man actually elected himselfe that is the first act of election which is shewed forth and exercised in man himselfe whence also it is that Calling and election are sometime taken in the Scriptures in the same sence 1 Cor. 1. 26. 27. 28. Yee see your Calling God hath chosen foolish things and weake things 6. Hence the Calling of men doth not in any sort depend upon the dignity honesty industry or any indeavour of the called but upon election and predestination of God only Acts 2. 47. The Lord did ad to the Church such as should
carried unto Christ and by Christ unto God but repentance is carried to God himselfe who was before offended by sin Acts 20. 21. Repentance toward God and Faith toward our Lord Iesus Christ. Secondly they have divers ends for Faith doth properly seeke reconciliation with God but repentance a sutablenesse to the will of God Rom. 3. 25. A reconciliation through Faith in his bloud Acts 26. 20. That they should turne unto God doing workes meete to repentance 31. Repentance in respect of that carefulnesse and anxiety terror arising from the Law which it hath joyned with it doth goe before Faith by order of nature as a preparing and disposing cause but in respect of that effectuall and kindly turning away from sin as God is offended by it so it followes Faith and depends upon it as the effect upon his cause and herein is proper to the faithfull 32. Although this repentance doth alwayes bring griefe with it for sins past and present yet it doth not so properly or essentially consist in griefe as in turning from and hatred of sin and in a firme purpose to follow after good Amos 5. 14. 15. Hate the evill Love the good 33. That repentance is not true and sound which doth not turne a man from all known sin to every known good neither that which doth not virtually continue and is actually renewed as often as need is from the time of conversion to the end of life 34. Repentance is wont to be perceived before Faith because a sinner cannot easily perswade himselfe that he is reconciled to God in Christ before he feele himselfe to have forsaken those sins which did separate him from God CHAPTER XXVII Of Iustification 1. COmmunion of the blessings flowing from Union with Christ is that whereby the faithfull are made partakers of all those things they have need of to live well and blessedly with God Eph. 1. 3. He hath blessed us with all spirituall blessings Rom. 8. 32. He who spared not his own Son c. How shall he not freely with him give us all things also 2. This communion therefore doth bring a translation and change of condition to believers from the state of sin and death to the state of righteousnesse and life eternall 1 Iohn 3. 14. We know that we are translated from death to life 3. This change of state is twofold relative and absolute or reall 4. A relative change of state is that which consists in Gods reputation Rom. 4. 5. And he that worketh not but believeth in him that justifieth the ungodly his faith is imputed to him for righteousnesse 1 Cor. 5. 19. God was in Christ reconciling the World tot himselfe not imputing to them their offences 5. Hence it admits no degrees properly so called but it is together and at once perfect in one only act although in respect of the manifestation sence and effects it hath divers degrees Hitherto pertaines justification and adoption 6. Iustification is a gracious sentence of God whereby for Christs sake apprehended by Faith he doth absolve the believer from sin and death and accounts him righteous unto life Rom. 3. 22 24. The righteousnesse of God by Faith of Iesus Christ in all and upon all that believe as they who are freely justified by his grace through the redemption made by Iesus Christ. 7. It is the pronouncing of a sentence as the use of the word declares which doth norset forth a physicall or reall change in the holy Scriptures but that judiciall or morall change which consists in pronouncing of a sentence and in reputation Prov. 17. 15. He that justifies the wicked Rom. 8. 33. Who shall lay any thing to the charge of Gods Elect It is God that Iustifies 8. Therefore Thomas with his followers doth fowly erre who would have justification as it were a physicall motion by a reall transmutation from a state of unrightousnesse to a state of righteousnesse so as that the terme from which is sin the terme to which is inherent righteousnesse and the motion is partly remission of sin partly infusion of righteousnesse 9. This sentence was 1. As it were conceived in the mind of God by a decree of justifying Gal. 3. 8. The Scripture foreseeing that God would justifie the Gentiles by Faith 2. It was pronounced in Christ our head now rising from the dead 2 Cor. 5. 19. God was in Christ reconciling the world to himselfe not imputing their sins to them 3. It is virtually pronounced upon that first relation which ariseth upon Faith begotten Rom. 8. 1. There is therefore no condemnation to them that are in Christ Iesus 4. It is expresly pronounced by the Spirit of God witnessing unto our spirits our reconciliation with God Rom. 5. 5. The love of God is shed abroad in our hearts by the holy Spirit that is given to us In this testimony of the spirit justification itselfe doth not so properly consist as an actuall perceiving of that before granted as it were by a reflected act of Faith 10. It is a gratious sentence because it is not properly given by the Iustice of God but by his grace Rom. 3. 24. Freely by his grace For by the same grace whereby he called Christ to the office of Mediator and did draw the elect to Union with Christ he doth account them being already drawn and believing to be just by that Union 11. It is for Christs sake 2 Cor. 5. 21. That we may be made the righteousnesse of God in him for the obedience of Christ is that righteousnesse in respect whereof the grace of God doth justifie us no otherwise then the disobedience of Adam was that offence in respect whereof the justice of God did condemne us Rom. 5. 18. 12. Therefore the righteousnesse of Christ is imputed to believers in justification Phil. 3. 9. That I may be found in him not having mine own righteousnesse which is of the Law but that which is by Faith of Christ the righteousnesse of God through Faith 13. But because this righteousnesse is ordained of God to that end and by his grace is approved and confirmed so that sinners can stand before him through this righteousnesse therefore it is called the righteousnesse of God Rom. 10. 3. 14. But this justification is for Christ not absolutely considered in which sence Christ is also the cause of vocation but for Christ apprehended by Faith which Faith doth follow Calling as an effect and followeth righteousnesse by which being apprehended justification followes whence also righteousnesse is said to be of Faith Romans 9. vers 30. 10. 16. And Iustification through Faith Chap. 3. 28. 15. This justifying Faith is not that generall Faith whereby in the understanding we yield assent to the truth revealed in the holy Scriptures for that doth neither properly belong to those that are justified neither of it own nature hath it any force in it selfe to justifie neither doth it produce those effects which are every where in the Scripture given to
justifying Faith 16. Neither is it to speake properly that speciall confidence whereby we doe apprehend remission of sins and justification it selfe for justifying Faith goeth before justification it selfe as the cause goeth before the effect but Faith apprehending justification doth necessarily presuppose and follow justification as an act followes the object about which it is exercised 17. That Faith therefore is properly called justifying whereby we rely upon Christ for remission of sins and for salvation For Christ is the adaequate object of Faith as Faith Iustifyeth Faith also doth no otherwise justifie then as it apprehends that righteousnesse by which we are justified but that righteousnesse is not in the truth of some sentence to which we yield assent but in Christ alone who is made sinne for us that wee might bee righteousnesse in him 2 Cor. 5. 21. 18. Hence are those Sermons so often repeated in the new Testament which doe shew that justification is to be fought for in Christ alone Iohn 1. 12. 3. 15. 16. 6. 40. 47. 14. 1. 54. Romans 4. 5. 3. 26. Acts 10. 43. 26. 18. Gal. 3. 26. 19. This justifying Faith of it own nature doth produce and so hath joyned with it a speciâ—…ll and certaine perswasion of the grace and mercy of God in Christ whence also justifying Faith is oftentimes not amisse described by the orthodox by this perswasion especially when they doe oppose that generall Faith to which the Papists ascribe all things but 1. This perswasion as touching the sence of it is not alwayes present For it may and often doth come to passe either through weakenesse of judgement or through divers tentations and troubles of mind that he who truly believeth and is by Faith justified before God yet for a time may thinke according to that which hee feeles that he neither believeth nor is reconciled to God 2. There be divers degrees of his perswasion so that neither all believers have altogether the same assurance of the grace and favour of God nor the same believers at all times which yet they cannot properly affirme of justifying Faith without a great deale of detriment of that consolation and peace which Christ hath left to believers 20. Iustification absolves from sin and death not immediatly by taking away the blame or staine or all the effects of sin but that oblation and guilt to undergoe eternall death Rom. 8. 1. 33. 34. There is no condemnation who shall lay any thing to their charge who shall condemne 21. Neither yet doth it so take away the guilt as that it takes away the desert of punishment from the sin which the sinne it selfe remayning can in no sort be taken away but it so takes away the guilt that it takes away the revenging pursuit of the desart of it or the deadly effects of it 22. This absolution from sins is called in a divers respect but in the same sence in holy Scriptures Remission Redemption and Reconciliation Eph. 1. 6. 7. For as the state of sin is considered as a bondage or certaine spirituall captivity in respect of the guilt so his justification is called Redemption but as the same state is considered as a subjection to doe punishment so it is called remission as also a passing by a blotting out a disburdening a taking away a casting away a removing a casting behind the back Rom. 4. 7. Col. 2. 13. Mich. 7. 18. Isay 43. 12. 38. 17. Psal. 32. 1 2. And as the same state is considered as a certaine enmity against God so justification is called a reconciliation Romans 5. 10. As also a certaine winking at sin Numb 23. 25. A covering of sin Ps. 32. 1 2. 23. But not only the sins of justified persons that are past are remitted but also in some sort those to come Numb 23. 25. He seeth no iniquity in Iacob nor perversnesse in Israel because justification hath left no place to condemnation Iohn 5. 24. He that believeth hath eternall life and shall not come into condemnation and it doth certainly and immediatly adjudge one to eternall life It also maketh all that remission which was in Christ obtained for us to be actually ours neither can sins past and present be altogether and fully remitted unlesse sins to come be in some sort remitted also 24. But there is this difference that sins past are remitted by a formall application by sins to come onely virtually sins past are remitted in themselves sins to come in the subject or person sinning 25. Yet those that are justified doe daily desire the forgivenesse of sins 1. Because the continuance of this grace is necessary to them 2. That the sence and manifestation of it may be more and more perceived as severall sinnes required 3. That the execution of that sentence which in justification is pronounced might bee matured and furthered 26. Besides the forgivenesse of sinnes there is required also imputation of righteousnesse Rom. 5. 18. Rev. 19. 8. Rom. 8. 3. Because there may be a totall absence of sin where notwithstanding there is not that righteousnesse which must come in place of justification 27. But this righteousnesse is not severally to be sought in the purity of the nature birth and life of Christ but it ariseth out of all the obedience of Christ together with remission of sins as the same disobedience of Adam hath both robbed us of originall righteousnesse made us subject to the guilt of condemnation CHAPTER XXVIII Of Adoption 1. ADoption is the gracious sentence of God whereby he accepts the faithfull for Christs sake unto the dignity of Sons Iohn 1. 12. As many as receive him to them he gave power to be made the Sons of God to those that believe in his Name 2. It is called a gracious sentence of God because it doth manifest the gracious will of God toward men 1 Iohn 3. 1. See what love the Father hath shewed to us that we should be called the Sons of God 3. This sentence is pronounced with the same diversity of degrees as justification for it was first in Gods predestination Eph. 1. 5. He hath predestinated us that he might adopt us to be Sons Afterward it was in Christ. Gal. 4. 4 5. God hath sent forth his Son that we might receive adoption Afterward it was in believers themselves The same Chapter Verse 6. And because yee are Sonnes GOD hath sent forth the Spirit of his Sonne into your hearts crying Abba Father 4. It is properly conversant about the faithfull that are called and justified Iohn 1. 12. For by adoption we are not made just which would necessarily follow if adoption were part of justification it selfe as some would have it neither is it a calling unto Christ but a certaine excellent dignity flowing from the application of him Romans 8. 17. Heires together with Christ 5. Yet calling and justification have the respect of a foundation to this relation of Adoption for the right of Adoption is obtained by Faith and
â—…1 Phil. 3. 12. Because in the life to come the motion and progresse of sanctification ceaseth there is onely found rest and perfection so that in this life we are more properly said to have sanctification then holinesse and in the life to come holinesse only and not sanctification 17. Sanctification therefore hath two parts one in respect of the terme from which is called mortification and the other in respect of the terme to which is called vivification and resurrection Rom. 8. 5. 6. 18. Mortification is the first part of sanctification whereby sin is wasted Col. 3. 3. 5. Ye are dead mortifie therefore your earthly members 19. The meritorious and exemplary cause of it is the Death of Christ. Rom. 6. 5. 6. Being grafted into the likenesse of his death knowing this that our old manis crucified with him 20. The cause principally working is that spirit of God who communicates to the faithfull the efficacy of his death Rom. 8. 13. If by the spirit yee mortifie the deeds of the body yee shall live 21. The administring cause is Faith it selfe Rom. 6. 17. From the heart yee have obeyed that forme of doctrine unto which yee were delivered 22. From this mortification there followes in all that are sanctified a deniall of themselves and the World Luc. 9. 23. Gal. 6. 14. 23. Hence ariseth that inward difference which is betweene sin which remaines in the faithfull from that which remaines in others In others sin is raigning prevailing and predominating in the faithfull it is broken subdued and mortified 24. Vivification is the second part of sanctification wherby the Image or life of God is restored in man Col. 3. 10. Eph. 4. 24. Rev. 12. 2. Having put on the new man be ye transformed by the renewing of your mind 25. The exemplary cause of it is the Resursection of Christ. Col. 3. 1. 2. Ye are risen with Christ. 26. The cause principally working is the Spirit of God which raised Christ from the dead Rom. 8. 11. If the Spirit of him that raised Iesus from the dead dwelleth in you 27. The administring cause is Faith Gal. 2. 20. The life which I now live in the flesh I live by the Faith of the Son of GOD. 28. From this vivification there ariseth a strong tye in those who are sanctified of themselves to be addicted wholy to God and to Christ. 2. Cor. 8. 5. They give themselves to the Lord. 29. Because this sanctification is imperfect whilest we live here as infants therefore all the faithful lare informed as it were with a double forme sin and grace for the perfection of sanctification not found in this life unlesse in the dreames of some fantastick persons 1 Iohn 1. 8. If wee say we have no sin we deceive our selves and there is no truth in us Yet all that are truly sanctified doe tend unto perfection Mat. 5. 48. 1. Cor. 13. 11. 2 Pet. 3. 18. 30. Sinne or the corrupted part which remaines in those that are sanctified is called in Scriptures The old man the outward man the members and the body of sinne Grace or the renowed part is called the new man the spirit the mind c. 31. Hereupon there followes two things 1. A spirituall war which is made continually betweene these parties Gal. 5. 17. For the flesh lusts against the spirit and the spirit against the flesh and these are contrary one to the other 2. A dayly renewing of repentance 32. That flesh which remaines in the regenerate is not only in the vegetative and sensitive appetite but also in the will and reason it selfe 1 Thess. 5. 23. 33. The flesh or this concupiscence hath the true and proper reason of sinne in the regenerate themselves Rom. 7. 34. With this corruption even the best workes of the Saints are infected so as they have need of some remission 35. Yet the good works of the regenerate are not to be called sins but defiled with sin 36. That defilement of good workes by reason of Iustification doth not hinder but they may be accepted of God to be rewarded 37. That fight which is found in wicked men betweene conscience and the will is not the striving of the spirit against the flesh but of the flesh fearing against the flesh desiring CHAPTER XXX Of Glorification In the former disputation we spake of sanctification which is one part of the alteration of qualities which did respect that good that is just and honest the other part followes namely Glorification which respects that good that is profitable and honorable 1. GLorification is a reall transmutation of a man from misery or the punishment of sinne unto happinesse eternall Rom. 8. 30. And whom hee justified those hee glorified 2. It is called a reall transmutation that it may be distinguished from that blessednesse which is either virtuall onely in Election Calling Iustification and Adoption or declarative in holy workes Rom. 4. 6. David declares that man to be blessed to whom God imputeth righteousnesse c. Psal. 65. 5. Blessed is hee whom thou chusest and bringest to dwell in thy Courts Matthew 5. Blessed are the poore in spirit c. 3. In respect of the terme from which viz. misery or the punishment of sin it is called a redemption 1 Cor. 1. 30. Eph. 1. 14. Gal. 3. 13. Heb. 2. 14 15. 4. This redemption is a reall delivering from the evills of punishment which is nothing else in very deed but the execution of the sentence of Iustification for in Iustification as wee are judged to be just so we are judged to have life Now Glorification makes that life that was judged and pronounced ours by reall communication to be ours actually and by possession 5. It is said to be reall that it may be distinguished from that redemption which is in the paiment of the price of redemption and in application of the same to justification whereof mention is made Eph. 1. 7. Col. 1. 14. 6. In the Scriptures also it is wont to be called deliverance and preservation from the wrath of God from death and from the kingdome of darkenesse 7. In respect of the terme to which it is called beatification blessing life eternall glory Glorification the kingdome of our Lord and Saviour Iesus Christ and an immortall inheritance Eph. 1. 3. Iohn 3. 36. 6. 47. 2 Pet. 1. 3 11. 1 Pet. 1. 4. 5. 10. 8. The first degree of this Glorification begun is the apprehension and sence of the love of God shining forth in Christ upon the communion which the faithfull have with him Rom. 5. 5. The love of God is shed abroad in our hearts by the holy spirit which is given to us 9. Hence there ariseth a certaine friendship betweene God Christ and the faithfull Iohn 15. 15. I have called you friends because all that I have heard of my Father have I made known unto you Iames 2. 23. Abraham was called the friend of God 10. The second degree is undoubted hope
subdue all things to himselfe 14. But that this Resurrection shall actually be it cannot bee certainly demonstrated by any naturall reason neither A priori nor A posteriori but it is properly of faith 15. Neither the nature of the soule nor of the body can be the cause of Resurrection for the forming againe and raising up of the body out of the dust is against the wonted course of nature which when it is perfectly destroyed is not wont to be repaired by nature and the inseparable union of the soule with the body by which man is made immortall is above the strength of nature 16. Therefore the raising up of the dead doth properly agree to Christ God-man the principle of it is the Divine omnipotency of Christ whereby it may easily be accomplished even in an Instant 17. The Ministery of the Angels shall not be properly to raise the dead but together the parts to be raised and to gather them together being raised 18. But although all shall be raised by Christ yet not in one and the same way for the Resurrection of the faithfull is unto Life and it is accomplished by vertue of that union which they have with Christ as with their Life Col. 3. 4. 1. Thess. 4. 14. And by the operation of his quâ—…ckning spirit which dwels in them Rom. 8. 11. He shall also quicken your mortall bodies by his spirit dwelling in you but the Resurrection of others is by that power of Christ whereby he excecuteth his revenging Justice 19 Therefore the Resurrection of the faithfull is from the Life of Christ as from a beginning unto their life as the fruit and effect and therefore it is called the Resurrection of life and the raising up of others is from the sentence of death and condemnation to death and condemnation it selfe and therefore it is called the resurrection of condemnation Iohn 5. 28 29. 20. The last judgement is exercised by Christ as by a King for the power of Iudging is part of the office of a King 21. In respect of the faithfull it comes from grace and is an office of the Kingdome of grace essentiall to Christ the Mediator but in respect of unbelievers it is an office of power onely and dominion granted of the Father belonging to some perfection of mediation but not essentiall to it 22. Hence the sins of the faithfull shall not come into judgement for seeing that in this life they are covered and taken away by the sentence of Iustification and that last judgement shall be a coâ—…firmation and manifestation of that sentence it would not be meere that at that time they should againe be brought to light 23. The place of this judgement shall bee in the Ayre 1 Thess. 4. 17. 24. The day and yeare of it is not revealed in Scripture and so may not be set down by men 25. The sentence presently to be fulfilled shall be given of eternall life or death according to workes foregoing 26. But the sentence of life in respect of the elect shall be given according to their workes not as meritorious causes but as effects testifying of true causes 27. But the sentence of death in respect of the reprobate shall be given according to their workes as the true causes 28. Christ God-man is the Iudge as it were delegated yet in respect of that Divine authority and power which he hath and upon which depends the strength of the sentence here is the principall Iudge 29. The faithfull also shall judge with Christ assisting not consulting but approving as well in their judgment and will as by comparison of their life and workes 30. Iudgement shall be given not onely of wicked men but also of evill Angells Therefore the raising up and judging of wicked men to be done by Christ doth no more argue the universall redemption of such men then of the Devills 31. The fire that is appointed to purge and renew the World shall not goe before the judgement but shall follow 32. Purgatori is no more necessary before the day of judgement then after seeing there shall be none afterward by the confession of the Papists themselves neither is there any now before 33. The elements shall not be taken away but changed 34. Christ also after the day of judgement shall remaine King and Mediator for ever THE SECOND BOOKE OF SACRED THEOLOGY CHAPTER 1. Of Observance in generall Thus much of the first part of Theology or of Faith in God the other part followes which is Observance toward God 1. OBservance is that whereby the Will of God is performed with subjection to his glory 2. It respects the Will of God as a patterne and a rule as appeares by the those words of Christ wherein also he describes our obdience let thy Will be done as in Heaven so also in Earth and did also explaine his own obedience Mat. 26. 29. Not as I will but as thou wilt and Verse 42. Let thy will be done so Psalm 40 9. I delight to doe thy will O my God and thy Law is written in my bowells 3. But it respects the Will of God not as it is secret and powerfully effectuall or ordaining for so even all other Creatures and ungodly men and the very Devills also themselves doe performe the Will of God with that obedientiall vertue which is common to all Creatures but it respects that Will of God which prescribes our duty to us Deut. 29. 29. Things that are revealed are revealed that wee may doe them 4. It respects that will with subjection Rom. 8. 7. Because it applies our will to fulfill the Will of God as it commands us any thing according to his authority Rom. 8. 7. It is not subject to the Law of God 5. Hence it is called obedience because it makes the will ready to commit the command of God to execution being heard and in some measure perceived 6. Hence also it hath in it selfe some respect of Service toward God whence it comes to passe that to obey God and to serve him sound one and the some thing Luc. 1. 74. Rom. 6. 16. And to serve God is altogether the same with serving of obedience and righteousnesse There Verse 16. 18. 22. Because that to doe the Will of God with subjection is to serve God Eph. 6. 6. 7. As servants of Christ doing the Will of the Lord from the heart with good will doing service as to the Lord. 7. For our obedience toward God although in respect of readinesse of mind it ought to be the obedience of sons yet in respect of that strict obligation to subjection it is the obedience of servants 8. From this subjection to the Will of God there doth necessarily follow a conformity betwixt the Will of God and ours Rev. 2. 6. This thou hast that thou hatest the deeds of the Nicolaitans which I also hate And a certaine expresse resemblance of that Divine perfection which God hath revealed and propounded to be imitated by us
Hearing of the Word of God is the true and proper worship of God 1. Because it doth immediatly and directly bring spirituall honour to God for although the act of hearing is most properly directed to our receiving of the Will of God yet because in the manner of receiving we doe subject our consciences to God therefore we give him that honour of power and Divine truth in the aknowledgement whereof his religous worship is exercised 2. Because it containeth a direct and immediate exercise of Faith Hope and Love in which the worship of God doth most essentially consist 21. Hence no word or sentence of men ought to be mingled with the word of God and propounded in the same manner with it least by this meanes we doe in some sort worship men instead of God 22. Unto this hearing that pride is most formally opposed whereby one doth so affect his owne excellency that he will not be subject to the Will of God For although this pride is contrary to humility of religion and obedience or obedience in generall yet it seemeth to be most properly opposite to them in this act of religion because a proud man as he is such is so far from subjecting himselfe to the will of another as to a Law that he would have his own will in stead of a Law Ierem. 13. 15. Heare and give eare be not proud for the Lord hath spoken Ier. 5. 5. They have broken the yoke they have burst the bonds 23. The proper act as it were of this pride is that contempt whereby one doth set at naught either God or the Will of God and observance of it 2. Sam. 12. 9. Why hast thou despised the Word of the Lord in doing that which is evill in his Eyes 24. Hence pride is said to be the cause of all other sins for a double reason 1. Because all other sinnes are referred in a certaine manner to that excellency which is seene in pride as to an end 2. Because pride casteth away from it selfe in contempt the government of the word by the power whereof alone sin is avoyded 25. Hence there is in every sin found some respect of pride but especially in those which are committed upon deliberate counsell 26. Hence also all consultation with the world flesh or wisdome of the flesh in those things which pertaine to religion is opposed to the hearing of the Word Romans 8. 7. Gal. 1. 16. 27. For as by pride men doe altogether reufse to subject themselves to the will of God So by these consultations of those things which are not after God they doe seeke to themselves as it were other Gods to whom they may be subject 28. The most accursed opposition to hearing of the word of God is in consulting with the Devills Esay 8. 19. Deut. 18. 11 12 13 14 15. Where a certaine religious Faith and Hope due to God only is transferred either explicitly or implicitly to the enemies of God 29. Hence it is that Faith is wont chiefly to be required in such consultations by those who are the masters of such Arts. 30. By vertue of this Faith there is a certaine covenant entred into with the Devill with some religion if not openly and eypressively at least secretly and implyedly 31. But although one have not a direct intentation to aske counsell of the Devill yet if he doe that which either of its owne nature or by use and application which it hath doth infer a compellation of the Devill to receive his helpe or counsell he is made partaker of the same sin 32. Therefore all arts brought in by instinct of the Devill for the knowing of secrets are in this respect to bee condemned 33. All divination therefore which is neither grounded upon certaine revelation of God not the course of nature ordained by God in things created is to be condemned 34. All applying of things or words either to predictions or those operations to which they have no disposition either by their nature or Gods Ordinance is to be condemned 35. As the helpe of the Devill is sought by such like courses they doe containe in themselves a certaine invocation of him and so are opposed to calling upon God but as certaine revelation is expected or a submission of mind used to the receiving and executing his commands so they are opposed to the hearing of the word of God 36. This communion therefore with the Devill is not only in this respect unlawfull because it is joyned with fraud and seducing but also because of its own nature it is contrary to true religion 37. For we have not civill communion or fellowship with the Devill religious communion we cannot have no not as some of old had with the good Angels who are ministring spirits for our good sent of God for that purpose 38. Whatsoever therefore we doe with the Devill besides those things which pertaine to the resisting of him as the enemy of our soules it makes to the violating of true religion and is a certaine perverse religion 39. If he seeme sometime to be subject to the command of men by vertue of certaine inchantements it is only a shew of subjection that by that meanes he may more easily rule over men therefore he doth not hinder but only colour that religious subjection which men performe to him in that communion 40. All those doe in part communicate with such sins who by words figures such like things of no sufficient vertue doe desire to cure diseases in others or suffer such things in themselves or others for that end 41. Sympathies and Antipathies and specificall vertues which are found in some things are hereby differenced from such inchantements in that the common experience of all men doth acknowledge these there is some Faith required in those but in these none 42. A strong imagination doth peradventure concurre in many to make these meanes effectuall but that also doth often arise from a certaine religious Faith neither can it effect any thing in parents for children or in men for Cattell without a certaine diabolicall operation accompanying it 43. They that are most given to the hearing of the word as they doe least of all care for such acts so they doe receive the least fruit by them CHAPTER IX Of Prayer 1. PRayer is a religious representing of our will before God that God may be as it were affected with it 2. It is an act of religion because of its own nature it yeildeth to him that is prayed unto that sufficiency and efficiency of knowledge power and goodnesse which is proper to God 3. Hence it cannot be directed to any other beside God only without manifest idolatry 4. It ariseth first from Faith Rom. 10. 14. How shall they call on him in whom they have not believed Namely from that Faith whereby we doe believe that God is first omniscient who knoweth all things and so the inward affections and motions of our hearts for in them chiefly the
war to intend their occasion who are not in some sort partakers of such like cause 45. But if there be present a lawfull cause together with a just authority and intention and a just manner be used the war it selfe or warfare is not against Religion Iustice or Charity Num. 31. 3. 1. Sam. 18. 16. 25. 28. 1. Chron. 5. 22. Luc. 3. 14. Rom. 13. 4. 1. Pet. 2. 14. 46. Also the same conditions observed it is lawfull for those who have skill in weapons 1. Chron. 5. 18. Psal. 143. 1. To offer and apply their help to lawfull Captaines to make war Luc. 3. 14. 1. Cor. 9. 7. 47. No Law of God permits any one to kill himselfe 48. Yet it is lawfull and just sometime for one to expose himselfe to certaine danger of death 39. Nay sometime the case is wherein one may and ought to offer himselfe to death Ionah 1. 12. CHAPTER XIX Of Chastity 1. IUstice which respects the purity of our Neighbour is Chastity 2. Chastity is a vertue whereby the purity of his person is preserved in respect of those things which pertaine to generation 1. Thess. 4. 3 4 5. 3. The parts of Chastity are two shamefastnes and honesty 4. Shamefastnesse is a part of chastity drawing back from impurity which is in the same sence also called bashfulnesse 5. Honesty is a part of chastity leading to those things which become purity 6. Shamefastnesse and honesty are radically in the inward choise of a man but significatively in the outward conversation 7. Hence chastity is chiefly named shamefastnesse as it doth take away the outward signes of impurity and it is called comlinesse as it putteth the outward signes of purity 8. Unto shamefastnesse modesty is chiefly referred and to comelinesse gravity 9. Modesty is a vertue whereby we containe our selves within the bounds of fleshly desire 10. Gravity is a vertue whereby the decorum of purity is observed 11. Chastity is virginall conjugall or viduall 12. But this distribution is not of the Genus into Species but of the adjunct into his subjects 13. For chastity is the fame in respect of the essence in all but it admits some accidentall differences according to the different states of those by whom it is observed 14. For virginall is that which ought to be kept by a virgin untill she contract mariage 1. Cor. 7. 34. 15. Conjugall is that which ought to be kept in wedlock Tit. 2. 5. 16. Viduall is that which is to be kept by Widowes 1. Tim. 5. 7. 17. Unto conjugall chastity mariage lawfully contracted and observance is referred Mat. 19. 6. 1. Tim. 2. 14. Heb. 13. 4. 1. Pet. 3. 1 2 4. 18. For this is the difference between single estate and maried that though chastity may and ought to be observed in single estate yet single estate of it selfe maketh nothing to chastity but wedlock hath both of it own nature a certaine purity in it selfe as it is an ordinance of God and also by vertue of that institution it becomes a meanes to preserve purity and chastity 19. Mariage is the individuall conjunction of one man and one woman by lawfull consent for a mutuall communion of their bodies and society of life among themselves 20. It is of one man with one woman Genes 2. 22. Malac. 2. 15. Mat. 19. 4 5. 1. Cor. 7. 2. Levit. 18. 18. 21. For that perfection of friendship and mutuall offices such as mariage is cannot be had but between one and one 22. Therefore Polygamy even that which was in use with the ancient Fathers was alwayes a violation of the Lawes of Mariage neither was it of old tolerated by God by any other dispensation then that whereby he is wont to tolerate mens infirmities and ignorances and to turne them to God 23. To a lawfull consent is required first that the persons to be joyned be fit Secondly that the consent it selfe be agreeable to the nature of the thing and the Law of God 24. That the persons may be fit is required 1. A just distance of blood Levit. 18. 25. For neernesse of flesh hinders mariage by reason of a certaine speciall reverence due to our owne flesh contrary to which is that conjugall familiarity which is signified in that phrase Doe not uncover her nakednesse Levit. 18. 6. 7. And following 26. That distance of degrees either of kindred or affinity which is propounded Levit. 18. to be observed is of common and perpetuall right for the violation of it was among those abominations wherewith the Gentiles themselves are said to have polluted the Land Vers 37. 28. 27. Yet it is not in all things of such essentiall morall right but it may admit exception either upon meere necessity urging as in the beginning of the world or upon a speciall command of God Deut. 25. 5. 28. Spirituall kindred or neernesse as they call it brought in by the Papists between him that baptiseth or the God-father and the God-son or God-daughter as they call them baptised as an impediment of lawfull matrimony is an idle and tyrannicall devise of superstition 29. Secondly there is also required in the person that is to contract Matrimony ripenesse of age 1. Cor. 7. 36. Which if it should be wanting she could not contract other covenants of lesse moment much lesse this so great a covenant 30. That this consent be conformable to the nature of the things there is required aforehand 1. Consent of parents if they be as yet in their power 1. Cor. 7. 36 37 38. 31. 2. Consent also of the persons contracting ought to proceed from certaine deliberate counsell without compulsion or deceit 32. This conjunction is said to be individuall because from the nature of the thing it selfe it hath the fame ends with the life of man Rom. 7. 1 2 3. 1. Corinth 7. 39. 33. They therefore that have concubines who doe contract between themselves for a time doe not marry according to Gods ordinance and allowance but doe filthily elude it 34. Neither doth this perpetually depend upon the will only and covenant of the persons contracting for then by consent of both parts a covenant so begun may be unloosed again as it useth to be between master and servant but the rule and bond of this covenant is the institution of God whence also it is in the Scriptures fometime called the covenant of God Prov. 2. 17. 35. This institution of God whereby he establisheth the individuall fellowship of husband and wife doth respect the good of mankind in a just conservation of it by a certaine education and hereditary succession of children which cannot be done without an individuall conjunction of parents 36. Therefore lawfull marriage cannot be unloosed before death without most grievous guilt of him who is the cause of it 37. No not infidelity or heresie in either part doth give a just cause of separation 1. Cor. 7. 12 13. 38. But if one party make separation with obstinate pertinacy the other
party in that case is freed 1. Cor. 7. 15. 39. This conjunction is for the communication of bodies because there is in marriage first sought an holy seed Malac. 2. 15. And secondarily a remedy against carnall desires which are now since the fall in men who have not a singular gift of continency so unbridled that unlesse they be helped by this remedy they doe as it were burne them that is make them unfit for pious duties and make them run headlong to unlawfull and foule mixtures 1. Cor. 7. 2 9. 40. Hence the body of the husband is said to be in the power of the wife and the body of the wife in the power of the husband so that they ought to give due benevolence one to another without defrauding 1. Cor. 7. 3 4 5. 41. Hence also the vow of single life as it takes place among the Papists is not a vow of chastity but of diabolicall presumption a snare of the conscience and the bond of impurity 42. Also society of life and that most intimate for mutuall comfort and helpe is among the ends of mariage for seeing a man must leave his father and mother and cleave to his wife Gen. 3. 24. And seeing the woman is said to be made a meet help unto man Gen. 2. 18. This helping society doth not only pertaine to the propogation of mankind but it must be extented to all the duties of this life 43. All these are mutuall between the husband and wife and ought to be observed of equall right as touching the essence or summe of the matter yet so as that difference of degree which comes between the husband and the wife that the husband governe and the wife obey be observed in all these things 1. Pet. 3. 7. 1. Cor. 11. 7. 8. 9. 10. Eph. 5. 33. 44. Unto chastity luxury is opposed in a more strict sence whereby it sets forth an unlawfull use of those things which pertaine to generation which in the same sence is called uncleannesse inordinate affection and evill concupiscence Col. 3. 5. Lasciviousnesse Rom. 13. 13. The disease of concupiscence 1. Thess 4. 5. 45. Unto Luxury are reckoned all the helping causes effects and signes of it as unchast lookes Iob 3â—… 1. Pro. 9. 13. 2. Pet. 2. 14. Mat. 5. 28. Noddings Kissings Embracings Touchings Dancing Showes Songs Gestures and the like Gal. 5. 15. 46. Unto the helping causes of Luxury are referred Gluttony and Drunkennesse Rom. 13. 13. Ezech. 16. 49. Prov. 23. 31. 33. 47. Unto the effects and signes of it are referred lasciviousnes and lacivious habit Prov. 7. 11. And obscene speech Eph. 5. 4. 48. The kinds of Luxury are 1. Scortation which is the mixture of a single man with a single woman 1. Cor. 6. 16. Whether it be Stuprum whordome which is the deflouring of a woman otherwise honest or fornication properly so called which is the mixture with a dishonest woman or a whore 2. Adultery when at least one of the persons offending is married or betrothed 3. Incest when those are mixed together which are neere in the flesh 4. Rape when force is added to Luxury 5. Mixture against nature 49. Adultery is most properly and essentially against marriage the band and covenant whereof it breakes of it own nature and so is the proper and just cause of a divorce which is not to be admitted for many other sins although they be more grievous 50. A just devorce doth dissolve the band it selfe of mariage CHAPTER XX. Of commutative Iustice. 1. IUstice which respects the outward benefit of our Neighbour by a certaine appropriation is called commutative Iustice because it is chiefly used in changings 2. This Iustice is a vertue whereby every man 's own is given to him in externall commodities 3. Now that is said to be every mans own whereof he hath a lawfull dominion 4. Dominion is a right to dispose perfectly of a matter so far as Lawes permit Matth. 20. 15. 5. There be two parts of a perfect dominion propriety and the use of it Luc. 20. 9. 10. 1. Cor. 9. 7. 6. Now these are sometimes separated so as the propriety is in one and the use for a time in the power of another 7. This Iustice is exercised in the getting and using 8. The Iustice of getting depends upon the cause of the dominion 9. The cause and reason of a dominion is called a title 10. A just title is a just occupying an inheritance a gift a reward or a contract 11. A just occupation is a lawfull taking of things which were belonging to no body before yet may become some bodies 12 Those things are said to belong to no body which are not possessed neither are in any ones dominion 13. In this sence all things are said to have been common in the beginning of the world and also after the flood because they belonged to no man by possession or peculiar dominion and so were propounded in common to every one that did first take or occupie whereunto also pertaines that blessing of God upon man-kind Gen. 1. 28. Fill the earth and subdue it and beare rule over every beast and over all foules of the Heaven and over all the beasts that creepe upon the Earth which is also repeated after the flood Be fruitfull increase and fill the Earth 14. Of the same condition also are now those Islands of the Sea and parts also of the continent which were never inhabited 15. Of the same right also are all those things which did once belong to somebody but afterward ceased to belong to any which are wont to be called things vacant or forsaken 16. But things that are lost are not to be accounted with these unlesse there have been due diligence used to find out the true owner for otherwise although they be not corporally detained from another yet in right with will and mind they are possessed 17. Hence those wares that to lighten the Ship are cast into the Sea or are by some Ship wrak brought to shore are not to be accounted for things vacant or forsaken 18. Unto this occupying is captivity referred which is an occupying caused by right of war justly undertaken 19. An inheritance is a succeeding into the goods of another by vertue of his just will Levit. 25. 45. 46. Num. 27. 8. 9. 10. 11. 20. A gift is a free bestowing of a good thing 1. King 10. 10. 13. 21. A reward is the recompencing of a worke done 22. A contract as it pertaines to this place is a communicating of a good thing upon an agreement binding to it the forme of which is I give that thou mayest give or I give that thou mayest doe or I doe that thou mayest doe or I doe that thou mayest give 23. Unto possession by contract is to be referred 1. Buying when a thing is had upon a certaine price 2. Letting when the use of a thing is granted for a certaine reward 3. Borrowing when a
by explication 37. Therefore in an asseveration there is not a second contestation comming to the former as there is in an oath but an illustration of one and the same thing 38. Neither is there any calling upon God in a mere asseveration which is essentiall to an oath 39. Yet an asseveration is not convenient but to the more grave testimonies for it is as it were a middle degree between a simple testimony and an oath 40. We must most of all abstaine from those asseveratioins our common speech which have some shew of an oath CHAPTER XXII Of Contentation 1. COntentation is a vertue whereby the mind doth rest in that portion that God hath given him 1. Tim. 6. 6. Heb. 13. 5. Phil. 4. 11. 2. This contentment is commanded in the tenth Commandement as appeares by the words themselves neither is it any way meet that this Commandement be referred to that inward and originall purity of righteousnesse which is the fountaine of all obedience for that is not generally commanded in any one Commandement but in all neither doth it more pertaine to the second table which is the condition of this precept then to the first 3. Yet because of all vertues which are contained in the second table there is none more internall or more intimate to primitive righteousnesse then contention and we are as it were lead by the hand from this to contemplate and seeke that therefore that purity is not unfitly by occasion of this precept handled here 4. Unto this contentation is joyned joy for the prosperity of our Neighbour as of our own Rom. 12. 15. 5. In that contentment and joy consists the top and perfection of all charity toward our Neighbour In which respect also contentment is in a certaine manner the perfection of godlinesse and a godly man 1. Tim 6. 6. For godlinesse is great gaine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with contentment or producing the perfection of coâ—…tenment 6. Hence it is commanded in the last precept according to that order which proceeds from the more imperfect to the more perfect and from that which is more known to that which is lesse knowne 7. For this is a duty most perfect and most unknowne to us by nature that whatsoever we conceive or will it be joyned with the good of our Neighbours 8. Therefore although this of its own nature hath the first place among duties to our Neighbour as the foundation of all the rest yet because it is last in having a being in man corrupted therefore it is commanded in the last place 9. Unto Contentation is opposed concupiscence Heb. 13. 5. 10. But by concupiscence is not onderstood the power and faculty of lusting and desiring which is naturall nor the act or operation of that naturall faculty which is also naturall and lawfull neither the whole inclination of our nature which is corrupt which is not specially condemned in any one precept but in the whole Law nor all those chiefe actuall lusts which are inordinate a great part whereof is contrary to religion and condemned in the first table nor lastly all lusts which tend to the hurt of our Neighbour for those which have a deliberate consent and purpose of prosecuting joyned with them are condemned in the severall Commandements But that desire whereby the mind is first instigated and tickled with desire of the good things which are our Neighbours although it be not yet come into the mind to get them by unlawfull meanes 1. Kings 21. 2. Marc. 10. 19. 11. By reason of that affinity or neere consanguinity which those first motions of injustice have with originall corruption whence they doe arise they are wont by many to be as it were confounded with it But. 1. Originall sin is as it were an inbred habit perpetually dwelling in us having it selfe in respect of the existence alwayes in the same manner whilest we live here but these morions are transient actions proceeding from that habit 2. That sin dwelling in us is no more originall then a generall principle of all vitious actions but those acts which are condemned in this place are manifestly circumscribed as having respect only to our neighbour 12. The Apostle himselfe Rom. 7. doth plainly open this precept by a Synecdoche of the operations of sin for concupiscence Ver. 7. is the same with the affections of sinners Ver. 5. And with concupiscence effected by sin Ver. 8. And so must necessarily be distinguished from sin dwelling in him Ver. 7. 13. Neither is it any marvaile that the Pharisees of whom Paul was one did not acknowledge the first motions of concupiscence to be sins seeing the same is yet stiffly denied by their cosen germans the Papists 14. They that divide this last precept of concupiscence into two so as one is of coveting the house and the other of coveting the wife with that which followes in this matter 1. They are forsaken of all reason 2. They are constrained either to roote out altogether the second precept of the first Table or to turne it at least into a needlesse appendix of the first that they may seeme to retaine in some soâ—… the number of ten words or rather which is evident in many orâ—… 〈◊〉 obsâ—…ring the force of the second precept they may with some shew remove it from themselves and their superstitions they are constrained to teare in sunder this tenth precept 3. They cannot certainly designe which is the ninth and which is the tenth precept because in the repetition of the Law Deut. 5. 27. Coveting of the wife is put before the coveting of the house 4. They can declare no distinct injustice between these covetings whence also it comes to passe that they themselves in explaining the decalogue doe alwayes joyne or rather confound te ninth and tenth precept 5. The very words of the decalogue doe expressely note one precept when they forbid one act Thou shalt not cover and one common object whatsoever is thy Neighbours 15. There is referred to concupiscence as a cause the inordinate love of our selves which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 3. 2. 16. This selfe-love is the foundation and originall in a sort of all sins not only against our neighbour but also against God himselfe 2. Tim. 3. 4. 17. This concupiscence is that which is distributed by Iohn into that which is of the flesh respecting those things which pertaine to food and lust and into that which is of the eyes respecting those things which pertaine to outward delight and profit and into that which is of the pride of life respecting those things which pertaine to the glory and pompe of this world 1. Iohn 2. 16. 18. Unto joy and well-pleasednesse in the prosperity of our Neighbour is opposed envy or an evill eye Mat. 20. 15. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or rejoycing in the hurt of our Neighbour Psal. 17. 3. 4. Obad. 12. 19. In this last precept that perfection of Iustice is commanded which is in some sort explained throughout the whole 〈◊〉 â—…e as in the first precept of the 〈◊〉 â—…e all Religion is in a certaine manner commanded so that in the first precept of the first table iâ—… contained that first and great Commandement Thou shalt love God with all thy heart and the second table like to this thou shalt love thy Neighbour as thy selfe is contained in the last of the second Table 20. From this perfection which shines forth in any one of these precepts it is manifest that a perfect and accurate fullfilling of the Law is impossible even to the faithfull by that grace which is bestowed upon them in this life For seeing as it is well said the rule and measure of our obedience is in affirmatives Thou shalt love with all thy heart and in negatives Thou shalt not cover both of which is impossible in this life it doth necessarily follow that none can exactly satisfie the Law 21. In this life we know only in part 1. Cor. 13. 9. And therefore we act only in part we have received only the first fruits of the spirit Rom. 8. 23. And therefore we cannot exactly observe a Law altogether spirituall Rom. 7. 14. We carry about us flesh that lusteth against the spirit Gal. 5. 17. Therefore we cannot obey without concupiscence inclining and drawing another way Finally we are not perfect Phil. 3. Verse 12. We cannot therefore performe perfect obedience but we have alwayes need to have that petition in the heart and in the mouth Forgive us our debts 22. Yet it is truly and rightly said that the yoke of Christ is easy and his burden light Mat. 11. 30. And his Commandements are not grievous 1. Iohn 5. 3. Because the Law is there considered 1. As it is observed by the faithfull who delight in it Rom. 7. 22. Psal. 119. 14. 16. Not as it ought to be observed for that observation brings rest unto the soules of the faithfull Mat. 11. 29. Although imperfection cleaving to them is grievous and troublesome to them 2. In respect of the spirit not in respect of the flesh Matthew 26. 41. 3. Remission of sin of all imperfection which cleaves to our indeavours being joyned with it 4. In comparison of the Letter of the Law which killeth 5. A comparison also being had of the reward appointed by God to imperfect obedience begun in which sence even all afflictions are counted light 2. Cor. 4. 17. The easinesse therefore and lightnesse of the Law of God is not in the proportion of it to our strength but in the grace of our Lord Iesus Christ and the love of God together with the Communication of the Holy Spirit which is with all those that love the Law God Amen FINIS