different men but also in one and the same man so that sometimes it is weaker sometimes stronger but so that it can never be utterly lost Isa. 42.3 He shall not break the bâ—used reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it until the day of Iesus Christ. Heb. 12 2. looking unto Iesus Christ the Author and finisher of our Faith CHAP. XXX of Iustification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared rightous and inheritors of life eternal The RULES I. Iustice in Scripture is either of the Cause or of the person Iustice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Iustice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Iustification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Pontificians will have it but in the sense it is taken in the Courts of justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa. 5.23 which justifie the wicked and take away the righteousnesse of the righteous Matth. 11.19 wisdome is justified by her children Lu. 7.29 when these things were heard all the people and the Publicans justified God Luk. 10.29 He willing to justifie himself III. The efficient cause of Iustification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himselfe 1. Cor. 6.11 But you are washed but you are sanctified but you are justified in name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause â—is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes. 2.8 you are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4.5 But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Iustification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following upon faith but not the causes of Iustification for they do not precede him that is to be justified but follow him that is justified Although this particle alone in so many letters and syllables is not found in Scripture yet it is expressâ—d by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyn'd with works yet it justifieth alone As the Sun is not in Heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ. The Papists grant that we are justified by faith but then they take faith here as a work Now faith in Scripture hath nothing ascribed to it but as it aprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by Christs merits then by faith for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sins and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected by God called and indowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is in the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer than these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeh righteousnesse without works Phil. 3.8.9 I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnes which is of God by faith This is chiefly seen in that antithesis whereby our sins are imputed to Christ and his justice imputed to us 2 Cor. 5 21. He made that he should be sinne for us who knew no sin that we might be made the righteousness of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one would be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithfull are to Christ their head Againe they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the Justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sinns and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV.
confidence in Idols An example of disâ—rust is in the Israelites Psal. 78.19 20. in David 1. Sam. 27.1 in the kings Captain 2. King 6 35 in Ahaâ— Isa. 7.12 in those that are too careful what they shall eat Matth. 6.25 Idolâ—â—rous confidence is that which man puts in the Devil as witches doâ— or in Idols as A. hazia 2. king 1.2 or in mens inventions as Papists or in the arm of flesh Ier. 17.5 or in covenantes Fotifications Physick c as Asa who implored the help of the Syrians and consulted with Physitians not with God 2 Chron. 16.7 and 12. Yet it is lawful to make use of outward helps and aid so we place not confidence in them we must use them as servants not trust in them as gods Hope is that whereby we expect undoubtedly Gods future favours especially the accomplishment of our salvation relying on Gods promises and Christs merits Hope differs from faith as the effect from the cause for the object of faith is the promise on which faith relies the object of hope is the thing promised which hope expects Contrary to these are doubting desperation and idolatrous hope Sometimes the godly fall into doubting 1 Sam 27 1. David said in his heart I shall now perish one day by the hand of Saul But the wicked onely fall into a total and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. 31 Achitophel 2 Sam. 17. Iudas Matth. 27 such like Idolatrous hope is in Papists who call the Wooden Crosse Mary c. their hope and expect life eternall for their merits satisfactions and indulgences Charity is that whereby God is loved sincerely and above all things else as the chief good For so it is commanded Deut. 6.5 Mat. 22.37 Contrary to this is the hatred of God and idolatrous love whereby the World and the things therein are loved more than God Joh. 15.24 They have hated both me and my Father 1. Joh. 2.15 If any man love the World the love of the Father is not in him The fear of God is whereby we so reverence Gods word and majesty that by all means we are loth to offend so bountiful a Father not so much out of the fear of punishment as the love of God The fear of God is somtimes taken for the whole worship of God but here that vertue is understood which is called filial fear To these are opposite carnal security servile and idolatrous fear The security of the godly differs farre from that of the wicked for in the one the fear of God is not lost in the other the fear of God is not found Servile fear differs from filial 1 Filial fear proceeds from the love of God but Servile from the fear or hatred of God 2. In filiall we feare to offend God because he is a Father in servile we fear to be punished by him because he is a judge 3. Filial draws a man to God servile drives a man from God Idolatrous fear is when one is more afraid of men and the world than of God Matt 10.28 Fear not them that can kill the body Repentance is whereby we acknowledge our sins and bewail them being acknowledged and with all chear up our selves in the assurance of Gods mercy through Christs merits and resolve to obey God and to refrain from sin We have shewed in the former Book Cap. 31. how Penitence and Resipiscence dâ—ffer now this word resipiscence is taken either for the whole change of man or special vocation or else for sanctification or for the effect of sanctification part of Gods internal worship in the â—hird signification it is here considered There are three parts thereof 1. Contrition 2. Confidence 3. Purpose of amendement To this is opposite perseverance and induration in sin as likewise feigned and idolatrous repentance An example of feigned repentance is in Ahab 1 King 21. Idolatrous repentance is that of the Papists which they place 1 In contrition 2. In confession 3. In satisfaction and by which they think their sins are expiated but these thâ—ee were in Iudas his repentance Matth. 27. Gratitude toward God is whereby we humbly acknowledge his goodness and blessings bestowed upon us undeservedly withall purposing to glorifie him seriously Gen. 32.10 I am unworthy of the least of thy mercies saith Jacob. To this is contraty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ingratitude towards God when we shew no thankfulnesse to him or when we ascribe Gods bounties either to our selves or to the creatures or to Idols Isa. 1.2 I have nourished and brought up Children and they have rebelled against me Ier. 44.27 By burning incens to the queen of Heaven and puting drink-offerings to her c. We had plenty of victuals and were well and saw no evil Hab. 1.16 The wicked sacrificeth to his own nets and offereth incense to his own drag c. Patience is that whereby we are sustained in the faith of Gods Providence power and bounty and when he visites us with afflictions we submit our selves with humility to his correction There be divers kinds of afflâ—ctions for the exercising of our patience for besides the vengeance that God doth pour out on the wicked the affliction of Gods children is either chastisement or tryal or lastly martyrdome bloody and unbloody To patience are opposite impatience hypocritical patience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stoical Apathie or want of passion To impatience belongs complaining or grumbling in affliction as if they were undeserved and softnesse Hypocritical patience is perceived in them who torture themselves as the Priests of Baal did 1 King 18 28. The Eremites the Whippers c The Stoical Apathie is rejected because patience can well consist with the sense of pains with mourning and complaints if so be we do not murmure against God and that our complaints be rather for our sins than for our sufferings CHAP. IV. Of vertues and Works belonging in general to the II.III. and IV. Commandments WE have spoken of Gods internal worship Now follows that worship which is partly internal partly external which is usually called the true Religion and is commanded in the three following Precepts True Religion is whereby God is worshipped by Rites and Ceremonies prescribed by himself and his Name truly sanctified both through the whole course of our ilfe and chiefly at the times by himselfe appointed The RULES I. Religion and piety called by the Greeks the Worship and service of God in general it signifieth the whole worship of God in special the immediate Worship but most specially either the internal alone or the internal and external together II. This is called in Scripture Dulia and Latria The Pontificians ascribe Dulia to Angels and Men Latria to God Hyperdulia to Mary But this is without yea against Scripture for Matt. 4.10 Latria is given to him and Matt. 6.24 Dulia to him alone III. True Religion is divine in its Original Matter Form and End IV. True Religion is but onely one
Eheje to which in the New Testament the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord doth answer for the most part or from his power as El Elohim or from his Al-sufficiency as Shaddai or from his Excellencie as Helion The RULES or CANONS I. The name Jehovah is Gods cheif and most proper Name For it is derived from the root hajah he was So it is the symbol of that Supreame entity which was is and is to come from eternity to eternity Rev. 1.4 6. Because he remains stil the same Psal. 102.28 And is the cause of the being of all things Act. 17.28 Hence is it proper to God Esay 42.8 Neither is it ascribed to the creatures but Metonymically so far forth as they are symbols of Gods presence So it is given to the Altar Exo. 17.15 to the Ark Psal. 47.6 to Ierusalem Ezech. 48.35 II. The same name in promises and Divine comminations or threatnings is of great force Hence are these phrases Thus saith Jehovah the word of Jehovah c. For Gods Word is as sure as himself is true or as he endureth still like himself III. The name Elohim though of the plural number yet is not the personal but an essential Name of God and according to the Hebrew Idiotism it is spoken of one God and of each person â—ence there are not three Elohim or Gods but one alone As it is righâ—ly said in the Creed of Athanasius â—he Father Aâ—mighty the Son Aâ—mighty the Holy Ghost Almighty yet not three Almighties but on Almighâ—y So because God is called Elohim from his power there are not three but one Elohim Ps. 7.9 Elohim Zâ—ddik just God The Divine properties are Gods attributes by which he is pleased to make himself known to us weak Mortals and is by them distinguished from the Creatures The RULES I. The Properties in God are not qualities or accidents or real entities different from the essence or from each other This will appear below in the attribute of Gods simplicity II. The Divine properties are neither separable from the essence nor from each other This Rule overthrows the Lutheran Tenet concerning the transfusion of the Divine properties into the Human Nature of Christ for if this be capable of ubiquity omniscience omnipâ—tency why not also of eternity And these Properties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among thess are reckoned his imutability and perfection but these are onely Corollaries or Appendices to his simplicity and infinity His Simplicity is that by which he is known to be an entity truly one and free from all compoâ—ition His Infinity is that by which he is known to be an entity infinitly true good and without measure or bounds The RULES I. God is an entity truly and most simply One Because he is not compounded of parts nor of a genus and a difference nor of substance and accident nor of a possibility and act nor of entity and essence II. There is then nothing in God which is not God himself III. Gods essence is by us incomprehensible For there is no proportion between finite and infinite no more than between a nut-shell and the Ocean IV. God is altogether all all in himself all in all things all in every thing and all out of every thing V. God is neither circumscribed nor defined by place nor is included within it nor excluded without it VI. God is eternal without beginning without end without change The properties of the later rank are 1. The life of God 2. His Intellect 3. His Will 4. His power His life is the attribute of his being His Intellect of knowing His Will of commanding His power of execution The RULES I. The Properties of the latter rank are ascribed to God according to the properties of the first that is most simply and infinitely II. Hence these are predicated or spoken â—f God not onely in the concrete but in the â—bstract also For not onely is he named living wise good just but also life wisdom goodness justice III. Whereas the life of God is most simple and infinite it will follow 1. That his life and his actual living is all one â— That though he hath no other cause than himself by which he liveth yet he is the cause of life in all living creatures in respect of whom their life is but as it were begged and borrowed 3. That the life of God is most perfect most blessed and immutable IV. Whereas the understanding of God is most simple and infinite it follows that he understands himself primarily as an infinit object 2. That he knoweth all things most exquisitely though they are not revealed to the Creatures 3. That he knoweth all things by himself 4. And that by one and most simple act for he needs no revelation nor discourse either from the effect or from the cause from that which is more known to that which is less known 5 Thing past and things to come are no less known to him then thingâ— present 6. His knowledge is infinite 7. Frâ— from all ignorance and oblivion V. Whereas the will of God is most simple therefore â— In him there are not either two or more or contrary Wills There are in deed divers distinctions of his Will aâ— shall be seen in the Doctrine of Godâ— Decrees but these distinctions are nominal rather than real 2 The primary object of Gods will is God himself 3 The will of God is most free 4. Nothing is done against the Will of God 5. The Will of God according to its divers objects hath divers names to wit of holiness goodness love grace mercy wrath justice and such like VI. Whereas the power of God is most simple and infinite it folâ—ows â— That his power is one 2. That he is truly omnipotent for not onely can he do what he will but also more then he will 3. From the power of God we must not infer the act or being of a thing unless when his will and power are joyned together The object of Gods omnipotency is whatsoever is not repugnant to his nature or implies a contradiction and therefore is rather of not impossibilities then of possibilities Therefore to lie to make the thing done undone or to make mans body infinite and such lâ—ke â—an no wayes be ascribed to God for these are actions not of power but of impotencie 5. The power of God is altogether irresistible CHAP. II Concerning the persons of the Deity THe Persons of the Deity are subsistences each of which hath â—he whole essenâ—e of God differing notwithstanding in their incommunicable properties The RULES I. The words of Person Trinity or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is sâ—me essence although thâ—y be not found in Scripture in the same syllables yet they are consonant to the Scripture and are profitably used by the Church II. The word Hypostasis or Hyphistamenon that is Subsiâ—tence are of a
Person but these to either Nature Therefore I may truly say God is man man is God but not likewise the Deity is the Humanity or the Humanity the Deity for even in natural things there is this difference many things are opposite in the abstract which in the concrete are but diverse or subordinate for we say rightly that is corporeal which is animate and something corporeal is animate but we cannot say that the soul is the body or that the body is the soul so all Christ is every where but not all of Christ or both Natures VIII The excellency of Christ 's humane nature consisteth partly in those gifts which proceed from the grace of union and partly in the honour of adoration IX Among his gifts we are chiefly to consider his Knowledge and Power X Although that eternal knowledge which is an essential property of the Divine nature is not transfused into the Humane nature yet in this humane nature there is a threefold knowledge to wit a donative an infused and an experimental XI The donative called also the Knowledge of the blessed is that whereby the humane nature being most neerly united to the Divine essence seeth the same though it cannot comprehend it For a finite thing cannot comprehend an infinite it seeth God all but not altogether or totally XII The infused knowledge is that whereby Christ being anointed by the holy Ghost knoweth all heavenly things which otherwise cannot be seen but by the light of grace XIII The experimental knowledge is that by which Christ knows the things that are intelligible by the light of nature conceiving the effects out of their causes and the causes out of their effects XIV Albeit both in his donative and infused knowledge he excelleth Angels and Men yet this differs from his eternal omniscience XV. Ignorance is opposite to his experimental knowledge which ignorance is attributed to Christ for in this kind of knowledge he is said to increase Luk. 2.25 XVI Such is the power of his humane nature that in this also it is superior to men and Angels for it received an instrumental power to work miracles but the principal or omnipotent power was reserved for the Word which maketh use of the humane nature as of an instrument XVII The adoration of the humane nature is an honour that follows upon the Personal union yet this adoration is not of the flesh as flesh nor of the creature but of God in the created flesh XVIII The third thing that followes upon the Hypostatical union is the meeting of both natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is God man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfections in which these foure things are considerable 1. The worker Christ himself 2. The principles by which he works to wit the two Natures 3. The force or enargie or the twofold action according to the twofold nature 4. The external work it self in which those actions are united This is made clear by the â—â—mâ—ly of a Fiery sword in which 1. We see the unity of the Sword 2. The two principles of working to wit the Sword and the fire 3 Two actions cutting and burning 4. One work the thing cut and burned So much of Christ's Conception His Nativity is whereby Christ according to the usual time being carried in the Virgins womb was at length born and brought forth to light Luc. 2 6 7. So it was that while they were there the dayes were accomplished that she should be delivered and she brought forth her first-borne Son The RULES I. We firmly believe Christs nativity against the Iews The confirmation is twofold The fiâ—st out of the Prophets because the places in which he should be born educated in which he should teach and suffer are wasted and the time is past in which according to Prophetical oracles he was to come For he was to be borne in Bethlehem Mich. 5.2 to be educated in Nazaâ—eth Esa. 11.1 and to enter Ierusalem while the second Temple stood Zach. 9.9 Hag. 2.7 9. and that when the fourth Monarchy was abolished Dan. 2.44 the Scepter not being totally departed from the Jews Gen. 49.10 But Bethlehem Nazareth Ierusalem and the second Temple are long since destroyed that fourth Monarchy is abolished and the Scepter totally departed from Iudah the Messiah then is doubtlesse come The second confirmation is taken from the agreement of Luk's Evangelical History conceâ—ning Christ his nativity with the prophetical oracles concerning the time of the Messiah's coming Gen. 49.10 of his Pedegree Ier. 23.5 of the Virgin his mother Esa. 7.14 of his Country Mich. 5.2 Lastly concerning his condition Esa 53.2 II The Nativity to speak properly is not of the humanity but of the man Christ not of the nature but of the person III. There be two generations of the Son the one eternal to wit of the Father the other temporall namely of the Virgin his mother There be also two filiations or Sonships by the one whereof he is the Son of the Father by the other the Son of Mary IV. Yet we must not say there is a double Son or two Sons for he is not two Persons but one Person and two Natures V. Therefore Mary is to be named not onely the Mother of Christ with the Nestorians but also the mother of God VI. The Nativity of Christ is both natural and supernatural Natural as he was born in the usual time by the opening of the womb Supernatural as he was begot of a Virgin The Papists under pretence of maintaining Mari's Viâ—ginity affirme that Christ was born of Maâ—y without pain the womb being shut Now although we leave it as a thing doubtful whether Mari's Child-bearing was without pain or not as the Ancients thought yet we deny that Christ came out the womb being shut when in plain terms the Law is applied to her which requireth That every male which opens the womb shall be holy to the Lord Luc. 2.23 Neither doth Mari's Virginity consist in this that her womb was not opened in her Child-birth but in this that she was known of man VII We believe also that Mary continued a Virgin after her child-birth For her marriage with Joseph did not consist in the generation of children but in her education holy conjunction of life with him VIII Although Christ had no other brothers born after him yet he is rightly called Mari's first begotten Son In Scripture Christ is called the first born four manner of wayes 1. In respect of eternal generation by which he was begot before all creatures Col. 1.15 2 In respect of election dignity whereby he is the first-born amongst brethren Rom. 8.29 3. In respect of his resurrection whereby he is the first-begotten from the dead Col. 1.18 4. In respect of his nativity of the Virgin Luc. 2.7 Now he is not onely called first-born whom other brothers do follow but he also who is born before others although he
Reas. I. For to be justified by grace and by merit are repugnant Rom. 3.24 They are justified freely by his grace and v. 28. Therefore we conclude that a man is justified by faith without the works of the Law chap. 11.6 If by grace then not of works otherwise grace were not grace 2. So to be justified by Christ and his merits and by works Gal. 2.21 If righteouâ—ness is of the Law then Christ died in vain 3. By faith and by works Rom 3.28 We conclude then that we are justified by faith without works 4 To be justified by imputed justice and by works Rom. 4.4 5 To him that worketh is the reward not reckoned of grace but of debt But to him that worketh not but believeth on him that justifieth the ungodly his faith is couÌ„ted for righteousnesse II. If by justification all matter of bragging is excluded that God only may be glorified then we are not justified by works Rom. 3.19 That every mouth may be stopped and all the world may become guilty before God ver 23. They have all sinned and come short of the glory of God and v. 27. Where is boasting then It is excluded By what law of works nay but by the law of faith The Pontificians here say that in these places are meant only ceremonial works But he who will observe that Catologue of works rehearsed cap. 1 2.3 to the Romans shall finde that not only ceremonial but moral works also are meant III. If we be justified by works then they are either such as go before or follow after regeneration Buâ— with neither of these arâ— we justified For beâ—fore regeneration 〈◊〉 works are meerly eviâ— and after imperfectâ— good XIX The effects of justification are Peace with God an accesse to him with boldnesse a rejoycing in tribulation and freedom from sin not onely in respect of guilt as the Papists say but in respect of punishment too Otherwise Christ had suffered for us in vain Isa. 53.4 c. Neither do divine chastisements come upon the Elect that they might by them satisfie God but that they might be proved and bettered XX. Imputed righteousnesse is perfect and equal in all believers The imperfection of our faith is no hinderance for as the same Jewel is touched by the firm and infirm hand so is the same Justice of Christ obtained by the strong and weak believer XXI The same is never to be lost For the gifts of Voâ—ation are without repenâ—aâ—â—â— Rom. 11. â—9 XXII It is also one Therefore when the Saints who are justified pray for forgiveness of sins they do not so much respect or consider the act of justification as the fruit certainty and confirmation thereof XXIII Iustification before God is by faith Iustification before men is by works Of this see Iam 2.24 you see then that man is justified by works and not by faith alone Which saying is not contrary to that of Rom. 3.28 we conclude then that man is justified by faith without works For there is meant that justification which is before men but here that which is before God there is understood historical faâ—th which worketh not by charity but here that faith which is true and lively Others say that man is justified by workâ— not as by the cause but as by the declarers and manifesters of justification CHAP. XXXI Of Sanctification SAnctification followes Justification as the light followes the sun This is that free action of God which sets at liberty the faithful ingrafted into Christ and justified by the Spirit more and more from their native corruption and renews them to his image that they may be fitted by good works to glorifie God The RULES I To sanctifie in this place is not to separate from profane use or to dedicate to holy uses but habitually to make holy In the former signification we are bid to sanctifie the Sabbath II. It is called regeneration renovation conversion penance repentance and glorification Yet these words are ambiguous for the word regeneration renovatino and conversion is either equivalent to vocation and the gift of faith or it signifieth newnesse of life when in the very act man dieth to sin and liveth to righteousness in the first sens it goeth before justification and is the cause thereof in the latter follows it and is the effect thereof it is also named penitence and resipiscence from the effect which words do as much dâ—ffer as the Hebrew terms Nicham and Schubh or the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that is of the minde this of the heart that wicked men may also have this onely the godly albeit this difference doth not still hold It is called glorification by way of inchoation or beginning as it is a forerunner of future glorification III. The efficient cause of this is in general the whole Trinity particularly and in respect of the terminus the Holy Ghost for this end sent by Christ. Hence he is called the Spirit of Sanctification Rom. 1.4 IV. The internal impulsive cause is Gods free bounty Tit. 3.4.5 But after the kindnesse and love of God our Saviour appeared toward man not by works of righteousness which we had done but according to his mercy he hath saved us by the washing of regeneration and renewing of the Holy Ghost V. The external impulsive cause is Christ with his merit and efficacie Ephes. 5.25 Christ loved his Church and gave himself for it that he might sanctifie it VI. The external instrumental cause is the doctrine of the Law and Gospel but the internal is Faith the root of good works VII To these we may adde extraordinary means whereby God casteth down the proud and raiseth the humble such are afflictions miracles terrours c. VIII In the first regeneration or vocation mâ—n is meerly passive but in sanctification when he is endowed with saving faith he is the chief agent of his own actions yet not without the special grace and motion of the Holy Ghost IX The matter of sanctification is the whole man with his intellect will and affections 1 Thes. 5.23 Now the very God of peace sanctifie you throughout and I pray God your whole spirit soule and body be preserved blamelesse until the comming of our Lord Iesus Christ. X. The form is expressed in two acts in the aversion from evil and conversion to good that is called the mortification of the old man this the vivification of the new man that a crucifying and burying this a resurrection XI The end of this is Gods Glory our salvation and certainty thereof for there is no signe of election more evident 2. Tim 2.21 If a man therefore purge himself from these he shall be a vessel unto honour sanctified 1. Joh. 3 3. And who hath this hope in him purifieth himself even as he is pure XII Sanctification in this life is not perfect hence the works of the Saints are imperfect for they feel a combate in
actions of a regenerate man VI. The form of them is their agreement with the precept of the Decalogue For sin is a transgression of the Law 1 Joh. 3.4 that must needs be sin which deviates from the Law VII Therefore those are not good works which are conformable te the commandments of men and not of God Isa. 29.13 Matth. 15 9. In vain do they worship me teaching for doctrines the commandments of men VIII Neither are those good works which the Papists call works of Supererogation by which they say more is performed than by the Law is required IX This opinion is grounded upon their conceit of Councels or things not commanded but left to our liberty the omission of which is not punishable but the performance is greater than legal obedience and therefore meritorious They say such Councels may be seen Mat. 19. v. 11. where they teach that the counsel of single life is not contained within the command and. ver 21. where they say that to the young man a-counsel was given not a coÌ„mand that he should sell his goods and give them to the poor and then follow Christ and 1 Cor 7. where they say that the single life is counselled But this opinion of Councels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of councels is preferred to the fulfilling of the Law 2 Because if no man is able to fulfill the Law much less able is any man to fulfil that which is heavier than the Law 3. Because to beg daily for pardon of our sins and to brag of such works are things inconsistent The places above alledged are to be understood of commands and not of Councels which do not oblige men these commands indeed are particular and given only to certain men according to the exigence of their condition and gifts yet they are subordinate to general precepts Matth. 29.11 Single life is not only counselled but commanded two conditions being required 1. If the kingdom of Heaven doth so require it 2. If any be assured that he hath the gift of continency so ver 2.1 It is not a counsel but a command that is given to the young man that his hypocrisie might be unmasked who bragg'd that he was able to fulfil all the Law And 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient for the difficulty of those times Now I pray what is more consonant to Gods Law than to renounce all earthly things for the glory of God therefore in these places nothing is counselled but what by the Law is commanded X. The end of good works is threefold to wit the glorifying of God and the testifying of our gratitude towards him the certainty of salvation and our Neighbors edification We are taught Matth. 5.16 that we must study to do good works both for Gods cause and our Neighbours Let your light â—o shine before men that they may see your good works and glorifie your Father which is in Heaven They are to be performed for our own sakes because we can have no assurance of salvation election vocation and justification but by good works as the effects of Faith â—ustification and Sanctification whence Iohn saith He that doth well is of God 1 Ep. 3. v. 10. XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corrupt on whence appears the vanity of the School-nens Doctrine concerning merit of congruity condignity they ascribe that to the works of an unregeneâ—at man before the first grace but this to his works done after the first grace is received I hat they call the merit of congruity because it is fit or congruous that reward begiven to him that worketh virtuously this they call merit of condignity because there is a proportion between the merit and the reward of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and their necessity neverthelesse XIII The good works of the Saints are imperfect while they are travellers here but they shall be perfect in the state of glory hereafter This Doctrin is not thwarted by those places iâ— which the Saints are said To walk perfectly and not to turn towards the right hand or to the left hand For in those places is understood not so much perfection it self as the desire of it and the perfection of parts rather than of degrees or their sincerity integrity are meant whereby the faithfull though the Scripture elswhere speaks of their sins study to serve God in the simplicity of their heart without hypocrisie XIV Yet this imperfection is covered with Christs perfection hence our half perfect works and which are joyned with infirmities are reputed for perfect in this respect the Church is said to be without spot or wrinckle XV. Good workes are necessary by the necessity of precept and of the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the study of good works through al the Scriptures is most severely injoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith because they are the way and means to attain heavenly blisse As if a man should make a journey from York to London to obtain an inheritance the way or journey is the medium or means but not the meriting cause or the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions as exprest in the following distich Da tua 1 sed quae non 2 debes propoâ—tio 3 adsit Non aliter meritum diâ—eris esse tuum 1. If they were our own 2. If they were not due 3. If they were proportionable to lâ—fe eternal But in our good works these conditions are wanting 1. Though good works be done by us yet they are not of us 2 Cor. 3.5 2 We are bound to do them so that is we should do all yet we must confesse We are unprofitable servants Luk. 17.10 3. They have no proportion if they be compared to life eternal CHAP. II. Of Vertues and Works pertaining to the whole worship of God and to the Decalogue VErtue or good works are either general or particular Those belong to the whol worship of God so to the whole Law these to either of the Tables or to each Command The vertues of the first Command are either of the Understanding or of the Will The vertues of the Understanding are Wisdome and Prudence Wisdome is that vertue by which we know Gods will and our own infirmity that we may do what is conformable to Gods will and may seriously beseech God for strength to perform this will Rom. 12.2 That you may prove what is that good and acceptable and perfect will of God Psal.
hope as it is a verâ—ue we have spokâ—n before 1 Cor. â—3 7 Love suffereth all things believeth all things hopeth all things c. Phil. 1 7. To this is opposite disordered hope when we place more trust in our selves and neighbours than is fit Jeâ— 17.5 Cursed is he that putteth his trust in man Ordered fear is whereby we walk carefully neither trusting too much our selves or others Prov. 14 8. The wisdome of the 〈◊〉 to understand his way To this is opposite disordered fear whereby man fears himself and others too much Mat 10.28 Fear not them that can kill 〈◊〉 body c. Ordered anger is whereby we are offended or displeased with our selves or others upon â—ust cause yet moderately and with hope of amending Ephes. 4.26 Be angry but sin not To this is opposite inordinate anger whereby we are incensed upon light causes or more than is fit or when we intend private revenge Jam 1.20 For the wrath of man worketh nâ—t the righteousnesse of God So much of the ordering of concupiscence Wrestling against tentations and the assaults of an evil conscience is whereby a Christian man denies an evil conscience crucifying his flesh with the lusts thereof and against the assaults of the flesh the devill and the world watcheth and stoutly fighteth There are many reasons that induce us to wrestle stoutly 1. Because the Scripture forbids evil desires lusts Prov. 6.25 1 Cor. 10.6 Gal. 5.16 â—6 Col. 3.5 1 Thes 4 â— 2 Because he that is given to lustâ— loves nor God 1 Ioh 2 15 16. 3 Bâ—cause lusts in regenerate men aâ—e hatefull 2 Gal. 5.16 17. 4. Because they stir up the wrath of God Col. 3. v. 5 6. 5. Because the Apostle furnâ—sheth us with the whole armour of God against them Eph 6 Invisible lusts are oveâ—come by us saith Austin 6. Because the fiâ—e of lusts is most huâ—tfull and breaks out into most sad events Scâ—ipture is full of examples there was never yet any sin committed which did not spring â—â—om evil lust To this is opposite carnal security whereby man flatters his own flesh whereby he willingly entertaineth lusts whereby he gives himself to idleness and sloth which is the devils cushion whereby he omits holy exercises whereby he burdens his soul with intemperance covetousness and such like vices There are three deâ—rees of our wrestling against lusts to wit against suggestion delight and assent To understand these degrees that of Iames helps c. 1.14 c. Every man is tempted when he is drawn away of his own lust and enâ—iced then when lust hath conceived it bringeth forth sin and sin when it is finâ—shed bâ—ingeth forth dâ—ath We must then first resist suggestions thoughts which are either ascending from the fewel of concupâ—scence or descending beâ—ng suggested elswhere the fiâ—st are not without sin the latter are not sins being cast in by Satan if so â—e we let them passe and entertain them not But if we cannot avoid the first degree let uâ— shun the second lest we come to cherish evil thoughts with delight But we must chiefly beware of the third degree that we give not our assent For the more we obey the sinne of concupiscence the more it increaseth Which that we may more and more avoid wâ— beseech God the Father in his Sonne through the holy Ghost to which one God in Trinity he praise honour and glory for ever and ever Amen FINIS * A. R. Divinity is more speculative than practical because it principally handles divine things and in the second place humane actions But as it is a practical science it is the most noble of all practical sciâ—nces because the end of it is beatitude to which the ends of all other sciences are ordained Divinity also may be called wisdom or sapientia because it considers the chiefest of all Causes not only as He is known by his effâ—cts but as He is known in himself also * A. R. He means that which is called principium cognoscendi which is the first instrument by which we come to know the end and media of Divinity and out of which all the precepts of Divinitâ— are concluded But there is another principle of Divinity which is called principium effendi that is God * A. R. The knowledge we have of God here is nominal not real 2. Confused not distinct 3. From his effects à posteriori 4. By way of nâ—gation we know what he is not rather than what he is 5. By way of eminenciâ— we know that what perfection is in the creature is more eminently in him 6. By the motions of things we gaâ—her there must be a chief mover 7. From the degrees of entity truth and goodnesse in the creatures we collect that there must be one chief entity truth goodnessâ— c 〈◊〉 From the possibilities and contingencies that are in all things we inferre there must be one cheif necesssary entity * A. R. There is no composition in God neither Physical nor Logical nor Metaphysical because in him there is no priority nor posteriority as in composition where the compositum is posterior to the parts compounding 2. In composition there is act and possibility but God is all act 3. In composition the parts differ from the compositum but in God there is no difference 4. There is no composition in the form but God is a most simple form 5. Whatsoever is compounded hath a cause of that composition but in God there is no cause * A. R. Whereas to understand is to comprehend the thing understood God doth not properly understand that is comprehend himself for so he should be less than himself but he understands himself negatively that is he is not ignorant of himself * A. R. There is in God a twofold power the one absolute the other ordinary by that he can do all that may be done by this he can do onely those things which his justice and will commands to be done * A. R. Though this name Person be common to all the three yet it is not predicated as genus or species because the Persons of the Trinity differ not numeâ—ically much lesse essentially as they must of which genus and species are predicated * A. R. The number numbring may be understood essentially God or the Soul or an Angel for so Plato calls the soul a number or number numbring may be taken accidentally for those discreet quantities which we call numbers as two three four and in this sense the Trinity is not the number 〈◊〉 because this is an accident * A. R. The Son is from the Father not as an effâ—ct from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the River from the spring or the thing proceeding from its original a Act. 2.23 b Act. 4.28 c Eph. 1.9 Nâ—w this is called his Eternal
providâ—nce that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees * A. R. The School men take Gods antecedent will in another sense for his velleâ—ty and they call it conditional they make his conâ—equent will absolute and which is alwayes fulfilled the other not alwayes * A. R. Gods will is immutable because his substance is unchangeable and his knowledge unalterable therefore God changeth not his wâ—ll though he wils change in the creatures neither can God will evil because it is not appetible and 't is repugnant to his nature and goodnesse * Predestination is a part of divine providence differing in this that Providence hath respect to a natural end Predestination to a supernatural man therefore being subject to Providence is also subject to Predestination * A. R. Predestination is a part of Providence so is Reprobation For as God by his Providence hath ordained some to life eternal so by that same providence he was to suffer some to fall away from that happinesse * A. R. Christ is the efficient cause of Electiâ—n as he is God equal with the Father He is the meritorious cause as he became our Mediator As head of the Church he is also the cause of Election Joh. 13.18 I know whom I have chosen and â—oh 15.16 I have chosen you In respect of his â—ctive and passive obedience he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the outward moving cause And if he be the cause of salvation he must needs be the cause of election on which salvation depends Causa causae est causa causati But beeause we are said to be elected in him as he bâ—came our Surety he is called the medium or mean of election rather than the cause As he is God we are elected by him as Mediator in him As God he is the principal â—fficient as Mediator the secondary or mean of election * A. R. The reason is because an infinite power is required to produce things out of nothing 2 Because enâ—ity or being 〈◊〉 an universal effect and therefore must be produced by an universal cause which only is God who created that is gave simply being to the creature * A. R. If the Angels were corporeal the world were imperfect because there would be wanting incorporeal creatures 2 God made men and Angels to his own image which consisteth not only in will understanding but also in immateriality and immortality * A. R. The soul could not be produced out of any preexistent matter neither corporeal because it is not a body nor incorporal because spirits and incorporeal substances admit no change or transmutation * A. R. For he could not be God if he did not order things to their end but this is Providence 2. He were not God if he were not good but this is seen as well in the ordering as in the creating of the world 3. He were not God if he were not prudent but Providence is the chief part of prudence * A. R. The world were not perfect if all things weâ—e necessary nothing contingent therefore God would have contingencies to depend from conâ—ingent causes and necessities from causes necessary therefore what falls out necessarily is because God hath so disposed it * A. R. There is in the evil Angels a twofold knowledge the one is by nature which they have not lost at all for their nature being simple admits no diminution therefore that knowledge which in thâ—m depends from their nature as their other natural faculties do were not lost nor diminished Hence they knew how to produce Frogs in Egypt and do the other wonders that Moses did onely they could not produce the Lice not as if they were ignorant of the occult seeds and causes of such production for the knowledge of the Lice was not more difficult than that of the Froges but because they were hindred by the power of God Their other knowledge is by grace that is either speculative or practical the former is not totally lost but much diminished for of Gods secrets they know very little But the practick knowledge which is joyned with the love of God detestation of evil is totally lost in them for such knowledge cannot consist with obstinate malâ—ce yet as they naturally know God so they naturally love him as an Entity but not morally as he is the Fountain of all happiness of which they know themselves to be eternally deprived * A. R. When it is said here that in the state of misery man cannot but sin is not meant that man is forced to sin for he is free from compulsion both in the state of sin and of grace but he is not free from necessity for freedome and necessity may be together in the same will so it shall be in heaven when we shall necessarily yet freely will that only which is good as the Angels do and even here the will is necessitated when it is determinated by the last act or practical judgement of reason why then may not grace in our conversion necessitate as well as reason determinate but man by his voluntary fall hath brought the necessity of sinning on himself So that with Saint Paul we do the evil which we would not do in that we have lost by the abuse of our free-will both our selves and our free-will * A. R. The direct cause of sin was mans owne will the indirect cause was Satan by perswasion and suggestion For no externall thing can necessarily move the will but the last end onely Satan may internally work upon the phantasie by representing forms to it and upon the appetite by moving it to passion by means of the spirits and heart but he cannot work upon the understanding and will a Rom. 6.6 b Rom. 7.13 c Rom. 7.17 d Rom. 7.23 e Rom. 6.6 f John 3.6 Gal. 5.17 a A. R. When it is said here that supernatural gifts were utterly lost is meant that Faith was utterly lost and Faith is the chief of all supernatural gifts now that Faith was utterly lost in our first Parents is plain because they gave credit to the Serpent therefore they believed not that God was either true or omnipotent they thought to hide themselves from him therefore they believed not his omnipresence and in a manner Adam accused God for giving him the woman that made him sin and in this he lost the faith of Gods goodnesse and justice yet though man lost his Faith he did not utterly lose all other spiritual gifâ—s for he did not utterly lose the knowledg of God nor did his posterity for that is learned by the things that are made Rom. 1.20 nor did he utterly lose the fear of God for Adam confesseth Gen 3. that when be heard the voice of God he was afraid which Fear though servile yet it is a supernatural gift but of an inferiour rank b When it is said here that there is no spiritual knowledge in us this must