that it can never be utterly lost Isa 42.3 He shall not break the bruised reed nor quench the smoaking flax Phil. 1.6 I am perswaded that he who hath begun a good work in you will perfect it untill the day of Jesus Christ Heb. 12.2 Looking unto Jesus Christ the author and finisher of our faith CHAP. XXX Of Justification THe mediate effects of Vocation proceeding from faith are Justification Sanctification Assurance of salvation and Christian liberty Justification is Gods free action whereby the Elect through the most full satisfaction of Christ are absolved from their sins and are declared righteous and inheritors of life eternal The RULES I. Justice in Scripture is either of the Cause or of the Person Justice of the cause is when a man otherwise sinfull is said in this or that particular to be innocent and just Justice of the person is either begun or it is perfected This is called Legal as it is required by the Law and Evangelical as it is shewed in Christ by the Gospel Begun justice is that which the Holy Ghost begins in the faithful in this life and perfects it in the other The perfect righteousnesse of Christ then is the gift of Justification but that which is begun is the gift of Sanctification II. To justifie in this place is not to punish nor to infuse inherent righteousnesse as the Ponti teians will have it but in the sense it is taken in the Courts of Justice it is to absolve from sin and to pronounce one just Prov. 17.15 To justifie the wicked and to condemn the just both are abomination to the Lord. Isa 5.23 Which justifie the wicked and take away the righteousnesse of the righteous Mat. 11.19 Wisdome is justified by her children Luc. 7.29 When these things were heard all the people and the Publicans justified God Luc. 10.29 He willing to justifie himself III. The efficient cause of Justification actively understood is the whole Trinity 2 Cor. 5.19 God was in Christ reconciling the world to himself 1 Cor. 6.11 But you are washed but you are sanctified but you are justified in the name of the Lord Iesus and by the Spirit of our God IV. The internal moving cause is meer grace or Gods free favour That this is a free favour and not an infused grace will appear by these testimonies Rom. 3.24 For they are justified freely by his grace Ephes 2.8 You are saved by grace through faith and that not of your selves it is the gift of God Tit. 3.4 5. But after the goodnesse and love of God our Saviour appeared towards man not by the works which we had done 〈◊〉 but by his mercy he hath saved us V. The external moving cause is Christ God and man Christ as the Son of God is the efficient cause of justification in common with the Father and Holy Ghost but as he is God-man and our Mediator he is the outward moving cause because by his merit he hath procured this gift for us VI. The instrumental cause of this is the word of the Gospel For it is the power of God to every believer Rom. 1.16 VII If we take Justification passively in reference to man who is justified it hath no other cause but faith the instrumental VIII This phrase We are justified by faith is metonymical and equivalent to this We are justified by Christs merits apprehended by faith IX Faith only is said to justifie in respect of works which are effects following faith but not the causes of justification for they do not precede him that is to be justified but follow him that is justified Although this particle alone is not found in Scripture yet it is expressed by like phrases Such are Without works freely by grace Rom. 3.24 27 28. But by faith Eph. 2.8 Gal. 2.16 Though then faith be not alone but is joyned with works yet it justifieth alone As the Sun is not in heaven alone yet he alone makes day X. Faith doth not justifie as if it were a work or by its own dignity but as it is an instrument apprehending Christ The Papists grant tha◠we are justified by faith but then they take faith here as ◠work Now faith in Scripture hath nothing ascribed to it but as it apprehends as a Gold-ring bears a high price for the Jewel in it And hence it appears how finely those places of Scripture do agree in which we are said to be justified now by grace then by faith then by Christs merits for we are justified through Gods grace for Christs merits apprehended by faith XI The matter of justification taken actively is Christs whole satisfaction whereby he suffered the punishment due to our sinnes and yielded perfect obedience to the Law We have shewed above cap. 18. that Christs satisfaction is placed both in his suffering and in his actual obedience XII The matter of this taken passively is man miserable in himself but elected in God called and endowed with faith Though then vocation naturally is before faith and faith before justification yet in time there is no difference For as soon as man is effectually called he is endowed with faith and justified by faith XIII The form of it actively understood is the imputation of Christs whole satisfaction whereby it is made all ours as if we had performed it our selves That justice which is imputed to the believer is in Christ by inhesion in us by imputation Our adversaries deny that in Scripture there is any mention of this imputation But what can be cleerer then these ensuing places Rom. 4.6 As David calleth that man blessed unto whom God imputeth righteousnesse without works Phil. 3.8 9. I account all things dung that I may gain Christ and may be found in him not having my own righteousnesse which is of the Law but that which is by the faith of Christ that is the righteousnesse which is of God by faith This is chiefly seen in that an tithesis whereby our sinnes are imputed to Christ and his justice imputed to us 2 Cor. 5.21 He made that he should be sin for us who knew no sin that we might be made the righteousnesse of God in him The Papists also think it as absurd that we should be justified by the justice of another as if one should be called learned for the learning that is in another But these examples are not like for one man is not so united to another as the faithful are to Christ their head Again they will not have Christs justice imputed to them and yet they stick not to say that the merits of dead men and the justice of Monks are imputed to them XIV Yet for understandings sake the form of justification is expressed by two acts by remission of sins and imputation of justice by judging our sins to be none and our righteousnesse to be perfect XV. And although these two benefits be the same in subject and time yet they are indeed distinct For they differ 1. In definition
this opinion of counsels and works of supererogation is false 1. Because so the Law is made imperfect whilst the performing of counsels 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 fulfill that which is heavier then 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 counsels whiâ—h 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 Mat. 19.11 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 continence so ver 21. It is not a counsel but a command that is given to the young man that his hypocrisie might be manifested who bragged that he was able to fulfill the Law and 1 Cor. 7. Celibate is injoyned to them that have the gift of continency not simply but because it was expedient in those times of difficulties Now I pray what is more consonant to Gods Law then 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 for our Neighbours edification We are taught Mat. 5.16 that we must study to do good works both for Gods cause and our neighbours Let your light so 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 Justification and Sanctification whence John saith He that doth well is of God 1 Ep. 3.11 XI The subject of good works is man regenerated This was proved in the former Book cap. 10. out of our natural corruption whence appears the vanity of the School-mens Doctrine concerning merit of congruity and condignity they ascribe that to the works of an unregenerate man before the first grace but this to his works done after the first grace is received That they call the merit of congruity because it is fit or congruous that reward be given to him that worketh vertuously this they call merit of condignity because there is a proportion between the merit and the punishment of which opinion Bellarmine and Stapleton were ashamed XII The adjuncts of good works are their imperfection and necessity 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 Doctrine is not thwarted by those places in 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 selfe as the desire of it and the perfection of parts rather then of degrees or their sincerity and integrity are meant whereby the faithful 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 halfe perfect workes 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 works are necessary by the necessity of precept and the means but not by the necessity of the cause or merit By the necessity of precept they are necessary because the studie of good works through all the Scriptures is most severely enjoyned to us They are necessary in regard of the means because they are sure marks of Vocation Election and true Faith and 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 of the inheritance even so it is in this matter Works would be truly meritorious if they had these three conditions 1. If they were our own 2. If they were not due 3. If they were proportionable to life 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 if 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 pertaining to the Decalogue and whole Worship of God VErtues 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 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 143.10 Teach me to do thy will because thou art my God lead me by thy good Spirit through the right path To this is opposite foolishnesse or ignorance of Gods wayes or an opinion of wisdome Jer. 5.4 These are foolish for they know not the wayes of the Lord nor the judgments of their God Pro. 3.7 Be not wise in thy own conceit Eccl. 7.16 Be not too wise Prudence is a vertue whereby we foresee how things are to be done in respect of time place and manner and what will be the event of each businesse which is undertaken The RULES I. Prudence is the director or guide of our counsels and actions II. It is prudence to distrust the world and not rashly to believe every man Jer. 9.4 Let every one take heed of his friend Mat. 10.16 Be wise as serpents and innocent as doves III. It is prudence to counterfeit and to dissemble Yet here we must know how and for what end we may counterfeit and dissemble the end is either the edification of the Church or the trial of things needful or the avoiding of dangers or the desire of eschewing vain-glory or boasting Then it will be lawfull to do this when it can be done without prejudice to Gods glory to the truth to charity to justice to our calling and duty and without fraud IV. It is prudence in the evils of sinne to choose none in the evils of punishment to choose
the lesser So David of the three punishments proposed to him he chose the Pestilence rather then warre and famine 2 Sam. 24.12 Cyprian being willed by the Governour to advise with himself whether he would obey or die He answered that in a matter of such holinesse no advice was to be used When the French King Charls 9. had proposed three things to the Prince of Conde the Masse Death and perpetual Imprisonment his answer was that by Gods assistance he would never choose the first as for the other two he left them to the Kings own pleasure To Prudence is opposite Imprudence Craft and a Conceit of Prudence Mat. 25.3 But those that were foolish took their lamps but did not take oile with them Luk. 16.8 And the Lord commended the unjust steward that he had done wisely Their craft is called prudence abusively Rom. 12.16 Be not wise in your own conceits So much of the vertues of the mind The vertues of the will in generall are Sincerity Readinesse and Constancie Sincerity is whereby we perform obedience to God although imperfect yet with a serious purpose and without hypocrisie as in the sight of God Deut. 18.13 Thou shalt be perfect or sincere with the Lord thy God 2. Cor. 1.12 For this is our boasting even the testimony of our conscience To this is opposite the contempt of Conscience or a dissembling and hypocritical Conscience 1 Tim. 1.19.20 Retaining faith and a good conscience which some having put away concerning faith have made shipwrack of whom are Hymeneus and Alexander Joh. 18.28 The Priests went not into the Judgment-hall lest they should be defiled but that they might eat c. Readinesse and promptitude called also chearfulnesse and alacrity is a vertue whereby we obey God freely and joyfully Psal 40.9 I delight to do thy will O my God Ps 110.3 Thy people shall be willing 2 Cor. 9.7 God loves a cheerful giver To this is opposite Precipitancie and Co-action Mat. 8.19 And when there came a certain Scribe to him he saith to him Master I will follow thee wheresoever thou goest 2 Cor. 9.7 Every man as he is purposed in his heart so let him give not grudgingly or of necessity Constancie is a vertue whereby man is prepared to persevere to the end in the knowledge profession and worship of God Matt. 24.13 But he that continueth to the end shall be saved see the examples of Prophets Martyrs c. To this is opposite Inconstancy or pertinacy in an errour or evil purpose Luc. 9.62 No man that putteth his hand to the plough and looketh back is meet for the Kingdome of God Act. 7.51 Stiff-necked and uncircumcised in heart c. CHAP. III. Of the Works belonging to the First Commandment SO much of the general Vertues or Works the special belong to the immediate or mediate worship of God Gods immediate worship is that which is performed to him immediately and is taught in the first Table This is either internal onely or else external and internal both The internal worship onely is that which resides in the heart and is enjoyned in the first Precept The summe whereof is that we worship and know him alone for the true God For the precept is negative Thou shalt have no other Gods but me from this is gathered an affirmative Know and worship me alone for God Therefore to this precept belongs the knowledge of God and a religious affection towards him The knowledge of God is whereby we acknowledge him to be the onely true God as he reveals himself to us in Scripture Deut. 6.4 Hear ô Israel the Lord our God is one God Isa 46.9 Have not I told you from that time and have declared it c. Is there a God besides me Yea there is no God I know not any Contrary to this is Atheisme and multiplicity of gods or Polytheisme Ps 14.1 The fool hath said in his heart there is no God Gal. 4.8 Even then when you knew not God you served them which by nature were not gods Religious affection towards God consisteth in Faith Hope Charity Confidence in God Fear Repentance Patience and Thankfulnesse of minde For to acknowledge any for God is to believe to place trust and confidence in him to love and fear him above all things to submit patiently to his will and to acknowledge all good things for his gifts Faith is whereby we lay hold on God as our God and Father and firmly believe his Word Promises and Threatnings We considered Faith before as the instrument of Justification and Sanctification but here as a vertue and internal work of God in reference to his worship To Faith is opposite 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Infidelity and doubting of the goodnesse and power of God as also the presumption of Faith Psal 78.22 The Israelites believed not nor trusted in his salvation Num. 20.12 Because yee did not believe me that ye might sanctifie me c. Jam. 2.14 What availeth it my brethren if any man say he hath faith and have not works Can his faith save him Confidence is a vertue whereby we rest in God and in his Promises and totally depend on him in all things both corporal spiritual We have already spoken of Confidence as it is the form of Faith and applieth to the heart the Promises concerning Christ Here it is considered as the effect of Faith Of this Salomon saith Trust in the Lord with all thy heart Prov. 3.5 Contrary to this is distrust in God and trust or confidence in Idols An example of distrust is in the Israelites Psal 78.19 20. in David 1 Sam. 27.1 in the Kings Captain 2 King 6.35 in Ahaz Isa 7.12 in those that are too carefull what they shall eat Mat. 6.25 Idolatrous confidence is that which man puts in the Devil as Witches doe or in Idols as Ahazia 2 King 1.2 or in mens inventions as Papists or in the arm of flesh Jer. 17.5 or in Covenants Fortifications 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 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 doubtings desparation and idolatrous hope Sometimes the godly fall into doubtings 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 totall and final desperation so did Cain Gen. 4. Saul 1 Sam. 28. and 31. Achitophel 2 Sam. 17. Judas Matt. 27. and such like Idolatrous hope is in
root Hajah he was So it is the symbol of that Supream entity which was is and is to come from eternity to eternity Rev. 1.4.6 Because he remains still the same Psa 102.28 And is the cause of the being of all things Act. 17.28 Hence it is 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 Exod. 17.15 to the Ark Psa 47.6 to Jerusalem 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 plurall 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 Hence there are not three Elohim or Gods but one alone As it is rightly said in the Creed of Athanasius The Father Almighty the Son Almighty and the Holy Ghost Almighty yet not three Almighties but one Almighty So because God is called Elohim from his power there are not three but one Elohim Psal 7. Elohim Zaddik 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 Proprieties of 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 Humane Nature of Christ for if this be capable of ubiquity omniscience omnipotency why not also of eternity And these Proprieties are either incommunicable to the Creatures or communicable in some analogical effects Of the first rank are his Simplicity and Infinity Among these are reckoned his immutability 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 composition His Infinity is that by which he is known to be an entitie infinitely true and good and without measure or bounds The RULES I. God is * 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 an entity truly and most simply One Because he is not compounded of parts nor of a genus and difference nor of substance and accidents 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 then 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 latter rank are 1. The Life of God 2. His Will 3. His Power His Life is the attribute of his being His Will of commanding His Power of execution The RULES I. The Proprieties of the latter rank are ascribed to God according to the proprieties of the first that is most simply and infinitely II. Hence these are predicated or spoken of God not onely in the concrete but in the abstract also For not onely is he named living wise just good but also life wisdom justice goodness 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 2. That though he hath no other cause then 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 * 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 then himself but he understands himself negatively that is he is not ignorant of himself understands himself primarily as an infinite 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 neeeds 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. Things past and things to come are no less known to him then things present 6. His knowledge is infinite 7. Free from all ignorance and Oblivion V. Whereas the Will of God is most simple therefore 1. In him there are not either two or more or contrary Wills There are indeed divers distinctions of his Will as shall be seen in the Doctrine of Gods Decrees but these distinctions are nominal rather then 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 follows 1. That his power is one 2. That he is truly omnipotent for not only can he do what he will but also more then he will 3. From the power of God we must not infer * 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 only those things which his justice and will commands to be done the act or being of a thing unless when his will and power are joyned together 4. 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
things Gen. 1.2 Psal 33.6 Joh. 26.13 and 5.44 2. From the conservation of all things Gen. 1.2 He moved on the waters a similie taken from a Hen sitting on her chickens and cherishing them 3. From the sending and anointing of Christ Esay 61.1 The Spirit of the Lord is upon me because he hath anointed me 4. From the Gifts of Tongues and Miracles 1 Cor. 12.4 There be divers gifts but the same Spirit 4. From his Divine Honours 1. We must believe in him according to the Creed 2. VVe must baptize in his name Mat. 28.19 To him we must direct our Prayers 2 Cor. 13.13 Rev. 1.4 Where are said to be seven Spirits not in number but in the diversities of gifts whence the ancient Church was wont to sing Thou sevenfold Spirit in respect of gifts V. The difference of the Persons is seen in the Order Properties and manner of Working they differ in Order because the Father is the first the Son the second and the Holy Ghost the third person they differ in Properties because the Father is from himself not onely by reason of his essence but also of his personality The Son is * A. R. The Son is from the Father not as an effect from the cause for that were to infer a priority 2. A dependency 3. A diversity of substances in the Trinity but he is from the Father as the understanding is from the soul the river from the spring or the thing proceeding from its original from the Father the Holy Ghost is from the Father and the Son They differ in manner of working because the Father worketh from himself the Son from the Father the Holy Ghost from both VI. The trinity of the Persons takes not away the unity of the Essence for there are three Persons but one God Deut. 6.4 Hearken Israel the Lord our God is one God 1 Cor. 8 4. We have one God the Father from whom are all things and we in him and one Lord Jesus Christ by whom are all things and we through him Eph. 4.6 There is one God and Father of all 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus 1 Joh. 5.7 and these three are one VII Hence the Word God is sometimes taken essentially for the whole Trinity and sometimes hypostatically for one of the Persons Act. 20.28 God hath purchased the Church by his own blood Here the name of God is hypostatically spoken of the Son VIII The unity of the three Persons in the Trinity consisteth 1. In the identity of substance 2. In equality 3. In coherence or cohabitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 IX The identity of substance is by which the three Persons being co-essentiall or of the same essence do exist For they are not of a like essence nor of an essence unlike nor of a different essence nor of the same specifical essence X. Equality is that by which the three Persons of the Deity are equall in essence properties essentiall actions glory and honour whence the Son and Holy Ghost are no less then the Father God of themselves life of themselves and Justice of themselves XI Coherence or cohabitation is that by which the persons are most straitly united that the one remains in and with the other Joh. 14.11 Believe me that the Father is in me and I in the Father CHAP. III. Concerning the Works of GOD and the Decrees of GOD in generall THus God hath been considered in himself Now he is to be considered in his works which works are either Essential or Personal Those are essential which are common to the whole Trinity but the personal are those which are proper to each person Both these as well essential as personal are either to internal or external objects The internal are they which have no reference to any object without God as Understanding by which God understands himself the Generation of the Sonne the Production of the Holy Ghost Gods external work is that which hath reference to some object without the Trinity such are Predestination Creation and the like which have relation to the Creatures as objects without God The RULES I. One and the same external work in a different consideration is both personal and essential So the incarnation of Christ in respect of inchoation or initiation is the essential work of the whole Trinity but in respect of bounds or termination it is the personal work of the Sonne alone for though the Father and Holy Ghost are the cause of Christs incarnation yet the Sonne only was incarnate Even so although Creation Redemption Sanctification are essential works of the whole Trinity yet in another respect they are called personal For the Father is called Creator because he is the Fountain both of the Trinity and of operation for the Sonne and Holy Ghost work from the Father The Sonne is called Redeemer because having mans nature he performed the work of redemption But the Holy Ghost is called the Sanctifier because he is sent from Christ as a Sanctifier and Comforter II. The external Operations are indivisible or common to all the Persons This axiome followes upon the former for as the essence is common to all the Persons so are likewise the essential operations III. Yet every operation remains one and the same if we consider the essential Original from which it proceeds the Act by which it is effected and the Effect it self which is produced Gods operations which have reference to outward objects are either immanent and internal or transient and external The immanent or internal operations are they which are effected within the essence of God to which sort belong Gods decrees The RULES I. Every operation which hath relation to outward objects is not therefore an external operation For the Decrees of God are such kind of operations so farforth as they have reference to the creatures or any thing without God yet they are internal operations in that they remain within Gods very essence II. Gods immanent or internal works are not things different from Gods essence For whatsoever is in God is God as we have already shewed out of the simplicity of the Divine essence and as in God essence and actual being are not different so in him will and willingnesse are not different really Gods decree is the internal action of the Divine will by which he hath determined from eternity most freely and certainly of those things which in time are to be effected The RULES I. This is called his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Determined purpose b The hand and counsel of God c The good pleasure of God and Gods eternal providence a Act. 2.23 b Act. 4.28 c Eph. 1.9 Now this is called his Eternal providence that it may be distinguished from Actual providence which is nothing else but the execution of Gods decrees This is called the Will of God or The will of his good pleasure Indeed the Decree is the very will of
voluntary disobedience hath made himself guilty XV. For understandings sake two acts are made of Reprobation to wit The denial of undeserved grace which is called Preterition and the ordaining to deserved punishment which is called Predamnation XVI In the trial of our Election we must proceed analytically or by way of resolution from the means of Execution to the Decree beginning from our Sanctification Thus syllogistically Whosoever feels in himself the gift of sanctification by which we die to sin and live to righteousnesse he is justified called or endowed with true faith and is elected But by the grace of God I feel this therefore I am justified called and elected XVI But this is a diabolical argument If I am elected there is no need of good works if I be a Reprobate good works are needlesse For first it is not the part of a Christian to say Either I am elected or reprobated but rather to make trial of his faith as the means of election 2 Cor. 13.5 6. Prove your selvs whether you are in the faith examine your selves know you not your own selves how that Jesus Christ is in you except you be reprobates But I trust that you shall know that we are not reprobates 2. This syllogisme disjoyns things subordinate and conjoyns things inconsistent For good works are subordinate and not to be separated from Election for they are the means of its execution and of our assurance thereof But to be a reprobate and to do good works are things inconsistent CHAP. V. Of the Creation HItherto of GOD'S internal works His external are those which are without the essence of God and these are two to wit the Creation and the Government or Gods actual providence Creation is that by which God produced the world and the things therein partly out of nothing and partly out of matter unapt naturally for that production for the manifestation of his power wisdom and goodnesse The history of the Creation is extant in Genesis c. 1. 2 The RULES I. Creation is not onely a production of something out of nothing but also out of matter altogether unapt for such production naturally II. The work and honour of Creation belongs to God alone and not to Angels or any other creature * A. R. The reason is because an infinite power is required to produce things out of nothing 2. Because entity or being is an universal effect and therefore must be produced by an universal cause which onely is God who created that is gave simply being to the creature III. Creation is a transition from the Possibility to the Act not of the Creator but of the Creature IV. That possibility is not privative but negative Because the matter of creation is naturally unapt to that which is created out of it For example there was no aptitude or disposition in dust to mans body which was so miraculously produced thence V. There was no accession of perfection in God by creating the world neither did he create it that he might be bettered or perfected by it but that his goodnesse might be communicated to the creature VI. Creation is either of the Species with all the Individuals so the Angels Stars Elements were created together Or of the Species with some Individuals onely having an innate power of propagation VII A more particular knowledge of the Creatures we leave to Natural Philosophers it shall suffice in this place to handle them according to each Dayes production VIII The first day of the Creation is famous for three works 1. For the production of Angels with the highest Heaven called the Heaven of the blessed 'T is most probable that the Angels were created the first day because when God laid the foundation of the earth He was then praised by them Job 28.7 2. For the production of this visible world which was not altogether destitute of forme but of perfection separation and beauty which by degrees then it received 3. For sending in of the primitive Light which was neither the Elementary fire nor a bright Cloud nor any other body but a Quality sent into the aire by God who is that inaccessible light This created quality of Light was afterward the fourth day placed in the Stars IX The second day the Firmament was created or the Aerial heaven which by its lower part separates the waters above that is the Clouds from the waters beneath that is the Sea X. The third day God 1. separated the inferior waters which as yet covered the earth and gathered them into certain channels that the rest of the earth called dry land might afford a commodious habitation for man and beast 2. He gave to the earth a fructifying power to produce herbs and plants without the help of seed or sun XI The fourth day the Stars and great Lumiâ—aries were placed in heaven whose motion proceeds not from a soul or any assistant intelligence as the Philosophers affirm but from that power which God gave them in the beginning no otherways then the earth by its innate power stands immovable XII There is a threefold use of the stars 1. To distinguish the day and night 2. To note the times and seasons of the year 3. To impart their vertue to inferior bodies XIII The fifth day were made the Birds Fishes and Creeping-things XIV The sixth day after the earthly Creatures were produced and this whole Vniverse as a large house was furnished with all kinde of furniture Man at last was created Of all these Creatures Men and Angels are chiefly considered in Divinity because on them God bestowed his Image THE RULES I. Although the whole World be the Looking-glass of Gods power wisdom and bounty yet properly Gods Image is attributed to Angels and Men onely 2. Gods Image doth partly consist in natural gifts to wit in the invisible and simple substance of Angels and mens souls in their life understanding will and immortality partly in supernatural gifts to wit in their primitive blessedness in the uprightness of their intellect and will and in their majestie and dominion over the other Creatures Angels are intelligent Creatures void of bodies The RULES I. Angels are not accidents nor qualities but true subsistences II. Angels are void of bodies * 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 onely in will and understanding but also in immateriality and immortality and are not subject to destruction III. The bodies in which the Angels appeared were not meer apparitions nor yet united to them hypostatically but were freely assumed to perform some service in IV. Angels are in a place not by way of circumscription but by way of definition V. Angels cannot be together in many places VI. Angels truly move from place to place Man is a creature whose body originally was formed of earth but afterwards is propagated of seed by traduction
more excellent in Christ by how much the subsistence of the Son of God exceeds other creatures II. For the better conceiving of this mystery it is expedient that we shew how the humane nature was and was not united to the Son of God III. It was not united coessentially as the Persons in the God-head are united not essentially onely and virtually as the essence of Christ is present to all not by way of assistance or by the presence of grace onely not naturally as the matter and form are united not by way of conveniency as one friend to another not mystically onely as Christ dwels in the faithfull not Sacramentally as he is in the holy Supper but Hypostatically and personally that is to say that we may more fully explain our selves for avoiding the Eutychian and Nestorian Heresie 1 Immutably without changing of the divine Person 2. Indivulsably without pulling asunder the natures with Nestorius 3. Inconfusedly without confounding the natures with Eutyches 4. Inseparably IV. There are three effects of the Personal Vnion the communication of property the excellency of the humane nature and the cooperation of both natures in these common works of God and man V. The communication of Properties is a manner of speaking whereby that which belongs to either nature is predicated of the Person of Christ which way soever it is called This is either directly done or indirectly directly when that which belongs to the divine nature is predicated of the Person so nominated from the divine nature even so are things denominated from the humane nature which belong to the humane nature John 1.1 In the beginning was the word and the word was with God and the word was God c. Luk. 18.32 The Son of man shall be delivered to the Gentiles he shall be mocked and spitefully entreated and spit upon Indirectly when that which belongs to the Divinity is enunciated or said of Christ as man and what appertains to the humanity is spoken of Christ as God as Joh. 3.13 No man hath ascended to heaven but he that descended to wit the Son of man which is in heaven Act. 20.28 God hath purchased the Church with his own blood VI. This communication is verbal or real verbal in respect of the manner of speaking but real in respect of the foundation to wit of the personal union For as both natures truly subsist in the Person of the Son of God so the properties of both natures are common to him VII But here we must distinguish the concrete words from the abstract for those belong to the Person but these to either Nature Therefore I may truly say God is man and 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 soule is the body or that the body is the soule so all Christ is every where but not all of Christ or both natures VIII The excellency of Christs 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 c. XIV Albeit both in his donative and infused knowledge he excelleth Angels and men yet this differs from his eternal omnisciencie XV. Ignorance is opposite to his experimental knowledge which * A. R. It is said here that Ignorance is attributed to Christ This cannot be meant properly for it was not fit there should be ignorance in him who came to cure our ignorance And if ignorance be the want of that knowledge which ought to be in us 't must needs be sin in whomsoever it is There is a difference between these two phrases Not to know and to be ignorant for ignorance is the privation of knowledge which is a habit and that was not in him in whom were hid all the treasures of wisdome and knowledge And so Peter Joh. 21. and all the Disciples Joh. 16. confesse that Christ knew all things But not to know signifieth the suspension of the act of knowledge only which can be no privation in him that hath the habit To wink is not to be blind for he that winks hath the habit of sight which a blind man wants Again to know in Scripture is sometime to make known as Gen. 22. Now I know that thou fearest me that is I have made it known So not to know is not to make known by the rule of contraries So Christ knew not the last day that is he made it not known or he did not know that day to reveal it So when Christ is said to increase in knowledge is not meant that he was ignorant but that he attained to the knowledge which he had before after another manner then he did before that is experimentally now habitually before ignorance is attributed to Christ for in this kind of knowledg he is said to increase Luk. 2.52 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 thing that followes upon the Hypostatical union is the meeting of both Natures in those works which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is of God-man and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Perfections in which these four things are considerable 1. The worker Christ himself 2. The principles by which he works to wit the two Natures 3. The force of energie or the twofold action according to the twofold
my Disciples and v. 12. There prepare the Passeover v. 15. I have desired to eat this Passeover with you To the purpose serve all those places in which Expiation is attributed to sacrifices and Purificatâ—on to water and washings also in which the name Jehovah is given to the Ark or to Jerusalem Psal 47.6 Ezek. 48.35 Like testimonies are in the New-Testament Mat. 26.26 27 28. While they were eating Jesus took bread and when he had blessed brake it and gave it to his disciples saying Take eat this is my body likewise taking the cup and having given thanks he gave to them saying Drink yee all of this for this is the blood of the New Testament c. See the like places in Mark Luke and 1 Cor. 11. so 1 Cor. 10.4 And the rock was Christ Ephes 5.26 That he might sanctifie his Church having purged her with the washing of water Col. 2. v. 12. Being buried with him in Baptisme Hebr. 9.13 For if the blood of buls and of goats and the ashes of an heifer sprinkling the unclean sanctifieth to the purifying of the flesh Yea the very same is seen in other speeches besides sacramental as Gen. 41.37 The seven cows are seven years that is types and figures of seven years Rev. 17.9 The seven heads are seven hils and v. 12. The ten horns are ten Kings XIX This kinde of speaking is called a Sacramental Metonymie of the thing signified for the signe Now it is not material whether the trope be in the attribute or in the copula or coupling of the words for though the trope may be in the attribute yet the cause or ground of the trope is in the copula The material cause of a simple enunciation consisteth in the subject and attribute but the copula being affirmed or denyed makes up the formal part by which it becomes true or false proper or figurative for as often as things of different natures are affirmed or joyned by the copula that speech is false or tropical the seal therefore of the trope is in the predicat but the cause thereof in the copula Whereas then the copula is in this enuntiation This is my Body conjoyns things of different natures to wit bread and Christs body necessarily the speech must be false but to say so were blasphemy or else tropical Therefore the interpretation of such speeches is plain bread is the body of Christ that is a Sacrament of his body Circumcision is Gods covenant that is a signe or sacrament thereof seven Kine are seven years that is figures of seven years so we are said to be cleansed with waters sacramentally because baptisme or washing is the sacrament of cleansing so sacramentally the sacrifices of the Old Testament are said to expiate because they were types of expiation by Christ XX. The end of the Sacraments is the sealing of the Covenant of Grace XXI The effects of the Sacraments are not justification or sanctification as if it were by the work wrought but the confirmation and sealing of both benefits This is plain by the example of Abraham who before he was circumcised was justified Rom. 4.11 Therefore the Pontificians falsely affirm that the Sacraments conferre remission of sins and such like benefits by their own inward vertue out of the work wrought These places then of Scripture in which such things are spoken of the Sacraments are to be expounded by a sacramental metonymie as is said XXII Sacraments are common to all that are in the Covenant in respect of the signes but proper to to the Elect in respect of the thing signified XXIII Sacraments are necessary to salvation not simply and absolutely as if they were the prime causes thereof but hypothetically as they are ordinary means of salvation to be used as Christ hath commanded Hence saith Bernard Not the want but the contempt damneth XXIV The Word and Sacraments agree in substance for what the testament promiseth the seal confirmeth but they differ 1. In that the word is received by the eare the Sacraments perceived by the eye so that the Sacrament is a visible word 2. Because the word of the Gospel is generall but by the Sacrament the promises of the Gospel are applied to every believer 3. Because by the Word faith is ordinarily begot and confirmed by the Sacraments Sacraments are of the Old Testament or of the New Of the Old Testament there were two principal and ordinary to wit Circumcision and the Passeover Of these we have handled in the doctrine of the Ceremonial Law Of the New Testament there are two Baptisme and the Lords Supper The RULES I. The Sacraments of the Old and New Testament agree in the thing signified in respect of substance to wit Christ with his benefits which is the kernel of all the Sacraments Heb. 13.8 Jesus Christ yesterday and to day is the same and for ever Rev. 13.8 The Lamb slain from the begining of the world to wit sacramentally in the Sacrifices and Passeover II. Baptisme doth answer Circumcision analogically so doth the Lords Supper the Passeover For as Circumcision was the Sacrament of initiation or of ingraffing into the Covenant of regeneration or spiritual circumcision so is Baptisme And as the Passeover was the Sacrament of spiritual food even so is the Lords Supper Hence the holy Supper succeeded the celebration of the last Passeover III. The difference between the Sacraments of the Old and New Testamenâ— consisteth in this 1. In external signes 2. In the manner of signifying for there was signified that Christ was to be exhibited 3. In number For besides Circumcision and the Passeover they had also other Sacraments We have none besides Baptisme and the Lords Supper 4. In amplitude for the New-Covenant doth not extend it self to one and the same people 5. In continuance for those continued only till Christs first coming but these remain to the end of the world 6. In clearnesse IV. The difference then which the Pontificians feign is false That the Sacraments of the Old Testament were types of the Sacraments of the New Testament 2. That the Sacraments of the Old Testament did only shadow out justifying grace but that ours have really in themselves the body of spiritual good things As for the first difference it is one thing to be a type of Christ another thing to be types of the Sacraments in the New-Testament That Circumcision and the Passeover were types of Christ is said but that they were types of our Sacraments I deny for it were most absurd to think that they were instituted only to represent ours The other difference also is false for both in those Sacraments and in these Christ with his benefits are the matter and marrow But the difference between the Sacraments of the Old and New Testament is rather this that they were shadows of spiritual good things whereof Christ was the body Col. 2.17 V. Neither will it follow that therefore the Sacraments of the New-Testament are not better then
latter rank is of those Petitions which concern our needs as well for this as for the next life For the present belongs the 4. Petition Give us this day our daily bread For the future the two latter And forgive us our trespasses as we forgive them that trespasse against us And lead us not into tentation but deliver us from evil That hath reference to the gift of justification this of sanctification The Confirmation fellows in these words For thine is the kingdom the power and the glory for ever and ever By which we are taught 1. that God likes our Prayers because he is our King for His is the Kingdome 2. That he can hear us for His is the Power 3. That he will hear us for His is the Glory 4. That his love towards us is unchangeable for he is so for ever and ever The Conclusion is in the particle Amen by which we witnesse that we have prayed seriously and with confidence to be heard V. The end of Prayer is Gods glory and our salvation For this is the Alpha and Omega of Prayer hence the Petitions of the Lords Prayer begin with Gods glory and end in our salvation VI. Great are the effects of Prayer not as if there were merit in it for the work wrought the force is in Gods promise rather then in the prayer VII The Object to which Prayer is directed is the whole Trinity yet so that all the Persons conjunctly or either of them severally is called upon That the Father is to be called upon is not doubted The Son is called upon by Stephen Act. 7.59 yea all the Angels worship him Heb. 1.6 The Holy Ghost is called upon with the Father and Son by John Rev. 1.4 5. And that Angelical hymne Holy holy holy c. is applied to the Sonne Joh. 12.41 and to the Holy Ghost Act. 11.26 27. VIII The object for which we pray are the living not the dead and such as sinne but not to death For God will not be intreated for those who sinne unto death 1 Joh. 5.16 For the dead we must not pray because they are either damned or blessed if damned our prayers are fruitlesse if blessed needlesse IX The object against which we pray are Gods open enemies We ought not presently to pray for their eternal destruction but we are to beseech God that with his mighty hand he would humble and convert them otherwise eternally to plague them if they will not be converted The imprecations of the Prophets are not to be imitated by us rashly for it is hard to discern those who sinne to death and those of whom we have good hope X. Prayers should be joyned with an humble confession of our sins with a true and firm confidence and a constant purpose of repentance XI External gestures decently used availe much both to excite and to testifie the devotion of our souls So much of the parts and of that forme whereby God will be worshipped of us the outward helps follow whereof be Fastings and Vows Fasting is an abstinence from meat and drink undertaken for a time that the lasciviousnes of the flesh may be subdued and God with the greater fervencie may be called upon The RULES I. Fasting is either forced or voluntary That is the poore mans for want of meat this of them who want not meat The voluntary Fast is either Natural Civil or Ecclesiastical Natural is that which is undertaken for healths sake the Civil is that which is enjoyned by the Magistrate in some publique affairs Ecclesiastical is that we defined II. Ecclesiastical fasting is private or publique III. Private is that which one enjoyns to himself or his family for some private causes Examples are Job 1.12 2 Sam. 3.36 and 12.16 Nehem. 1.4 IV. Publique is that which is commanded by the Magistrate or the Church for some publique causes especially when calamities are at hand Examples 2 Chron. 20. Hest 4. V. In a true Fast the manner and end are to be considered VI. For the manner true fasting consisteth not in choice of meats but in abstinence from all meats 2. Not in external abstinence from meat but in abstinence from sin Isa 58.6 c. Joel 2.12 VII There ought to be no other end of Fasting but onely to give our selves more earnestly to prayer and divine worship to beat down the lasciviousnesse of the flesh to witnesse our humility before God and our repentance before our neighbour VIII Fasting is not tied to certain times as in the Old Testament but ought to be undertaken freely upon urgent causes and necessity So much for Fasting A Vow is a promise made in a holy manner to God of things lawful to witnesse our readinesse to serve God The RULES I. A Vow in this place signifieth a religious Promise not prayers or desires II. A Vow is either general or particular That is of things commanded and is required of all men such is the Vow of Baptisme this is of things lawful and is undertaken for some private cause that is a part of divine Worship this is onely a help thereto III. A particular Vow is considered in its efficient matter forme and end IV. For the efficient they are excluded from making a vow who want as yet the use of judgement and reason 2. Who are not masters of themselves but are subject either to Parents or Husbands Numb 6. V. The matter of a Vow is a thing lawful and in our power VI. The forme consisteth in the deliberation of the minde in purpose of the will and in the promise either internal or external also VII The end is to testifie thankefulnesse of minde or to exercise some private discipline A Vow of the first kind is when one that hath escaped a sicknesse or danger doth consecrate to God something by Vow as a token of his gratitude A Vow of the latter sort is when one by Vow abstains from something in it self lawful yet dangerous to him as Wine c. VIII The subject to whom we ought to Vow is God onely IX A Vow before it is made is arbitrary but being lawfully made it is to be kept Psal 76.12 Vow and pay unto the Lord your God Hitherto of the true manner of worshipping God to which are contrary the intermission of it and false worship And this is threefold in respect of the object for either it is not commanded by God or else it is expresly prohibited by him or being commanded is directed to some other end The manner of worshipping God not commanded is called Wil-worship to wit a worship devised by mans brain Paul opposeth this kinde of worshipping God to Christian Liberty Col. 2.20 21 22 23. Therefore if you be dead with Christ you are freed from the rudiments of this world Why as though living in the world are you subject to ordinances touch not taste not handle not which all are to perish with using after the commandments and doctrines of men which things have indeed